SPIRITUAL UNDERSTANDING OF DESIRE, LOVE AND PERENNIAL JOY IN VEDANTA
(Compilation for a
Discourse by N. R. Srinivasan, Nashville, TN, USA, November 2017)
The term KAAMA (Love) is in reference to the Sanskrit concept of rasa (essence or vital feeling), the original spiritual relationships. It is also mentioned as foremost evil among six evils that influence our lives and also associated with Sringara (beauty and coyness) among Navarasas. In the material world this rasa is best reflected as mundane sex. It is also responsible for our enjoyment and happiness. But even in this there are many gradations according to the degrees of covering by the three modes. Religious scriptures make a very strong case for love (Isvara prema), and love is perhaps the highest human aspiration. This Isvara-prema comes out of respect. It is love integrated with respect.
The
Taittiriya Upanishad as well as well as
Brihadaaranyaka Upanishad describe the degrees of enjoyment among the
different species, from the common man, to the Gandharva, Apsara, Siddha, Deva,
Devadeva, Devendra, Brahma, etc.-- each being one hundred times greater or more
complete than the previous. This also
implies that we can go through these stages to reach Brahmaloka according to
our desire and effort and even skip some of them to reach the goal.
Upanishads are not shy to discuss about
the subject Physical Love though their main focus is on material desires and
Spiritual desires. Chaturtha Brahmana of Brihadaranyaka Upanishad Visishtaapattyotpattaya kartavyam deals
with the subject of making love, sex, conception and begetting ideal children
with rituals and prayers to the Supreme, how to get rid of a wife who refuses
to oblige a progeny when approached and
one who shows fatal attraction to others. This Upanishad might have inspired Vaatsyaayana
to come out with his Kamasastra (the science of physical love, coupling as the
binding force) later.
A
portion of the ancient text Kamasutra in Sanskrit consists of practical advice
on sexual intercourse. However, the
major focus of this literary work is
about the philosophy and theory of love, what triggers desire, what sustains
it, how and when it is good or bad. “Kaama" which is one of the
four Purusharthas ( Goal of life)
means desire including sexual desire, the latter being the subject
of this textbook.
Contrary
to western popular perception, the Kama Sutra is not exclusively a sex
manual; it presents itself as a guide to a virtuous and gracious living that
discusses the nature of love, family life and other aspects pertaining to
pleasure oriented faculties of human life. It is almost considered a Hindu scripture
which deals with Physical love guided by
human nature and Manava Dharma.
Sixth Chapter, Chaturtha Brahmana
(Vishishtaapatyoetpattaye Kartavyam) of Brihadaranyaka Upnishad (Br. Up.)
describes different kinds of rituals for obtaining different kinds of progeny.
It also describes how a legally wedded wife could be divorced for refusing to
have sex with her partner who desires a progeny or has illicit
connections. I have described these mantras
in my discourse on “Hindu Concept of Conception and Child Birth” which may be
referred for details.
Realizing the glory of the Self, the sages of
old craved neither son nor daughters says Br. UP. “What have we to do with sons
and daughters,” they asked, “we who have known the Self, we who have achieved
the supreme goal of existence?”. No
longer desiring progeny, nor wealth, nor life in other worlds they entered upon
the path of complete renunciation (of all Kaamas or desires). Craving for
progeny leads to craving for wealth, and craving of wealth leads to craving for
life in other worlds. There are two cravings: the craving for a life of pleasure in this world, and the craving
for a life of greater pleasure in other worlds. Both are not needed if one
seeks liberation. Freed from evil (dus-charita), freed from desire (Kama),
freed from doubt (Sthithaprajnya), one becomes a knower of Brahman.
“As
you go from lower species to higher species, what we refer to as Kama that is
sex oriented desire exists in many
different ways. It is of the same pattern as the sensory activities. For
example, our system of digestion is very gross. After we eat, the food is
digested, and the waste is passed out. In the higher species such as
Gandharvas, the waste products are evaporated into the air automatically. There
is no passing of waste. So the entire system of digestion is much more subtle,
which is in tune with their own subtle existence. The activity of sex is
similar. As you move up through the species it becomes more and more subtle,
and less physical. For the Gandharvas it involves mostly singing, for Apsaras
it involves mostly dancing. For higher Devatas it involves mainly contact of
the eyes. When you come to the level of
Lord Brahma, sex involves mainly the intellectual process. When you compare it
to some of the lower species such as insects, they appear as completely
different activities. For example after the praying mantis mates, the female
eats off the head of the male. This is the same activity the Gandharvas are
performing by singing. The only difference is that the coverings of the modes are so thick and heavy that it comes
out in such a low aspect. Now if there is such a huge contrast even between
material sexes then what to speak of the difference between material and
spiritual sex. Ultimately sex is the transmission of a relationship. When we are
covered by the modes, this relationship takes a lower physical nature. As you
go through to higher species, the relationship becomes less and less physical,
and more subtle. When you come to the spiritual platform, it no longer is a
physical or mental activity, but a spiritual exchange of a relationship. This
exchange of relationship on the spiritual platform is called rasa. Thus when
Srila Prabhupada refers to sex between different living entities in the
spiritual world, he is referring to an exchange of a spiritual relationship. It
is no wonder both Anna (food) and Kama (love) are deified and mantras are
prescribed for their worship by Upanishads. Here we have to focus on their
spiritual aspects” says Jahnava Nitai Das.
“In
all eight of the
sacred verses in Bhagavatam related to the subject though men and women enjoy
sex pleasure, there is no pregnancy. Pregnancy takes place only in lower-grade
life. For example, animals like dogs and hogs become pregnant twice a year, and
each time they beget at least half a dozen off-springs. Even lower species of
life such as snakes give birth to hundreds of young at one time. This verse
informs us that in grades of life higher than ours, pregnancy occurs once in a
lifetime. People still have sex life, but there is no pregnancy. In the
spiritual world, people are not very much attracted to sex life, due to their
exalted devotional attitude. Practically speaking, there is no sex life in the
spiritual world, but even if sometimes it does occur, there is no pregnancy at
all. On the planet earth, however, human beings do become pregnant, although
the tendency is to avoid having children. In this sinful age of Kali, people
have even taken to the process of killing the child in the womb. This is the
most degraded practice; it can only perpetuate the miserable material
conditions of those who perform it” says Srila Prabhupada drawing our attention to 5.17.12 of Srimad
Bhagavatam.
