seneyor ubhayor madhye (contd...)
Thus it is clear that the entire Gitopadesha here is brahmavidyaaya yogopanishatsu... and the Jiva should take note of its inborn qualities, its predicament in its earthly mundane existence, and inquire into ways and means of overcoming the weaknesses through yoga and try to attain to the paramam padam. The yoga sadhana required for attaining atma sakshatkara, brahma jnyan, is extremely difficult. The out-going senses have to be withdrawn and the buddhi should be used for discretion, self-inquiry. The fickle mind that makes the jiva suffer due to desires, attachments, and varying moods from time to time aided by the ego, should be carefully tamed, tutored, and directed towards higher goals, and its vibration should be tuned to match the vibration of higher divine consciousness. When the jiva takes to yoga, atmachintana, dhyana and nidhidhyasana it finds how difficult it is even to sit comfortably for a few minutes even though there is no work to be done! To sit erect- spine, neck, and head in a straight line, is itself a big problem, forget about japa, tapa.
The forces adversely affecting sadhana are so numerous that they are addressed here as the Kuru sena. The centre-field of Battle (armageddon) Kurukshetra is our own Mind. The pandavas are the Chakras, 'consciousness plexus' that are to be connected by vital airs, prana shakti, through Pranayama and Kundalini yoga.
Here are a few characters, in principle, depicted as the forces operating on the mind and moods, resolve and effort of a jiva preventing it from taking to yogabhyasa and allowing it to attain the merger brahmn, the ultimate goal of life.
Kurukshetra is the meeting place of the to warring groups of forces and dharmakshetra is the seat of Sahasrar (brahmarandhra).
Shree Krishna is the pure conciousness (mano-chaitanya) and Balarama is Intellectual power (buddhi-chaitanya).
Vedavyasa is the divine will and resolve.
Panadavas: These divine souls in Deva Loka still possess desire (for brahmn), mind, buddhi and ahankara.
Dharmaraya is Akasha tattva (the sattva guna, pure soul but blemished with desire, attachment, etc.and entangled in the mundane;
Bhima is vayu tattva, pure (sattva) but blemished with desire, attachment etc.
Arjuna is Tejas (Agni) principle same blemished soul of sattva like his brothers.
Nakula and Sahadeva are the jala and pruthvi tattva with attributes as above.
Droupadi is the panachamahabhuta principle.
Vidura the blemished rajas vested with creative power.
Dhutarashtra is rajas, creative power with avidya, and Duryodana is the embodiment of rajas and blemished with selfishness and destructive tendency.
The five Koshas of the jiva are represented by Krupacharya (ananda), Bhishma (vijnyana), Drona (manas), Karna (prana) Drupada (panchikarana of the five principle)[Courtsey: Yeadatore Subbarayacharya: Bharata and Bhagavata Anatrartha Pradipike, 1959]
Incidentally, there is a beautiful rendering of this Gita in the light of Srividya where Sharada Devi seated on the Sri chakra is the central deity of worship and Devi Sri Lalita Tripurasundari is the theme! 'Vidya' is also called the feminine form of 'mantra' and 'Om' is the ultimate reality; the sadhaka can attain to salvation, become jivanmukta, with the adoration of Devi and worship of Sri Chakra in the seat of his Self. This is called antaryaga. Sri Aurobindo also contributes to this line of thinking. "The sadhaka has to climb each peak after peak" (Rk Veda).
Kurukshetra is the meeting place of the to warring groups of forces and dharmakshetra is the seat of Sahasrar (brahmarandhra).
Shree Krishna is the pure conciousness (mano-chaitanya) and Balarama is Intellectual power (buddhi-chaitanya).
Vedavyasa is the divine will and resolve.
Panadavas: These divine souls in Deva Loka still possess desire (for brahmn), mind, buddhi and ahankara.
Dharmaraya is Akasha tattva (the sattva guna, pure soul but blemished with desire, attachment, etc.and entangled in the mundane;
Bhima is vayu tattva, pure (sattva) but blemished with desire, attachment etc.
Arjuna is Tejas (Agni) principle same blemished soul of sattva like his brothers.
Nakula and Sahadeva are the jala and pruthvi tattva with attributes as above.
Droupadi is the panachamahabhuta principle.
Vidura the blemished rajas vested with creative power.
Dhutarashtra is rajas, creative power with avidya, and Duryodana is the embodiment of rajas and blemished with selfishness and destructive tendency.
