Moksha!??

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Moksha!??

 

 

 

by Richard S. Brown

 

 

 

 

Though there are many sampradayas in India, many religions, they can

all be classified as either dualism or monism. Dualism mukti

means entering Vaikuntha and associating with Bhagavan...as in

personalism;

Monism means merging into the formless impersonal

brahma-jyoti. In the Brahmajyoti there is nothing...no you, no God,

NOTHING.

 

Hanuman was offered the latter, i.e., sayujya mukti (impersonal) by Lord

Rama Himself, be he prefered " dualism " as in eternally associating

with Bhagavan in Vaikuntha. Vaikuntha is Sat-Chit-Ananda. It exists

within

Brahmajyoti.

 

Lord Krishna says in the Gita, Whatever one thinks of at time of death,

that, and THAT alone, they achieve. So if one thinks of God at time of

death, then they achieve Him; but if one thinks (only) of Brahma jyoti

at time of death then they merge and lose seperate identity.

In both cases there is no more Samsara Chakra to suffer (and enjoy).

According to Brahma Sutra, in BOTH Shankaracharyas' Advaita Tika as well

as four Vaishnava sampradaya's Dvaita Tikas, the soul does not " cease

to exist " - the soul is eternal, sanatan, sat-chit-ananda, and cannot

cease to exist. What happens in sayujya mukti is the soul merges with

brahman (totality of life) and loses seperate identity, and becomes ONE

with impersonal Brahman --- but does never cease to exist.

 

This is what differentiates Brahma-jyoti nirakar sayujya mukti, which

is all light (chetan), from the concept of SHUNYA " Nirvan " which

is all dark (void). It could be argued that this latter idea is

" spiritual

suicide " OR even impossible.

 

But we know from Shastra that there are 3 bona fide paths to mukti, and

these relate to Brahman, Paramatma, Bhagavan, the three primary aspects

of the Para Brahman. Thus we have jnana (advaita-siddhanta), Yoga

(-------

siddhanta??), and Bhakti (dvaita siddhanta).

 

The Vaishnavas achieve mukhi which is association with God in Vaikuntha

which is within the Brahmajyoti, and while realizing their souls true

identity as eternal servant, friend, parent or lover (Rasa-tattva) they

are eternally seperate from God in quantity, while being identical in

quality (sat-chit-ananda) thus enabling " bhakti-rasa " within

mukti.

 

As it says in the Vedanta-sutra, " Antara bhuta-grama-vat

svatmanah " --- " Within

Brahman, (Vaikunta) appears like a village of the material

world (has form and rasa, all made entirely of Chit) to the

self-realized

souls " . THIS is a KEY SUTRA used by Vaishnava scholars.

 

The Yogis, appart from siddhis, attain Paramatma, which I assume to mean

Vaikuntha, but which could be impersonal (I'm not sure!)

The Jnani's eliminate matter (maya) " neti neti " (not this, not

that) as being illusion in order to merge into the sum-total of life

(Brahman),

thereby losing identity, but never ceasing to exist. If sayujya mukti

means the " soul cease to exist " then they would call eternally

DEAD, rather than eternally liberated. Trying to make the soul " cease

to exist " is Shunyavad (Buddhism), not advaitavad. And Shunyavad,

if possible, is suicide in the final sense.

 

Any discussion on this subject requires reference to Vedanta Sutras and

Bhagavad-gita, both of which have been explained differently by the

monists

and the dualists. Making a clear distinction between dvaitavad and

advaitavad,

based on above praman, allows one to make a

knowledgeable choice.

 

 

 

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