Advaita Vedanta – Part 7
Definitions (along with explanation) covered in this issue:
“Jeeva/Jeevaatman (Individual Soul)”; “Eeshvara/Saguna-Brahman (Lord)”; “Samsaara (Transmigration)”; “Paapam (Demerit) & Punyam (Merit)”; “Svarga & Naraka Loka-s (Heaven & Hell)”; “Bandhah (Bondage)” & ‘Mokshah/Muktih (Salvation/Liberation/ Self-realisation)”:
51. “JEEVA/JEEVAATMAN (Individual Soul)”:This word is related to the ‘Sanskrit dhaatu’ (root) “Jeev“, which means “to live or to be alive.” (Even in our day-to-day life, we say that something is alive when it is sentient.)
Most of us are normally of the opinion that ‘we live only in our own bodies (that too in our ‘physical bodies alone’ – for many people!)’ – be it gross or subtle; and also as if there is ‘no life outside it!’ This means life is thought to be ‘limited’ to ‘bodies alone!’
The above thought can be called “Jeeva-bhaava (notion of a ‘confined I-awareness’).” This is due to the effect of ‘Maayaa’ (whose other name is ‘Avidyaa (ignorance)’) on us!
Hence, when put mathematically , “Jeeva (Jeevaatman)” = ‘I’ awareness (“Sat-Chit-Aananda” principle) + microcosm conditionings (‘Upaadhi-s’, all of which are ‘products of Avidyaa’, viz. ‘Anaatman’)
“Tattva-bodhah” defines and explains “JEEVA” thus:
“Jeeva’ is the reflection of ‘Brahman’, which identifies itself with the gross body.” {“Sthoola-shareera-abhimaani Jeeva-naamakam Brahma-pratibimbam bhavati|”}
Besides, the following elaboration too has been added in the same text:
“By its nature, it considers itself to be different from ‘Eeshvara.’ This is so, because its limiting ‘adjunct (‘Upaadhi’)’ is ‘ignorance (‘Avidyaa’).’
{“Sa eva Jeevah Prakrityaa svasmaat Eeshvaram bhinnatvena jaanaati|
Avidyopaadhih san Aatmaa Jeeva’ ityuchyate|”}
In other words, we can also understand this “Jeeva” as “Sat-Chit-Aananda” principle ‘qualified (visishta)’ by ‘microcosm (Vyashti)’ conditioning.’
What happens here is that this principle ‘seemingly’ possesses the qualities of the ‘Upaadhi-s (limiting adjuncts/matter vestures)’ and at the ‘Absolute Reality level’, ‘Paramaatman‘ is one and the same as ‘Jeevaatman’, and this fact is declared in the ‘Mahaa-vaakya-s’ of many ‘Upanishad-s.’
{This can better be explained by the example of Sun’s reflection in a bucket of water. Here it assumes a small identity – ‘only as the reflection in water.’ This reflection is ‘conditioned’ by the ‘size of the bucket and also the quality/state (transparent, semi-transparent etc.) of the water. If this reflection is not aware of its real nature of ‘being boundless light’, it feels as if it is ‘bound’ by the bucket of water. Once it realises that it is light alone, it can play around in the water, without itself getting affected either by the size of the bucket or the quality of water in it!}
Whereas “Paramaatman” is a “non-doer (Akartaa)’, “Jeevaatman” has the ‘notion’ of both “doership (Kartritvam)’ & ‘enjoyership (Bhoktritvam), due to its association with the ‘Upaadhis (matter vestures).’ This notion starts in the ‘AHANKAARA’ portion of ‘Vijnaanamaya-kosha (intellectual sheath)’ and travels down to ‘Annamaya-kosha (food sheath)’ through ‘Manomaya-kosha (mental sheath)’ and ‘Praanamaya-kosha (vital air sheath).’
The result of all this is “entanglement in the ephemeral enjoyments/sufferings (‘Samsaara’), followed by a ‘series of births and deaths!’
Characteristics of ‘JEEVA’:
a) of limited knowledge (‘kinchid-jna’) and has ‘AHANKAARA (ego)’ (‘sa-ahankaara’ – ‘Tattva-bodhah’)
b) limited by space and time
c) controlled by Eeshvara
d) deluded by Eeshvara’s ‘Maayaa’
e) strives for liberation from ‘Maayaa’
f) suffers out of the feelings of ‘doership & enjoyership (Kartritva & Bhoktritva)’ and hence has bondage
g) because of all the above, cannot be free from the ‘cycle of births & deaths.’
