Who are you?

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Who are you?

The Gita says that the soul is a bundle of good and bad qualities (Sanghatah Chetanaa Dhrutih). The soul is made of awareness, which is nothing but a special form of work (energy). This special work is produced by the interaction of inert matter and inert energy. Therefore the awareness or quality must be inert because it is a product of two inert items. ‘Inert’ means that which is not independent. Therefore the soul is not independent and is controlled by the Lord. The brain and the nervous system are inert matter. The energy produced by the digestion of food is again inert. When these inert matter and inert energy combine, a special work called awareness is produced. Work is a form of energy. Matter is also a form of energy.

Therefore, the whole creation is energy. Since the Lord created this world it is called creation. The Veda and the Gita say that a very minute particle of the Lord is modified into the world (Paadosya Visva, Ekaamsena). Just one ray of the multi-million rays of the sun-like Lord is modified into this world. So this creation is very very negligible compared to the Lord. Hence Shankara called this creation as Mithya, which means non-existent (since it is negligible). But Ramanuja and Madhva recognized the existence of this world even if it is negligible. Therefore, all the theories of the three preachers are one and the same. The soul is a part of the creation as said in the Gita (Prakrutim Viddhi me Paraam).

Shankara took the liberated soul as an example. The soul is like water drop and the Lord is like the ocean. The water drop is qualitatively similar with the ocean since both are water. But the drop and the ocean differ quantitatively. This ocean (the Lord) exists in a particular water drop due to the inexplicable power of the Lord called Maya. Such a special drop is the Human Incarnation.

In other water drops the Lord does not exist. Shankara was such a special drop since He was an incarnation of Lord Shiva. Hence Shankara swallowed molten lead and proved that He is different from other souls. Therefore the Lord is different from the soul. Ramanuja says that a tiny drop of the ocean is modified into water vapor, which surrounds the ocean like a body surrounding the soul. This vapor is the world and each individual soul is like a water drop existing in this world (each soul is a drop within a drop).

The water drop is qualitatively similar to the ocean. But the water vapor, which is the inert part of the world, is quite different from the ocean. The similarity of the water drop with the ocean is only qualitative. Therefore the soul is a part of the Lord. Several water drops combine to form the ocean. But one must remember that the water drop (soul) is present only in the vapor (inert creation) that surrounds the ocean. If the water drop is present in the ocean, it looses its identity and merges with the ocean. Therefore the water drop never merges with the ocean. Madhva says that the vapor is not the body of the Lord. It is like the shirt of the Lord. Therefore the soul is a thread in the cloth.

Hence the soul is a particle of the water vapor and not a water drop. Therefore the soul is different from the Lord qualitatively and quantitatively. The particle of vapor is different from the ocean qualitatively and quantitatively. The soul in the theory of Madhva is not a part of the body of the Lord. The soul is completely different in all aspects and is only a servant of the Lord. The soul (Jiva) is created by the Lord because as we see in Bhagavatam, Lord Krishna created the cows and cowboys. Therefore, the soul is not the Creator. The Gita also says that the soul is a part of creation and is called ‘Para Prakriti’. The Veda says that the soul is called as ‘Sukshma Sharira (Manomayah Prana Sareera Neta).

The soul consists of very fine matter and energy. It contains the micro design of the entire body. It is a bundle of several good and bad qualities.

It is just like a computer chip as said in the Gita (Kootasthah Akshara Ucchyate). The Gita says that no scientist can see this soul through any sophisticated equipment (Vimudaah Naanu Pasyanti). In this soul there is another internal micro-design called ‘Kaarana Shareera’ which is nothing but the order of the Lord. As long as the soul exists, all the systems in the body work due to the presence of soul but the root reason is the order of the Lord present in the soul. It appears as if the soul is controlling all the systems and as if the body is alive due to the presence of the soul. But the truth is that the body is alive and all the systems in the body work due to the order of the Lord, which is internally present in the soul. When a lens is shining, it is due to the light of the Sun.

The lens shines and also lights some other inert object, which is near to it. Similarly, the soul seems to be the cause of the functioning of all the systems in the body to make it alive. But the capacity of the soul to do so is only due to the internal order of the Lord. The lens does not shine by itself and it shines only by the rays of the Sun. The capacity of the lens to light up the nearby inert object is only due to Sun.

Thus the soul resembles the Lord but also differs from the Lord. In describing the soul, the Lord is partly described due to the similarity. But the description of the soul does not give the complete description of the Lord. The lens shines and lights the other object.

This is its similarity with the sun. By this we can understand that the Sun also shines like the lens and that the Sun also lights up other objects like the lens. This is the common aspect between the Lord and the soul. This is called ‘Atma Jnana’ which means the knowledge of the common aspect. The word Atma is common in both Paramatma (Lord) and Jivatma (soul). However by this description, the Lord is not completely described. The soul stands as a representative of the Lord to give a part of the knowledge of the Lord. This is the reason why the Lord describes the soul in the second chapter of the Gita. The other part of the knowledge of the Lord cannot be given by the description of the soul (Uttamah Purushah). The lens does not shine by itself, whereas, the Sun shines by itself. The knowledge of difference cannot be given to you through the description of the lens. This part of the knowledge is given in the latter chapters of the Gita.

