आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥
--
(आब्रह्म-भुवनात् लोकाः पुनरावर्तिनः अर्जुन ।
माम् उपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥)
(गीता, अध्याय 8, श्लोक 16)
--
भावार्थ :
हे अर्जुन! ब्रह्म सहित, समस्त ही लोक (अर्थात् छोटे-बड़े सभी) बारम्बार प्रकट और अप्रकट हुआ करते हैं, किन्तु हे कौन्तेय (अर्जुन)! मुझे प्राप्त हो जाने के बाद ऐसा पुनः पुनः आवागमन फिर नहीं होता ।
--
Chapter 8, śloka 16,
ābrahmabhuvanāllokāḥ
punarāvartino:'rjuna |
māmupetya tu kaunteya
punarjanma na vidyate ||
--
(ābrahma-bhuvanāt lokāḥ
punarāvartinaḥ arjuna |
mām upetya tu kaunteya
punarjanma na vidyate ||)
--
Meaning :
arjuna! Beginning with Brahma (The Supreme manifest form), all existent forms undergo cycles of manifestation and dissolution, but O kaunteya (arjuna)! Having attained ME, there is no rebirth (such repetetion) any more.
--
(Gita, Chapter 8, stanza 16)
Brahman, the Timeless Spirit dwelling in the Heart of The Existence. Yet Time and Space stir in Him when He appears to turn the sides Lost in Self-engrossed Trans. The Awareness (Consciousness of Oneself) thus untouched with the manifest or the latent rejoices in its own grandeur.
However the seed of existence in Him sprouts and splits open into the two; namely the Latent (अव्याकृत) and the potent / inherent (सामर्थ्य).
Brahman, thus owns the wave-form of ब्रह्माकार-वृत्ति namely the Awareness (Consciousness of Oneself) expressed and manifest or not so manifest but latent and potential only.
An infinity of particles glitter in the light that is the Brahman, thus owns the wave-form of ब्रह्माकार-वृत्ति namely the Awareness.
Each and every particle reflects and shares the Light in its own very individual and personal mode.
The particle thus shares the अस्मिता / sense of Me as well which is inseparably an essential of the Brahman.
The individual intellect thus associated in each and every particle is then illuminated and the individual soul finds itself in a world of its own.
This is the embryo, -अनुभ्रुवीय.
The Cosmic Egg thus hatched in the Heat of the Light of the Brahman breaks the shell and the very Brahman takes the form of 'Brahma' in each and every individual.
This Brahma in the individual causes an individual world of his imagination.
The wave-form of the Brahman / ब्रह्माकार-वृत्ति namely the Awareness (Consciousness of Oneself) turns into the personal consciousness.
At this stage the 'person' views the existence according to his own imagination. The imagination causes thought, thought causes the feeling, feeling causes the emotion, the emotion causes the memory, memory the impressions (संस्कार) . The the impressions (संस्कार) in turn the memory, the memory again causes the emotion, the emotion again the feeling, the feeling causes the thought and the thought the imagination.
The cycle is then complete.
We can however postulate a stage 'karma' / कर्म that is deeds or actions assumed to have been performed done by (?) one. Again as the concept of the 'karma' / कर्म itself holds no ground because the precisely the agent ('kartA' / कर्ता) of the action, verily the (nature of the) one who executes / performs the 'said' action could never be determined. As such, how one could be sure of the 'karma' / कर्म ?
The cycle repeats itself in countless number.
Each and every individual undergoes this cycle as much long as one associates / identifies oneself with a mass of a physical body that becomes the organism (the subtle form).
The organism (the subtle form) thus sustains repeated births and deaths permeating the physical body which enables it to live a life of its own.
From the stage of the embryo, each and every being gets lost in the labyrinth of the psycho-somatic existence as long as ultimately he reaches the code भ्रूमध्य / भ्रुकुटी / mid-eyebrow where the two streams of consciousness namely इडा and पिंगला meet again after bifurcating from the मूलाधार / कुंड where-from they had bifurcated and separated from one another.
The personal consciousness in these two forms attains the higher realms of thought-feeling-emotion-memory.
However, after attaining maturity, the two streams again meet at the conjunction भ्रूमध्य / भ्रुकुटी / the mid-eye brow, which is not an external aperture like the eyes, but an opening inwards and remains closed till the streams don't get again merged into one-another and they both united thus knock at the door from the outside.
This means the outward / extrovert attitude (बहिर्मुखी वृत्ति) is turned inward / introvert.
All this play is the role of the vital energy (प्राण) which follows attention.
So 'attention' is the key-word while भ्रूमध्य / भ्रुकुटी / the mid-eye brow, is the key-hole of the Brahman.
A yogi who has practiced for long this process ultimately at the time of death again repeats it and breaks open the door to Brahman where the wave-form of Brahman /ब्रह्माकार-वृत्ति is ever so pure, in the pristine form as it was when the individual appeared to have emerged from it.
This is precisely the ब्रह्म-लोक / 'Brahma-loka', which a perfect Yogi may attain if he is really deserving. However if one has attained this but out of curiosity only and not because of the earnestness on the part of one, one keeps wandering into the cycle of repeated births and the consequent deaths.
Upanishads say The Presiding Lord of the ब्रह्म-लोक / 'Brahma-loka', teaches Him, :
"How to attain the Ultimate, that transcends even the ब्रह्म-लोक / 'Brahma-loka'."
कठोपनिषद (अध्याय 2, वल्ली 3, श्लोक 16) however, points out a direct straightforward approach :
शतं चैका च हृदयस्य नाड्य-
स्तासां मूर्धानमभिनिःसृतैका।
तयोर्ध्वमायन्नमृतत्वमेति
विष्वङ्ङन्या उत्क्रमणे भवन्ति।।
--
The streams in consciousness with the force of the vital energy (प्राण) move through the nerves, giving the life to the individual-existence.
There are a hundred and one such paths (nerves). One major path (nerve / नाडी) being the ब्रह्म-नाडी / the Brahma-nADI, discussed above, which is the route when before entering the भ्रूमध्य / भ्रुकुटी / the mid-eye brow, इडा and पिंगला meet again after bifurcating from the मूलाधार / कुंड where-from they had started, bifurcated and separated from one another.
But there is one again that comes down from the ब्रह्म-लोक / 'Brahma-loka' -the Realm / Sphere of the Brahma to and enters the 'Heart'.
All other nerves are vicious / poisonous because they take one from death unto death only, while this one हृदय-नाडी alone takes one to The Deathless.
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