Our greatest predicament is that we have identified our self with embpdiment which is transient but we are able to dislodge our self from this known untruth.
Lord Krishna made Arjun to think of his relatives in form of embodiments of Bhisham, Drona and others prominent forms standing ready for battle. On his lamentation Lord Krishna revealed the truth of self souls having betrayed themselves by falling in trap of material nature.
Arjun says:
Katham Bhishamamaham sankhay
drorham ch madhusudan I
Eshubhi partiyosayami
pujaaarhavarisudan II
Gurunhatawa hi mahanbhawanchhreyo
bhokutam bheykshayamapieh loke I
Hatwarthkamanstu gurunehaiv
bhunjiy bhoganrudhirpardigdhan II (2.4-5)
Arjun said: Krishna! How shall I fight Bhisham and Drona with arrows on the battle field? O destroyer of enemies! They are worthy of deepest reverence.
It is better to live on alms in this world instead killing these nobles, as after killing them we shall, after all, enjoy only bloodstained pleasures in form of wealth and sense objects.
Arjun is not ready to slay respected Bhisham and Drona.
Living on alms is considered by him better than killing these revered elders because after killing them, they shall only be enjoying blood stained sense objects and wealth. How he will be able to face them in battle field with arrows.
Arjun has been overpowered by sense of attachment to his respected great grandfather and his teacher. He wants to withdraw from battle to lead a life of beggar than to fight them in the battle.
Na chetadvidmah katarno
giriyo yadvajayem yadi va no jayeyu I
Yanev hatwa na jijivishamesteavasitithah
parmukhe dhatrirashtrah II (2.6)
We don’t know as to what is preferable to us- to fight or not to fight; nor we know as to whether we will win them or they will conquer us Those very sons of Dhritrashtra, killing whom we don’t wish to live are forming part of enemy ranks.
No one knows as to who will be the winner? By killing the sons of Dhritrashtra we shall not like to live, they are standing before us in enemy formations.
Karparhayadoshoaphatsavbhavah
prichhami twam dharamssamudhchetah I
Yachheryah nishachayam bruhitanme
shishasteaham shadhi mam twam parpanam II (2.7)
With myself being affected by vice of weak- heartedness and mind puzzled with regard as to what to do, I am begging you to tell me what is definitely best, I being your disciple, putting myself in thy hands, I pray you to instruct me.
Arjun was devotee of Lord and by surrendering completely to Lord; he asks to enlighten him as to what is the best course in those circumstances, when there is uncertainty of outcome of war?
Devotee has to surrender completely to his teacher and Lord. To seek revelation of truth, complete surrender unto teacher and Krishna is a prerequisite. One has to go to both of them clean breast to dispel doubts.
Only then Guru takes his disciple out of darkness. He blesses him with a path towards light. If one goes there with reservations, the chance of enlightenment is completely lost. If you go to your teacher with ego in your mind, you have already lost the battle. If you are egoless then the teacher may make revelations.
Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I
Avapya bhumavsapatnamridhanam
rajyam surarhamapi chadhipatyam II (2.8)
Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.
A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could sooth his drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.
Had Arjun not reached a point of saturation of attachment, Lord would have never revealed his eternal message of Shrimad Bhagwad Geeta.
But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.
Sanjay uvach:
Evamuktwa hrishikesham gudakeshah prantap I
Na yotsaya eti govindamuktwa tusharhim babhuvah II (2.9)
Sanjay said: O King, having thus spoken to Shri Krishna, Arjun again said to Shri Krishna “I will not fight” and saying this, he became silent.
This verse is important verse as it has made almighty to dispel Arjun’s doubts about non existing relationship which self soul has been conditioned to establish with an embodiment and that of others like him.
This wholesome is self and self alone. Whatever is seen, heard, perceived is nothing but super imposition in self, hallucination.
Had the warrior in Arjun not shown this coward ness of retiring to the back of chariot (rathopastha) the all bliss message could not have come?
But as stated earlier, it was the Divine wish of Almighty to give a message to mankind to deliver them from bondage of life and death, Arjun expressed his unwillingness to fight his revered elders and dear ones that made the Lord reveal the truth about the self soul and its relation to world and Lord himself.
Sanjay uvach:
Tamuvach hrishikashah parahasaniv bharat I
Sanyorubhayormadhey vishidantamidam vachah II (2.10)
Oh king Bharat! Then Shri Krishna smilingly addressed lamenting Arjun in the midst of formations of two armies in following manner.
Sanjay addressing Dhritrashtra as Bharat as he was descendant of king Bharat tells him that at poor response of willowing Arjun, Shri Krishna smilingly addressed him following words.
It is apparent that it was eternal wish of Supreme Self to deliver an eternal message for the grief stricken self souls to deliver themselves from the cycle of birth and death.
This wish was the reason to bless human beings so much so that a warrior like Arjun stung by the instant humiliation of pulling down the Close clothes ‘Sari’ of his wife ‘Droupadi’ to parade her naked in full view of courtesans including those kinsmen now shamelessly siding with his foes whom he should killed instantly , could have expressed his desire to withdraw from fighting.
