Changes

== As in Brahmasutras ==

== As in Brahmasutras ==

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sut. 3-1-1)</blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sut. 3-1-1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.  

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>"

तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sut. 3-1-1)</blockquote><blockquote>"

Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sut. 3-1-1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.  

The Devayana and Pitrayana is described in the Brahmasutras in the 4th chapter (phaladhyaya), 2nd section. The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man  <blockquote>समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य (Bram. Sut. 4.2.7)</blockquote>Meaning : And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance). The present Sutra says that the knower of the Saguna Brahman enters the Sushumna Nadi at death and then goes out of the body and then enters the Devayana or the path of the gods while the ordinary ignorant man enters some other Nadi and goes by another way to have rebirth.

The Devayana and Pitrayana is described in the Brahmasutras in the 4th chapter (phaladhyaya), 2nd section. The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man  <blockquote>"

समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य (Bram. Sut. 4.2.7)</blockquote>Meaning : And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance). The present Sutra says that the knower of the Saguna Brahman enters the Sushumna Nadi at death and then goes out of the body and then enters the Devayana or the path of the gods while the ordinary ignorant man enters some other Nadi and goes by another way to have rebirth.

But the mode of departure at death is common to both till they enter on their respective ways.

But the mode of departure at death is common to both till they enter on their respective ways.

This complete union with the Brahman is an extremely difficult task to attain. Of the millions of human beings, very few aspire for this union, and among those who aspire for it, few make efforts to achieve that union, and of the few who make efforts, few ever reach the pinnacle of spiritual realisation.

This complete union with the Brahman is an extremely difficult task to attain. Of the millions of human beings, very few aspire for this union, and among those who aspire for it, few make efforts to achieve that union, and of the few who make efforts, few ever reach the pinnacle of spiritual realisation.

Sri krishna then explains about the manifestations of the Paramatma as the revealed universe and the power behind it. He speaks of these manifestations as His lower and higher manifestations (''Prakritis)''. The lower ''Prakriti'' is made up of the five elements, mind, ego and intellect. The higher ''Prakriti'' is the  ultimate ‘Powerless Power’ which creates and upholds the universe, and causes its final dissolution. In the eight chapter, <blockquote>शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।</blockquote><blockquote>एकया यात्यनावृत्तिमन्ययावर्तते पुनः || (Bhag. G. 8.26)</blockquote><blockquote>śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate।<br>ekayā yātyanāvṛttimanyayāvartate punaḥ || (Bhag. G. 8.26)''</blockquote>Meaning: These are the bright and the dark paths (called the path of the gods and the path of the fathers in the Upanishads); by the one he departs who does not return, by the other he who returns again.

Sri krishna then explains about the manifestations of the Paramatma as the revealed universe and the power behind it. He speaks of these manifestations as His lower and higher manifestations (''Prakritis)''. The lower ''Prakriti'' is made up of the five elements, mind, ego and intellect. The higher ''Prakriti'' is the  ultimate ‘Powerless Power’ which creates and upholds the universe, and causes its final dissolution. In the eight chapter, <blockquote>"

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।</blockquote><blockquote>"

एकया यात्यनावृत्तिमन्ययावर्तते पुनः || (Bhag. G. 8.26)</blockquote><blockquote>"

śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate।<br>ekayā yātyanāvṛttimanyayāvartate punaḥ || (Bhag. G. 8.26)''</blockquote>Meaning: These are the bright and the dark paths (called the path of the gods and the path of the fathers in the Upanishads); by the one he departs who does not return, by the other he who returns again.

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==