[In
the higher planetary systems conception occurs only once in the life, just
prior to death. It is actually a great benefit for the female denizens of
heaven, as they know when they are going to die. For the males on the other
hand it is quite sudden and shocking. Of course, due to their absorption in
sense gratification activities, even the females may be taken by surprise. The
descriptions of the death of the higher beings are described in detail in the
scriptures. The heavenly dwellers will be enjoying with their consort, drinking
the soma rasa (a heavenly intoxicant), without any idea what is about to occur.
At the point when their Punya (accumulated pious results) is finished they will
suddenly fall from the heavenly realm (ksheene
punye martya-lokam vishanti). There will be nothing supporting them below
their feet. As they fall through the ethereal space, they can still see the
heavenly abode, and they see their consort has immediately taken another
partner for enjoyment, as though they had never existed. As he
falls through the space, he comes to an area which is frequented by many lower
beings. These beings know the area where the celestial beings fall through,
thus they wait there to eat them as they fall from their heavenly abodes. These
lower beings begin to devour the living entities heavenly body as he falls
towards the earthly abode. While being eaten alive, the heavenly being observes
his previous realm, and sees his previous consort continuing to enjoy with
other men. At this time, due to the intense pain in his heart, he begins to
cry, and his soul leaves his body through his eyes within a tear drop. The tear
drop falls to earth and mixes with the rain clouds. When the rain falls, the
soul of the heavenly being lands on the earth and enters into a seed of grain.
The grain grows and is latter eaten by a human. The soul of the heavenly being
(along with his subtle covering) thus enters into the semen of a human and is
latter born within the earthly abode”.
Bhagavad
Gita briefly describes this process:
“te tam bhuktva
svarga lokam vishalam kshine punye martya-lokam vishanti”
After
enjoying in the heavenly abode (svarga-loka), when their pious results are
exhausted, they again enter the abode of death.
One
who is promoted to those higher planetary systems like Svarga enjoys a longer
duration of life and better facilities for sense enjoyment, yet one is not
allowed to stay there forever. Once again sent back to this earthly planet upon
finishing the resultant fruits of pious activities, he who has not attained
perfection of knowledge, is subjected to routine of being promoted to the higher
planets and then again coming down, as if situated in ferries wheel which
sometimes goes up and sometimes comes down. The purport is that instead of
being elevated to the spiritual worlds where there is no longer any possibility
of coming down, one simply revolves in the cycle of birth and death on higher
and lower planetary systems.
“Gita’s
use of the word vishalam is
significant; they do not just enjoy, as we enjoy. But their enjoyment is
extremely vast. Their sense perception is hundreds of times greater than ours.
When they smell a flower, or when they taste something, they are experiencing
something completely different than what we are experiencing through our
senses. It is like someone having a cold and a stuffy nose trying to smell a
flower. They will not experience the flower. We are similar when compared to
the higher heavenly beings. We are not actually experiencing matter in its true
state. We have no idea of how something smells, tastes, or feels. This is what
is described in the Taittiriya Upanishad. And as you go up to even higher
beings, the case is the same for them, until you finally come to Lord Brahma,
the engineer of the material universe. Only Lord Brahma can experience matter
in its true fullness. Only he knows what a flower actually smells like, or what
taste, touch and sight actually are. What then to speak of sense perception
beyond matter. Spiritual sense enjoyment, cannot be understood by anyone within
this material world. Even material sense enjoyment cannot be understood, it is
practically limitless, yet higher, much higher, is the spiritual sense
perception. Thus Krishna describes it as su-sukham
kartum avyayam. By using the prefix “su” Krishna is stating that it belongs
to an entirely different category from the ordinary happiness of this world.
In
the purport Srila Prabhupada mentions the various grades of enjoyment, from the
snake up to the demigods. When you compare the enjoyment of the demigod with
that of the snake, they have very few similarities, what to speak of the spiritual
enjoyment in Vaikuntha. We cannot compare it even to the highest activities
within this world, even though it may be described in similar words. As far as
pregnancy not occurring within the spiritual realm, this is an obvious fact, as
there is neither birth nor death. Pregnancy is a process of the cycle of birth
and death. In the Gita Krishna explains that whatever has a beginning in time
will also have an end. Thus whatever is born is sure to die. The
“sex” that occurs between two living entities within the spiritual realm is
simply an exchange of a direct loving relationship between the two due to
each-others. It has
no connection with the concept of sex as found within the mundane realm”
says Jahnava Nitai Das.
The
principal Devatas like Agni, Vayu, Indra, Surya and others engage themselves in
their respective duties very carefully fearing what would happen in the event
of transgressing the Divine command. The moment of the air, the rising of the
Sun, the heat of the fire, the light of the moon and the coolness and fifthly,
the very principle of decay and death that sustains the perishable nature of a
finite world are due to the law and order of the Supreme Spirit, executed without any stop by the various
subordinates of the Supreme spirit out of fear not to become a subject of his wrath. This
declaration of the rule of the spirit over matter is followed up by the various levels of joy he has
standardized in the different realms, and
the quantitative and the
qualitative conception of the infinite joy which is the very Nature.
Obviously the choice is ours to set our goals as to reach the desired level of
joy.
Kathopanishad
describes two kinds of happiness—1) Path of Preyas that gives immediate pleasure satisfying the material desire for the moment;
2) Path of Sreyas that leads to permanent Spiritual Happiness called Eternal Bliss or Perennial joy.
