THE PROCESS OF TRANSMIGRATION

Transmigration is Ātman's (Self, or inner spirit) migrational journey from its existing abode, upon its death, to another. The migrational journey begins from one form to another after its death, invalidation, or demise. According to the Brihadaranyaka Upanishad (3.2.1-3.2.9), death encompasses the Grahas (organs) and Atigrahas (objects), bound by physical and elemental things and attached to ignorance. We must achieve liberation from this relative existence of means and ends; hence, we are elucidating the nature of death, as it is the individual in bondage who requires emancipation. Although we have delineated the characteristics of an emancipated individual, their physical form and possessions remain bound by mortality. A liberated person remains subject to mortality through their physical organs and material possessions. Death manifested through organs and objects represents confinement, along with avenues for liberation from it. Bondage encompasses the entire spectrum of ends and means, as it remains ensnared by the organs and objects. There exist eight Grahas and eight Atigrahas. The Prāṇa is, in fact, the Graha. In this context, Prāṇa refers to the nose. The nose is connected to air. Apāna refers to odour, as it consistently accompanies scent; individuals perceive scents through the nose from the air inhaled (Apāna). The Atigraha regulates the Graha, the organ of speech, which articulates names. Atigraha, or taste, governs the tongue, which in turn perceives flavours. The Atigraha, or object, governs the eye, the Graha, as it is through the eye that one perceives colours. The Atigraha, sound, governs the ear, the Graha, through which one perceives auditory stimuli. The Atigraha, desire, governs the mind, which in turn manifests desires. The Atigraha governs the hands as they perform tasks. The Atigraha's touch governs the skin, which perceives sensation. We highlight the eight Grahas and eight Atigrahas. Sage Yājñavalkya emphasises that if all of this constitutes the sustenance of death, who is the deity whose nourishment is death? Fire signifies demise; it serves as sustenance for water. According to him he who possesses this knowledge overcomes subsequent death. Sage Yājñavalkya elucidates whether the organs of a liberated individual ascend upon death or not. “No,” Sage Yājñavalkya asserts that they converge solely in him. The body swells, expands, and remains lifeless in that state. The organs and objects, uniting with the Supreme Self, achieve identity with or merge into him; their cause is the realised individual, who embodies the reality of the Supreme Brahmān—similar to waves in the ocean. Similarly, the Prashna Upanishad (6.5) asserts that, just as rushing rivers converge upon the ocean, they vanish into it, obliterating their names and forms, and referred to simply as the ocean. Nonetheless, these sixteen components of the seer, whose objective is the Purusha, dissolve into the Purusha upon reaching Him, their names and shapes obliterated, and are referred to only as the Purusha. He attains liberation from corporeal components and achieves immortality, contends Prashna Upanishad (6.5). Understand Him, the Purusha, who is the sole object of knowledge and in whom the components remain steadfast, akin to the spokes within a wheel's hub, so that death may not impact you, says Prashna Upanishad(6.6).

