Moksha and Brahmaloka

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advaitin , " subrahmanian_v "

<subrahmanian_v wrote:

>

> advaitin , Shiva Anurag <jadu_s2002@> wrote:

> >

> > Namaste all!

> >

> > Please, help me with understanding.

> >

> > In the " Brahma Sutra " :

> > Jagadvyaparavarjam prakaranadasannihitattvaccha IV.4.17

> >

> > The liberated soul attains all lordly powers) except the power

of

> creation, etc., on account Of (the Lord being) the subject matter

(of

> all texts where creation, Etc., are referred to) and (the

liberated

> souls) not being mentioned (in that connection)

> >

> > If ahankar or individuality of soul is illusion, how can I

> understand words that after moksha jiva still being?

> >

> > Please, give me right understanding of this.

> >

> >

> > Pranams.

> > ----------

> > Shiv Anurag

>

> Namaste Shiv ji,

>

> The sutra quoted above is about that soul who has taken to the

path

> of higher meditations, he is a Saguna Brahma vit and BEFORE

ATTAINING

> DIRECT REALIZATION OF THE ABSOLUTE BRAHMAN (IN THE MANNER 'AHAM

> BRAHMASMI'), passes away. By virtue of his extraordinary merit

born

> of Saguna upasana, he attains powers of lordship to a great

extent.

> After the punya phalam is exhausted, he, being in Brahmaloka,

gains

> the Liberating Knowledge there and thereafter gets liberated,

without

> having to return to samsara. As such, till such time he gets

direct

> realization of Brahman, he is not fully released in the absolute

> terms. In the case of someone who has obtained the Direct

Liberationg

> Realization of the Absolute here itself, that is before death,

there

> being instantaneous moksha for him, there is no question of his

prana

> leaving the body and travelling to any other loka. For such a

soul

> there is no return to this samsara also.

>

> Thus, this particular sutra is about a person who has not yet

> attained moksha. The following translation of the Bhashya for the

> final sutra throws light on the issue.

>

> 22. (Of them) there is non-return, according to scripture; non-

> return, according to scripture.

>

> Those who, in following the road of the gods, to which the vein

and

> the ray are leading, and on which light is the first stage, reach

the

> world of Brahman as described by scripture--where 'there are the

two

> lakes Ara and Nya in the world of Brahman, in the third heaven

from

> hence,' and where 'there is the lake Airammadîya and the Asvattha

> tree showering down Soma. and the city of Brahman Aparâgitâ and

the

> golden hall built by Prabhu' (Kh. Up. VIII, 5, 3)--and set forth

at

> length in mantras, arthavâdas, and so on; those, we say, who reach

> that world do not return from there after having finished the

> enjoyment of their deeds; as those do who have gone to the world

of

> the moon and other places.---Why so?--Because scriptural passages

> teach that they do not so return. Compare 'Moving upwards by it he

> reaches the immortal' (Kh. Up. VIII, 6, 6); 'For them there is no

> return' (Bri. Up. VI, 2, 15); 'Those who proceed on that path do

not

> return to the life of man' (Kh. Up. IV, 15, 6); 'He reaches the

world

> of Brahman and does not return' (Kh. Up. VIII, 15, 1). That the

> finality of their lordly power does not imply their return to the

> life of man, we have shown under IV, 3, 10. IT IS A SETTLED MATTER

> THAT THOSE WHO THROUGH PERFECT KNOWLEDGE HAVE DISPELLED ALL MENTAL

> DARKNESS AND ARE DEVOTED TO THE ETERNALLY PERFECT NIRVANA DO NOT

> RETURN. . And as those also who rely on the knowledge of the

> qualified Brahman in the end have recourse to that (Nirvâna), it

> follows that they also do not return.--The repetition of the

> words, 'Non-return, according to scripture,' indicates the

conclusion

> of this body of doctrine.

>

> Warm regards,

> subbu

>