52. “EESHVARA/SAGUNA-BRAHMAN (Lord/Controller/Ruler/Commander)”:
{In Vedaantic terminology, this term should ‘not be confused with Shiva/Parameshvara‘ of the Trinity, viz. ‘Brahmaa, Vishnu & Maheshvara!’ This ‘Eeshvara’ Himself does the 3 functions of “creation (‘Srishti’), sustenance (‘Sthiti’) and dissolution (‘Laya’)’.”}
The Sanskrit ‘dhaatu (root)’ of this word is “Eesh“, which means ‘to rule/to command.’
Just as in the case of “Jeeva“, when put mathematically –
“Eeshvara” = “I” awareness (“Sat-Chit-Aananda” principle) + macrocosm conditioning (‘Avidyaa/Maayaa’)
“Tattva-bodhah” defines “EESHVARA” thus:
…The same ‘Aatman’, when conditioned by ‘Maayaa’ is called ‘Eeshvara.’
{“…Avidyopaadhi san Aatmaa Jeeva ityuchyate|”; Maayopaadhi san Eeshvara ityuchyate|”}
[This definition of ‘Eeshvara’ is in continuation of the definition of ‘Jeeva’ in the earlier lines of the same work – “Tattva-bodhah.”]
It has to be noted that there is “no identification with anything” in the case of ‘Eeshvara!’
Vis-a-vis the nature of ‘Jeeva’, we can also understand this “Eeshvara” as “Sat-Chit-Aananda” principle ‘qualified (visishta)’ by ‘macrocosm (Samashti)’ conditioning.’
What happens here too is that this principle ‘seemingly’ possesses the qualities of the ‘upaadhi-s (limiting adjuncts/matter vestures)” viz. the collective gross, subtle and causal bodies, viz. the entire ‘gross, subtle and causal worlds.‘
However, the fundamental difference between ‘Jeeva’ and ‘Eeshvara’ is that the latter controls ‘Maayaa’, whereas the former is under the grip of ‘Maayaa!’
Characteristics of ‘EESHVARA’:
a) of boundless knowledge (‘Sarvajna’) and has ‘NO AHANKAARA (ego)’ (‘nir-ahankaara’) – ‘Tattva-bodhah’)
b) all-pervading & eternal
c) controls the entire cosmos
d) wields and controls ‘Maayaa’
e) being the Lord of ‘Maayaa’, is ever free from the bondage created by it
f) has no feelings of doership & enjoyership because of His inherent ‘Self-Knowledge.’
53. “SAMSAARAH/SAMSRITIH (Transmigration/Continuous cycle of deaths & births)”:
Normally, we take this term to mean one or more of the following:
“worldly life, mundane existence, state of life (‘gati’), world, worldly illusion, family/domestic life, course, passage, transmigration/succession of deaths & births…“
This word can be understood from the phrase “That which goes on relentlessly {“Samyak avichchhedena sarati iti….”}.
In our context, it is used to mean ‘Transmigration/succession of deaths & births‘ mainly, though it can also be taken sometimes as ‘Jagat/Anaatman.’
It is a continual cycle of ‘deaths & rebirths (transmigration)’ to which a ‘Jeeva’ is subjected to in this phenomenal world {until he/she gets ‘Self-realisation (knowing his/her oneness with ‘Brahman’). Coming out of this continuous cycle is “Moksha/Mukti.”}.
54. “PAAPAM (Demerit) & PUNYAM (Merit)”:
“Paatayati iti Paapam” – “That which renders one to “fall down’ is ‘Paapam.” Normally we also use the words like ‘vice, guilt, sin, evil, crime’ as its synonyms in English. Instead of these, the word ‘demerit’ is being widely used to denote ‘Paapam‘ in the context of ‘Vedaanta.’
The word ‘Punyam’ is derived from the Sanskrit root (‘dhaatu’) ‘Pun‘, which means ‘to be virtuous/meritorious.” For a long period of time, there was no exact English equivalent word for this Sanskrit term. However, the word ‘merit’ is being used to denote ‘Punyam‘ in the context of ‘Vedaanta.’
‘Scriptures (Shaastra-s)’ prescribe ‘prescribed/mandatory’ deeds (Vihita-karma-s)’ and ‘forbidden deeds (Nishiddha-karma-s)’ for humans.’ One is supposed to be aware of their importance. Performance of mandatory deeds and abstinence from forbidden deeds leads to ‘Punyam’ and going against them leads to ‘Paapam.’.
The meritorious/beneficial influence or quality arising out of right/appropriate action and also from any action which aligns with universal values can be taken as ‘Punyam.’ The resulting beneficial influence remains ‘unseen (adrishta = na+drishta)’, which leads to ‘happiness (Sukham) – a pleasing & desirable event or situation. This is the outcome of a ‘meritorious act (Punyam).’
The adverse/unfavourable influence or quality arising out of wrong/inappropriate action and also from any action that violates universal values and disturbs the universal order can be taken as ‘Paapam.’ Its adverse influence too remains ‘unnoticed (adrishta)’, which leads to ‘grief/sorrow(Duhkham) – arising out of unpleasant & unfavourable situations and experiences. This is the consequence of an ‘act of demerit (Paapam).’