Sreyascha preyascha manushyam etah tau sam
-pareetya vivinakti dheerah |
Sreyo hi dheero abhi preyasoe vrineete preyo
mando yogakshemaad vrineete ||
Both the good and
the pleasant approach the mortal man; the wise examines them thoroughly and
discriminates between the two; the wise man prefers the good to the pleasant,
but the ignorant man chooses the pleasant for the sake of this physical body
through avarice and attachment (for getting and keeping).
Kathopanishad
says that every person is given the choice to tread the path of that which is right & good
called Sreyas to attain infinite
Joy or succumb to Preyas, the path of immediate pleasure. Those who choose the path of Sreyas will make the best of their
lives, spiritually elevated or attain
Eternal Bliss if they are able to exhaust all their Karmas while those who
succumb to the latter will have to pay the price in their repeated birth.
SPIRITUAL JOY (BLISS)
A
large body of Upanishadic lore propounds the theory of the liberated soul
traveling by the Archadrimaarga or the bright path also called Devayaana or
Uttaraayana to the Brahmaloka or Sathyaloka and reside there permanently in
infinite peace and joy (bliss). The various stations of the path are fire, day, bright, fortnight, the six
months of the northern solstice, the year, the sun, the moon, and the
lightning. All these actually represent the guardian deities of these stations.
From the last station, the Vidyut or lightning, an Amaanava purusha, a
non-human divine being leads the liberated soul to the Brahmaloka to enjoy
permanent joy (eternal bliss).
BHAGAVAD GITA
Traividyaa maam somapaah pootapapaa yajnair ishtvaa svargatim prarthayante |
Te punyam-aasaadya surendralokam
asnanti divyaan divi devabhogaan || 9-20 ||
Te tam
bhuktvaa svarglokam visaalam ksheene punye martyalokam visanti |
Evam trayeedharmam anuprapannaa gataagatam
kaamakaamaa labhante || 9-21 ||
Those who perform rituals in the three Vedas and those who
drink Soma juice (nectar of devotion), whose sins are cleansed, worship Me by
doing fire rituals (yajnas) for attaining Swarga (heaven). They having attained
the meritorious sphere of Indra, experience in heaven celestial enjoyment of
the Gods.
Having enjoyed the extensive heavenly sphere, they enter the
mortal world and are reborn. Thus those who take refuge in the religious
pursuit of Vedas take repeated births and deaths.
Sloka 9-20 says, anyone who is very much attached to
knowledge of three Vedas is respected in the society. Unfortunately those who
are simply enrolled as students of the Vedas become more interested in offering
sacrifices to the different demi-gods (devatas) like Indra, Chandra etc. By
such endeavor, the worshipers of different demi-gods are certainly purified of
the contamination of the lower qualities of nature and are thereby elevated to
the higher planetary system or heavenly planets known as Maharloka, Janaloka,
Tapoloka, etc. Once situated on those higher
planetary systems, one can satisfy his senses hundreds or thousands of
times than this planet.
Sloka 9-21 implies,
instead of being elevated to the spiritual world where there is no
longer any possibility of coming down, one simply revolves in the cycle of
birth and death on higher and lower planetary systems. One should better take
to the spiritual world to enjoy eternal life full of bliss and knowledge and never return to this
miserable material existence.
UPANISHADS ON BRAHMALOKA
What then is Brahmaloka? Is it a state of inner experience or
an actual world to which liberated soul retires? Most of the Upanishads are not
explicit on this or provide only scanty information. However Chhandogya
Upanishad describes it as a world, third from this earth where we find two
oceans Ara and Nya. There is also a smaller reservoir or food-juice known as
Airammadeeya; Somasvana, a peepal tree and a city called Aparajita, containing
golden hall are also mentioned as being
there to comfort us.
Atha yadanaasakaaya-namityaachakshate
brahmacharyameva tat | Esha hyaatmaa na
nasyati yam brahmacharyenaanuvindate | atha yadarnyaaya-namityaachakshate
brahmacharyameva tat arascha ha vainyaschaarnavau brahmaloke triteeyasyaamito
divi | tadairammaddeeya(m) sarah tadsvattah somasavanah tadaparaajitaa poobrhamanah prabhuvimita(m )
hiranmayam || Ch. Up. 8-5-3 ||
Tadya evaitaavaranchanyanchaarnavau
brahmaloke brahmacharyenaanu-vindanti teshaam-evaisha brahmalokah | teshaam
sarveshu Lokeshu kaamaachaaro bhavati (Ch.Up. 8-5-4)
That which is called as “continuance in fasting” is verily
Brahmacharya alone. The Aatman whom one
obtains through Brahmacharya never gets destroyed. That which is called “Living
in forest” (arnyaayana) is verily
Brahmacharya. There are two oceans called “Ara” and “Nya” in the world of
Brahman, which is the third loka, known as “Dyuloka”. There is a lake called
“Airam-madeeyam” and there is a pippala tree (asvattha) called “Somaasvana”.
There is a city called “Aparajitaa”. There is a golden hall which is made and
graced by the Lord.
This world of Brahman is only for those who reach the two
lakes—Ara and Nya and gain them through Brahmacharya. For them there will be free movement at will
in all worlds (like Narada--triloka sanchaari).
[Here Brahmacharya means the most celebrated of all Saadhanas
or means of realization of Brahman]
Te ya evametadvidurye chaamee aranye sraddhaam satyamupaasate te archirabhi
sambhavanti Archirsho aharahna apooryamaana-pakshapaa
pooryamaana-pakshaadyaan shanmaa
saan-udhangdah aaditya eti maasebhyo
devalokam, devalokaad aadityam aadityaadvaidyutam| tanvaidyutaanpurusho maanasa
etya brahmalokanaamayati | te teshu brahmalokeshu paraah paraavanto vasanti
teshaam na punaraavrittih || (Br.Up.
