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Δευτέρα, 23 Ιουλίου 2012

Yogasadhanas in the Gita Part Four

Yogasadhanas in the Gita
Part Four by Swami Niranjan Saraswati

When Sri Krishna returns to his human form, Arjuna says, "You have shown me that ultimately we all emanate from and merge in you. I have also seen that there are different types of people in the world who adore, worship and try to attain you. In this group there are two types; one who believes that you are nirakara, without form, and worships the formless God and those who worship you as having a form, in different forms. Which is better, adoring, worshipping, and identifying with the formless, or with the form? Which bhakta or devotee is better?"

Sri Krishna replies, "Neither is better or worse, they are different paths and according to personal inclination, people adopt one path. However, expressing devotion and faith is not bhakti; adoring and worshipping me all the time is not bhakti. A true bhakta or devotee is a person who has attained a higher state of mind and perception. The person who has attained this higher state of mind is dear to me because he is endowed with special qualities which do not allow him to see any distinction between me and my creation. He sees me in everything and everything in me. He is friendly and compassionate to everybody because he sees me in everything. He is without ego and arrogance because he sees me in everybody." In this manner Sri Krishna defines the characteristics of a devotee who has gone beyond the external, physical worship, and who has started to realize the existence of the divine being and power in every speck and atom of creation.

Sri Swamiji has said the same thing. Cultivate atmabhava, see yourself in others. If you look deep within yourself, beyond skin and bones, blood and muscles, you will see that God is seated within you, he is a tenant in your heart. God lives within you. Sri Swamiji has said if you see a person who is hungry, know that God within that person is also hungry; if you see a person who is sick know that God within that person is also sick; if you see a person who is happy, know that God within that person is also happy. Through the cultivation of atmabhava, you become able to see that divine spark in yourself and also in others. When you see that divine spark in others then you are connected with everybody, without separation or duality. There is an experience of oneness, a feeling that we all belong to each other, and have to support each other and be a source of strength and inspiration. Sri Swamiji lived this experience and state of atmabhava in Rikhia.

When Arjuna hears the description of the characteristics of a devotee, he asks Sri Krishna, "Can you define in which dimension the human beings or the life forms interact? In how many levels, in how many dimensions?" Sri Krishna replies, "People talk of prakriti, but know that prakriti is of two types. One is jadha, non-sentient, and one is chaitanya, sentient. We are born in the dimension of the insentient nature which is eightfold. Jadha prakriti which is not aware that it exists has eight components; five elements, earth, water, fire, air, ether plus manas, buddhi and ahamkara. These are the eight cosmic manifestations which have given birth to every kind of life form in the visible, cognizable creation.

Sentient prakriti remains with God and is the prakriti, the nature, shakti, or power of yoga. Therefore this adi shakti, or primary shakti is known as yogamaya. Yoga brings one closer to the higher nature and maya separates one from the higher nature. Yogamaya has both abilities, to bring one to the dimension of bliss, or to take and engage one in the dimension of grief. As maya in the realm of the eight aspects of prakriti, this shakti binds one to the dimension of grief and suffering. As yoga, this power lifts one upwards from the dimension of the insentient prakriti to unite and realize the higher Self. The dimension where all life forms experience life and undergo the process of evolution happens in the dimension of the eightfold prakriti."

Then Arjuna asks, "Is it possible to live in this world and ultimately merge with you?" Sri Krishna says, "Yes, there is a method and that is perfecting the state of dhyana, which eventually leads to samadhi, and in the state of samadhi the aspirant attains me." The description of dhyana which Sri Krishna gives is also unique. He says again, "By sitting in a stable and firm posture, fix your gaze at the tip of the nose, the nasikagra drishti, see nothing else, and with each inhalation and exhalation, merge your consciousness with Om. Chant the mantra Om with every inhalation and exhalation". The indication is that chanting is mental because one cannot chant while inhaling. Sri Krishna says, "Block and close all the doors of the senses. Do not allow the senses to move at all. Hold your mind firm; do not allow it to move. Concentrate at the tip of the nose and merge your mind with breath and the mantra Om. If the pranas leave in this state of meditation, there is only merger into me."

Here Sri Krishna has given both indications of dhyana and samadhi and according to the Yoga Shastras the simplest form of samadhi is attainable with the perfection of nasikagra drishti. This is a very interesting concept because Sri Swamiji has mentioned many times that the state of meditation begins with threefold awareness. The awareness is of me the practitioner; the process of meditation, and the goal or aim of meditation. I am sitting down; I am practicing antar mouna or ajapa japa or dharana, and my aim is to find this. But in the final stage of meditation, the practitioner and the process both merge with the aim and when the merger happens the process disappears, I become the aim, and that is samadhi.

Then Arjuna asks, "Om, what is the meaning of it?" Sri Krishna replies, "Om is one name of God, or higher consciousness. Tat is another name of that higher consciousness and Sat is another name of that higher consciousness - Om Tat Sat. Tat means that which pervades the entire creation. Sat means the truth which continues to exist and can never be shadowed, blocked or hidden. Truth is permanent, and untrue is impermanent. Truth is always what has existed, what exists and what will continue to exist in future. Falsity is something that will change from moment to moment. Truth or Sat is one name of God, Tat indicates that which pervades and is contained in everything and Om is the benevolent power of life. When Sri Swamiji came to Munger in 1963, the mantra of the yoga movement became "Hari Om Tat Sat," which indicates a link and connection with the higher Self.

Finally Arjuna says, "Okay, my delusions have ended, I understand what my dharma is, I am ready to do your bidding." Arjuna is ready to act. The debilitated nerves have become strong, free from nervous depression, weakness, anxiety; he is alert and ready to do Sri Krishna's bidding.

Bhagavad Gita begins with a question, which the blind patriarch King asks his information minister and charioteer, "Tell me Sanjay what is happening in the field of Kurukshetra between my sons and the sons of my brother Pandu who are gathered there for war?" The answer is given in the last verse where Sanjay replies, "Oh King, what do you do expect, you are asking me what is happening in the battlefield between your son and the sons of Pandu? Don't you know that where there is Yogeshwara, Sri Krishna and the wielder of the bow, Arjuna, there is only victory, there is only glory, there is only prosperity and wellness."
Part Three:

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