CHAPTER VI.
The Worlds Visible and Invisible.
" दुनिया से जाने वाले जाकर , चले जाते हैं कहाँ ?"
WE all know one world, the world around us, which we can see, and hear, and touch, and taste, and smell. Science tells us of many parts of this world, which our senses are not keen enough to perceive, things too small for our eyes to see, too subtle to affect any of our senses. These parts of our world, which we cannot perceive but-about which science tells us, are still physical, although invisible to us; they are parts of our world.
Physical matter includes solids, liquids, gases, and ethers, all made up of atoms of the same kind. But we have heard of other worlds, which are invisible and are not a part of this world, the worlds into which people go when they pass away from this earth by death.
We read of the Triloka, the three worlds, and every one should know some-thing about these, for in these three worlds the Jiva is bound to the wheel of births and deaths, and in these his evolution proceeds. These three worlds are made at the beginning of immense period called a Day of Brahma, and perish at its ending. Four other great lokas, or worlds, complete the Brahmloka , but they last on through the life of Brahma. We need not deal with them here.
There are also some sub-divisions within the great lokas, to which the same name of loka is given, such as, Pretaloka and Pitriloka in Bhuvarloka, and Indra-loka and Suryaloka in Svargaloka. The three great lokas with which we are concerned, the Triloki, are: Bhurloka, the physical world, or the earth; Bhuvarloka, the world of "be-coming" intermediate between the earth and Svarga; Svargaloka, the heaven world. Of these three, Bhurloka is partly visible and partly invisible to us; Bhuvarloka and Svargaloka are invisible. In Bhurloka the Prithvi Tattva is the basis of all forms: it exists in seven modifications solid, liquid, gaseous, radiant, etheric, superetheric and atomic. These later four are spoken as आकाश ? "the ethers." In Bhuvarloka seven similar modifications exist, but the basis is the Apas Tattva. In Svarga-loka there are also seven similar modifications, but the basis is the Agni Tattva.
The Jiva has three sheaths corresponding to these worlds the Annamayakosha, the Prftna-mayaskosha, the Manomayakosha. The Anna-mayakosha, or food- sheath so called because it is- built up out of the food we eat corresponds with the visible part of the earth and is composed of solids, liquids and gases. The Pranamayakosha or Prana-sheath, corresponds with the invisible part of our earth and is composed of ethers. Prana is the life-energy, and includes all the forces that science calls magnetic and electrical, but is much more than these. Both these sheaths are connected with Bhurloka. The Manomayakosha, mind-sheath, has two parts ; the denser part, in which the passions have their seat, is connected with Bhuvarloka ; the finer part, in which play the emotions and thought, is connected with Svargaloka. Other names are used for these sheaths, according to the object for which the classification is made, but the student need not become confused by these, for as he advances, he will find that his increased knowledge makes them quite intelligible. We will only notice three names very commonly used.
The sthulasharira, or solid body, is the same as the Annamayakosha, made of solids, liquids and gases. The Sukshmasharira, or subtle body, includes the Pranamayakosha and the Manomaya-kosha; in addition to these, it includes another kosha, the Vijnanamayakosha, the knowledge-sheath, which connects the Jiva with maharloka, a loka beyond the Triloka in which his pilgrimage is carried on, one which is not destroyed, though it is rendered uninhabitable, at the close of the Day of Brahma. This part of the Siikshmasharira, the knowledge- sheath, is relatively permanent, and lasts through the series of births and deaths.
***A table may make these two classifications, and their relation to the lokas, clear:
स्थूल शरीर =अन्नमय कोष = भूर्लोक
सूक्ष्मशरीर = प्राणमय कोष = भूर्लोक
सूक्ष्म शरीर = मनोमय कोष = स्वर्गलोक
{ these perish at or after death and are renewed at rebirth. मृत्यु के समय या बाद में ये नष्ट हो जाते हैं और पुनर्जन्म पर इसका नवीनीकरण किया जाता है। }
सूक्ष्म कारण शरीर = विज्ञानमय कोष =महर्लोक / {these does not perish at or after death , so is not renewed at rebirth . ये मृत्यु के बाद या उसके बाद नष्ट नहीं होते हैं, इसलिए पुनर्जन्म पर इसका नवीनीकरण नहीं किया जाता है।}
The स्थूल शरीर contains the organ of action called कर्मेन्द्रिय , but the true कर्मेन्द्रिय , the nerve-center which direct and control the organs are in sukshm-shrira .Thus joy or grief , or any strong emotion affects the nerve-centers and through them the organs ; the hand twitch , the feet tap , speech is impeded , in irritation and so on .इस प्रकार आनंद या दु: ख, या कोई मजबूत भावना तंत्रिका-केंद्रों और उनके माध्यम से अंगों को प्रभावित करती है; हाथ की चिकोटी, पैरों का हिलाना , वाणी में हकलाना और जलन होती है। } The ज्ञानेन्द्रिय have also their centres in the Sukshmasharira, while their organs eyes, ears, tongue, nose and skin are in the Sthulasharira.