6-2-15)
Those who meditate upon the individual Self as Brahman and
those that retire to the forest and meditate upon Brahman called as Satyam
(Truth) as the inner soul of the Jeevaatman as associated with waters
etc.--both these attain the presiding deity of fire. From fire they go to the
deity of the day, from day to the deity of fortnight in which the moon waxes,
from him the deity of the six months in which the sun moves northward, from the
world of Devatas to the Sun, from the Sun to the Devata of Lightning. The
Devata of Lightning who is the mind born of Supreme Brahman comes to them and
leads them to the worlds of Supreme Brahman. In those worlds of Supreme Brahman
the celebrated souls dwell with the Supreme Lord. There is no return for them
to this mortal world. [Please note the reflection of the same in Bhagavad Gita
above.]
KAUSEETAKI UPANISHAD
ON LIBERATION
Kauseetaki Braahmanopanishad belonging to Rigveda gives a
more picturesque information. It gives a detailed description of the Devayana
and Pitruyana Path. Those who go through
Devayana travel through several worlds--Agniloka, Vaayuloka, Aadityaloka,
Varunaloka, Indraloka and Prajaapatiloka. Finally they reach Brahmaloka which
includes another river Virajaa, two door keepers, Indra and Prajaapati, a
throne called Vichakshana and a couch by name Amitaujas. The liberated soul is
greeted and fondled by five hundred celestial nymphs. The fragrance and flavor
of Brahman enters the liberated soul at the appropriate state of his entrance.
This is what Madhvacharya explains as different states of attainment of soul as
Saallokya, Saameepya and Saayujaya. Anyone reaching the Brahmaloka will not
return to mundane existence.
Tanmaa ritavo martyava aabharadhvam ||
Tena satyena tapasarturasmyaartavo asmi tvamasmeeti || tamatisrijate || sa etam
devayaanam panthaanam-aapadya-agnilokam-aagcchati sa vaayulokam sa varunalokam
sa aadityalokam sa indralokam sa prajaapatilokam sa brahmalokam || Tasya havaa
etasya brhamlokasyaaro hridah muhoortaa yshtihah || virajaa (jaraa) nadee ||
Tilyo vrikshah || saalajyam samsthaanam || Aparaajitamaayatanam ||
Indraprajaapatee dwaaragopau || Vibhupramitam || Vichakshnaa aasandee ||
amitaujaah paryankah || Priyaa cha
maanasee pratiroopaa chaa-chaakshushee pushpaanyapachayatah || yato vai cha
jagatyambaschaambaa-vayavaa (sa) schaapsaraso ambayaa nadeem ||
Tamittham-vidaagacchati || Tam brahmaaha-abhidhaavata mama yasasaa virajaam
(vijaraam) vaa ayam n adeem praapat || Na va ayam hi jigeeshyati iti ||
Jarayishyati iti ||
Tam pancha sataan-apsarasaam
pratidhaavanti satam maalaa-hastaah satam anjana-hastaah satam choorna-hastaah
satam vaaso-hastaah satam phana-hastaah tam brahma-alankaarenaalamkurvanti ||
Sa brahmaalankaarena alankrito brahma vidwaan brahmaiva abhipraiti || (Kau. Up.
1-19 to 34)
[The liberated Self that has to proceed to the celestial
abode of Paramaatman through Archiradi addresses Seasons (Ritus) thus:]
O Seasons! Pray do not offer me to God of Death, Mrityu which
repeats in the form of birth and death! I am the form of Season characteristic
of month. Season, year and Yuga, that is of the form of time being blessed by
the Supreme Being who was pleased on account of penance of the form of
self-surrender. I am kah or the four faced Chaturmukha or Brahma: I am verily thou (aham) that signify Paramaatman who is my
inner-self.
The moon permits one who replies thus to proceed on the path
of Archiradi, knowing that he is fit for that.
The one who knows Brahman comes upon the path of Devayaana
and reaches the world of Agni (Fire),
there upon the world of Vaayu (Air) and there upon the world of Varuna (Water)
then the world of Aaaditya (Sun), then Indraloka, then Prajaapatiloka and
finally Brahmaloka.
Near that Brahmaloka there is the lake named Ara. Nearby there are people with staff in
their hands called by the name Muhurtas (they drive away those who are not knowers of Brahman). There
is the river Viraja which is opposed to Jara-rajas (Aging Rajo
guna). Nearby there is a tree named
Tilya. There is a celebrated place named Saklajya. There is an abode called
Aparajita.
There are gatekeepers called by names Indra and Prajapati,
there is a hall of gold and there is a
very spacious throne of Dharma known as Vichakshana. There is a yoga couch
called by name Amithouja: two ladies (goddesses), one named Priya, presiding
deity over mind and another named Pratiroopa, the presiding deity over the eye,
plucking flowers.
Just like the divine ladies Priya and others, there are other
ladies also, the Apsara-damsels who are the mothers of all the Universe and
other Apsaras who are their part and parcel (amsa) jubilant with great delight
along with the foremost mother.
One who knows Brahman of this nature arrives at the
Brahmaloka of this kind. Paramaatman then commands the Apsaras to go
towards that Brahmavit (knower of Brahman) to receive him who has come near river Viraja on
account of His grace. Hereafter the Brahmavit is free to come to Viraja.
Five hundred of those Apsaras damsels run towards him, a
hundred of them holding garlands, a hundred holding anointment adjuncts, a
hundred with fragrant flowers, a hundred of them holding garments, a hundred
holding ornaments, they are going to decorate him with the decoration of
Brahman. The realizer of Brahman
proceeds towards Brahman after having been decorated with the decoration of
Brahman.
These Apsaras (damsels) are like mothers showering their
maternal affection on their children on home-coming permanently—a real family
re-union after being lost wandering in the wilderness of interminable cycle of
births and deaths called Samsaara. It is
totally devoid of sexual allusions.
DIFFFERENT LEVELS OF JOY AND AANANDA (BLISS)
TAITTAREEYA
UPANISHAD ON DIFFERENT LEVELS OF AANANDA
(ANANDAVALLI)
The following is the Ananda Valli from the Taittiriya Upanishad explaining the different levels of happiness among various species of life. His comments are in brackets.