1. Outline

 Transmigration presupposes the imperishability, eternity, and infinity of Ātman, or Self, that migrates from perishability, finity, and transitory forms in space and time until it becomes conscious of its own self. Following the demise of the body, or form, the phenomenal entity dissolves into its elements. The self remains in its migratory state until it gains self-knowledge through self-realisation and becomes one with Brahmān, or the Cosmic self. The scriptures assert that there is no fixed form for the Self's transient entry or habitation. However, through its phenomenal habitation, the Self tries to savour the objective dimensions of the material world, and in doing so, it becomes entangled in this process, forgetting its own identity as an expression of the Cosmic Self. The scriptures, known as Srutis, aphoristically assert that the Self undergoes transformations based on its actions; it becomes virtuous by performing good deeds and vicious by committing wrongdoings; benevolent actions lead to virtue, while malevolent actions lead to vice. Conversely, some assert that the self is solely defined by desire. Whatever it wishes, it decides, executes, and achieves. This means that the self resides in the form of its own volition, which it savours through accumulated Karma (duty) and desires from previous incarnations.  Its accumulated desires and tendencies shape the gross material body. Yoga-Vasistha delineates transmigration as an element of Samsāra—the cycle of mundane existence characterised by birth and death. The intellect and transmigration The mind is the source of mistakes and the architect of reality. Whatever the mind contemplates with firm belief in its existence shapes it. The mind's beliefs regarding existence and the acceptance or rejection of an object are simply transient mental states. The deceptive essence of reality The world is an illusion that vanishes with profound comprehension. The awareness of worldly stimuli is the impetus for recurrent transmigrations. Swami Abhedananda says that the germ of the Ātman builds the body according to the rules that govern the physical world, just like a germ of life grows into a more solid form through cell division, growth, and adaptation to its surroundings. Parents serve just as the conduits via which migrating souls acquire their physical embodiments. Samsāra refers to the cyclical nature of ordinary existence, which is characterised by reincarnations. The universe is replete with Samsara, propelled by Moha (delusion), bondage (attachments, destructive, chaotic behaviours), Mala (impurity), Avidya (ignorance), and Maya (illusion). Ignorance perpetuates Samsāra (birth and death), but self-awareness facilitates liberation. The self under consideration weakens. In reality, it's the body that deteriorates, but we metaphorically refer to its weakness as the self's, as its formlessness prevents it from ever becoming weak on its own. Similarly, it loses its sense of discrimination, thereby becoming senseless. Because it is the eternal self-luminous Intelligence, it cannot be senseless or otherwise. The state of helplessness noticeable at the time of death, which is caused by the withdrawal of the organs, is attributed by ordinary people to the self, says Brihadaranyaka Upanishad. So they say, ‘Oh, he has become senseless!’ Every organ unites with the dying man's subtle body, prompting those around him to declare, 'He lacks vision.' Similarly, when on the withdrawal of its presiding deity, the nose becomes united with the subtle body; they say, ‘He does not smell.’  Consequently, it must explain the remaining aspects. The moon, or Varuṇa, is the deity of the tongue; when he stops functioning, they say, ‘He does not taste.’ Similarly, they say that he does not speak, hear, think, touch, and know. This implies that the presiding deities stop functioning at that moment, and the organs unite within the heart. When the eye unites with the subtle body, people say, 'He does not see.' When the nose unites with the subtle body, people say, 'He does not smell.' The tongue also unites, followed by the statement, 'He does not taste.' The vocal organ unites, followed by the statement, 'He does not speak.' The ear unites, followed by the statement, 'He does not hear.' The union of the Manas leads to the statement, 'He does not think.' The skin unites, followed by the statement, 'He does not touch.' The intellect unites, and the statement "He does not know" follows. The top of the heart brightens. Through that brightened top, the self leaves through the eye, head, or other body part. When it departs, the vital force follows; when it departs, all the organs follow. The self then possesses a specific consciousness and travels to the body associated with that consciousness. Knowledge, work, and past experience follow closely behind. Every organ unites with the dying man's subtle body, leading those by his side to declare, "He does not see." Similarly, when the presiding deity withdraws, the nose unites with the subtle body, leading to the statement, 'He does not smell.' The moon, or Varuṇa, is the deity of the tongue; when he stops functioning, they say, ‘He does not taste.’ Similarly, they say that he does not speak, hear, think, touch, and know. At that moment, the presiding deities stop functioning, and the organs unite within the heart. Once the organs unite in the heart, the body undergoes the following transformation: The orifice of the heart refers to the nerve end, which serves as the self's exit. This orifice brightens, akin to a dream state, as the organs reveal themselves through the light of the Ātman. Through that top, brightened by the light of the Ātman, the individual self, with the subtle body as its limiting adjunct, departs. 

