Bhagavadgeeta : ( 26/11/2012. )

Chapter 12: The Entry of the Soul into the Supreme Being Part-17. So you will be suddenly taken like a rocket, as it were—a tremendous force, and the energy that drives that rocket is desire itself. The rocket is your own subtle body, and you are driven to that place where you will fulfil your desire, either fully or partially, according to the intensity of the desire. If the desire is intense—positive or negative—sometimes the fulfilment is seen in this very birth. In this very life you can fulfil your desires, provided the desire is terrific, uncontrollable, immense and it has overwhelmed you and inundated you. If the desire is so intense, whether it is virtuous or otherwise, you will see the consequence of it in this very birth. But if it is not so strong, you will reap the fruit thereof later on, in some other plane of existence, some other kind of circumstance where the conditions will be favourable for the fructification of this desire. Great souls, pious pers

Chapter 12: The Entry of the Soul into the Supreme Being Part-16.  “What do you say about me,” it will ask you. And so you are gravitated automatically, by the pull of this catapult of your desires, to the point or place where alone it is possible for you to fulfil your desires. There is no dearth of resources in the universe. It is immensely rich and can fulfil any desire of any person. It will never say ‘no’ to any individual. It will not say, “I am sorry, I have not got it.” Whatever you ask for is present in the universe. As a matter of fact, you cannot think of anything that is not in the universe. So all your desires concern what is present in the universe somewhere or the other—it may be in this plane or in another plane. Swami Krishnananda To be continued  ..

Chapter 12: The Entry of the Soul into the Supreme Being Part-15. No desire can go unfulfilled—that is the law of desire. Strong or weak, it does not matter. Whatever form you contemplate in your mind as the objective of your desire, that you shall reach, attain, enjoy and possess—if not in this life then in the next life. No desire can be destroyed. It is an energy, and the principle of conservation of energy will tell you that desire cannot be destroyed. If desires and hopes cannot be destroyed, they should be regarded as immortal, at least in a relative sense. They are immortal as long as they are not fulfilled. Just as the creditor is always there as long as you cannot pay your debts, the desires pursue you wherever you go. You may reach the seventh heaven, but before you reach there the desire is already waiting for you. Swami Krishnananda To be continued  ..

Chapter 12: The Entry of the Soul into the Supreme Being Part-14. The departure of the soul, therefore, is through various passages. Particular mention is made in the eighth chapter of what are commonly known as the devayana and the pitriyana margas, the Northern Path as it is called, or the Southern Path—the path of light, and the path of smoke or the path of darkness. There is departure, which means to say there is movement. The necessity for movement of the soul arises on account of the distance that exists between itself and the destination that it has to reach. If we accept that there is such a thing called distance, space and time, we also have to accept the necessity for travel. We already take for granted that there is such a thing called space, and therefore we have to also accept what is called distance. Space is distance, dimension, and measure, and all of us here perhaps have faith and the need to accept the distance of God from us in some way. It may

Chapter 12: The Entry of the Soul into the Supreme Being Part-13. Teachers like Patanjali tell us that even when we are born, what will happen to us in the future is already written on our souls. Even the time of our death is already decided when we are still in the womb of our mother. The conditions through which we have to pass in our life also are already stated and decided, and the circumstances into which we are born in this world are also decided. Jati, ayu, bhoga—these three things have already been decided even when we are inside the womb of the mother. This means to say that the termination of our life has also been decided, which indirectly implies that what will happen to us later on has already been decided. Everything seems to be contained in the Will of God in a cosmical manner. Wonderful it is to think of. Swami Krishnananda To be continued  ....

