How Eternity is correlated with Moksha or Mukti
How Eternity is correlated with Moksha or Mukti
Existing Beliefs about Moksha
1. Man undergo birth and death cycle to understand the meaning of the world in the light of his yearning(efforts) for the purpose of attaining mukti.
2. Man is bound by Karma, "Bhava Bandha". Becoming consequently subject to fears sorrow and constraint, he yearns to get rid of, or, destroy the limiting covers(karma) and recover his original state in Brahman,
This yearning(Effort) is said to find fulfilment, through yoga, strive to know Brahman and become one with "That".
as the world has been led to belive(stay alive) by a succession of world teachers only in the dissolution in Brahman, which accordingly, is what the popular mind understands by the term moksha.
On closer examination of above theories, however, both the aim and the attempt to gain moksha will be found to be contrary to the spirit of evolution and hence impossible.
The attempt would be as futile and wrong as it would be for example.
if a rose with all its fragrance, freshness and beauty, should say,
"ah! I shall soon fade away and crumble;
what avail, then, are this fragrance, beauty and freshness, since they are bound to perish and I am powerless to prevent the decay " .
And then if instead of seeking the way to attain eternal freshness etc, it should declare, " Fie(strong reaction of anger) upon these freshness, fragrance and beauty;
they are ephemeral(lasting for a very short time) and I have no use for them;
let me go back to the source from which I came."
Even such would be the attempt on our part to go back to the Adi( origin ) from which we have been projected into our present being, without asking ourselves why or how we find ourselves here.
If the rose were capable of receding. becoming in turn, the bud, the sprout, the branch, the stem etc., until it joins the root, the impulse of the root would still be only to send it back to go through all those experiences again, finding consummation(finalized state) as a flower.
Similarly by our efforts to attain mukti by, reaching back to our beginning; we should only succeed in taking human birth again.
Mukti does not lie in attaining the original starting level of being; such an attempt should it succeed, would only set us a vicious circle.
Such a negative aim or attempt which indicates but a defeatist view of life and existence, cannot be mukti.
Mukti must have a positive content in something achieve on this earth plane of manifestation.
To suppose that moksha consists in going back to the starting point of evolution, would be to assume, that we, the products of evolution, are wiser than its Author and that we are justified in condemning it as useless, full of pain and sorrow.
It will only indicate that we are completly ignorent of the why and how of our having been sent here, what man is and what his real aim should be.
On the other hand it is our business to find out why we have been given bodies and what our proper functioning in and through them means.
It cannot be the Author of evolution that is in error in bringing the world and us in it into existence.
Even supposing that one could dissolve one's vestures(Karma Cover) and reach the primary level of Brahman to be dissolved in it, one would only be extending one's field of karma by diffusing one's self into the cosmic process with out attaining anything definite and positive thereby and would thus lose all the value of one's own individual evolution.
It will be a silly and petty egotism, even if it were not arrogant impertinence. to think that we can go counter to evolution and undo it. We should try to discover what the positive aim of evolution is and attain the result, thus fulfilling the sankalpa of Adi.
In their attempts to get dissolved in origin and thus attain mukti some resort (through their body exercises) to various means like Asanas(postures), Pranayama (breath-control) Upasanas (devotional worship of various gods) etc., Those who have commanded the reverence of the world by their devotions and austerities are considered after their death as liberated souls, yogies, mahatmas etc., We do not however, really know what has become of these "souls, We might as well reascnably infer that they must in all cases be reborn on earth as human beings, since the impossibility of dissolution in Adi has been made clear.
New thought process concerned to Moksha or Mukti.
There can never take place any such process as that of the Jiva-atma merging into the Param-atma.
for fundamentally they (jiva-atma and para-matma) are always one, let they be at any distant interconnected with moolaprakruthi.
Yoga is not the method that strives to enable the Jiva-atma to ascend somewhere on high in order to dissolve or merge itself into the Paramatma (like a drop of water going back to the ocean—as some fancifully describe it)
On the contrary Yoga consists in brining down into the Jiva-atma level the full functioning capacity of the Paramatmic Powers.
For, it is clear that neither karmic bondoge, nor determination to attain independent status, nor the liberation that is so achieved, affects the Paramatmic principle in us;
these pertain only to the changing mortal aspect of our being that we know as our personal self, that dies and is born again and again
the Kshara Furusha that Gita describes as distinguished frcm the Aksharapurusha.
Bondage and Liberation become meaningless when applied to Akshara Purusha which is but a reflected ray of the Supreme Purusha Himself Defects, wants, birth, death, decay, disease, sorrow etc. affect the mortal self and these must be eliminated by Yoga at the place where they are found.
The supreme good(Nisreyas) that mortal man should aim at is to receive in himself by determined and steady effort, the flew of the Spiritual Sakti that already exists in the Paramatmic principle in him; only by securing that flow can he get over the privations(food, water, air and the basic necessities of life) which affect him.
It is the discipline that is directed to this end, that is rightly termed "Yoga Sadhana".
Mukti or Moksha consists in thus becoming a real immortal here on earth as an embodied being without any of the defects that we are now subject to as mortal beings, by the inflow
of the "Spirit" principle into us and not by any reverse process.
That is why we have at present bodies, bodies that nature has loaned us in order that though Yoga we may become real entities by ourselves, through the powers of the Spirit that is our root principle.
The flow from the Supreme Self (Paramatma) comes down spontaneously into one who has become fit by his Yoga endeavour to receive it.
True Advaita Sidhi consists in the unity in one-self of the Infinity of the Supreme Purusha through his reflection in man as the Akshara Purusha, when fit and ripe for the descent.
It is He that must come into us when we are fit and He so wishes; we cannot go back to Him. For, He is here and everywhere.
There is no such thing as going back anywhere in nature; from the starting of evolution everything has been moving forwards, (and all that is supposed to be somewhere "there" has come down "here" in evolution).
Since all life is fundamentally one and undivided and indivisible, it follows that even if via one human being the Supreme Spirit descends on earth, all human souls would be freed from karmic bonds. There can be no True Tapas or Yoga aiming at only one individual's moksha ; that would defeat its own purpose.
Moksha cannot be by isolation.
There is no room for any selfishness in Yoga - endeavour.
One who does not see oneself in all and all in oneself can never attain yoga - siddhi.
It may be affirmed with confidence that since the beginning of creation no one has attained moksha in the real sense—though it is possible that some souls are in suspension in the cosmos, without being born again, on account of theft negative attitude to evolution.
The above essay is an extract from Master C.V.V.'s direct disciples' (mediums) S. Narayana Iyer's writings (T.S. Sankar Aiyer supported his writings.)
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