Brahm's Journey by Dr. Gulab Kothari

Brahm's journey is the evolution of an individual Soul from Brahm, and back again.
  “Integration” Blog     at Institute of Spiritual Sciences     “Regular Articles” Department  

We go back to Source and Eternal Life, just like a drop of water returning to the great ocean. The relationship between Atman and Brahman is Spiritual and Eternal. When an individual soul attains Moksha, or liberation from the cycles of incarnation, the Atman (the Soul) becomes the Supreme Self or Soul-Spirit and no longer incarnates in the material worlds. The Paramatma (Supreme Self), as Being, returns to Brahman: the ultimate Higher Reality, the Higher Divine Worlds.


Brahm's Journey
by Dr. Gulab Kothari
August, 2021

The Bhagavad Gita

The Bhagavad Gita,(1) or the “Gita”, is the only scripture of the world which has been written for the entirety of creation by making an individual its basis. Its fundamental concept is “vasudhaiva kutumbakam” (the whole world is a family), and all the inhabitants of this earth, which include human beings, animals, birds, vegetation etc., are a part of just one family.

In the Gita the entire cosmos has been described as a unit. It can be likened to a huge tree. Every living being is its leaf. The tree stems from a seed. This seed is Brahm himself. He alone is situated at the center of every seed, every creature. Krishna says: “mamaivansho jivaloke” (all are my particles). Hence, you and I are also Brahm because you are me, myself. It is also said: “aham brahmasmi” or “I am Brahm” and “tvamasi” – that is to say that, that is you, yourself or “thou art that” . As soon as an individual realizes his true nature, he is also able to see the forms of all living beings of the creation. They all appear to be the leaves of just one tree. Every leaf is complete in itself. As long as the tree exists the leaf also remains safe. Krishna himself is the universe in the form of name. You as well as me are Krishna. It alone means completeness.

“Poornamadaha poornamidan poormat poorana mudchyate,
Poornasya poornamadayta, poornmeva vashishyate ”

“The Eternal
The Perfect, Fulfillment
This is the Perfect/Fulfillment
The Perfect emerges from Perfect
When the Perfect is separated from the Perfect only the Perfect remains!”


Maya and Brahm

The Gita is a saga of completeness. In it, both the individual and society remain together. In the universe the evolution of an individual from Brahm and the latter's merging with the former again is known as Brahm's journey. It alone constitutes completeness. Maya(2) acts as a vehicle in it. Science talks of matter and energy which are imperishable, they keep changing into each other. In the Vedas, these two entities are called Maya and Brahm respectively. Brahm and Maya always remain entwined. In other words, they are inseparable. Brahm and Maya are also called Rasa and Bala. When we are able to distinguish Rasa from Bala with the help of our intuition and to discern Rasa in its pure form: that Rasa is known as “Nirvishesh” (bereft of epithets). A desire arises in Brahma that he wants to be many – “ekoham bahushyama”, an infinite number of Balas veil Rasa, and create a pura. A pura is a location where all created entities reside. The person who dwells in this pura is called Purusha. Therefore, the first Purusha that appears when Maya veils and closes in on Brahm is called “Avyaya Purusha”. The form of more limitless Brahm is Paratpara.

In the process of creation, the gross forms of Akshara Purusha and Kshara Purusha emanate from Avyaya Purusha only. In all the seven lokas(3) this creation (srishti) comes into existence in a gross form from the subtle one. In our life, man-woman are the modifications or proliferations of Maya and Brahm. This means that Maya alone creates a desire in Brahm in the form of “ekoham bahushyama” (I AM One; may I become many), and expands the creation. In other words, she creates the body. She makes it grow as a child, a youth, an old person and brings in a cycle of death. This cycle of man and the cycle of creation are the same. Maya herself creates a desire for moksha(4) in mana (mind) again. In the end, she herself removes the last veil of Avyaya Purusha, frees ‘Paratpara' and establishes it in Brahm again and the created entity merges with the basic Source from which it emerges.

Krishna and Arjuna

In the Gita, the form of a dialogue between Arjuna and Krishna is an analysis of Brahm and Maya. Maya alone creates a desire in our mana (mind). Desire itself is the basis of karma. Maya has scattered Brahm's desire in diverse forms of jivas (souls) as devatas (supraphysical energies), asuras (demons), gandharvas (semi-gods), humans, animals, birds, vegetation etc. She has created the universe consisting of 8.4 million forms of existence (yonis). She has created three times more asuras (demons) than devatas (gods). Moreover, she has made the demons more powerful than devatas. The number of devatas is just 33 while asuras are 99. In this situation Dharma(5) always remains under threat. This situation prevails every moment. As a rule, the direction of “Kali Yuga” is always contrary to that of “Sat Yuga”.(6) The demonic forces are at the height of their evil propensities during Kali Yuga. A frenzied environment of evil deeds, irreligion, wickedness, and arrogance prevails all around. Divinity is discernable just for four months (chaturmas). In a Kali Yuga, the devas (gods) go into slumber. Even the so-called good deeds are heterodox in the form of traditions.

