The NaaDis of the heart - Part 11 of 20

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However, all these have asked for release from samsAra and from rebirth and have followed noble paths, the Lord grants them that release from samsAra certainly.

In this way, the souls that left their bodies do not return to this world.

Instead they go to Brahma-loka And that grants them the release from the samsAra of this world and all the attendant sufferings and also from the rebirth.

This is mokSha.

Brahma loka does not mean the world of Brahman.. You would have inferred this yourself from all that you have heard from me so far. Yes, there is no loka (world) for Brahman).

What we refer to as Brahma-loka is just the world (loka) of the God known as Creator BrahmA.

But instead of calling it BrahmA’s world (the world of the four-faced deity BrahmA) we should call it saguNa-Brahma-lokaM.

Knowledgeable people call BrahmA as Hiranya-garbha and Brahma-loka as Hiranya-garbha-loka.

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The NaaDis of the heart - Part 10 of 20

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From what I have said so far, it is clear that except for the seeker on the JnAna path, the other three major ones, namely, a Yogi, a Bhakta and a Karmi (the one who adopts karma yoga) – all three of them – are ‘upAsakas’.

In the same category we may include all those who follow different schools of philosophy which do not object to the Vedas and which do not subscribe to the idea that ‘there is no Ultimate Truth, there is only a void’.

All the above get release from samsAra after their death. They are not reborn.

However, the soul that goes out from their body does not immediately get absorbed or unifed with the ParamAtmA.

Because, none of these had the goal of non-dual one-ness and an identification with the absolute. They did not think of it nor did they understand it and do what was required for that.

Even when one asks for it, the Lord does not give it out so easily; so why would He give it unasked?

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The NaaDis of the heart - Part 9 of 20

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So, on the path for Release, he keeps on doing his svadharma duties and obligations without being attached to the fruits thereof. Whatever the Vedas have prescribed as samskAras for purification of the JIva, he performs.

We should also include in this category those, in the modern world, who do service, without the thought of any gain for oneself. But whether it is a religious karma or social service, whatever he is doing, he should be one who longs for a retreat from samsAra (Release from Bondage ).

Not only should he not be thinking of one’s own benefit, he should not be thinking of the results, to others, of his actions or service by the work or service he is doing.

In other words, there must be no stubbornness that the result must happen.

On the other hand, the conviction should be: “There is a God above. Whatever happens to anybody will happen only by His Will, according to norms of dharma and justice. I have no right to demand that things should happen only a certain way. I should keep on doing whatever appeals to me to be just and good . And leave the results to that dispenser of fruits (*phala-dAtA*).

This is the path of Karma yoga and the one who follows it is a karma yogi.

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The NaaDis of the heart - Part 8 of 20

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Not only does he think that one should not become one with the paramAtmA which is saguNa. He goes even further: “Such a union with the paramAtman is not possible.

The Lord has not provided for such a union” – this is his contention.

Another proponent, however, is not able to do the SAdhanA by breath and mind control; or he is not interested in that direction. Nor is he able to do bhakti by pouring out his mind.

But he is also one of those to be listed in the ‘upAsaka’ category of those who wish to be released from this samsAra and the world of sensual pleasures.

He does believe in the existence of God but he is not able to hold on to Him either by bhakti through a feeling for Him, or by jnAna through his intellect, or by any saguNa or nirguNa conception .

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The NaaDis of the heart - Part 7 of 20

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And he gets the added responsibility of not missing his goal by being attracted by them.

Another opinion holds that the Basic Truth is only saguNa.

He thinks: ‘We should reach that goal; but we should not merge in it. Because if we merge into it then there will be no possibility of enjoying, by experience, its multifold qualities.

Either in one of them or in all of them one should experience it and it is in this experience there is the Bliss for the JivAtman.

So without being one with it, I should be outside and be permanently enjoying that. And that is mokSha’.

Only by placing our Love on something we can experience and enjoy how it is and what it does.

So he considers Love as the basis of all that experience and he practises loving it.

We call him a Devotee (Bhakta).

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The NaaDis of the heart - Part 6 of 20

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He performs yoga by controlling the mind and for ultimate union with that blank Existence. We call him yogi.

He also thinks that the individual jIva-bhAva – ego – has to be destroyed. However, he has not known correctly about the one absolute True status .
About the control of mind also, he commits the same error. “I am not the mind. I am Brahman. Why should I be tossed about by something which is not Me.

Let me constantly recall the Shruti statement that ‘I am Brahman’ and put an end to this” – this is the thought of the seeker on the jnAna path, but the Yogi does not do it.

In order to overcome the difficulty in the direct control of mind, he gives much importance to breath control, and only with its help he controls the mind.

By such a process, even though his goal Truth is a blank kaivalya, strangely, the breath shakti goes to prANa-shakti, its source, that prANa shakti goes back to the mahA-prANa-shakti, which is the root-source of all living beings, and by the might of that shakti, he obtains several miraculous powers.

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The NaaDis of the heart - Part 5 of 20

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That there exists a basic Truth is a confirmed belief of all of them.

They all have the thought of the necessity to release themselves from this world and the bondage.

The common opinion stops here. Beyond this there are lots of separate opinions.

And the observances also differ accordingly.

One of those opinions holds the basic Truth as nirguNa, just like the advaitin.

However he thinks (contrary to advaita) that the Truth basis differs from JIva to JIva.

The advaitin holds that even though it is nirguNa, it is sat-cid-Ananda-ghana.But he (the other opinion) thinks it is a blank, but still not void (like the Buddha).

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