Many of us are normally of the opinion that ‘Punyam (merit) can compensate for Paapam (demerit).’ However, this concept is not accepted by the scriptures! {For example, if one accrues 10 units of ‘Punyam’ and 7 units of ‘Paapam’, there is no such “net 3 units‘ of ‘Punyam!” He/she will be rewarded separately for his ‘Punyam’ of 10 units and punished separately for his 7 units of ‘Paapam!’
55. “SVARGA & NARAKA LOKA-S (Heaven & Hell)”:
As per ‘Hindu philosophy’, both these worlds (‘Loka-s’), viz. ‘Svargah & Narakah’ are temporary abodes for the ‘Jeeva (Individual Soul)’ and are experienced by the ‘Sookshma-Shareeram (subtle body)’, according to that person’s ‘Punyam or Paapam.’ After enjoying/suffering at those abodes, he/she is bound to have rebirth. This cycle goes on till that ‘Jeeva’ attains ‘Self-realisation.’
A devout Hindu believes in ‘rebirth.‘
Two stanzas of ‘Bhagavad-geetaa’ mention these phenomena as follows:
1) “Oh Arjuna! ‘All the worlds‘ together with the world of ‘Brahmaa (creator)’ are subject to ‘return!’ However, there is no rebirth after ‘reaching Me’
(Paramaatman).” {“Aabrahma bhuvanaallokaah punaraavartino~rjuna!| Maamupetya tu Kaunteya! Punarjanma na vidyate||”} – Geetaa 8-16
{‘Reaching Me‘ mentioned in this stanza means ‘Jeeva’ attaining ‘Self-realisation.’ Such a ‘Jeeva’ attains ‘Mukti (liberation) from ‘Samsaara’ – ‘not to be reborn.’}
2) “After having enjoyed that vast heavenly world, ‘they’ {those ignorant ones who pray(ed) for ‘heavenly goal alone – desirous of heavenly pleasures’ (‘svar-gatim praarthayante’ – Geetaa 9-20} enter into the human world on the ‘exhaustion‘ of their ‘Merit.’ {“Te tam bhuktvaa svarga-lokam vishaalam ksheene punye martya-lokam vishanti|…”} – Geetaa 9-21
However, ‘Heaven of permanent nature‘ is the result of (embracing and) living according to the tenets of some Western religions. Conversely, ‘Hell’, which is also of permanent nature, is the place for ‘sinners/non-believers’ after death. {As they are said to attain either heaven or hell permanently, the question of rebirth does not arise for the followers of those religions.}
56. “BANDHAH (Bondage)” & MOKSHAH/MUKTIH (Salvation/Liberation/ Self-realization)”:
“Bandha (Bondage) is “Attachment to this world, due to one’s identification with his/her conditionings (‘Upaadhi-s’, all of which are ‘products of Avidyaa’, viz. ‘Anaatman’).
The reason for the same is “Ajnaanam/Avidyaa (ignorance of one’s own Self).”
“Moksha or Mukti (Salvation/Liberation/Self-realisation)” is just the opposite of ‘Bandha’, wherein that person has crossed ‘Avidyaa/Maayaa.’
A ‘Mukta’ has no ‘Punarjanma (rebirth).’ {For him/her, the question of either ‘Paapa (demerit)’ or ‘Punya (merit)’ too does not arise, as he/she is beyond both – vide Geetaa – 8-16}
The one who attains such ‘Self-realisation’ {that he, who hitherto has been considering himself as ‘Jeeva’ alone (with all the ‘imagined limitation’ mentioned under the term ‘Jeeva’)} recognises his ‘oneness’ with ‘Brahman’ and is called a ‘Mukta (liberated person).’ This state, wherein he identifies himself with the ‘all-pervading Brahman’ is “Moksha/Mukti (liberation/salvation).” This means crossing over this ‘Samsaara,’ described earlier.
In this context, let us recollect the statement of Lord Krishna in “Bhagavad-geetaa“:
“This divine ‘Maayaa’ of Mine, constituted by the ‘3 Guna-s’ is difficult to cross-over. Those who take refuge in Me (‘Eeshvara’) alone (can) cross over it.”
“Daivee hyeshaa gunamayee mama maayaa duratyayaa|
Maameva ye prapadyante maayaametaam taranti te”|| Geetaa – 7-14
{Crossing ‘Maayaa’ is nothing but getting rid of the ‘3 Guna-s’ totally, that is jumping the barrier of ‘Prakriti.’ At that moment, that ‘Jeeva’ becomes ‘identically equal’ to ‘Eeshvara’ and both in turn become ‘Brahman/Aatman’, which is ‘One and only One (Adviteeya)’!’}