LORD SHIVA WITH FAMILY AT KAILASA
LORD VISHNU AT VYKUNTA
LORD VISHNU AT VYKUNTA
PURANAS TALK OF 'KAILASA', 'VYKUNTA', 'SWARGA','NARAKA' & MANY OTHER LOKAS.LIKE-- KUBERA LOKA,
SATHYA LOKA ETC.
QUESTIONS THAT ARISE IN OUR MIND ARE --
ARE THEY REALLY EXIST ?
IF THEY EXIST, WHERE ARE THEY LOCATED ?
IS THE ANSWER SAME, IN THE CASE OF JNANI ?
SHASTRAS ALSO SAY THAT EVEN IF A SOUL GOES TO
'SWARGA' AFTER ENJOYING THE STIPULATED PERIOD
PROPORTIONAL TO THE 'PUNYA' EARNED, IT HAS TO
TAKE BIRTH AGAIN IN THIS WORLD & LIBERATION
(MOKSHA) SHOULD BE ACHIEVED HERE ONLY !!
IN THIS CONNECTION, LET US OBSERVE THE
FOLLOWING INCIDENT WHICH TOOK PLACE WITH
RAMANA MAHARSHI--
This morning a devotee brought an old copy of the Peria
Puranam and gave it to Bhagavan. Reading the story about
Sundaramurti going to Kailasa, Bhagavan said, It seems that
Sundaramurti found that after his own arrival, the Chera Raja
had arrived on horseback almost immediately. The Raja
asked him, "How did you come here without my calling ?" So
saying Bhagavan read a verse from it.
A Tamil youth, who was present, said, "Where is that Kailasa,
Swami?"
"Kailasa! It is at the very place where we are. First of all, tell
me where we are?" said Bhagavan.
"That's not it, Swami. The Kailasa of which you have
just read, that Sundaramurti had gone to; does it really exist?
If so, where is it? Please favour me with a proper reply", said
the young man.
"I have told you already, said Bhagavan.We have come
here now. From here we will go to some other place. If all
this is true, then that also is true. There, also, a Swami will
be found seated on a raised pedestal. Just like this there will
be devotees around. They ask something; he replies
something. That will also be like this. If you look at the thing
from the point of view of the body, that is how it is.
If, however, you look at it from the point of view of truth,
wherever we are, it is Kailasa. There is no question of its being
born or growing or dying. When we realize that there is nothing
real in this world, Kailasa is everywhere."
"How will that be known?" the young man asked.
"Everyone knows that he is in existence. You were in
existence when you were born, when you were a year old,
when you were in middle age and when you were old. YOU
have not changed; it is only the body that has changed. To
know that your SELF has not changed, this illustration itself
is enough", said Bhagavan.
Giving up that line of questioning, the youth again
asked,"It is said that a Jnani does not have happiness or
sorrows, bodily ailments, or the like. Sundarar and Appar
are reported to have jumped with joy when they had a vision
of God. Even Ramakrishna Paramahamsa is reported to have
grieved terribly when he did not get a vision of the Holy
Mother and to have gone into ecstasies when he did get a
vision. Not only that, when Ramakrishna Paramahamsa had
some bodily ailment, he used to cry out for Mother. What
does it mean? Do Jnanis have happiness and sorrow?"
Bhagavan answered him,"You say all that in relation
to the body, don't you? It is not possible to judge a Jnani by
his bodily ailments. Manikkavachakar sang a hymn the
purport of which is,""O Ishwara, you have showered on me
your blessings even before I asked for them. How kind of
you! Even so, why is it I do not feel grieved? Is my heart
made of stone? My eyes do not get wet. Are they made of
wood? Not only with these two eyes, but I wish that my
whole body were full of eyes so that I could weep with them.
I would then be very happy. I wish my heart would melt
and become watery so that it could be integrated with you.""
That is the purport. But then is that grief real grief? Some
people give vent to their happiness by loudly expressing it
when they get a vision of God, and some shed tears of joy.
It was the same with Ramakrishna Paramahamsa.""Mother,
how kind of you; how merciful!"" he used to say and weep,
and sometimes he used to laugh. Anyway, if we want to
know about his real state, we should first know about our
own state", said Bhagavan.
ARE THEY REALLY EXIST ?--
For those who believe this world as real & we are in a
body ie,play of mind, as mind moves along with SOUL, at
the time of death of body,it creates a KAILASA, VYKUNTA,
SWARGA,NARAKA or any other world, depending on one's
thinking, just like it is projecting this world & many dreams in
sleep.However fear of taking rebirth on earth, tapa trias
continue to pester due to mind play.Liberation(Moksha) to
be achieved in this world only.Hence wishing for KAILASA,
VYKUNTA,SWARGA do not help us.
FOR A SELF REALISED JNANI --
As he thinks he is SELF only, he has no thought that he is in
a body,as MANO NASHA has taken place. ATHMA alone
is REAL(SATHYA), all inclusive, hence KAILASA,VYKUNTA,
SWARGA etc are all in ATHMA, hence RAMANA told, from
the point of truth,"Where ever we are, KAILASA is there.
There is no question of body being born or growing or dying.
When we realize that there is nothing real in this world,
Kailasa is everywhere."
On the fall of gross body,his organs do not depart to any
other world(as they do in the case of those who are still in
ignorance). The organs become united in the subtle body
and the subtle body merges in its cause, the SELF. After
that, where is this Jiva? There is no entity as Jiva left. He
remains merged in the infinite Brahman, just as salt
dissolved in water becomes one with water.
A person who has realized that he is the self(Brahman)
becomes one with Brahman,giving up his name & form
when his body falls & he becomes really a Videhamukta.
This is similar to salt when thrown back to water, dissolves
& merges in water, losing its name & form. Then his mind
merges in the Moon, speech in Fire, eyes in the Sun,blood
& seed in Water,ears in the Space.This means that the
presiding deities of the organs withdraw their support at
the time of death & the organs merge in Subtle Body
(Sukshma Sharira),which in turn merges in Self(ATHMA)
He is liberated & free from trans-migratory birth & death
cycle !!
OM NAMO GURU DEVA
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