The following is the Ananda Valli from the Taittiriya Upanishad explaining the different levels of happiness among various species of life. His comments are in brackets.
Saish aanandasya meemammsaa bhavati | yuvaa
syaat saadhu yuva adhyaayakah | aasishtho dridhishtho balishtah | tasyeyam
prithivee sarva vittasya poorna syat | sa eko manusha aanandah |
This
is that enquiry of that bliss- supposing there is a youth who has studied well
and as if fresh and most expeditious, strong body, most strong mentality;
suppose all this earth filled with wealth becomes his; then this is one unit of
human joy.
te ye satam maanusha aanandaah | sa eko manushya-gandharvaanaam-aanandah
| srotriyasya chaakamahatasya |
If this unit of human joy is multiplied a hundred times, it is one unit of the joy of
Manushya-Gandharvas and also one who is established in Brahman and who is not
affected by desire.
Who
is an Akaamahata-srotiya referred to
in the mantra? He is a Mukta or
liberated one. That joy of Manushya Gandharva is also there for a liberated
one. A liberated one is the one who experiences all Aanandas and so thi Aananda is also included in his Aananda
(joy).
Manushya
Gandharvas are those who are humans themselves but are possessing the power of
disappearing and other powers on account of their particular Karma or knowledge
and have gained gandharvatva (like Siddhas I have explained).
[Gandharva
in general refers to a species of heavenly musicians. There are two categories
of Gandharvas mentioned in these verses. The first is the Manushya Gandharvas or
human Gandharvas, and the second is the
deva Gandharvas or heavenly Gandharvas. On the earthly planet there are many
realms of existence that are inaccessible to the ordinary humans. These realms
exist on high dimensions of space. According to the Vedic conception of reality
there are 64 dimensions of existence, of which ordinary humans interact with
three. The Manushya Gandharvas live in higher dimensions within the earthly
realm of existence. There are many descriptions within the Puranas of lands
existing on this planet that are inaccessible to us. For example, there are
three different levels of the Himalayas. What we experience as the Himalayas is
only the lowest dimensional level. It is described in the Mahabharata that
Bhima was able to visit many of these higher dimensional realms when he was
collecting wealth for the Rajasuya Yajna. Also the palace of Yudhishthira
Maharaja was created by Yakshas, who exist on higher dimensions. The artwork
they made for the palace (paintings, carpets, ceiling, etc.) was actually
animated and in three dimensions. So much so that it was not possible to
distinguish it from reality. For those who are existing in three dimensions, a
painting will be done in two dimensions. But for those existing in four
dimensions, a painting will be done in three dimensions. This is why Duryodhana
was confused when he entered Yudhishthira’s palace, and ended up stepping in a
pond, thinking it was the floor.]
te ye satam manushya-gandharvaanaam-aanandaah
| sa eko devagandharvaanaam- aanandah | srotriyasya chaakaamahatasya |
If
this joy of Manushya-gandharvas is multiplied
a hundred times, that is one unit of the joy of Deva-gandhrvas and also
one who is steadfast in Brahman and who is not affected by desire.
[This
verse is describing the heavenly Gandharvas. They are a heavenly species. Their
leader is Vishvavasu, who guards the soma rasa. This category of Gandharva
mainly makes up the celestial musicians. They entertain the higher devas and
perform in Indra’s court.]
te ye satam devagandarvaanaam-aanandah | sa
ekah pitrinaam chiraloka-lokaanaam-aanandah | srotriyasya chakaamahatasya |
If
this joy of Devagandharvas is
multiplied a hundred times, that is one unit of the joy of the Manes, whose world is
everlasting and one who is steadfast in
Brahman and unaffected by desire.
Chiraloka
is that world which lasts for a long time.
Deva
Gandharvas are those that are dwellers of Antariksha-loka, mid-region between
Heaven and Earth.
The
word pitru denotes two types of
super-human beings—those who are permanent dwellers of the Pitruloka and those
who are translated to that region from the earth when they depart from the
body.
[The
Pitruloka is a heavenly abode which exists beyond the realm of the fourteen
planetary systems of the universe. It is a very special abode within this
universe. Those who perform great pious activities may be elevated to this
planet. The unique feature of this realm is that one’s enjoyment and duration
of stay is increased according to the sacrifices of one’s descendants on Earth.
This is one of the reasons why the sraaddha ceremony (worship of Vishnu) is
performed every year to the forefathers.]
Mahanarayan
Upanishad also glorifies Pitruloka as the resting place before proceeding
further to Chandraloka and return back to Earth or move forward to Brahmaloka
based on the performance of the individual. One who is steadfast in Brahman and
unaffected by desire, even though dies during Dakshinayana, goes through the path of the Pitrus (Manes)
and attains the greatness of the Moon. The Brahmajna merely rests for a while
there awaiting for Uttarayana. Attainment of Moon is therefore to be known as
resting place for him. Only those who are not Brahmajnas attain the Moon through pitruyana and return
to this world by the same way. But a Brahmajna proceeds further from the Moon to Brahman.
te ye satam
pitrinaam satam chiralokalokaanaam aanandah | sa eka aajanajaanam devanaam-aanandah
| srotriyasya chaakamaahatasya |
If this joy of the Manes living in an
everlasting world is multiplied hundred times then it is one unit of the joy of
Ajaanajaana Devatas and one of who is steadfast in Brahman and unaffected by
desire.
Ajaana
means Devaloka and those that are born there are Ajanajaah. Those that are born in the worlds of Devatas on
account of their performance of particularities prescribed in the Srutis.