The Lord is the reason behind this illusion expressed by Arjun.
Shri Bhagwanouvach
Ashochyananshoachstavam pargyavadanshachbhaashayas I
Gatasunagatasunashch nanushochanti panditah II
Natuvaaham jatu nasam na tvam neme janaadhipaah I
Na chev na bhavishayamah sarve vayamatah param II (2.11-12)
Shri Bhagwan says:
You are grieving for those who should not be grieved for and yet addresses like a wise man and enlightened one. Wiseman doesn’t grieve for those who have already gone or for those who have not gone.
The fact is this that there was never a time when I was not there nor when you or these kings were not there. Nor we are going to be ceased to live.
Lord says Arjun you are appear to be talking like wise man while apparently he is grieving for those, for whom he is not supposed to grieve. Men of wisdom never lament for those who have departed from this world or for those who have not left it. They see no difference between those gone and those who are in the world.
A great revelation of all pervading self is being made.
Why wise men don’t lament for those who have gone and for those who are not left the world.
The reason for this is coming up in the following verses. Each verse is full of eternal knowledge. When given proper thought to them one by one, the philosophy of life and death becomes easily comprehensible. It can be easily understood. As the self soul is immortal and divine, the self never dies. Death is associated with body only.
Lord tells Arjun that at no point of time, he, the Lord, Arjun or the kings were not there or there any possibility that they all shall cease to be in future.
Lord starts unfolding the myth of self soul attaining embodiments.
Self soul is pure, calm, serene, and magnetic, officious, dynamic, disciplined, joyous, pristine, graceful, and it can be focused by constant learning and practice. Self soul has been outwardly contaminated due to its association and identification with evolutes of material nature.
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
This verse is eye opener for those who want and wish self realization.
One can start seeing through the scene presented in this verse.
This shows the stages through which a self soul seems to pass while identifying with embodiment.
A self soul first obtains a womb. Embodiment starts in womb of mother through father. After birth, the embodiment has to pass through helpless childhood, then boyhood, youth, and old age. After cessation of life period of body, the embodied soul obtains another body as a natural course of cycle of life and death.
Seeing this automatic karmic transformation, the wise man laments not.
Self soul is free like that of Supreme Self but not free and omniscience like him. It actually wants to establish its supremacy like Lord but being servitor of Krishna, it cannot supersede him. There are most dangerous example of people who tried to dominate this world but they are no more. But almighty is there controlling the universe. The self soul, though being powerless, with a minute freedom, exercises it to attain supremacy.
It comes in contact with material energy. By way of sense gratification and accumulation of wealth, it wishes to establish its superiority and acclaims himself to be God. Self soul, by coming into contact of material energy in form of body, mind, intellect, senses, identifies itself with them.
It attains embodiment only because of its attachment with nature and its three insurmountable qualities.
As it obtains body, it develops into childhood, boyhood, then transforms to youth. Old age too comes without its desire to face it.
It attains other embodiment due to the result of its attachment to exhaust the fruits of identification with natural reactions.
Action and its fruits result in an ending account. But identification with those actions, self soul accumulates karmic reactions like a deposit in a bank increasing day by day and its proportion multiplies with continuous identification with material energy and its evolutes. There can not be any human interference except conscious surrender.
Knowing this, the wise does not grieve on the departure of soul from a particular embodiment nor is happy at a new arrival as it is constant play of self to maintain the continuity of world.
Is there any self soul who has obtained same body in same form?
‘No’ is the emphatic answer.
And why all these beings are having different shapes, forms and structures.
This is all modification of self as per karmic reactions.
Without having any realization of development of body and its ensuing decay day by day, one out of attachment to it, sees it coming into being, taking birth, growing into child, young boy, attaining youth, getting old and then death of a body (which means the change has affected the body) but the soul was always free and is free for ever as this self soul is the reflection of Lord,
It has never been non-existing. A reflection of transitory thing vanishes with the disappearance of thing itself. But almighty Supreme Self has no end, so is the case of its reflection. It has been called eternal part of Lord (15.7)
Reflection of mighty sun in different vassals is the same. Put hundred or thousand pitchers filled with water. Reflection of sun in those pitchers brimming to full with water shall be same. With one of them broken, the particular reflection disappears and goes to its source Sun. So reflection of Lord Krishna/self is never destroyed and it has a tendency to go to Supreme Self but because of its attachment, it goes from one body to another/
Wise man is not deluded by changes in the state of body including its attaining new body as he sees a living entity or self soul, separate from that material body.
Revelation in ‘Shrimad Bhagwad Geeta’ is so clear that one can understand the ‘self’ and attain liberation or self realization. Eternal self can be felt by seers. It is neither perceptible nor it can be touched with senses.
Its presence can be felt by intellect.
From Vedic literature it is abundantly clear that as tiny sparks fly from fire likewise all self souls have come from Supreme.
Lord Krishna has seated himself in the hearts of all beings as Super Soul watching the self soul enjoying the fruits of material nature in form of distress and happiness.
See him for your self: on realizing self one feels free from happiness and distress.
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