When the soul comes out of the body, the body cannot be alive because the systems do not function. The credit of keeping the person alive goes to the order of the Lord, which is internally present in the soul. The body cannot remain alive even if you supply any type of power to the body. This shows that both the inert body and the soul are under the control of the Lord alone. The soul cannot stay in the body forever even if it desires because the soul has to leave the body according to the internal order of the Lord. Even when a system in the body is troubled, the soul cannot rectify it. Only a doctor can rectify it provided the order of the Lord permits it. This is the reason why every treatment of the doctor is not successful. Sometimes even without the treatment of doctor the troubled system is rectified by the will of the Lord.

In deep sleep, the work used for thinking is not done by a person. When one awakes from the deep sleep he feels happy due to this part of stored energy, which was not spent in thinking. Advaita philosophers think that the Lord present in the body achieved happiness in deep sleep. By this they think that the soul is the Lord. Scientifically such a theory is completely wrong. The Gita also clearly says that the soul is different from the Lord (Yasmaat Kshara mateetoham). Even the Brahma Sutras establish this difference (Anupapattheh Na Saareerah). Therefore, the scriptures are scientific.

The Advaita philosopher neither understands these scriptures nor science. He does not even understand Shankara, who alone swallowed the molten lead and not His disciples. Let him (the modern Advaita philosopher) swallow molten lead like Shankara and prove that he is a human incarnation. In the case of the human incarnation, the soul in the body is Lord Himself. A king lives in a house. A beggar lives in another house. Both the king and the beggar are human beings. This is the qualitative similarity. They differ in their capacities, which is a quantitative difference.

The houses of both the king and beggar are constructed by the same bricks and cement. The king and the beggar are both human beings. Does this similarity make the beggar the king? Similarly the human bodies of both Shankara and His disciple are made of the same five elements. Both the souls have the quality of awareness. Does this similarity make Shankara equal to the disciple? If both were equal, why could the disciple not swallow the molten lead? Therefore, apart from the similarity, there is a difference in the capacity. In the body of Shankara, the Lord was present. In the body of the disciple a soul was present. That soul along with its body and the body of Shankara are all under the control of the Lord, who is present in the body of Shankara. The soul in the body of the disciple is as if made of cement and bricks and is a statue. The soul in the body of Shankara is completely different and is beyond even logic and imagination.

The awareness of the soul in the body of the disciple is only due to the will of the Lord. A ray of the awareness of the Lord has entered the soul and that is what makes the soul aware. The lens is only an inert object. A ray of the sun entered the lens and therefore it shines with light. The sun is a concentrated source of light and the Sun is the light itself. Here we can understand all the three theories:

• The lens, which is looking like a spot of light, is the light itself and this is the theory of Shankara.
• The lens is a part of the sun and this is the theory of Ramanuja.
• The lens is not at all the light but it is the inert object and this is the theory of Madhva.

The scientist treats the soul as a computer, which works with several microprocessors simultaneously so that the human being is able to grasp all the characteristics of an object at a time. But the human being cannot be kept alive with the help of any type of external power when the soul quits the body. Therefore, the scientist has to accept the control of the body through the soul. This control is the will of the Lord, which is present in the soul itself as internal micro-design acting as the order of the Lord. At this point the scientist has to accept the Lord. As soon as the soul comes out of the body, it is enquired for ten days by the Lord in Pretaloka (the world of the dead), which is a sub-world of Bhuloka. Bhuloka consists of four sub divisions i.e., Martya Loka (the world in which we live), Pretaloka (world of the dead), Narakaloka (hell) and Pitruloka (a world where people who have committed mixed actions are sent). Above the Bhuloka, there is the Bhuvarloka (also called Dyuloka or Jyotirloka). Above it is Suvarloka which is heaven.

After the enquiry a soul that has committed bad results, goes to Narakaloka (hell). For mixed results one goes to Pitruloka. For good results one goes to Bhuvarloka. For even better results one goes to Suvarloka. As soon as the soul comes out of the body (after death in the Martya loka) it attains an energetic body called ‘Bhoga Sareera’ (body of enjoyment) or ‘Yatana Sareera’ (body of pain), with which the soul has to enjoy or suffer the results of its deeds. This energetic body is similar to the present gross body and results due to the internal design of the soul. If the soul is not able to leave the bond with its physical earthly body, the soul is covered by ‘Dhuma Sareera’ or ‘body of smoke’. Such a state is called the state of a ghost (pisacha). For sometime the ghost will wander in this world (Martya Loka) itself.