Friday, August 28, 2009

Karana shareera : response to some questions


Question:
***"For jiva as well as jivanmukti stoohla sharira dies with physical death. For the jiva sukshma sharira survives death and then travels to "find" another physical body. For the jivanmukti sukshma sharira dies with physical death. For the jivanmukti karana sharira dies with liberation."***
Answer:
A suskhma shareera that still has a balance of prarabdha - you can think of this as residual energy which needs to be exhausted - that very prarabdha demans of the Order an equipment for its next round of exhaustion. The karana "shareera" is the background field/the Great UnManifest or avyakta which enables this to take place.So no jiva - be he a jivanmukta or a nonjivanmukta - in the words of Shankara "from Brahma-ji to a blade of grass"..is ever born and so there is no question of death for the jivA. Sthula-sukshma shareera bundles go through of endless cycle of birth and death, with the background avyaktA enabling (hence karana) this to take place as per Ishwara's Order.

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question no 1:From Swami Paramarthanandaji I have learned that karana sharira dies with liberation. I understand this to mean that as the jivanmukti has stopped taking maya for real, karana sharira "dissolves". Right or not?
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This dissolution is technically termed pravilapanam. It is not a physical dissolution but an understanding of the effect being mithyA.So effect gets resolved into cause and once resolved is as good as being nonexistent. So entire anatma prapancha including all the koshas and the shareeras are all understood as being the AtmA alone. There is nothing other than Atma to dissolve or to dissolve into - there is no dissolution other than Atma either. From a material standpoint, the elements constituting the sthula-sukshma shareeras have lost any residual prarabhda or charge or energy and so there is no further continuation of the process of rebirth.
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question no 2:Karana sharira being maya seems to be entirely collective - but as it is part of sharira trayam I would think that it must also have an individual aspect. If this is so, in what way is it "attached" to the individual jiva. Is it "attached" entirely through belief in its reality? Or is there another concept regarding this question?
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The attachment is in the sense of the abhimana that "I am this body" - in terms of the self-identification or superimposition.If you analyze, not just the karana shareera but even the sthula shareeram is never "attached" - it is I the Atma that seemingly superimposes the properties of the anatma and claim ownership... .instead of identifying myself with the sentiency - that by which the eyes are enabled to see - and instead mis-identify myself and say "'I' see the tree with 'my' eyes - Shankara calls this "aham idam mama idam naisargikoyam lokavayabhara.So in this context one can understand the karana shareera as Avyakta, or Maya - as having both Cosmic and individual aspects - only thing while the sthula and sukshma bundles are manifest, the karana shareera is unmnaifest/potentia l.
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question no 3:
as far as I understand, only sukshma sharira travels after physical death. Karana sharira does not travel. It is the "pool" into which stoohla and sukshma sharira merge in physical death and (for the jiva) out of which they emerge again. Right or not?
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Yes. The ocean analogy may be quite appropriate here. Bubbles form on the surface of the Ocean. Let us imagine each bubble that forms to have formed as a result of some latent energy that results in the transformation of placid water into the bubbles and upon its dissolution there is still some residual energy that needs to find expression in the form of another bubble. Strictly from the standpoint of the Ocean the bubbles are nothing but the Ocean itself, and yet it is the UnManifest "stirring" or latent potential in the Ocean that itself gives rise to the bubbles. This potential is individually related to each bubble and at the same time is collectively related to the Ocean and at the same time is really speaking "nothing" - but the Ocean alone! So there is nothing such as travel/merger/ etc for this "nothing".
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question no 4:
In pralayam: Do all the sukshma shariras of the jivas merge into karana sharira?Does karana sharira being maya survive pralayam in dormant form?
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For Maya there is no pralayam to survive. Origniation and Dissolution both operate only from the standpoint of the Cause which is Maya. Just as when the Ocean is calm for a minute, there is no bubbles and there is only Ocean. Or when the dream ends the potential for the next dream is there but this potential is nothing Other than the sleeper. So there is "nothing" other than Brahman during pralayam [see the strikingly breath-taking expression in Br.Up 2.1. - Naiveha kinchaanaagra aseet, mrtyunaivaidamavrta m aseet - There was "nothing" here in the beginninge and "It" was covered by Death!!"]... - not just the Maha-Pralayam or Cosmic Dissolution but during our nightly trysts with the dress-rehearsal pralayam of the supremely restful Deep Sleep or sushupti - "prajna" in the Mandukya terminlogy. Here both sthula and sukshma shareera are temporarily resolved and what IS is only the jivAtman - there being no other, but the blissful embrace of a benevolent Mother Maya which is ever UnManifest - the terms karana shareera and anandamayakosha can be better understood in this context.It is interesting to note in this context that in the Katha Upanishad panchakosha viveka (1.3.10 and 1.3.11) Lord Yama quietly shifts from the vyashti to the samashti levels when he goes beyond the Intellect and talks about the vijnanamaya kosha and the anandamaya kosha in Cosmic terms of Mahat and Avyakta - thereby deliberately avoiding the idea that atma is revealed as the inner essence of ONLY the vyashti panchakosha - in which case we will end up in atma bahutvam exactly like sankhya philosophy.

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