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manig
India
88 Posts |
 Posted - Oct 15 2009 : 03:08:55 AM
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22. Enquire unceasingly: "Who am I? Whence came this universe? How did birth and death come?" You will be able to attain the imperishable abode of eternal bliss.
Constant enquiries into the essential nature of the universe and Samsara, their origin, their unreality, the cause of birth and death, the nature of bondage and freedom from pain, will thin out the mind in due course.
Who is the Jiva? The Jiva cannot be truly an individual, for individuality is perishable. But the essence of the Jiva persists to exist. The sheaths of the body merge into their original elements. Earth merges in water, water in fire, fire in air, air in space, space in Mula-Prakriti, and Mula-Prakriti in Brahman. The elements of the body equally dissolve themselves. Hence all the effects are transient, only the eternal is true. The Jiva should cease from being too much occupied with a part of the whole and begin to cling to the Whole. The bodies are sustained only by the thoughts of them, and when the individual withdraws the thoughts, feelings and interests from the bodies, they can no longer be felt to be an item of Pure Consciousness.
Whence came this universe? The universe must either be a creation of the Absolute or of the Cosmic mind or of the individual mind. The Absolute does not create any universe, because the Absolute is secondless and unchangeable. The Cosmic mind must have projected the universe out of the stuff of its consciousness. But, then, how is it that the change in subjective consciousness changes the appearance of the forms of the objects? When the imaginative mind changes its mode of thinking, the object of its perception appears to exist only in relation to the subjective consciousness. Moreover, when the Jnani’s mind rises high into the transcendental region, the universe vanishes from his view. Hence, the universe may be a creation of the subjective individual.
But, then, again, when the individual becomes a Jnani and when it realises the Infinite Being, the world still exists for the other individuals who have not realised the Truth. Hence the world cannot be the creation of the subjective imagination. It must have an objective reality. Thus, we come to the dilemma that the subjective and the objective aspects of consciousness are both creators as well as not creators of the universe. But the truth seems to be that both are partly true and partly incorrect. The universe is the production of the collective totality of all the individual minds put together. This totality is termed the cosmic Mind. When the individual realises Brahman, the world vanishes to it, for the nature of Brahman is contrary to that of the world. But the world exists to other individuals even after the Self-realization of an individual, for the world is sustained by the mental forces of the remaining individuals.
Thus the loss of an individual through its Self-realization must effect a great change in the universal force of creativity. The universe is thus the construction of thoughts that are interrelated. Birth and death are of such cause, individuality is due to such reason, as is the nature of the creation of the universe.
There are grades in reality. The more the mind is centred in Truth, the more is it detached from particularised thinking. The whole universe is a stage where different individuals in the different degrees of their consciousness are let to play their own parts. Each individual has its own thought-form or the imagined world based on its own degree of consciousness. From the highest Ishwara to the lowest straw things are arranged in the various orders of consciousness. This consciousness-order is due to the degrees of their connections with the plural universe. Thus the highest Ishwara is the least connected with the pluralistic reality of the universe. He is the nearest to the Absolute or Brahman. When even the dual consciousness which characterises the region of Ishwara is transcended, the individual is no more an individual, it is absolutely cut off from objective relation, it becomes Brahman, the Great!
-Moksha Gita |
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porcupine
USA
193 Posts |
Posted - Oct 20 2009 : 10:34:44 AM
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wow, first off this is beautiful.
First off though, what is enquiry? 'I' find myself going through this and wondering who is who is the jiva, what is it that who does? is it that it is hu? divine love, and finding oneself in the imperishable (again, this is undefined, as seems to be perishable) abode of eternal bliss, still this who remains? who is living here? who is eternal bliss? though it seems to be understood of itself, as yonato, what is refered to as an earthy home in one self, still refering to an individual in what is a di-vine bifurcation, where one must wonder what is 'one' self, and individual in relation to anything, but as this place is reached the who/hu seems to take a questioning of itself, and birthing itself, who, who, who, who, who, who, who, perhaps this is why the owl is considered so wise, hu hu, but one ultimately feels this has sunken to a level of basest and simplest complexity, and true love, it is just hu it is divine love. and yet moving on, there are the many transformations that are caused by the jnani's minds ascension, and transcendence to a high point, love makes you go higher, and when felt deep in the body, which an art of consciousness, brings us to points such as this, what are the sheaths of the body?
I have yet to read all of this, but it is intensely beautiful and profound, thank you for sharing.
where all words seem to lose and surrender the 'point' becoming mere questions of a question of a question, all arising, sprouts of pure love upon and into what? a cosmic flow? |
Edited by - porcupine on Oct 20 2009 10:41:30 AM |
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