A thought on Moksha

[Guest guest]

Hari Om

~~~~~~~

Namaste sadhaka,

 

I thought to write and solicit your ideas on Moksha.

Perhaps starting with a few key principles will suggest and

stimulate conversation, as many times we talk, and the basics

are 'assumed by all' and this is not the case.

 

Moksha is the realization, or unfoldment that the 'many' is

the 'One'. If I may let me develop this idea a bit further. Moksha

(or Kavalya) is, in part the realzation that subject of perception

and the object of perception are one thing. When we are absorbed

into this, we are considered established in Fullness of Being,

Brahman, Virat.  

When we see the distinction of two, me and not me, this is the

plateau of ignorance;  when we see both as the same, an extention of

myself, this is enlightened vision.

More specifically the seer (you) the mechanism of seeing (the

senses) and the seen (the object of perception) is a contiguous

whole. This is called Virat, this One reality or tad ekam.

 

Absorbtion

Some of the great seers describe Samvarga - or the all absorbing

ONE, into which everything enters. The sage Raikva taught this

Samvarga to the great king Janasruti. Raikva described this

Samvarga: everything rises from It, everything is maintained in It

and everything goes back to It.

He gives an example, 'when you blow out a flame, where does it go?

When water dries up, were does it go?' - like that, this Samvarga

the cosmic wind, Vayu, takes everything and absorbs it into Itself.

 

Prana

Like that, we to have a similar condition within us. We have

this 'Vayu' in us , Prana. This wonderful life force we are

privileged to use.

 

Some just breathe it, some do Pranayam, some say thank you to it [

Om Sri Pranaya Swaha] - some even say this is the active

Consciousness in us and is found throughout this cosmos. So where do

we absorb? And how is prana like Vayu?

 

The sages teach it like this: When we (deep) sleep, the mind goes

where? It gets absorbed into this prana. Where does speech and

hearing go when we (deep) sleep …and all the senses ? They get

absorbed into this prana. So, this absorption is found outside in

the universe, and inside in ourselves. The macro-level of creation (

brahmanda) and the micro level (pindanada) of creation.

 

Now, when we look at this Vayu, the rishi's say Vayu 'eats' ,

consumes or absorbs akasha or all of space, agni or fire principle,

water or apa, and earth or prithi (~ we have fire, solid, liquid,

gas, and space) or 5 items. Prana absorbs or 'eats' the sense

organs, speech, eye, ear and mind or 5 things also. Together we have

10 items. This number ten is of interest as it is virat, or a meter

used in various mandala's, mantras, or sonnets that has 10 syllables.

 

Virat

The comparison is to the meter, virat, + what Vayu absorbs and what

Prana absorbs. Now, Virat (capital V) is also known as the Cosmic

Person or the most comprehensive reality and to Him, all 'this',

every-thing, in time and space, is food to Him.

 

He absorbs everything, and everything comes from Him. The rishi's

defined Virat as Vayu (5) + Prana( 5). All that is macro + all that

is micro, outside of us and inside of us.

 

Now here is the beautiful wisdom of the sage with enlightened

vision , for Virat, there is no difference between the macro or the

micro , as He is comprehensive and there are no lines of

demarcation. Virat consumes both Vayu (5) + Prana( 5); no

distinction between subject and object or even the method of

perceiving the two.

This is the consciousness, ubiquitous Bhuma or Fullness the seers

continue to teach, to become. I am THAT thou are THAT all this is

THAT, the sages proclaim. This consciousness we use, is IT, is

Virat… this awareness is THAT, when you witness, its THAT component

of Virat you enjoy as he 'consumes' what you view. When we witness

there still subject-object, yet its the road to becoming

Fully Absorbed, into Virat and that you are.

 

Jijvishet satam samah - "may you live 100 years" From the Isavasya

Upanishad

 

Pranams,

yajvan

 

 

 

 

 

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman.

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