Adventures in Advaita Vedanta, the philosophy and science of spirit. We are one you and I; are you curious why?..


Here is a place to linger, to let your intellect roam. Aatmaavrajanam is being written as a progressive study and, as such, can be read like a book. Anyone arriving at any time can simply start at the very first post and work their way through at their own pace. Please take time to read the info tabs and ensure you don't miss a post, by subscribing to the blog. Interaction is welcomed. Don't be a spectator - be a participator!

The End in Sight

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

[You are reminded that reviewing the previous week's posts will become essential as the meanings of the Sanskrit terms may not be repeated. There may come additional or alternative meanings, but all should be noted. As study progresses, the technical terms must necessarily become 'second nature' to the student. When the Sanskrit is used, the translation will fall easily into place - or likewise, if the English is used, the Sanskrit term must easily come forwards.]

Please revisit THIS post and chant the mangala-charana. Please use the TattvabodhaH label to access all posts relevant to this text.

We have seen that karma is not just 'you hit me and you'll get hit back' thing; thought that is certainly the essence of it. There is more complexity insofar as there being a past, present and future to it. Future is determined by our aagaami karma. All actions have a 'fee' in the karma bank and we may not know what that fee will be in this life. It may take many lives to pay off the debt. Past karmas, the ones accrued via aagaami, are called sanchita. At any time, the sanchita may send out the 'interest balance'. This results in the jiiva having to enter the world. This brings it into the present of that jiiva - the praarabdha karma now takes over, determining the where, how, when and so forth of the birth.

Something to bear in mind, though not specifically mentioned in this text, is that all actions arise from thought. No action can take place without mind ordering it. Therefore, thoughts add to our aagaami as much as anything our body does.

Having taken birth, each jiiva must live out the life praarabdha has sketched… however, if we are blessed to have taken human birth, we have the facility to alter that sketch and improve our lot. For a truly blessed few of the already blessed, there may the opportunity to rise to the highest philosophical understanding which results in returning to True Self, even within this life itself. In such an event…

सञ्चितम् कर्म ब्रह्मैवाहमिति निस्चयात्मकज्ञनेन नश्यति।
sa~ncitam karma brahmaivaahamiti niscayaatmakaGYanena nashyati.

"Sanchita karma is destroyed by the firm knowledge 'I am Brahman alone'".

आगामि कर्म अपि ज्ञानेने नश्यति किञ्च आगामिकर्मणां निलजीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति।
aagaami karma api GYaanene nashyati ki~nca aagaamikarmaNaaM nilajiidalagatajalavat GYaaninaaM sambandho naasti.

"The aagaami karma is also destroyed by Knowledge and the wise man is not affected by it, as a lotus leaf is not affected by the water on it."

On Realisation, our debts are nullified. The slate is cleaned. The gross body of the ignorant and of the wise at death disintegrate and merge with the elements. The subtle body of the ignorant, propelled by the causal body (ie force of previous actions) leaves the body to take up another at some point in the future according to the results of the karma which have fructified. The subtle body of the wise man merges with the five subtle elements and there is no more a propelling force. The causal body is destroyed by the Knowledge of Self. There is no more birth for him. It is like the space in the pot which is broken; it merges fully with the totality of space - never having been anything by space, albeit 'conditioned' by the pot.

Likewise, whilst the body of the wise man must play out the remainder of the praarabdha which brought him to this point, any actions now  (aagaami)  no longer accrue to sanchita. They just float, like the droplet of water on the leaf of the lotus. Have you seen that? No?... Perhaps nasturtium then…

The point being, there can be no more effect upon the one who has crossed the boundary between individual and total; jiivanmukta.

What then of the results of the remaining actions performed by the physical form of the jiivanmukta?

NB; the chants above will be on the clip provided next week.

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Hari OM
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