Is there any pleasure in the Brahmajoyati ?.

What i think as per my  logic( may be wrong ) is that because Krishna’s body is  made of sat cit ananda and effulgent is coming from his body/abode only so there must be some pleasure there .If it is true then why it is that one has to come back again to this world.what sort of pleasure is this that one can not be happy there for eternity.

Hare krishna

Your servant

Chandan

Transcript

This is an AI-generated transcript and may contain some errors.
thank you which may be wrong virgins is coming from his body or abode only so there must be some pleasure there in that Brahmanic virgins if it is true then why is it that one has to come back again to this world what sort of pleasure is this that one cannot be happy there for eternity answer the Brahmajyoti emanates from Krishna and in one sense is non-different from Krishna just as Krishna’s form is Satchitananda, the Brahmajyoti is also Satchitananda so the Brahmajyoti in that sense is non-different from Krishna but when a soul attains Brahmajyoti his realisation is not the same as the realisation of someone who has attained Krishna Sat, Chit and Ananda are the three features of our self existence the three features of the soul so the first feature is that is realised in the spiritual path is Sat eternity so a person starts understanding that there are so many attractive and seductive things in this world but all of them are temporary and there must be some foundation on which this temporary world is resting there must be some eternal beyond this temporary where my desire for eternal existence and happiness will be fulfilled so at that time the person starts moving towards enquiry about the eternal so when a person comes to the Brahman level of realisation at that time the person has realised the Sat feature of the Lord so this is the level of realisation of the impersonalist who attains Brahmajyoti when one advances further one understands that yes there is an underlying absolute too that is eternal but it is not just eternal, it is also conscious so when one when we realise the Chit feature of the absolute truth along with the Sat feature then we realise the Paramatma these people are the Paramatmavadi, the yogis and that’s why in 6.46 in the Bhagavad Gita Lord Krishna says that the yogi is higher than the jnani and then beyond that when one advances further one understands that yes the absolute truth is not just a super soul who is conscious of my actions who witnesses my actions and gives punishment and reward according to those actions through the system of karma but that person is also joyous so in one sense the super soul realisation is like a transitional realisation between the personal and the impersonal aspects of the absolute truth so in the Brahmajyoti realisation there is no understanding that the absolute truth is personal in the Bhagavan understanding one not only understands the absolute truth as person but also understands the personal features of the absolute truth when one realises the Paramatma one is not so much realising the aspects of loving reciprocation that characterise the absolute truth one is mostly seeing that the Paramatma is conscious, is witness is sachet so that awareness to some extent is like the awareness of a judge or authority watching me so we understand that the judge is conscious of what I am doing but at the same time if there is a judge or a policeman or a guard we don’t necessarily have a personal relationship with that authority so there is a person no doubt we understand that but that person is primarily seen as authority and not as an object of love so at the Paramatma level one understands the sachet aspect and chit aspect we do not normally envision the super soul the authority the judge is laughing and singing and embracing and reciprocating love with anyone the judge is grave the judge is serious and is doing his function of evaluating similarly the super soul realisation is the realisation of that kind of aspect of God where the God is grave and is judging and he is giving rewards and punishments but when one comes to the Bhagawan level of realisation one understands that this absolute truth is not just eternal, not just conscious but is joyful and that joy comes from the reciprocation of love so when one experiences this ananda aspect of the absolute truth then one becomes truly happy because then one can engage in loving reciprocation with the Lord so this is the ultimate goal because we are eternal and we want to be eternal and we have relationships and we want to have relationships so we can have eternal relationships when we return to the spiritual world and develop love for Bhagawan so at the Brahman level there is only the realisation of sat aspect so just realising that I am eternal please a person from the miseries of material existence from the aadhyatmik, aadhi bahutik aadhi daivik, kalesha and the janud jaravyadi, birth, old age disease and death and the threefold miseries but beyond that there is not much positive happiness in fact the idea that I just exist of course the I exist is also questionable because the goal of the impersonal path is to dissolve the existence of the I by merging so as long as there is no realisation of the ananda aspect of the absolute truth till that time the soul cannot really experience fulfillment and that is why the soul may imagine that I am going to merge into that light but the soul exists, continues to exist as a particle in that light and when the soul desires activity once again because just passive existence is not very satisfying so when the soul desires activity again the soul has not yet developed the desire to love and serve Krishna by which it can go to the spiritual world so it is in the brahmajyoti which is part of the spiritual sky but it is not in the spiritual planets so because the soul does not have the qualification to go to the spiritual planets and reciprocate love with Krishna then the soul, when it is dissatisfied with the inactive, passive idea of existence then the soul returns to the material world and when it returns to the material world it continues maybe at a pious level over here because now the soul does not have any sinful reactions nor does it have any sinful desires so relatively speaking the soul will be existing in a mode of goodness but still the mode of goodness is not transcendental and the soul again comes under the purview of the cycle of birth and death so to summarize, yes the brahmajyoti is also satchitananda, is not different from Krishna, but when we have realized brahmajyoti we have realized only the sat aspect and not the sat, chit and ananda all three aspects, as it happens when we realize Bhagawan and the sat aspect doesn’t satisfy our heart’s hunger for love and because that hunger is not satisfied, so the satisfaction doesn’t last for very long and then the soul comes from the brahmajyoti back to the material world