In the previous episode, we discussed that the ancient Indians were not completely opposed to the enjoyment of pleasures. What they said was only that pleasures should be enjoyed with restraint. What they prohibited was licentiousness that could harm the individual as well as cause problems for society.
So, couldn't a person simply keep taking one birth after another? One could go on experiencing the world and living one's life, and that too in a good, disciplined manner. If that is so, why should one worry about the realization of the ultimate truth and liberation?
Yes, at least in theory, this is possible. But does everything really happen that way?
So, couldn't a person simply keep taking one birth after another? One could go on experiencing the world and living one's life, and that too in a good, disciplined manner. If that is so, why should one worry about the realization of the ultimate truth and liberation?
Yes, at least in theory, this is possible. But does everything really happen that way?
Rebirth is a strong belief found in most religions of the East. Today, the major religions of the world, Christianity and Islam, do not accept rebirth. But it is probably true that, in the ancient world, almost all religions widely accepted the idea of rebirth.
Who could have greater authority to speak about rebirth than the Lord of Death himself? In an ancient Indian text, the Katha Upanishad, the Lord of Death himself speaks extensively about this subject.
Today's talk is based on this Upanishad.
The Upanishad says that when you become engrossed in sensual pleasures, there is a possibility that you may fall into an inescapable trap. You may not always be able to protect yourself from it. You may get caught in a whirlpool of uncontrolled enjoyment and completely lose your way.
So what if one has lost one's way? There will always be another birth in which one can correct one's mistakes, won't there?
Unfortunately, it is not that simple.
There is no guarantee that you will be born as a human being again. For example, if you are reborn as an animal, an insect, or a plant, you may not have the intellectual maturity in that birth to correct your mistakes. In such forms, you are driven merely by instincts. Those instincts ensure your survival, but not your further evolution.
But the Upanishad makes some interesting observations here. It says:
If you are born in the realm of the ancestors, you get only a vague glimpse of the ultimate truth. It is like seeing something in a dream. The reason is that these departed beings have such a deep attachment to their previous life that they are unable to free themselves completely.
Even if you are born as a deity, your vision of the ultimate truth is like seeing your reflection in water. You get a glimpse of it. But the reflection lacks clarity because of impurities in the water and because of the ripples that may arise in the water. The reason is that deities generally have a greater inclination toward sensual pleasures and lack self-control.
Fortunately, if you are born as a fully evolved being in Brahmaloka, you can certainly obtain the clearest vision of the ultimate truth, as clearly as you see light and shadow. But how many people can ever reach that level all at once?
Only while existing as a human being can you see the ultimate truth reflected in your own intellect. It is like looking at your own reflection in a mirror.
Who could have greater authority to speak about rebirth than the Lord of Death himself? In an ancient Indian text, the Katha Upanishad, the Lord of Death himself speaks extensively about this subject.
Today's talk is based on this Upanishad.
The Upanishad says that when you become engrossed in sensual pleasures, there is a possibility that you may fall into an inescapable trap. You may not always be able to protect yourself from it. You may get caught in a whirlpool of uncontrolled enjoyment and completely lose your way.
So what if one has lost one's way? There will always be another birth in which one can correct one's mistakes, won't there?
Unfortunately, it is not that simple.
There is no guarantee that you will be born as a human being again. For example, if you are reborn as an animal, an insect, or a plant, you may not have the intellectual maturity in that birth to correct your mistakes. In such forms, you are driven merely by instincts. Those instincts ensure your survival, but not your further evolution.
Can't one be reborn as an even higher form of life?
That is possible too. Depending on your accumulated karma, you may be reborn as a being in the realm of the ancestors, as a deity in heaven, or even as a fully evolved being in Brahmaloka.But the Upanishad makes some interesting observations here. It says:
If you are born in the realm of the ancestors, you get only a vague glimpse of the ultimate truth. It is like seeing something in a dream. The reason is that these departed beings have such a deep attachment to their previous life that they are unable to free themselves completely.
Even if you are born as a deity, your vision of the ultimate truth is like seeing your reflection in water. You get a glimpse of it. But the reflection lacks clarity because of impurities in the water and because of the ripples that may arise in the water. The reason is that deities generally have a greater inclination toward sensual pleasures and lack self-control.
Fortunately, if you are born as a fully evolved being in Brahmaloka, you can certainly obtain the clearest vision of the ultimate truth, as clearly as you see light and shadow. But how many people can ever reach that level all at once?
Only while existing as a human being can you see the ultimate truth reflected in your own intellect. It is like looking at your own reflection in a mirror.
Yathā ādarśe tathā ātmani,
Yathā svapne tathā pitṛloke,
Yathā apsu pari iva dadṛśe tathā gandharvaloke,
Chāyā ātapayoḥ iva Brahmaloke.
— Katha Upanishad 2.3.5.
Yathā svapne tathā pitṛloke,
Yathā apsu pari iva dadṛśe tathā gandharvaloke,
Chāyā ātapayoḥ iva Brahmaloke.
— Katha Upanishad 2.3.5.
You Can Achieve It in This Very Life!
Many religions promise you that you will have a better life after you die. But this Upanishad says that it is possible to realize the ultimate truth in this very life!Interestingly, the Upanishad says that there is something which neither the ancestors nor the deities can accomplish, but which you, and you alone, can accomplish while you are born as a human being. Therefore, it advises you not to miss this great opportunity.
It says that the ultimate truth can be reflected in your own intellect; you can see it as though you were looking at it in a mirror.
When that happens, you do not transform into something new. Instead, you merely move aside the false veil that conceals reality. Once that veil is removed, reality reveals itself on its own.
When you stand before a mirror, you see yourself as you really are. There is no easier way to see yourself than that. What you see may not actually be you; but it is the reflection that comes closest to being you.
But, have you noticed one thing?
If you want to see your own reflection in a mirror, the mirror must be clean, without any stains or dirt. A dirty mirror can show you only a distorted reflection of yourself.
Therefore, your first step is to clean the mirror. And you must continue to keep it clean at all times. That is the process of yoga or meditation.
You, who have been born as a human being, have now received a great opportunity. Don't miss it. Strive for self-realization. As the famous saint Purandara Dasa said, "Human birth is a great gift. Do not waste it, O foolish ones!"
What do you think about this topic? Don't forget to write to us and let us know your thoughts. See you next time.
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