(note: I use the pronoun "he" for simplicity's sake in this post)
Although there are over 340 recognized breeds of dog (livescience.com) there is factually only one species: canis familiaris (scientificamerican).
But according to Vedic understanding, these "breeds" of dogs are actually different species. Material science defines a species as a group of organisms that can biologically reproduce with one another (nature.com), but Vedic understanding declares that a species is defined by the composition of its consciousness according to the three modes of material nature, satva (goodness), rajas (passion), and tamas (ignorance). The aphorism "from subtle to gross" is pertinent in this regard, for consciousness shapes physical reality.
It is well known that certain breeds of dogs have particular personalities. For example, "Boxers are upbeat and playful... They take the jobs of watchdog and family guardian seriously and will meet threats fearlessly" (akc.org). In the picture below, note the sharp ears perked up, almost reflecting this watchful nature (total speculation on my part!).
Contrast this with the nature of a golden retriever, which is "even-tempered, intelligent and affectionate. Golden retrievers are playful, yet gentle with children, and they tend to get along well with other pets and strangers" (hillspet.com). Note that the golden retriever's ears are soft and floppy and actually cannot perk up, which seem to reflect a kind of softness and gentility (again, total speculation).
Do individual boxers and golden retrievers deviate from this commonly experienced norm of personality? Absolutely. At the same time, we can generalize that these particular breeds of dogs produce a particular personality, or consciousness.
Within both the boxer and the golden retriever is a pure, imperishable soul, called the adhyatma, as mentioned in this verse of the Gita. This pure soul is definitely not a dog according to his eternal nature. But that soul has identified with material nature, and then according to the laws of nature, he is given a body to reflect that consciousness - in this case, a particular kind of dog. Prabhupad writes, "When the living entity is in material consciousness, he has to take on various bodies in the material world. That is called karma, or varied creation by the force of material consciousness." I find the phrase "varied creation by force of material consciousness" intriguing in this regard, because it means that all the varied material creation springs from consciousness, and this is "by force." The aphorism "from subtle to gross" offers a clear understanding that whatever one thinks or desires becomes manifest by force.
Modern science has officially described 1.6 million species of life (biodiversidad.gob.mx) although there are estimates up to 8.7 million (livescience.com); ancient Vedic understanding states that there are 8.4 million species of life. The relatively close correlation between modern estimations and ancient statements is fascinating. But while modern science simply offers material calculations, Srila Prabhupad offers the reason for all of these millions of species of life: "According to his [the soul's] identification with material or spiritual nature, he receives a material or spiritual body. In material nature he may take a body from any of the 8,400,000 species of life, but in spiritual nature he has only one body." The three modes of material nature, goodness (satva), passion (rajas), and ignorance (tamas), combine in 8,400,000 ways in order to manifest the various material bodies that we see (Padma Purana).
This principle applies to all species of life, and Prabhupad writes that "In material nature he [the soul] is manifested sometimes as a man, demigod, animal, beast, bird, etc., according to his karma." Karma in this context means one's "work" or "actions" so according to what one has willed into reality by force of material consciousness, one is given a body that corresponds.
For example, for one to be born in the body of a dog, the overall ratio of satva, rajas, and tamas is balanced for this species of life, let's assume for demonstration's sake 40% satva, 40% rajas, and 20% tamas.
Proportionately the boxer may have a smidgen more rajas because its nature is to be upbeat and protective, while the golden retriever may have a smidgen more satva because its nature is to be affectionate and gentle.
What is most important to understand is not that we aim to take on the body that has the highest ratio of satva. We are not meant to have even the tiniest tinge of ANY of the modes of nature in our true self. Living in the body of a boxer or a golden retriever is temporary and is not an eternal existence or identity. Prabhupad states clearly that we either identify with a material nature - and thus spring forth 8,400,000 species of life in conjunction with the modes of nature - or we identify with our spiritual nature.
In our original spiritual nature, we have only one body. This means that our pure, imperishable, joyful soul - the adhyatma - is shining forth and manifests in a tangible body, free of any tinges of the modes of nature.
Ultimately, we choose: material identity or spiritual identity.
If the aphorism "from subtle to gross" holds true, how do I purify my subtle consciousness to truly achieve purity of mind and ultimately body? Prabhupad writes, "The Supreme Lord is the purest of the pure. Therefore anyone who is constantly Kṛṣṇa conscious is also the purest of the pure" (8.5). Krishna consciousness means remembering (smaranam) Krishna, especially by chanting the holy name. Chanting of the holy name is emphasized by Srila Prabhupad repeatedly as a way to connect with our original, joyful, pure nature by connecting to the source of all purity and love:
Hare Krishna
Hare Krishna
Krishna Krishna
Hare Hare
Hare Rama
Hare Rama
Rama Rama
Hare Hare
Sources:
No comments:
Post a Comment