Студопедия — Nimananda Das Adhicary. Transmigration of Souls (part 2)
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Nimananda Das Adhicary. Transmigration of Souls (part 2)






Transmigration of Souls
(part 2)

Journal 'The Harmonist'
Edited by
Shrila Bhaktisiddhanta Saraswati Thakur

(No. 10, Vol. XXV, March 1928)

 

Now, what becomes of the other people who follow religious practices other than Krishna- bhakti? In the Geeta Lord Krishna says that the devotees of gods and goddesses attain the region where gods and goddesses live the devotees of the manes attain the region inhabited by them the devotees of genii attain the region inhabited by genii, and His devotees attain the region where He lives1. Of these four regions, the first three, the Devaloka, the Pitriloka and the Bhutaloka are the subtle manifestations of matter where the denizens reside and enjoy for a time pleasures proportionate to their virtues acquired in their mundane existence. At the end of this time, however they come again to be born in this physical world2. The other Krishnaloka is a chit manifestation situated beyond these material regions where from no return to these material regions is possible3. With the attainment of this region all our pain and sorrow that naturally accompany our mundane lives come to a close.

About the followers of jnana cult who call themselves brahma Shrimad-Bhagabat says that they, with great pains, soar up to a very high region where they, for want of Krishna- bhakti cannot get a footing but there from they fall headlong down again to be born in this world. This time they are made to be born as apparently inanimate objects like a stone or a tree on account of the fact that they, in their endeavor to attain extinction, assayed to obliterate the three eternal principles of soul, manifestation, namely, knowledge, the knower and the knowable. The punishment thus inflicted is just commensurate with their foolish deeds4.

About the yogins mention is made in scriptures that one class of them, by their attachment to Paramatma, go to regions like Maha, Jnan, Tapa and Satya, enjoy there for a time pleasures proportionate to the degree of their devotion, and then return to this physical world to be born again in higher circles of men5; and that a misguided class of them, aiming like the misguided class of jnanins at extinction, go to Brahmaloka and fall there from on this physical world and begin their life a new from the so called inanimate object like a stone or a tree.

The popular belief current among the Christians and the Mahomedans is against such a doctrine. They commonly believe that this world has been created by God once for all. The diversities, that are visible here, are all of His making. Jivas take and can take initiative in any action only after they are born in this world. They will be made to gather the fruits of their actions done only in this life. On the Day of Judgment they will be called upon by God to answer for their actions in this mundane existence. They will be re-warded or punished according as they did good or bad while on earth.

If this be the fact, then there is much room to talk of divine injustice. The law of equity demands that all souls ought to have been afforded, at the start of their respective mundane careers, equal opportunities to carry out the orders of God before they are called upon to answer, in common, for their violation or partial execution of them.

Again the Mahomedan rhoo and the Christian soul are not the true equivalents of the Hindu jiva. The jiva as has been said before, is a distinct and specialized part of God and is completely free from matter which, under no condition, not even when it seemed to be bound down to this physical world by the shackles of Maya, can enter into its composition, and once elevated to that eternal region, the Baikuntha, it ceases to respond to the impacts of Nature. The rhoo or the soul, on the other hand, — the rhoo and the soul are the something — although a distinct entity, differs from God, its Creator, not only in quantity but also in quality; and carrying, as it does, the impressions of its mundane existence as a human being even after resurrection, it must be said to have, in its composition, the element of matter which only can receive and carry such impressions. The hold of matter on the rhoo or the soul is distinct up to the behest and the dajak or the heaven and the hell where the latter is made to enjoy or suffer according as it did good or bad actions in this physical plane. And beyond these regions there being no other region of pure consciousness, an existence of a pure, unalloyed soul is out of question. And if so, a soul can never be expected to approach and meet God in His plane of pure existence and render Him pure and unalloyed service as His eternal associate and servant.

We must, therefore, look for either imperfect revelation or wrong interpretation or for both. In fact, both are possible. The first; because the revelation of God’s wisdom is made according to the spiritual fitness of those to whom it is made. Hence Christ and Mahommed are known to have told their respective followers that there remained much more than what they were made to know. The second; because only those, who are sufficiently spiritualized to be in direct communion with God, know the ways of God, and can correctly interpret scriptures that embody His injunctions.

Of every religion the followers are divided into two classes, esoteric and exoteric. The esoteric section are sufficiently spiritualized to understand the prophet or the Guru; and their number is very small. As time rolls on, their number becomes still smaller and smaller till it comes to nil. And as the number decreases spiritual adulteration increases till at last the truth is entirely lost sight of, and the religion becomes irreligious. The followers now fight more for the sake of the name of the religion than for the truth it teaches; they fight more for the shadow than for the substance. They begin to twist and torture the sacred injunctions laid down in the Holy Scriptures and to serve their selfish ends, try to bring out a meaning that these do not and cannot mean.

The most astounding and inappropriate rites that are now associated with our own religion are but results of flagrant violation of shastric injunctions; and for this none but the present so called gurus or rather the spiritual babblers are mostly responsible.

Notes:

1. Bhagavad-gita, 9.25:

yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām

“Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me”.

2. Commentary «Geetabhashyam» of Shri Madhvacharya (Bhagavad-gita, verses 9.20,21):

trai-vidyā māḿ soma-pāḥ pūta-pāpā
yajñair iṣṭvā svar-gatiḿ prārthayante
te puṇyam āsādya surendra-lokam
aśnanti divyān divi deva-bhogān

te taḿ bhuktvā svarga-lokaḿ viśālaḿ
kṣīṇe puṇye martya-lokaḿ viśanti
evaḿ trayī-dharmam anuprapannā
gatāgataḿ kāma-kāmā labhante

“Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights. When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.”

3. Bhagavad-gita, 15.6:

na tad bhāsayate sūryo
na śaśāńko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaḿ mama

“That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.”

4. Shrimad-Bhagavatam (10.2.32):

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraḿ padaḿ tataḥ
patanty adho 'nādṛta-yuṣmad-ańghrayaḥ

“O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.”

'mukti, bhukti vāñche yei, kāhāń duńhāra gati?'
'sthāvara-deha, deva-deha yaiche avasthiti'

“"And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked. Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods"” (Shri Chaitanya-charitamrita, Madhya-lila, 8.257).

5. Shrimad-Bhagavatam, 11.24.14:

yogasya tapasaś caiva
nyāsasya gatayo 'malāḥ
mahar janas tapaḥ satyaḿ
bhakti-yogasya mad-gatiḥ

“By mystic yoga, great austerities and the renounced order of life, the pure destinations of Maharloka, Janoloka, Tapoloka and Satyaloka are attained. But by devotional yoga, one achieves My transcendental abode.”

 







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