A person can discard as many gross bodies in which he takes
temporary residence, as the number of times he pares his nails.
But, the subtle body cannot be changed; it lasts and persists.
This is the most secret doctrine of Bharathiya spiritual thought.
Going further along this line of discovery, it can be revealed
that man means: a complex of the gross body, the subtle
body and the Jivi (the Individual). The Vedantic philosophy would
declare that the Jivi shares the quality of Eternal unchanging
Everlastingness (Nithya). Prakrithi or the objective World is also
eternal, but, with a difference, It undergoes perpetual change; it
is never the same; but, it persists for ever. The basis for the
objective world, namely, Prana (the life force) and Akasa (Space
or ether) are eternal, but, they act and interact without rest and
manifest variously and manifoldly.
The Individual Atma (the Jivatma) did not have its origin in
either Akasha or Prana; it is not material in nature. So, it is
eternal, without any change. It did not happen through the impact
of Prana on Akasa, or Akasa on Prana. Things brought together will
disintegrate. But things that are 'themselves' ab initio cannot so
come apart. For, disintegration means 'resuming the original
nature', 'becoming what it originally was', 'reducing itself to
its native substance'. The gross body is the result of the
combination of Prana and Akasa and so, it dissolves itself into
its components. The subtle body too dissolves but, only after a
long long time. The Jivi is not brought together, so, it cannot
fall apart. It has no birth. It cannot be born. A unitive
part-less being can have no moment of origin.
The objective world or Prakrthi, consisting of billions and
billions of varied things, forces and events is governed by the
Will of God. God is All knowing, All-penetrating, All-pervading;
He is activating Prakrthi and acting through Prakrthi, all the
time. Prakrthi is ever in His care. His sovereignty is
beginningless and endless. This is the doctrine of the Dualists,
the Dwaithins.
This gives room for one question. When the world is ruled by
God, how does He permit it to be so wicked and vile? The answer
given is that God is not responsible for the grief and the pain.
The sins we commit are the progenitors of the grief we suffer. Joy
and sorrow are the consequences of the good and the evil that man
perpetrates. God is the Witness. He does not punish, nor does He
cause grief. The Jivi is beginningless, that is to say, he has no
birth but, he involves himself in incessant activity and so he has
to go through the inevitable consequences of that activity. This
is the experience of every one, the characteristic of every one's
mind. This is the unbreakable law of the objective world or
Prakrthi. Grief or joy is the image of the activity one engages
in. It is the resound, the reflection, the reaction. The Jivi
can be the witness without concerning himself with the good
and the bad of the activity. When involvement happens, good will
have to be experienced when good is done, and evil will have to be
experienced when evil is done.
The Vedanta asserts that the Jivi is by its very nature, pure
and unblemished. This is the accepted doctrine according to
Bharathiya thought. But, this truth has been befogged by ignorance
and neglect. So, maya pollutes the experience and the shade of
ignorance breeds evil. But, when sathkarma or beneficial activity
is engaged in, the clouds of maya are scattered and the Reality of
the Self is realised. All beings, all jivis are by their very
nature pure. Good acts can remove the taints of evil deeds and
preserve its essential purity. Then, the jivi is led into the
Godward path, the Devayana. The Godward urge will transform the
words, the thoughts and the deeds of the individual.
We cannot think without words; words are the essential material
for thought. When the individual drops the body, the words enter
the mind; the mind enters the prana or life-force and the prana
merges in the Atma. The Atma (Individualised in the body) when it
liberates itself rushes to the Suryaloka, the Region of the Solar
Principle, the Surya. From thence, it reaches the region of
Brahma, the Brahma-loka. Having reached that region, the
individualised Atma or Jivatma has no more concern with Prakrthi.
It will exist there till the end of Time. It will experience
boundless Delight. It will have all powers except the powers of
Creation.
The authority to rule over the Cosmos is exclusive to God. God
is free from desires of all varieties. Man's duty is but to offer
Him Love and worship Him through Love. This raises man to be
highest status among beings. Those who are unaware of this status
or incapable of discharging its responsibilities belong to other
categories. They too offer and worship, they too engage themselves
in beneficial activity. But they crave for the fruits they hope to
gain; they perform acts motivated by a desire to benefit from the
results that emerge therefrom. "We have helped the helpless; so,
our path will be smooth and safe. We have uplifted the
downtrodden; so, we can avoid troubles on our road. We have busied
ourselves in singing the Lord's Glory in chorus (Bhajan); so, we
are sure of Heaven" - these are the calculations of people of this
nature who engage themselves in 'good acts'. When such people give
up their bodies, that is to say, when such people die, their words
will merge in their minds, their minds will merge in their Prana,
and the Prana, thereafter will merge in the Jivi, and the Jivatma
will travel to the Region of the Moon Principle (the
Chandra-loka), that is to say, the Loka of the Presiding Deity of
the Mind... suggesting that they have to enter again the realm of
the mind with all its agitations and turmoils of wants and wishes.
In the Chandra-loka, such Jivis will experience some satisfaction
and delight, until the consequence of the good acts lasts. That is
why it is said in the scriptures: Ksheene Punye, marthyalokam
visanthi. (When the acquired merit is spent, they enter again the
world of mortal men). The Jivatma encases itself in a body
equipped with sense organs etc, appropriate to the earned
consequences of the deeds of the previous body, and starts another
life-career. The residence of the soul in the Chandraloka is what
the Hindus refer to as the time spent as a Deva in Heaven or as an
Angel according to Christian and Islamic religions. The name
Devendra given to the Lord of these Devas is an indication of a
position of authority. Thousands have risen to that position.
According to the Vedas, when the highest good is observed, that
person is elevated to the position of Devendrahood. The soul
raised previously to that position will descend to the earth and
resume its career in human form. Just as on earth monarchs change,
in heaven too rulers cannot escape rise and fall. The residents of
Heaven too are subject to the law of ups and downs. It is only the
Brahmaloka that is free from birth and death, rise and fall, ups
and downs. This is the basic doctrine of Bharathiya thought, its
eternal nectar, administered to humanity.
When the Jivatma is as a Deva in the Chandraloka, it cannot
manifest any Karma. Only man can express himself through Karma
which binds him by its consequence. Karma means activity
undertaken with desire, with an eye on the result. When the soul
is in Chandraloka as a Deva, it is content and satisfied and so,
it will not crave for activity for earning pleasure or achieving
some success. The residence in that Loka is the reward it has
secured for the good deeds done by it in the past, or it may be
the prize won for such goodness. When the delight emanating from
the good deeds is experienced and spent away, the balance of the
consequence accumulated has to be suffered and so, the soul has to
come as man on earth. Then, attaining the highest good and
engaging himself in acts of highest potency for merit, he can
cleanse his heart and reach Brahmaloka from whence there is no
coming back.
The word Naraka can nowhere be found in the Vedas. The
conception of Hell is foreign to the spiritual thought of the
Bharathiyas. The idea of Hell and the various descriptions of Hell
are all later additions in the Sastras and Puranas. The authors of
these texts believed that religion will be incomplete if it does
not posit Hell. They laid down diverse tortures as part of Hell,
but, they laid down one limit to the pain Hell inflicts. They
declared that there can be no death in Hell. The purpose for which
Hell was created was only to incite fear among the people in order
to make them desist from sin.
But, Adwaitha does not posit Heaven or Hell. It is concerned
only with Bondage and Liberation, Ignorance and Illumination. It
is known as Vedanta. There is no faith higher than what Vedanta
stands for.