Chakras and jyotish-Mayapur Das

[Guest guest]

Om Gurave Namah

Namaste Mayapurdas ji,

 

Lakshmi: The Dwaita continues only till aagya chakra. After that it is only "adwaita" or dissolution of Self.Mayapur Das: Could you please elaborate on this point of dissolution of Self?Bhagavad Gita 2.24 clearly states that soul is insoluble-akledyah.Acintya Bhedabheda Tattva presented by Sri Caitanya Mahaprabhu speaks of simultaniously onenness and difference of Soul and Supersoul(Bhagavan).We are as soul are of the same spiritual nature(quality) of Supersoul ,but are never equal in quantity and always remain individual/separate .

Lakshmi: Please do pardon the delay in replying. My situation does not permit me to write anything lengthy, except on weekends or holidays. And, as usual, I eagerly await the Guru’s corrections.

 

I agree that Sri Krishna does talk at length about the inviolability of the Soul…

 

nainam chindanti sastraaNi nainam dahathi paavakah

nachainam kledayantyaapo nasoshayati maaruthah…

 

You’d have noticed that the above sloka avers that the soul is not touched by Shastra (prithvi tattwa), agni, jala and vaayu. Have you noticed that of the Panchabhutas listed above, Akaasa tattwa is missing? It is so because Akaasa tattwa, the Spaceless, Timeless dimension, is a part of Being as well as Non-being.

 

And, what is dissolution? Isn’t Non-Being just another state of Being? Like Night and Day? Suppose the jeevatma is like a river and the Paramatma is like the ocean, the natural need of the river is to merge with the ocean. After the merger, can you separate from the salty ocean the sweet river water? As the river water that flowed into the ocean does not vanish..yet does not have its own identity, so is the dissolution of jeevaatma into Parabrahma.

 

The Bhagavad gita and Isa Upanishad discuss two manifestations of the Atman, the Manifested and the Unmanifested, and it is stated that only a person who knows both these aspects of the Brahman will not return to earth.

 

BTW, in Bhagavadgita, in Akshara Parabrahma Yoga (Chap-8-17), Sri Krishna does speak about Dissolution:

 

Avyaktaadvyaktayah sarvah prabhavanty aharaagame

Raatri aagame praleeyanthe tatraiva vyakta samjynake

 

At the coming of the Day all manifest beings proceed from the Unmanifested, and at the coming of night they dissolve again in the Same which is called the Unmanifested.

 

Sloka 8-20…Parasthasmat tu… states that beyond the Unmanifested there is yet another Unmanifested Eternal Existence which does not perish even when all existences perish.

 

Sloka 8-21…avyaktokshara…This Unmanifested is called the Imperishable; It is said to be the highest Goal (paramam gatim). Those who attain It return not. That is my Supreme Abode.

 

I am sure you have read Isa Upanishad (perhaps one of the the smallest Upanishads)where invaluable description of Atman is given. Infact, some scholors opine that Brihadaaranyaka Upanishad, probably the biggest Upanishad, is a commentary on Isa Upanishad.

 

And, Mayapurji, what Sri Chaintanya was talking about is the Dwaita or dualist philosophy, which is essentially Bhakti or Love whose direction is always outwards..towards the “Other” which is distinct from oneself.

 

Sankara’s doctrine, on the other hand, is based on the Absolute Oneness in the Universe and the direction is inwards…towards Self (Aham Brahma).Gynaana? I feel that both the “maadhurya” of Bhakti and “amritatva” of Gynaana are valid and the second state of Indivisibility is but an exalted extension of the first.

 

Infact, if you browse through the archives in Varahamihira or Vedic-astrology, you’d come across a mail from Visti which defines 4 kinds or gradations of mukthi..here the Paramatma is the Beloved and the jeevatma is the ardent lover, who, as his passion progressively escalates can not bear even the slightest separation from his Beloved.

 

1) Saalokya Mukthi: First, he was happy that his age/world also contained Him, then soon that’s not enough..

2) Saameepya Mukthi: He wants to get real close to God. But when he gets closer..no..that too is not enough. It only serves to whip up more longing

3) Saaroopya Mukthi: By now, he’s so full of the Lord that slowly the Bhakta himself starts looking like the Lord. So, even when the devotee looks at himself, he sees only Him. People witnessed Sri Ramakrishna Paramahamsa alternately look like himself and like the Divine Mother while he was meditating. Sri Ramakrishna was even supposed to have developed female physical characteristics (Radha) when he was praying to Sri Krishna…so driven was he in his need for the Almighty.

4) Saayujya Mukthi: But then again comes a stage when this too is not enough. He must unite with Him. Nothing…not this body, not this mind, not this existence..nothing must cleave him from the Supreme. When the desire is so intense, will it not come to pass? Ultimately he does become one with Him.

 

In short, the madness of Meera.

 

Mayapurji, have you seen the gradual blurring of the self? Have you seen the longing of the lost soul for its Home? Have you noticed the insane love for Him that made the individual will himself into oblivion? That’s the giant suction power of the Anantha. Can any one resist it and would any one want to?

 

When I was talking about the awakened kundalini, I was talking about such kinetics powered by incredible Saadhana or Tapasya. Do you know that Kundalini on the rise is also called “Arundhati”, the Fast / Unstoppable One? It knows only one direction, only one goal, the Sahasraara. Like Aparna’s Iswara.

 

Regards,

Lakshmi

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