The five Koshas of the jiva are represented by Krupacharya (ananda), Bhishma (vijnyana), Drona (manas), Karna (prana) Drupada (panchikarana of the five principle)[Courtsey: Yeadatore Subbarayacharya: Bharata and Bhagavata Anatrartha Pradipike, 1959]
Incidentally, there is a beautiful rendering of this Gita in the light of Srividya where Sharada Devi seated on the Sri chakra is the central deity of worship and Devi Sri Lalita Tripurasundari is the theme! 'Vidya' is also called the feminine form of 'mantra' and 'Om' is the ultimate reality; the sadhaka can attain to salvation, become jivanmukta, with the adoration of Devi and worship of Sri Chakra in the seat of his Self. This is called antaryaga. Sri Aurobindo also contributes to this line of thinking. "The sadhaka has to climb each peak after peak" (Rk Veda).
The character Arjuna presented here is 'atma vichara', 'self-introspection' guided by Shree Krishna, where as, Bhima is vital breath (prana shakti)- a reincarnation of Hanuman; and, Duryodhana is obsessed with desire for material wealth. Dronacharya is supposed to be sanskara; similarly, virata represents the state of samadhi, yuyudhana is divine bhakti, King Drupada is dispassion, etc. These are rendered as such with reference to Yoga where these forces have to be conquered to reach the goal of brahmn- saguna first, and then, nirguna brahman. The jivanmukta is thus released from the shackles, the chain of repeated births and deaths, and the associated misery.
Now, 'seneyor ubhayor madhye' is the contemplation on brahman. The jivatman looks around for the forces operating against its liberation and release from future embodiments. There are almost 72, 000 of them starting from the vital knot, prana bound to jiva, at the heart as antahkarana. This antah karana- manas,chitta, buddhi and ahankara, are responsible for eternal bondage of the jiva. To cut this knot is the purpose of yoga. the central nerve that spreads out each one dividing into a hundred more each, making 36,000 on the left and another 36,000 on the right side!Each one of the 36 tattvas expanda hundred times and spread the tentacles! This akshohini (18) sena will now fight the battle and with the help of yogeshvara Shree Krishna and dhanurdhari Arjuna this battle ends and the jiva attains brahmn.
Yoga abhyasa should be started early in life. It is not possible at later stage of life, and not at all possible in old age. Even to sit cross-legged in padmasana is a problem; the outgoing senses and the fickle mind will not cooperate. Each sense organ (of the 10 indriya) has its ten different attractions and their hundred multiple impulses . The five basic elements like soil, water, etc and the their tanmatras (subtle aspects) like gandha, rasa, etc further mesmerise the jiva. Now, how to get out of this rut is the problem?
Now, 'seneyor ubhayor madhye' is the contemplation on brahman. The jivatman looks around for the forces operating against its liberation and release from future embodiments. There are almost 72, 000 of them starting from the vital knot, prana bound to jiva, at the heart as antahkarana. This antah karana- manas,chitta, buddhi and ahankara, are responsible for eternal bondage of the jiva. To cut this knot is the purpose of yoga. the central nerve that spreads out each one dividing into a hundred more each, making 36,000 on the left and another 36,000 on the right side!Each one of the 36 tattvas expanda hundred times and spread the tentacles! This akshohini (18) sena will now fight the battle and with the help of yogeshvara Shree Krishna and dhanurdhari Arjuna this battle ends and the jiva attains brahmn.
Yoga abhyasa should be started early in life. It is not possible at later stage of life, and not at all possible in old age. Even to sit cross-legged in padmasana is a problem; the outgoing senses and the fickle mind will not cooperate. Each sense organ (of the 10 indriya) has its ten different attractions and their hundred multiple impulses . The five basic elements like soil, water, etc and the their tanmatras (subtle aspects) like gandha, rasa, etc further mesmerise the jiva. Now, how to get out of this rut is the problem?
In fact, the jiva will never get higher Knowledge (jnyan), wisdom (viveka), and renunciation (vairagya) unless the supreme Lord intervenes and helps! When a tendency towards spiritual development develops, the jiva will look to scriptures, a teacher, and the blessings of the elders for their help and guidance.
So, our first step in this direction is to look for guidance. We have to pray Lord and invoke his blessings. He will send an appropriate Guru and the path will be set right. There are people who think the know everything and thereby fool themselves; they go round and round again here in mrutyu loka. Shree Krishna has made all these points very clear and the relevant verses will be given later.
(to be contd...)
So, our first step in this direction is to look for guidance. We have to pray Lord and invoke his blessings. He will send an appropriate Guru and the path will be set right. There are people who think the know everything and thereby fool themselves; they go round and round again here in mrutyu loka. Shree Krishna has made all these points very clear and the relevant verses will be given later.
(to be contd...)
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