Pranam
West aspect of death is linear. There is no return back. But
resurrection is reiterated in all religions in some kind of forms. However,
the great thing about the vedic concept right from Rigveda thro many
upanishads like Katho, Chandogya etc reveals the death as a passing phase
from one source to another, that is all in a cycle or we aspect it as A
CYCLIC PROCESS. Unless the soul jumps out of the churning wheel which is
rare births and deaths are happening in many forms. Birth is a concept of a
Paramanu growing into a body with the mind and soul; death is also getting
rid of the body with the sukshma module of soul and mind trying to wear
another BODY-SHIRT. When we change dress here we are alive so too when the
soul wears a new body, we are alive; we are alive all the time; B G 2.12
says न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपा |Never was a time you and me
never existed; Chandogya upanishad says that (Panchagni vidhya discussion)
meditation is not with respect to the object outside but trying to perceive
one within you.
There were five wise people learned in sacred lore, all great
meditators, performers of sacrifices, but who could not come to a
conclusion in regard to the final destination of their meditations. These
great men are named here. Prachinasala Aupamanyava, Satyayajna Paulushi,
Indradyumna Bhallaveya, Jana Sarkarakshya, Budila Asvatarasvi; these are
the great men. They were all lofty meditators according to their own
techniques, but they had doubts in their minds, because in the course of
their meditations, in spite of the fact that they discovered a palpable
result of a magnificent nature, there was something lurking in their minds,
pointing to a defect in their meditations. And they could not know what was
the defect. They go to is Aruni Uddalaka, the great sage of Upanishad
fame. All of them go to The King ASHVAPATHI. The Kshatriya varna teaches
the Brahmana varna about meditation and death. He simply accepted them as
students at once, merely on their declaring themselves as students: "We
have come as students." "Well, I accept you as students." Without any kind
of formality of discipline and the like, he spoke to them directly.
The path of death is 3 ways; one northern direction soul leaving and a
rare aspect when such things happen the souls Jeevatma reaches the
Paramatma as a small circle into a big circle. Another path is the southern
direction where according to the merits and karma palan stays and returns
back; Those who perform grave sins go by the downward path (adhogati) to
the underworld of Yama to pay for their sins. When they are cleansed of
their bad karmas, they return to the earth to be reborn in lower life forms
as worms and insects.
"There is no need to pour water and put manure on every leaf of the
tree if you want to tend a tree. You have to water the root, that is
sufficient. If you want to take care of a huge tree, what do you do? Do you
go to the top of the tree and count every leaf and sprinkle manure over it,
one by one, water every leaf, every flower, every fruit? No. You concern
yourself with the root of the tree, and then you see there is an
efflorescence of every part of the tree, automatically. Whatever you have
obtained through these discrete forms of meditation, you can obtain at one
stroke by a total meditation, which is the meditation on the
Vaishvanara-Atman. The root of the Reality is missed by your consciousness.
Whoever can conceive in his mind the true Vaishvanara as that which extends
from the earth to the heavens, from the heavens to the earth, from the
topmost level of manifestation down to the lowest level, missing no link
whatsoever, visualises the Whole. If you can see through your mind this
extensiveness of manifestation from the highest to the lowest, at once,
without missing any part, which means to say, if you can be comprehensive
in a universal way in your envisagement of the form of Reality, and if it
can be the Atman, the Self at the same time, then what is it that you lack?
This is the Vaishvanara-Atman, the All-Self. Whoever can meditate in this
manner becomes the Self of every being all at once. One becomes the Self of
all the worlds; he becomes the Self of anything that can be anywhere, and
he becomes the possessor of the glory of anything that exists anywhere, in
any realm, in any form, under any circumstance. This is the secret I let
out to you, if you can contemplate in this manner. This is a herculean
feat, because the mind cannot think like this. If you slip from the grasp
of your mind when you think like this, you will find that the mind falls
back upon its old groove of thinking in terms of particulars and
externalisation of objects. Who can contemplate the object as
non-externalised? Not any human being. But this is what you are supposed to
do. All these parts which you have mentioned are various limbs of the
Cosmic Body. You have to bring them together and conceive the Whole, at
once, in your consciousness. Do not say, 'This is the sun, this is space,
this is water,' and all that. Do not think like this. Let all these be
thought together, immediately, in their comprehensiveness, without missing
any one whatsoever, by feeling oneness with Earth, Water, Sun, Air, Space,
Heaven, and everything."
The above is meditation and what is called the self realisation. This
was taught to a brahmin the learned by kshatriyan as Varna bedam was the
knowledge. The Veda refers to the INVERTED TREE. The root above unknown and
visible branches and leaves of life, samskaras and Vedas. The pouring of
water to the roots is highly meaningful. The knowledge of the branches and
leaves have the saps through which the root water shall reach the lower
levels; hence only B G says ultimately that all this knowledge is not
needed where the root is seen. So death is elaborately explained in our
scriptures. K R IRs 1221
On Sun, 31 Jan 2021 at 20:18, 'Rangarajan T.N.C.' via iyer123 <
[email protected]> wrote:
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