[The Ajaanadevas are those who are born during
and under the rule of Manu. There are 14 Manus in every day of Brahma (the
universal creator). Each Manu rules for a period known as a Manvantara. This
period is roughly calculated to be 71 Divya-yugas (a divya-yuga consists of
4,320,000 earthly years). At the end of the Manvantara there is a partial
devastation within the universe known as Pralaya. There are several categories
of devastation that occur cyclically within the universe, leading up the Maha-pralaya, or the dissolution of the
entire universe. One such category of dissolution is that which occurs at the
end of the rule of Manu. At that time the realms inhabited by these Ajaanadevas
are destroyed along with the inhabitants.]
te ye satamaajaanajaanam
devanaam-aanandah | sa ekah karma devaanaam | ye karmanaa devaanapi yanti | srotriyasya chaakaamahatasya
|
If this joy of Ajaanajaana devatas is multiplied hundred times that is one unit of the joy of Krmadeva Devatas, who attain the status of heavenly Devatas on account of their Vedic rites and who is steadfast in Brahman and unaffected by desire.
If this joy of Ajaanajaana devatas is multiplied hundred times that is one unit of the joy of Krmadeva Devatas, who attain the status of heavenly Devatas on account of their Vedic rites and who is steadfast in Brahman and unaffected by desire.
[The
karma devas are those who are elevated to the heavenly abode due to their
performing the prescribed ritualistic activities of the Vedas (karkanda). These
people are described by Lord Krishna in the Bhagavad-Gita:
yaam imaam pushpitaam
vaachm
pravadanty avipaschitah
veda-vaada-rataah paartha naanyad astiti vaadinah ||2-42 ||
veda-vaada-rataah paartha naanyad astiti vaadinah ||2-42 ||
kaamaatmanah
svarga-paraa janma-karma-phala-pradaaam
kriya-visesha-bahulam bhogaisvarya-gatim prati“ || 2-43 ||
kriya-visesha-bahulam bhogaisvarya-gatim prati“ || 2-43 ||
Men
of small intelligence are very much attached to the flowery words of the Vedas,
which recommend various fruition activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense gratification
and opulent life, they say there is nothing more than this.”
These people are
completely bewildered by the illusory energy:
People in general are not very intelligent and due
to their ignorance they are most
attached to the fruitful activities recommended in the Karmakanda portion of
the Vedas. They do not want anything more than sense gratification proposals,
enjoying in heaven, where wine and damsels are available and material opulence
is very common. Such persons have no faith in liberation from material bondage
and are very much attached to the pompous ceremonies of Vedic sacrifices.
bhogaisvarya-prasaktaanaam tayaapahrita-chetasam
Their
mind is bewildered due to their strong attachment to material enjoyment (bhoga)
and opulence (aisvarya). The Vedas deal mainly with the three modes of material
nature. Those who do not become transcendental to the ritualistic activities of
the Vedas become conditioned within the three modes.
All
material activities involve actions and reactions in the three modes of sattva,
rajas and tamas of material nature. They are meant for fruitful results, which
cause bondage in the material world. The Vedas deal mostly with reward giving
activities to gradually elevate general public from the field of sense
gratification to a position on the transcendental plane. Unfortunately being
ignorant they are happy with little
goodies and leave the field.
[The
Karma Devas are the residents of the heavenly planets. Their stay there depends
on the amount of Punya (pious results) they have accumulated on the earthly
realm. As they enjoy in the heavenly abode they use up their pious results and
eventually they again fall down to the earthly planet. This process has been
described in detail in another post--Ksheene-punye
martyalokam vishanti.]
te ye satam karmadevaanaam devanaam-aanandah |
sa ekah devaanaam-aanandah | srotriyasya chakaamahatasya |
If this joy of Karmadeva Devatas is multiplied
hundred times that is one unit of the joy of Devatas and of
one who is steadfast in Brahman and not affected by desire.
Those
who have attained similarity with Agni, Indra and others through performance of
Agnihotra and others are Karmadevatas
often addressed as Karmadevas.
[The
controlling demigods (devatas/vedic deities) possess a life span that is equal
to one day of Brahma (1,000 divya-yugas, or 4,320,000,000 earthly years). This
category includes most of the elemental controllers as well as most of the
demigods within the court of Indra. Various demigods such as Ganesha,
Karttikeya, etc., are actually posts that are occupied by a particular living
entity for one day of Brahma. At the end of the day of Brahma, when the
dissolution waters fill the universe, they leave their respective posts and
allow other living entities to fill them. For example, it is described in the
Puranas that in the present day of Brahma, the post of Karttikeya (Skanda) is
being occupied by Sri Sanat-kumara, the great liberated son of Lord Brahma.]
te ye satam devanaam-aananadah | sa eka
indrasyaanandah | srotiyasya chakamaahatasya |
If
this joy of Devatas (33 Vedic deities) that include Indra (but Indra is the
King) is multiplied hundred times that is one unit of the joy of
Indra and of one whom is steadfast in Brahman and unaffected n by desire.
Devatas
often addressed as Devas are Vasu, Rudra and others. They are thirty-three in
number. They are the enjoyers of oblations.
[Indra
belongs to a different category than the controlling devas. His position is
based on his punya (pious results) and when his Punya expires he loses his post
as controller of the heavens. Indra is
often attracted to temptations influenced by Kaama. The enjoyment of Indra may be higher than
that of the controlling demigods, but his duration of stay is much shorter. (He
is often subjected to curse). By sitting
on the seat of Indra one burns up all of one’s pious results at a very rapid
pace. For this reason Shukracharya (the spiritual master of the demons)
instructed Bali Maharaja to rule Indraloka after defeating the demigods but not
to sit on Indra’s throne. For if he sat on Indra’s throne his punya would
finish and he would lose his position very quickly. The controlling demigods
hold their posts for a fixed duration of time (one day of Brahma), so they see
many hundreds of Indras come and go.]
te ye satamindrasyaanandah | sa eko
brihaspateraanandah | srotriyasya chakamaahatasya |
If this joy of Indra is multiplied hundred
times that is one unit of the joy of Brihaspati and of one who is steadfast in
Brahman and unaffected by desire.
