Jivatma and Paramatma relationship

What would be the relationship between JIvAtmA and ParamAtmA?

This is an important question raised and answered by each of the schools in its own distinct way.

One school says that the JIvAtmA will always be distinct from the ParamAtmA; and in that state of moksha, the JIvAtmA would enjoy infinite bliss by worshipping the ParamAtmA with Bhakti – that is the Dvaita conclusion.

Another says: Even though the JIvAtmA will be a separate soul doing Bhakti towards ParamAtmA, it will have the feeling of the ParamAtmA immanent in it as its soul; this is Vishishtadvaita.

Still another says: When the Sun rises the stars do not lose their existence; they just disappear from view, because of the luminosity of the Sun; so also in moksha, the JIvAtmA, though it does not lose its existence, will have its own little consciousness submerged in the Absolute Consciousness of the ParamAtmA – this is the doctrine of Shaiva-siddhanta.

The school of philosophy propagated by Adi Shankara Bhagavat-pada is called Advaita. It says something totally different from all the above.

It discards all that talk about the JIvAtmA escaping from this world, from this samsara, about the JIvAtmA going and joining with the ParamAtmA and all the consequent underlying assumptions about this world and the so-called world of moksha and the relationship between the two.

There is no such thing as ‘this world’; it is only mAyA. Moksha is not a place or a world. When the Atma is released from the bondage of the mind, that is moksha. It may be right here and now.

An introduction to Advaita

There is a Supreme Entity as the Cause for all this universe. For us also there is the same Cause. That is what created us.

We are only a finite JIvAtmA. But that is ParamAtmA, the infinite Supreme. This JIvAtmA has to go back to join that ParamAtmA. Only then this samsAra, the repetitive cycle of birth and death, the tortures to which this karma subjects us, and the unending turbulence in the mind will all end and we may reach the state of eternal happiness. It is that state which is called ‘Release’ or ‘moksha’.

Once we have reached it then there is no more death and there is an eternal peace.

So says Religion and it also shows us the way to reach that ParamAtmA. Each religious or philosophical school gives a name to that ParamAtmA.

One school says it is ‘Shiva’. Another says it is ‘Vishnu’. Still another says it is ‘Shakti’. Do this and this, then you can go to Kailasa where Shiva resides and that is the world of moksha, says one school. Another says that world of moksha is only Vaikuntha, the residence of Lord Vishnu. In the same way the Shakti school says moksha-world is the world of Amba, called Shri-puram. ‘Moksha is the Ananda-Bhuvana where Ganesha lives’ says another. ‘No, it is Skanda-giri, where Subrahmanya resides’.

‘Even Rama and Lakshmana did not go to Vaikuntha after they left this world, they have their own separate loka called ‘Saketa’; ‘Krishna has his own world of bliss, called ‘Goloka’ – thus the different schools of thought wax eloquent. Each one gives a methodology of worship and also mentions that the goal of all that Upasana is to reach that world of Infinite Bliss, to which they give separate names.

Namo Namaha - Part 15 of 15

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If we do not reach the "luggage" of namaskara to its destined place, namely Narayana, "He" will give us the "wages" for our crime. Like the coolie feeling the weight of the load on him, we have also to feel the weight of the namaskara and not treat it as an honour done to us.

Out of our love for our bhakthas, the weight has to be carried gladly, though temporarily, until it is reached to Him. Even temporarily when it is carried, it is no doubt a weight. But if it is also appropriated, it becomes a permanent big weight of sin on us.

The predicament of the person to whom namaskara is performed is fraught with such risk!

On the other hand, the case of the person performing the namaskara appears a blessed state. Blessed in which sense? When he lowers his body and prostrates before another person whom he considers a saint, he also "pushes" a load off his mind as it were, in the belief that the other person will take care of that.

Namaha is sometimes itself interpreted as the meaning of "Na Mama" (not mine") – that is pushing away something as "not mine". A true namaskara will always be in this attitude only.

Most people do not perform such true namaskaras. As I said earlier, there are cent per cent and pass mark types. Even in a pass-mark namaskara, at least for that fraction of the moment during the actual performing of the namaskara, he feels a relief. This is what we notice daily.

Jaya Jaya Sankara! Hara Hara Sankara!!

Namo Namaha - Part 14 of 15

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Enthroned on a pedestal, and hundreds and thousands of people doing namaskara, and on top of that, hearing people saying "It is because of your blessing that such and such good happened; it is miraculous",….all this may land us into falsely thinking that we have the "authority" to give asirvadam, so, it becomes necessary to be very careful not to fall into the trap.

