Birth and death and rebirth from Advaitist viewpoint

Ashish Chandra achandra at WNMAIL.WNDEV.ATT.COM
Fri Dec 18 08:46:51 CST 1998

Namaskar Vaidyaji and others,

I'd like to thank Vaidyaji for illustrating some points about which I had
doubts. Briefly, I clarify below, some of the things that appeared

Vaidyaji had asked how I translated Prana to mean vibration. This is from
Swami Vivekananda's own interpretation. It appeared in one of his lectures
in the book "Lectures from Colombo to Almora".

Sookshma Sharira is the very fine body that is present in us all besides
the gross matter. I am not sure but it may mean certain remnant particles
that live on after an individual's body dies. Again, this might be wrong
and I would welcome any corrections. When the body dies, the prana
(vibrations) leave the body. The Sookshma Sharira may or may not accompany
the Prana in the transmigratory process.

End clarifications.

Coming back to the issue of jiva, I hope I am not mistaken when I say that
this is the same as Aatman (or not ???). Again, if I am not mistaken, the
Yoga and Samkhya schools talk of a jiva and Ishvara. Is there inherent
duality there ? But anyway, how can there be duality. If the jiva is Brahma
but unrealized, how can it be said that there is trans-migration from body
to body ? Brahma is by definition omnipresent. How can there be the same
properties ascribed to two things, i.e. Brahma and unrealized Brahma which
is jiva ? When we talk of it's (Brahma's) constancy, how can there be two
constancies ? How can duality in any form, exist ? I know that Vaidyaji has
said that jiva is the non-dual self. Is mine different from yours ?

Of course, if jiva is not Aatman, therefore Brahma, then whatever I have
asked has no meaning.

I would appreciate clarifications or pointers to the appropriate subject in
the list archives.


"bhava shankara deshikame sharaNam"
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