Laxmi is the goddess of wealth who makes inertness all-pervasive. Sometimes a man becomes a devil, sometimes a god. His selfish interest dominates all his actions. His charm for Knowledge continues to diminish. The knower or “jnata” (Self) vanishes. The dazzle of the external world prevents man from fathoming the inner world. In the current scenario karma (action) and kamana (desire) are far removed from Knowledge. Karma has become directionless. The mindset of being poor and destitute is predominant everywhere. In such a situation, Krishna should incarnate according to his promise that he comes whenever Dharma (Righteousness) declines.

Krishna and Arjuna. The Bhagavad Gita relates how Arjuna, a prince, is deeply conflicted about a battle, and how Krishna, a god, helps him understand important lessons about his Spirituality and Dharma, or his duty.

Krishna also says that he comes in every age to destroy the wicked and protect the saints and sages. This is what the Gita aims at precisely. The significance of life also lies in the fact that an individual is able to do his duty and carry out his responsibility well. Maya alone keeps Brahm shrouded ; naham prakeshaha servasya yogmaya samavritaha: “I am covered by yoga maya so I am not illumined for everyone.” Removing this veil itself is moksha. “It alone is my deliverance; it alone will be your eternal nature.” Arjuna, Ishwara (the Supreme Lord) is seated in the heart of every living being: “ishwaraha sarvbhutanam hrideshrjun tishthati!”

In this analysis a question that naturally arises in my mind is that even if I have realized my real nature what will be its use in my life? Is living peacefully the purpose of getting human life? Is attaining the state of being free from all desires moksha? No, the meaning of this creation (Srishti) is not so narrow. Let us look at the life of Lord Krishna or that of Lord Rama as an example.

Like the demonic forces, sometimes a disease happens to be stronger than the capacity of human limbs. Then, a doctor is needed. The statement “yada yada hi dharmasya glanirbhavati bharataha” also means the same. Krishna himself incarnates as a doctor. He protects saints and destroys demons. Why did Maharishi Vashishtha ask King Dasharatha to give him Ram and Laxman? For the sake of saints and rishis only. The demons were creating obstacles in their yajnas, their offerings in the presence of sacred fire. In the end they killed the demon king Ravana and his associates. Krishna had started killing demons even during his childhood. He rid the earth of the tyrants like Kansa, Jarasandha and Shishupal. He not only helped the righteous in their fight for truth but also showed them the way as a charioteer. He became the icon of the triumph of Dharma.

In the Gita Krishna says, “paritranaya sadhunam vinashaya cha dushkratam”: for the protection; sadhunam, of the pious, the followers of the virtuous path; vinasaya, for the destruction; duskrtam, of the evil-doers, of the sinful ones. Did Ram and Krishna not perform the two duties? In an our study of the Gita we see: “I Am Brahm. It is me, who resides in everyone's heart.” In order to know it, no specific effort is required, what one needs is the enlightened awareness. In Krishna's words, one must have unshakable faith. It enables you to know that you too are a part of Brahm: “mamaivansho jivaloke”. If we want to extricate ourselves from these fetters of Maya, we must realize our true nature which is all powerful. It is only then it will be possible for us to rein in the demonic forces. In its absence how will it be possible to reach Vishnu's navel again? (Vishnu, the Sustainer, the Lord, and the reality of One With God).

The Atma and Brahm

This simply means that, as soon as an individual recognizes the purusha within him, he or she should assume the role of an avatara. One should begin to implement Krishna's declaration. Now one must be able to see Atma, the “soul” in every creature, just as they see it in themself. He/she must begin to fight the wicked and try to compel them to follow the path of Truth and justice by conquering them. He/she should remain aware of the Brahm within, and, remaining positioned in his extrinsic form of a human being, he should try to establish the form embodied in “om tat sat”(7) in his human appearance. It means that you constitute the ultimate Truth, Atma and Brahm. In Reality, you are Brahm yourself.

Dr. Gulab Kothari

Footnotes:
(1) The Bhagavad Gita, often referred to as the Gita, is a 700-verse Hindu scripture that is part of the great epic, the Mahabharata.
(2) Maya; Sanskrit: the force that creates the cosmic illusion that the world of phenomena is real, that cosmic force that presents the infinite brahman (the Supreme Being) as the finite physical world.
(3) Loka; Sanskrit: the universe or a realm of existence.
(4) Moksha; Sanskrit: to gain enlightenment, liberation, and release from birth and death.
(5) Dharma; Sanskrit: righteousness, an individual's duty fulfilled by observance of right action, Divine and Natural law.
(6) Sat Yuga; Sanskrit: Sat = Truth, Yuga= Time Cycle, this is the first and best of the four yugas and the one we are now entering. It is preceded by the last of the four Yugas, the Kali Yuga (Age of darkness and ignorance). A Manvantara is 71 Yuga cycles (306,720,000 solar years).
(7) Om Tat Sat; Sanskrit: The Supreme Creator: Brahman, the Absolute, is designated as “Om Tat Sat” in a threefold definition or description to attain Oneness with The Omni Present Omni Potent Supreme Being.


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