If we slip up even a wee-bit in this regard, we will be committing the maha-dosha of misappropriating what belongs to Narayana.

Though outwardly the "Peetham" and "position" are there, in reality we are like the coolie carrying load. The coolie carries the load (luggage) of another. He carries it on his body.

Similarly, we are to carry the "load" of your namaskara in 9our mind, and add the "weight" of our prayer on your behalf, and reach the whole to Narayana.

It is doubtful whether the truth which is clear to the coolie is equally clear to us. The coolie knows that the luggage he carries does not belong to him; it belongs to another; and his job is only to reach it another place.

This is the truth I am referring to.

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Namo Namaha - Part 13 of 15

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Look at the problem our position creates for us even in this. We are not able to ake even this prayer (prarthana) on your behalf with "anjali" (use of hand). When you perform namaskara to us, we ourselves give "asirvadam". You also expect us to do so.

If we say that we also have to do namaskara to another (nr0 and "try to tap" that source for giving the blessing to you, you will be disappointed. One feels comfortable only if the blessing comes immediately from the person to whom the namaskara is done.

So, even though mentally we transmit your namaskara to Narayana, our hand which should be turned in "anjali" to Him, has to turn to you in the "asirvada" mode.

All these years, you have been coming in numbers everyday and performing namaskara to me.

I, for my part, have been trying to do my utmost by way of mentally praying to Him on your behalf and for your good. Even then, if any of your prayers have borne fruit, more than my effort, it is due to your faith. I think that the "sincerity" of my prayer on your behalf cannot match your limitless faith in me.That is why I said that even your thinking that you get the fruit of my blessing is the fruit of your own faith.

In the ultimate analysis, the only cause for the fulfillment of your prayer is Narayana's compassionate Grace toward you, which is yours without my "vakalat".

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Namo Namaha - Part 12 of 15

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In our case, unlike the other who has Swanubhuti as the only purpose, there is danger of our preoccupation with chores connected with our duties in the outside distracting and taking us away from what we should be doing for Swanubhuti. This is a big risk.

How far we are successful in performing the duties of the Guru without jeopardising the work for Atmalakshaya, in ensuring that the two works are not mutually detrimental but work in such a manner that the sadhana for Atmalakshaya imparts nourishing and vitalising power to our work for loka-kshema and the work for loka-kshema itself is performed in such a manner that the mind gets increasingly pure (chitta suddhi) and enhances the power or intensity of the sadhana itself, - how far we are thus able to neatly balance both the works and act within limits – that will also determine the power of our Asirvadam.

Even then, the real source of power is Narayana only. We should never forget that.

If nothing moves without Him, it means that an Asirvadam also can bear fruit only if His Grace is there. So, we can neither "push away" the namaskara (to Narayana) thinking that we have nothing to do with it, nor think that we have "power" to give Asirvadam and bless.

Then, what should we do? When you lower your body on the floor and prostrate before us, we should say "Narayana, Narayana" with the mouth, remember Narayana, mentally do namaskara to Him, and pray to Him, "Let your Grace do good to these children".

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Namo Namaha - Part 11 of 15

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Will Narayana accept this action? I ask you for "subscription" for the preservation of Vedas. I ask for money for gopuram construction. Daily I receive "biksha" from you.

All this is taking from you in the form of "dravya" . I also ask for physical labour. I ask for collection of rice from door to door for distribution. I ask for distribution of prasad from hospital to hospital. I ask for a pond to be dug for water for the cattle.

Like this, everyday, I ask you for money or labour. How will it be fair, if I say I have nothing to do with you when you perform namaskara to me? If, because of that, I give you my blessing for your namaskara, will it actually do some good to you?

Does my blessing have that power? People who are in constant communion with Paramatma have the true power of penance only can impart such power to their blessing. In the case of others, it can only have a small power to do good in the sense that all good thoughts have some power of doing good.

The amusing side of this is that the one who has cut off all connections with the outside and is immersed in his sadhana of Atma marga, acquires the power of Asirvada.

Grace, Anugraha, by virtue of his dedication to his sadhana and the (spiritual) experiences he gets in that process. Such power comes naturally to him. Even without his knowing and intending, his Asirvadam reaches the person doing namaskara to him and does good. It is like a fully ripe fruit bursting and pouring its juice in the mouth of anyone who opens his mouth below it.

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