[Brihaspati
is the spiritual master of the demigods (including Indra). Due to Indra’s offence against Brihaspati he
was defeated by the demon king Bali. Bali, even though he was a demon, had
obeyed and pleased his spiritual master. Thus with the blessings of his guru he
was able to defeat the king of heaven. The system of respecting one’s guru is
so powerful that even if one is a demon, one will prevail, and even a demigod
will fall for offending his spiritual master.]
Te ye satam brihaspateraanandaah \ sa ekah
prajaapateranandah | srotriyasya chaakamaahatasya |
If this joy of Brihaspati is multiplied
hundreds times it is one unit of joy of Prajaapati and one who miss tread fast in Brahman and
unaffected by desire.
[Prajapati
here refers to Lord Brahma, the secondary creator of the Universe. Prajapati
means the lord of population. Lord Brahma, being the first living entity within
the universe has the responsibility to populate the universe with all species
of life. There is a secondary category of Prajapatis who are sons of Lord
Brahma. This verse is not referring to the secondary Prajapatis. Lord Brahma,
being the topmost living entity within the material world has the most
developed senses of all. As you progress from the lower human species up to the
demigods and, finally to Brahma their bodies become more and more subtle. Brahmas body is the subtlest body within the
material universe. The only exception to this is Lord Siva, whose body is the
time factor.]
te ye satam prajaapateraanandaah | sa eko
brahmana aanandah | srotriyasya chakaamahatasya
If
this joy of Prajaapati is multiplied hundred times it is one unit of Brahman
and of one who is steadfast in Brahman and unaffected by desire.
Prajaapati
is four-faced Brahma and not Daksha and others.
It
may be argued that the Bliss of
Brahman is also limited as it is hundred times the bliss of Prajaapati.
But it is not so. This statement is meant for declaring that the bliss of
Brahman is greater than that of Prajaapati
and is not meant for affirming that Bliss of Brahman is exactly one hundred times
the bliss of Prajaapati, neither more or less.
[Here
the spiritual bliss of realizing Brahman is described as 100 times the
enjoyment of Brahma. This is not a literal equation, as the bliss of Brahman is
spiritual and the happiness of Brahma is material. They are two completely
different experiences, one of external matter, and the other of the spiritual
self. This verse is simply trying to give us an idea of what is spiritual
happiness by comparing it to something we have or can experience within this
world. It is similar to saying Lord Krishna’s face is as beautiful as a lotus
flower. Actually Lord Krishna is the source of all beauty, and the lotus is a
minor reflection of that beauty. It is impossible to compare His beauty to that
of a lotus. But because we have experienced the beauty of a lotus, the scriptures
will hint to us that Krishna’s face is beautiful like that. In reality
Krishna’s beauty is unlimited times greater than anything within existence. It
is a joke to try to compare Krishna to something
material. It is like telling a professional singer that he sings as beautiful
as a donkey. Because we do not understand anything beyond our immediate
perception the scriptures give descriptions in that manner.]
sa yaschaayam
purushe | yaschaasaavaaditye | sa ekah |
He that is here in this person and he that is in the Sun are one.
sa ya evamvit | asmallokaat pretya |
etamannamayamatmaanamupasankraamati | etam manomayamaatmanamupasankraamati \ etam vijnanamayam-aatmaanam-upasankraamati |
etamaanandamayam-aatmaanamupasankraamati | tadyesha sloko bhavati |
Yato vaacho
nivartante | apraapyamanasaa saha | aanandam brahmano visdvaan | na bibheti
kutaschaneti | etam havaava na tapati |
kimaham sadhunaakaravam | kimaham paapamakaravamiti \ sa ya evam vidvaanena
aatmaanam sprinute | ubhe hovaisha ete aatmaanam sprinute | ya evam veda \ Ityupanishat ||
He who knows thus, after departing from this world
attains this self of Annamaya (Parama-atman), attains the Self of Praanamaya, attains the
Self of Manomaya, attains the Self of Vijnaanamaya and attains the Self of
Aanandamaya. There is this verse in regard to this. Knowing that Bliss of Brahman, which bliss
speech and mind turn away without reaching, one fears nothing. Remorse of the
kind, why I did not do good deeds and why did I commit sin, will not torment
him. He who knows thus saves himself from both these. He who knows thus saves
himself verily from both these. This is the secret teaching.
Praanamaya,
Manomaya and Vijnaanamaya also signify Paramaatman alone having all these as
his body. All those that realize Brahman departing from this world commune with
the Paramaatman of infinite bliss of having Annamaya and others as His body in
the collective and individual states.
He
who is the Self in man, and he who is the self in the sun are one. Verily, he
who knows this truth overcomes the world; he transcends the physical sheath; he
transcends the vital sheath; he of the
ego.
It
is written: He who knows the Joy of Brahman that words cannot express
and the mind cannot reach, is free from fear. He is not distressed by the
thought: “why did I not do what is right? Why I did I do what is wrong?” He who knows the Joy of Brahman, knowing both
good and evil, transcends both.
Om…….May
Brahman protect us! May He guide us!
May
He give us strength and right understanding! May Love and Harmony be with
us all!
[It
is significant that for every comparison the following words are added: “shrotriyasya chakamahatasya, “a sage
who is full of revelation and free from all cravings possesses this same joy.”
A self-realized soul is situated in Brahman, which is described by Lord Krishna
as follows:
brahmano hi
pratisthaham amritasyavyayasya cha
saasvatasya cha
dharmasyasukhasyaikanthikasya cha
“I
am the basis of the Brahman, which is immortal, imperishable and eternal and is
the constitutional position of ultimate happiness.”
One
who has attained the spiritual happiness of Brahman possesses and surpasses all
other levels of happiness.
One who cannot elevate himself beyond the
impersonal conception of Brahman runs the risk of falling down. Although a
person may rise to the stage of impersonal Brahman, without going farther, with
no information of the Supreme Person, his intelligence is not perfectly clear.
Therefore, in spite of being raised to the Brahman platform, there is the
chance of falling down if one is not engaged in the devotional service of the
Lord. We all know the story of Sanakadi Kumaras who were denied access to
Vaikuntha and Vishnu Himself came down
descending from seventh step to sixth step to meet them.
