Hemant Dharmat
Sai Baba of Shirdi said, “The ones whose virtuous deeds outweigh their sins, they dwell in heaven and enjoy the rewards of their meritorious karmas, so long these get exhausted. Subsequently, they are pushed down to the lower plane. And those whose sins hold sway over their pious deeds, they go to hell and endure the consequences of their evil actions. When there is relative orderliness between their virtuous and evil deeds, they have the good fortune of being born as human beings and strive for salvation. When all their good and evil deeds are purged they are liberated. Rebirth and transmigration of souls depends upon their karmas and destiny” (Sai Satcharitra, Chapter-8). Lord Krishna also said, “….on the strength of good deeds, they go to heaven, and when these are depleted, they return to the mortal world” (Gita Chapter 9, Verse 21).
Sermonizing on undesirable aspects of our good and evil actions, saints and sages caution that ‘good deeds are like golden prison and evil ones are akin to an iron cage’. As a result of bad karmas one is hurled into hell, and owing to good deeds one has to perforce remain in heaven. The inmates of hell are subjected to continual physical and mental torment to instill fear so that they desist from indulging in evil actions in future births. Gradually life in heaven also becomes distasteful as we tend to loose attraction for whatever we possess and are eventually fed up enjoying sensual pleasures. We clamour for more and more but our desires are never satiated. Happiness actually is a state of mind. Life of rich people is much more monotonous than the multitude of have-nots despite their luxurious living. What makes us unhappy in this world is that we are envious of good looks, riches or higher status and possessions of our relatives, neighbours, colleagues and acquaintances. In the heaven too, the manes have different looks, unequal status and better or marginal facilities. One who didn’t offer good clothes, fruits and sumptuous dishes in charity to poor, should not dream of obtaining these in heaven. An old adage suggests – ‘as you sow so you reap’. Whereas we should never cease performing good deeds and avoid taking recourse to evil actions such as killing, hurting or harming others; even animals, mammals or insects should not be killed wantonly or disturbed without rhyme or reason, as this would save us from being accursed to hell. Further, there are different sets of heaven, which the souls attain to after death. The manes confined in lower heavens are jealous of those enjoying better life in the higher ones, which offer far more attractions than the lower ‘swarag’. Besides occupants of one heaven cannot shift to another or go elsewhere at will. Even Gods of heaven crave to be born as human beings so as to seek salvation. Sage Ashtavakra roars, “How wonderful! The yogi is least disturbed remaining in the state, which all the Gods of heaven including Indra, earnestly desire but become unhappy at not being able to attain” (Ashtavakra Gita Chapter 4, Verse 2). When Lord Indra, the King of heaven is not happy, should we the mortals dream of lasting happiness in paradise. Further Hindu mythology is replete with stories of Lord Indra and other Devtas fleeing from heaven in the wake of its being conquered alternatively by Rakshasas, Asuras and Danvas. In such scenario, what fate would have befallen the inmates of ‘swarag’ could be anybody’s guess.
There is nothing like permanent residency in ‘swarag’ or ‘narak’. During ‘Mahapralay’ the whole universe – all the galaxies including heaven and hell are destroyed. The Creator as well as his creation are destined to perish and merge into the very source – ‘Prakriti’ (Nature) viz. God Almighty from which these initially originated. When even the Creator – Lord Brahma ceases to exist, how can any sign of heaven or hell remain? It’s He-the Supreme Self that alone survives dissolution of the universe. Sage Ashtavakara says, “How wonderful is the Self! Adoration to Self that never decays and continues to exist after destruction of the universe, right from the creator Brahma upto a clump of grass” (Ashtavakra Gita, Chapter 2 Verse 11). Bhaagwat subscribes to the same view. As per the Hindu division of Time, Lord Brahma’s total age is 311,040 billion years following which the Creator of the universe gets replaced.
No one would like to see his respected elders making merry in amorous postures with several fairies in ‘swarag’. In every community personages who practice abstinence from sex are revered. Preachers, Sadhus etc. caught indulging in sexual escapades are much maligned by society. Lord Krishna said, “Lust, anger and greed – the three doors to hell, which ruin the soul should be forsaken” (Gita Chapter 16, Verse 21). How can lust, which is a doorway to hell be a gateway to heaven? And how come those desirous of satisfying their lust with numerous fairies can ever step in paradise. Had heaven been the desired destination, what reason ascetics remain engaged in prayer, penance, austerities and meditation? Avtars and saints exhort the masses to strive for salvation rather than heaven. Sage Ashtavakara says, “If you wish to attain salvation, renounce as poison the sense attractions and pray for nectar of forgiveness, straightforwardness, kindness, cheerfulness and truth” (Ashtavakra Gita Chapter 1, Verse 2). ‘There are two types of ‘Gyan’; one takes us to the path of the Gods, and the other to the pathway trodden by our ancestors. Heaven and hell are encampments on the journey, both leading to a succession of births. It’s Brahman-‘Gyan’ (supreme spiritual knowledge) that takes us beyond both’.
The male dominated society conceived scores of fairies for men in ‘swarag’. What would have women to do with the heavenly nymphs? Nowhere has it been mentioned how many handsome and stout men play host to a heaven bound female. Ladies as is well known are far more passionate than men. Further temples, books of worship, chanting of holy hymns, muttering of mantras, prayer or worship are unheard of in heaven! How very meaningless, directionless and aimless would life be in heaven without prayer or worship? Then how come the despicable lust and yearning for objects of pleasure be something laudable in religion? Priests tire not criticizing permissiveness in certain societies and on the contrary advocate taking recourse to unrighteous route to ‘swarag’! Heaven finds no place among four basic tenets of Hinduism, which are: Dharam (piety or righteousness), Arth (wealth – to be accumulated with just and honest means), Kam (fulfillment of just desires) and Moksha (Salvation). Whereas no one can deny the existence of heaven, yet a devotee having absolute faith in God need not hanker after ephemeral paradise. Lord Krishna said, “O Arjuna! Those who are attached to pleasures, in whose perception heaven is the supreme destination; who rely on specific Ved Mantras advocating result oriented action and who maintain that nothing is superior to heaven – the unwise who give high hopes detailing numerous rites for obtaining objects and means of pleasures that cause rebirths; having been misled by the tempting advice of such people, those who have lost their sense of discrimination; who are attracted to the objects of enjoyment and are much attached to pleasures; they have irresolute minds.” (Gita Chapter 2 Verse 42-44). In short those with passion for pleasures and objects of enjoyment, having been misled into believing that heaven is the supreme goal, have unsteady minds and thus cannot deeply absorb themselves in prayer.
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