Since I posted the earlier blog I realized that I had
inadvertently left out some portions of the conversation between Bhrigu and
Bharadwaja. Here they are.
There are interesting discussions on the theory of life,
soul, rebirth and the universe based on the Samkhya philosophy. In one of them it is said that the space is vast, infinite and its limits cannot be ascertained. The rays of
the Sun and the Moon cannot reach beyond the range of their rays and there are other
luminary objects in those regions. They are also as bright as the sun. Even if
it were possible to ascertain the limits of Space, it will never be possible to
set limits to That which is limitless and infinite (Brahman and Manasa).
Bharadwaja asks: “If it is the air (wind) that keeps us
breathing and moving, life seems to be worth little. If it is the fire that digests our food, life
is worth little. When an animal dies we cannot see “life leaving” it. Only the
breathing stops and the warmth goes out. How can you say that there is life in
this body? And when it leaves, where does it go? After it has left what does it
see, hear and know? How will a person who dies and has his body eaten by
animals and birds, who got burnt or fell off a mountain come back to life? When
a plant dies, it dies. Only the seeds can survive and grow. All of this
universe is the result of seeds in succession.”
Bhrigu disagrees, of course. He goes into the well-known
concept of the soul (Jeevan, same as Atman when identified with a single body) surviving
after the death of the physical body and taking rebirths to experience the result
of Karma. He says that the Atman merges with the Brahman after several
re-births and on realizing the non-duality of the universe. He says that the
mind is also made of five elements and “the one internal Soul sustains the
body”. Soul is a non-corporeal entity which controls all functions and there is
no more breath or heat when it leaves the body. The statements use the words “life”,
“breath” and “soul” interchangeably and thus are confusing.
That Soul is also called “creator Brahman”. When it is
connected with the body, it is called Keshtragna. When it is free from the
attributes of the body and flesh It is known as Paramatman or Supreme Soul.
That Soul has consciousness and has attributes of life when connected with a
living body. There is no death of the soul when the body dies. All these are
standard teachings of the tradition; one may say standard dogmas.
It is not surprising that the definitions of prana, soul,
life, self and consciousness are vague and mixed up. For example, prana is said
to be the universal soul, the eternal being, the mind, the intellect and
consciousness of all creatures. The idea of subtle channels called nadi seems
to be based on a remark in one chapter which says that numerous subsidiary
channels branch out from the gut (?chest).
When Bharadwaja asks how the five elements (panchabootha)
maintain life and movement, Brighu answers as follows: “Prana (air or breath)
and the heat (fire, energy) both of which reside in the head (?brain) are
responsible together for all the movements and exertions of lives. Prana or
breath makes it possible for creatures to move. Vyana gives them strength for
action. Apana moves downwards taking away the waste. Samana resides in the
“heart”. Udana moves upwards causing one to speak and eructate. Heat residing
in the head protects the body”.
1 comment:
This set of conversations throws up interesting questions.
Is the concept of heaven where there is eternal happiness a possibility ? After all Utopia can be proved to be a curse rather than a blessing. Without sadness there can be no happiness as well. Perhaps what is meant is "peace", rather than "happiness" as an eternal concept to aspire to.
Every religion has talked about the concept of a soul. And yet we are utterly unable to find even the beginnings of an evidence from science. Bharadwaja's words are where we are with scientific understanding. Bhrigu's concept is what every religion teaches.
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