Now let us see what happens at death. First, the Sukshmasharira is separated from the Sthula-sharira, the Jiva drawing it away by means of the Pranamayakosha. This leaves the Sthulasharira a mass of "lifeless " matter ; that is, of matter from which the life that held it together is withdrawn ; there is plenty of life left in the cells of the body, and they begin to break away from each other, but the ruling life is gone. The Jiva re- mains in his Sukshmasharira. Very quickly he shakes off his Pranamayakosha. and has then the denser part of the Manomayakosha as his outer most garment. He is then called a Preta, and is an inhabitant of Pretaloka.
If he has been a very good man on earth, he dreams away happily while in this condition ; but if he has been a bad man, he suffers while a Preta, craving for the earthly pleasures which he is no longer able to obtain. After a shorter or longer time according to the strength of these cravings and the consequent length of time needed for their exhaustion the densest part of the Manomayakosha falls away, and he goes as a Pitri into Pitriloka.
Having spent there sufficient time to purify the Manomaya-kosha from all elements unfit for Svarga, the Jiva in the purified Manomayakosha goes on into Svarga, and enjoys there the fruit he has stored up. When this is exhausted, the time has come for his return to earth, and the purified Manomaya-kosha dissolves away, leaving the Jiva in the Vijnanamayakosha. He quickly puts forth his power to form new vehicles, and creates a new Manomayakosha for his coming life in the lower worlds. The Devas build for him a Pranamayako-sha and an Annamaya-kosha, according to his karma, and he is again born into Bhurloka.
These are the recurring stages of the Jiva's pilgrimage : life in the visible world, death, life in the invisible worlds, re-birth. This is repeated time after time, time after time. At last, the Jiva grows weary of these three worlds, and longs for higher, subtler experiences and more expanded life; he turns away from all these worlds can offer him, and finds delight in meditation, in worship, in the compassionate helping of the weaker; he no longer uses his vehicles to gain pleasure for himself, but only to do service to others, and, so used, they can no longer imprison him .
He (The 'C-IN-C' नवनीदा ) dwells in the higher lokas, guiding his lower vehicles as his instruments in the lower worlds, and becomes a co-worker with Ishvara , either retaining his vehicles for service or throwing them away and entering into Brahman.
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" अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति।"
(बृहदारण्यकोपनिषद -१/५/ १६ )
" Now verily there are three worlds the world of men, the world of the Pitris, the world of the Devas." and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।
"For certain is death for the born, and certain is birth for the dead ; therefore over the inevitable thou shouldst not grieve.
" Beings are unmanifest in their origin, manifest in their midmost state, Bhiirata, unmanifest in their dissolution : what room then for lamentation.
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः।।8.17।।
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके।।8.18।।
" The people who know the Day of Brahma, a thousand Yugas in duration, and the Night, a thousand Yugas in ending, they know day and night.
" From the unmanifested all the manifested stream forth at the coming of Day ; at the coming of Night they dissolve, even in that called the un-manifested."
त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।
ते पुण्यमासाद्य सुरेन्द्रलोक
मश्नन्ति दिव्यान्दिवि देवभोगान्।।9.20।।
ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एव त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते।।9.21।।
" The knowers of the three (Veda to Vivekananda), the Soma drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to Svarga; they ascending to the holy word of the Deva Indra, enjoy in heaven the divine feasts of the Devas.
" Having enjoyed the spacious Svarga-world, their holiness withered, they come back to this world of death. Following the virtues enjoined by the three (Yedas), desiring desires, they undergo this passage to and fro."
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।
" At the end of many births the man full of wisdom cometh unto me :' Vasudeva is all,' saith he, the Mahatma, very difficult to find."
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कोई टिप्पणी नहीं:
एक टिप्पणी भेजें