2. Scriptures

Scriptures abound on the transmigration of Ātman, as its existence is an emanation of the Cosmic Self. Everything else in the phenomenal world is transitory. Sage Vasishta (Yoga-Vasistha, 3.56.1-3.56.50) describes an eternal cycle of creation, where beings are born and reborn infinitely. While the concept of liberation (Moksha) is described as a state where a soul is free from the cycle of birth and death, even liberated souls like Vyasa and Vasishta are said to be reborn multiple times. Yoga-Vasistha describes transmigration as a component of Samsāra, which is a mundane existence characterised by rebirths.  The mind and transmigration The mind is the cause of error and the framer of the world. The mind assumes the form of whatever it thinks about with a strong conviction of its reality. The mind's convictions of being or not being, and of receiving or rejecting a thing, are mere fluctuations of the mind. The world is a representation that disappears before a penetrating understanding. The consciousness of impressions of the world is the cause of repeated transmigrations. Erasing the impressions of consciousness from the mind results in liberation. The absence of visible objects from the mind's mirror is the only way to liberation. The Yoga-Vasistha states that the mind is the pivot that is nothing but a bundle of desires. As it does and acts, so it becomes; by doing good, it becomes good, and by doing evil, it becomes evil—it becomes virtuous through good acts and vicious through evil acts. Others, however, assert that the self is solely defined by its desires. Whatever it desires, it resolves, works out, and achieves. According to the Brihadaranyaka Upanishad (3.2.1-3.2.9), death encompasses the Grahas (organs) and Atigrahas (objects), bound by physical and elemental things and attached to ignorance. We must achieve liberation from this relative existence of means and ends; hence, we are elucidating the nature of death, as it is the individual in bondage who requires emancipation. Although we have delineated the characteristics of an emancipated individual, their physical form and possessions remain bound by mortality. A liberated person remains subject to mortality through their physical organs and material possessions. Death manifested through organs and objects represents confinement, along with avenues for liberation from it.Bondage encompasses the entire spectrum of ends and means, as it remains ensnared by the organs and objects. There exist eight Grahas and eight Atigrahas. The Prāṇa is, in fact, the Graha. In this context, Prāṇa refers to the nose. The nose is connected to air. Apāna refers to odour, as it consistently accompanies scent; individuals perceive scents through the nose from the air inhaled (Apāna). The Atigraha regulates the Graha, the organ of speech, which articulates names. Atigraha, or taste, governs the tongue, which in turn perceives flavours. The Atigraha, or object, governs the eye, the Graha, as it is through the eye that one perceives colours. The Atigraha, sound, governs the ear, the Graha, through which one perceives auditory stimuli. The Atigraha, desire, governs the mind, which in turn manifests desires. The Atigraha governs the hands as they perform tasks. The Atigraha's touch governs the skin, which perceives sensation. He highlights the eight Grahas and eight Atigrahas. Sage Yājñavalkya emphasises that if all of this constitutes the sustenance of death, who is the deity whose nourishment is death? Fire signifies demise; it serves as sustenance for water. “He who possesses this knowledge overcomes subsequent death.” Sage Yājñavalkya elucidates whether the organs of a liberated individual ascend upon death or not. “No,” Sage Yājñavalkya asserts that they converge solely in him. The body swells, expands, and remains lifeless in that state. The organs and objects, uniting with the Supreme Self, achieve identity with or merge into him; their cause is the realised Individual, who embodies the reality of the Supreme Brahmān—similar to waves in the ocean. Similarly, the Prashna Upanishad (6.5) asserts that, just as rushing rivers converge upon the ocean, they vanish into it, obliterating their names and forms, and referred to simply as the ocean. Nonetheless, these sixteen components of the seer, whose objective is the Purusha, dissolve into the Purusha upon reaching Him, their names and shapes obliterated, and are referred to only as the Purusha. He attains liberation from corporeal components and achieves immortality, declares Prashna Upanishad (6.5). Understand Him, the Purusha, who is the sole object of knowledge and in whom the components remain steadfast, akin to the spokes within a wheel's hub, so that death may not impact you, says Prashna Upanishad (6.6). The Srimad Bhagavad Gita invokes the principle of transmigration regarding the eternity of Ātman (spirit or soul) and the ephemerality of the body. The Srimad Bhagavad Gita says about transmigration:

yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram

taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ (8.6)

At the moment of death, one attains the state that corresponds to whatever is remembered, as long as one is perpetually engrossed in such contemplation. The mental patterns established via lifelong habits will automatically resurface in our minds at the time of death. Our daily habits and associations shape our continual reflections and meditations throughout life. Therefore, we anticipate that these will continue to influence our final conclusions. The Ātman, as stated in the Srimad Bhagavad Gita (2.13), transitions into another body at death, analogous to its progression from childhood to adolescence to old age within a single lifetime. The Bhagavad Gita (2.22) asserts that death is certain for a born individual and assures rebirth for a deceased individual. The Ātman, as stated in the Bhagavad Gita (2.22), relinquishes obsolete bodies and acquires new ones, like an individual donning new attire while discarding the old. The embodied Ātman relinquishes aged and deteriorated bodies and acquires new ones. The Bhagavad Gita (2.27) asserts that Ātman is indestructible, incombustible, insoluble, and imperishable.