Chapter 12: The Entry of the Soul into the Supreme Being Part-12. Also there is no fear of coming back in respect of those souls who have unselfishly meditated or performed upasana, even with the acceptance of the transcendentalness of God. The whole difficulty arises on account of this peculiar thought in our minds, namely, the transcendentalness of God, the other-worldliness of God and the immensity of God as contradistinguished from the finitude of the individual who performs the worship or devotion. This difficulty is overcome in the coming chapters—in the tenth and eleventh especially, about which we will speak later on. The departure of the soul is the main subject of the eighth chapter, and the eighth chapter does not tell us that it is possible to attain God in this life, because it does not want to tell us everything at the same time. It wants to go stage by stage, taking us by the hand from one level to the other without frightening us in any manner. The s

Chapter 12: The Entry of the Soul into the Supreme Being Part-11. But a distinction is drawn. Metaphysical and philosophical definitions are given in respect of these stages, into the details of which we need not enter here. The sum and substance of the opinions of these exponents is that there are two kinds of people who reside in brahma-loka,just as there can be two kinds of people living in a country—citizens and visa holders, for instance. Citizens of a country are of one kind, and visa holders are of a different type. Both live in the same country, and perhaps they have all the facilities that are available in this country—they can travel in the same coach, they can eat the same food, they can breathe the same air—they are practically the same in every respect. But their visas can expire, whereas citizens have no such problem of expiry of their tenure of stay in the country. This distinction is drawn by exponents of this particular subject of the status of so

Chapter 12: The Entry of the Soul into the Supreme Being Part-10. Theological interpreters and exponents have many things to say about these passages of the soul, especially in connection with the status of the soul in brahma-loka. Is there a possibility of coming back, or is it only a penultimate step to reach the supreme Absolute? The Bhagavadgita does not throw any light on this difficulty. It is very short and pithy; it merely makes a statement of this kind and leaves us to consider its meaning in any way we like. But great thinkers, scholars, saints and sages who have pondered over this subject tell us that the region called brahma-loka, or the region of the Creator, is to be distinguished from the nature of the Absolute. Generally we do not make this distinction when we speak of God the Creator. In ordinary religious parlance the two are identified. When we speak of God as the Creator of the universe, we do not imagine or imply thereby that there is somethin

Chapter 12: The Entry of the Soul into the Supreme Being Part-9. There are various layers of the cosmos, just as there are layers of the individual inside. We call them five koshas—annamaya, pranamaya, manomaya, vijnanamaya, anandamaya—the physical sheath, the vital sheath, the mental sheath, the intellectual sheath and the casual sheath. Corresponding to these sheaths there are the planes of existence—outwardly, cosmicly, universally—and these are the lokas or the regions into which the soul enters as a denizen thereof. Rebirth need not necessarily mean coming back to this world. Rebirth is a compulsion to take a form and the inability to exist as the formless Absolute. The necessity to enter into a form arises on account of the impulsions of desire which are the forces that constitute the individuality of a person. A desire is a power or force which asserts the need to retain individuality in some manner or other. The individuality need not necessarily be of a

Chapter 12: The Entry of the Soul into the Supreme Being Part-8. "Kavim puranam anusasitaram anor aniyamsam anusmared yah, sarvasya dhataram achintya-rupam aditya-varnam tamasah parastat." A glorious description of the Supreme Being, shining like the sun beyond the darkness of ignorance. If such meditations would be possible at the last moment, as the result of our devout life that we have led in this sojourn on earth, the attainment of God is certain. There is no doubt about this. If that is not to be attained, if there is any obstacle, if for some reason or the other it has not become possible for an individual to retain the thought of God, because it is not possible for everyone to retain the thought of God at the moment of passing—what happens to such a person? Such a person will be involved in the lower planes of existence, from which there is a reversion into the level from which one has risen. There is temporality infecting every layer of the cosmos. There is on

Chapter 12: The Entry of the Soul into the Supreme Being Part-7. It is very clear to every finite human being that God is unreachable for all practical purposes, because of the transcendentalness which is implied in His existence. He is far above the whole of creation. The arms of man cannot touch His Being. But, if this is the circumstance in which the finite individual is placed, it is really a matter of concern for everyone. So the eighth chapter retains the transcendentalness of God, but does not discourage us with any kind of negative philosophy or theology, as if we are damned forever. There is a hope for even the finite individual. God can be reached after the shedding of this body by deep concentration, and the last thought is supposed to be the force that decides the nature of the experiences of the soul in the hereafter. Now, the passage of the soul after the disassociation of itself from this body is the subject of various branches in philosophy. “O