Anybody can easily cross the ocean of illusion
(maayaa) consisting of three modes of nature (satva, rajas and tamas) by the
boat of firm faith, devotion and exclusive love for the Supreme.
yavan artha
udapane
sarvatah samplutodake
“All purposes
served by a small well can be served by a can of water of great reservoir”
A
scripture is like a finite pond that derives its water from the infinite ocean
of Truth. Therefore, scriptures become unnecessary only after enlightenment in
much the same way that a reservoir of water has no use when one is surrounded by
flood water. The one who has realized Supreme Being will not desire the
attainment of heaven etc., mentioned as the fruits of Vedic rituals. The
scriptures such as the Vedas are necessary means but not the end.
Note: The
explanations given in […] under mantras above are from Jahnava Nitai
Das.
The
following mantra in Brihadaranyaka Upanishad also repeats the different levels
of joy one can aspire same as in Taittareeya Upanishad:
BRIHADARANYAKA UPANISHAD ON DIFFERENT LEVELS
OF AANANDA
Brihadarnyaka Upanishd like Taittareeya
Upanishad describes the degrees of enjoyment among the different human species,
from the common man, to the Gandharva, Apsara, Siddha, Deva, Devadeva,
Devendra, Brahma, etc.-- each being one hundred times greater or more complete
than the previous.
Brihadaranyaka
Upanishad
Sa yo manushyaanaa(ga)m-raaddhah samriddho
bhavatyanyeshaam-adhipatih sarvair-maanushyakair-bhogaih sampannatamah sa manushyaanaam parama aanandah | atha ye
satam manushyaanaamaanandaah sa ekah Pitrunaam jitalokaanaam-aanandah | atha ye
satam pitunaam jitalokaanaam-aanandah sa eko gandharvaloka aanandah | atha ye
satam gandhvalokaaanandaah sa ekah karmadevaanaam aanandaah sa eka
aajaana-devaanaam –aanandah | yascha srotriyo avrijino akaamahatah | atha ye
satamaajaanadevaanaam-aanandaah sa ekah prajaapatiloka aanando yascha
srotriyo-avrijino-akaamahatah | athaisha eva parama aannada esha brahmalokah
samraaaditi hovaacha yaajnavalkyah | so-aham bhagavate sahasram dadaabhyata
oordhva vimokshaayaiva broohityatra ha Yaajnyavalkyo bibhayaanchakaara | medhaavee
raajaa sarvebhyo maa-antebhya udaarautseed-iti ||Br.Up.
4-3-33
He, who among
men is perfect of physique and prosperous, the ruler of others and who is fully
blessed with all human enjoyments, represents the highest joy among men. This human joy multiplied a hundred times
makes one unit of joy of the manes who have won the world of theirs. The joy of
the manes who have won the worlds, multiplied
a hundred times makes one unit of
joy of the Gandharvaas; then a hundred such joys which are in the
Gandharva loka make one unit of joy of
the Karmadeva who have attained their godhead through the performance of karma
like sacrifices. This joy of the Karmadevas multiplied hundred times makes one
unit of Ajaanadeva (Gods by birth), as also the joy of one who is versed in the
Vedas, who is sinless and free from desire. This joy of Prajapati multiplied a hundred times makes one unit of joy in the Brahmaloka, as well
as the joy of one who is versed in the
Vedas, sinless and free from desire.. Then this indeed is the supreme bliss.
This is the state of Supreme Brahman, O Emperor! Says Yajnavalkya. “I give you a thousand cows, sir,
please instruct me further about the means for liberation itself.” Then
Yajnavalkya was afraid that the intelligent Emperor was constraining him to communicate all knowledge
by putting such further questions.
[The time measured from the day of Creation to
the day of Dissolution of the universe is denoted by the term Kalpa. A devotee
who during the one Kalpa by his meritorious actions attains a higher plane of
joy and experiences is called Human –Gandharva. As a reward for the virtuous
life in the previous Kalpa, when one gains the joys of the Gandharva-world,
that one born therein from the beginning of this Kalpa is called the Celestial
Angel (deva Gandharva). As a reward for true and sincere ritualistic worship
and moral living, a Jiva attains the world of the Manes, to enjoy therein for a time and to return again to the human
womb. They are called Pitrus. Among them those who had performed hundreds of
Yajnas and got a step higher to live as deities (gods) in charge of the Heaven.
Those who are thus born into this status as a result of their works in the
previous Kalpa are Ajaanaja Devas --the Natives of Heaven. Those who reach
there due to works of this Kalpa are called Terrestrial Devas or Karma Devas.
Indra is the king of Gods and naturally more joy. Prajaapati is the father of
the creatures. He is the Creator (sootraatma) and thus the greater joy in the
Universe]
The joy of
Brahman is infinite and it is established by the scriptures that it cannot be
known fully or spoken fully. As known from the scriptures it is understood that
there are infinite number of four-faced Brahmas and the bliss of Brahman is infinite
and greater than the bliss of all four-faced Brahmas.
“The good life is one inspired by love and guided by knowledge.”
--British philosopher Bertrand Russell (1872-1970)
Bibliography
--British philosopher Bertrand Russell (1872-1970)
Bibliography
1.
Anantaha
Rangacharya, Principal Upanishads Vol II Taittareeya Upanishad, Mahanarayana
Upanishad and III, Brihadaranyaka
Upanishad, Bengaluru, India.
2.
Jahnava Nitai
Das, Gods, Demi Gods and Incarnations, IndiaDivine.Org
3.
Swami
Chinmayananda, Taittareeya Upanishad, Central Chinmaya Mission Trust, Mumbai, India.
4.
Swami Prabhupada,
Bhagavad Gita, the Macmillan Company, New York, NY, USA.
5.
Swami
Harshananda, Ten Cardinal Upanishads, Ramakrishna Math,
Chennai, India.
6.
Swami
Prabhavananda, Upanishads, The New American Library, New York, NY, USA.
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