The Brihadaranyaka Upanishad (4.4.5–4.6) says that the self is indeed Brahmān. It is also identified with the intellect, Manas, and vital force; the eyes and ears; earth, water, air, and the ether; fire and what is not fire; desire and the absence of desire; anger and apathy; righteousness and unrighteousness; and everything—as everyone knows, it is identified with what is seen and inferred. As it does and acts, it transforms; by doing good, it becomes good, and by doing evil, it becomes evil. It becomes virtuous through good actions, and vicious through evil actions. Others, however, assert that the self is solely defined by its desires. Whatever it desires, it resolves, works out, and achieves. Regarding this, there is the following verse: ‘Being attached, he, together with the work, attains that result to which his subtle body or mind is attached. After exhausting the results of his work in this life, he returns to this world to continue his work. Thus, a man who is filled with desire undergoes transmigration. However, a man without desire never undergoes transmigration. Therefore, only on account of this attachment of his mind, he attains the result through that action. This proves that desire is the root of transmigratory existence. The organs do not depart from him who is free from desires, who has attained the objects of desire, and to whom all objects of desire are but the Self. Being but Brahmān, he merges into Brahmān. Similarly, the Mundaka Upanishad (3.2.2) asserts that individuals who harbour and yearn for objects of desire are born with these desires, but for those who have fulfilled their desires and realised the Ātman, these desires cease even in this world. This text shows that the primary help to him who is desirous of emancipation is the renunciation of all desire. He who covets visible or invisible objects of desire, brooding on their virtues, is born again and again with those desires for external objects, which are incentives to the performance of good and bad deeds. Wherever his desires direct him to perform Karma (duty) for the realisation of their objects, he is born with the same desires in those objects. When a person possesses a solid understanding of the absolute truth, they fulfil all their desires. This is because their Ātman, the subject of their desire, has attained its highest, or true, form through knowledge, which eliminates the lower form ignorance imposed on it. As a result, all desires that drive him to perform meritorious and sinful deeds vanish, even as his body endures. The implication is that the destruction of their causes prevents desires from arising. As the Prashna Upanishad (6.3) puts it: “What going out, I shall go out; what remaining, I shall remain.”. In the beginning of a new creation, the Lord meditated as to the best agent who would help Him in creation. He thought, “Who is that Being who can, by his extreme devotion and love and wisdom, keep me, as if it were, under his control? Whom must I make my instrument in this act of creation?” He found that Prāṇa was such an agent who, by his devotion and wisdom, was fit to be a co-worker with God.  He is the Hiranyagarbha—the Golden Child, the First-born Brahma.

3. Remarks

Thought coupled with desire is the driving causal force in the transmigrational journey of the Ātman. Sage Vasistha, in his discourses to Sri Rama in Yoga-Vasistha (3.56.28-3.56.39), highlights this aspect. He asserts that it is definitely no thought that emerges in anyone without a cause; thus, the desire or thought, intrinsic to the spirit, is the exclusive cause of its reincarnation on earth. The thoughts and emotions within the heart and mind shape the essence of living organisms, and regardless of their corporeal or incorporeal states, they perceive themselves as such and nothing else. All living beings strive to manifest their innermost desires in actuality. A man's perception renders poison palatable as nectar, and it is his own cognition that transforms falsehood into truth for him. The perception of an individual renders poison palatable, like nectar, and it is this same perception that transforms falsehood into truth for him. Nobody has ever observed or reported an event without a valid cause, except for the Supreme Being, who is the uncaused cause of all entities, bringing them from non-existence to existence. The desire resides within the intellect, like a dream within the soul, and is expressed through actions, mirroring the manifestation of God's Will in His creations. A want naturally emerges at the appropriate time and place through the application of suitable actions and means, and the emergence of the desire inevitably surpasses its absence. Glossary. A Sradha (devotional ritual offerings to departed fore fathers) performed in the appropriate season and manner benefits the departed spirit. The deceased attribute their own deeds to the devout offerings made for them, and the resulting perception of their merit instills enhanced aspirations and expectations for their future condition. As the more powerful individual prevails over his opponent, so too do subsequent acts of piety dispel earlier impiety from the soul. Therefore, the Sastras (scriptures) explicitly mandate the regular performance of virtuous deeds.

-Asutosh Satpathy 


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