Vivek - Last Part

Ādhidaivik Tāp (आधिदैविक ताप)

Ādhidaivik Tāp stands for the inflictions on subtle body imposed after death. It is relieved after attaining liberation (Moksha, मोक्ष). Subtle body (Vāsanā-deha, वासना देह) is the main reason why a person gets caught in the cycle of rebirth and death. Vāsanā is a principle, it is an imprint on the mind. The unfulfilled desires from past births are rooted in the intellect (Buddhi, बुद्धी). Because of these imprints, Jiva suffers even after death. Jiva has to go through many births to fulfill incpmplete desires, which are stored from many past births. Desires (Vāsanā, वासना) are bondages. It is impossible to fulfill all of them in one birth. If these subconscious desires are completely eradicated, there is no reason for rebirth. Jiva gets liberated from the life-death cycle, and consequently there is no Ādhidaivik Tāp.

Vivek - 3

Vedānta says – ‘BrahmaSatyaṃ JagañMithyā (ब्रह्मसत्यं जगन्मिथ्या) - Brahman is the only one transcendental, Eternal Truth, while the world is illusory’. This firm resolve is called as Viveka.  But a seeker needs to know precisely where this definition can be applied in life. The idea of happiness for most people is dependent on people or circumstances around them. It is incorrect to nurture the expectation or hope of living a joyous, peaceful life ‘after’ everything in life is settled and favorable. Viveka teaches precisely this fact. The world includes both favorable and adverse conditions, and this is by design. It cannot be made favorable for any one person. Nobody finds eternal happiness from worldy objects. The world is immensely vast, and no one can possibly connect with the entire world at any given time. A personal world is relatively small, and limited to regular interactions. One should evaluate both joyful and distressful situations in his own small world, and learn to stay equipoised under all circumstances with the help of Viveka. The thoughts of the bigger outside world and limitless incidents in it are usually unproductive and distressful. We can think in a logical and restrained manner while dealing with the surrounding world. Both Ādhyātmik and Ādhibhāutik Tāp can be put to rest in this manner.

Vivek - 2

Subtle body (Sukshma sharira, सूक्ष्म शरीर) needs to be analyzed in the same manner. Subtle body consists of four aspects – mind, intellect, memory, ego (Manas, Buddhi, Chitta, Ahankara; मन, बुद्धी, चित्त, अहंकार). Some common expressions are - ‘my mind is little slow today’ or ‘my mind is not working’ etc. Note the pairs - ‘I and my mind’, ‘I and my intellect’, ‘I and my memory’, where ‘I’ is clearly separate from ‘my’. If this separation is understood, accepted and analyzed properly, then the pains inflicted on ‘my mind’ or ‘my intellect’ will not affect the ‘I’.  The mind may be dull, angry, frightened, upset, disturbed, perturbed or distressed, but one can watch these states in a detached manner. With proper discrimination, one can think, ‘these states belong to my mind. The real Self (I) is separate from my mind.’

Vivek - 1

There is an air of mystery around the field of Spirituality. The words such as Moksha, Paramārtha or Adhyātma are intriguing. People feel curious to know more about them. Even if the words look familiar, their exact meanings are not really known. The interest awakens due to the enigma associated with them. This awakening is the inception of journey into the field of spirituality. An inquisitive seeker reads the scriptures and listens to spiritual discourses (Shravaṇ, श्रवण) to learn nuances about the philosophy. Increasing interest propels him further on the spiritual path. His involvement in material life slowly takes a back-seat. He is firmly convinced that ‘Paramārtha or Moksha is the ultimate goal of human life’. A strong craving for liberation (Moksha) then initiates the seeker into the field of spirituality.