The Mezzanine Floor.
The Mezzanine Floor.
--
श्री निसर्गदत्त महाराज / śrī nisargadatta mahārāja / performed penance sitting on The Mezzanine Floor.
This reminds me several meaning and etymological derivations of the word 'Mezzanine Floor'. In English though this word is used in the sense of a mid-level between two consecutive floors or attic also, the root could be seen in the following words :
--
--
There is a reference in
वाल्मीकि रामायण उत्तरकाण्ड सर्ग 82
vālmīki rāmāyaṇa uttarakāṇḍa sarga 82,
When ultimately King śrīrāma had been crowned and His kingdom was in flourishing in peace prosperity and harmony, śrīrāma thought of performing rājasūya yajña, and asked His brothers their opinion in this regard. rājasūya yajña is supposed to be performed by a King who has forcibly conquered the whole earth, while is aśvamedha yajña is performed by a King who has conquered the heart of all on the earth and accepted Him as equivalent of विष्णु / viṣṇu. - The very form of The Lord Supreme of the Whole existence on the earth.
--
वाल्मीकि रामायणे त्र्यशीतितमे सर्गे
श्रीराम उवाच -
श्लोक 6
इष्ट्वा तु राजसूयेन मित्रः शत्रुनिबर्हणः ।
सुहुतेन सुयज्ञेन वरुणत्वमुपागतः ॥
--
śrīrāma uvāca -
--
śloka 6
iṣṭvā tu rājasūyena mitraḥ śatrunibarhaṇaḥ |
suhutena suyajñena varuṇatvamupāgataḥ ||
श्लोक 7
सोमश्च राजसूयेन इष्ट्वा धर्मेण धर्मवित् ।
प्राप्तश्च सर्वलोकेषु कीर्तिं स्थानं च शाश्वतम् ॥
--
śloka 7
somaśca rājasūyena iṣṭvā dharmeṇa dharmavit |
prāptaśca sarvalokeṣu kīrtiṃ sthānaṃ ca śāśvatam ||
...
...
श्लोक 9
भरत उवाच
श्रुत्वा तु राघवस्यैतद् वाक्यं वाक्यविशारदः ।
भरतः प्राञ्जलिर्भूत्वा वाक्यमेतदुवाच ह ॥
--
śloka 9
bharata uvāca
śrutvā tu rāghavasyaitad vākyaṃ vākyaviśāradaḥ |
bharataḥ prāñjalirbhūtvā vākyametaduvāca ha ||
--
श्लोक 10
त्वयि धर्मः परः साधो र्वयि सर्वा वसुंधरा ।
प्रतिष्ठिता महाबाहो यशस्चामितविक्रम ॥
-
To this Bharata suggested that in there is much bloodshed so please think do we really need to perform this राजसूय यज्ञ / rājasūya yajña?
Then लक्ष्मण lakṣmaṇa suggests that performing अश्वमेध यज्ञ / aśvamedha yajña will be very apt indeed. To which श्रीराम / śrīrāma praises them both and performs this.
--
तितिक्षा / titikṣā,
While one is in the stage of ब्रह्मचर्य आश्रम / brahmacarya āśrama , one is supposed to learn तितिक्षा / titikṣā,
अध्याय 2, श्लोक 14,
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
--
(मात्रास्पर्शाः तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनः अनित्याः तान् तितिक्षस्व भारत ॥)
--
भावार्थ : विषयों से इन्द्रियों के स्पर्शमात्र जो शीत और ऊष्णता, सुख अथवा दुख (की प्रतीति) देनेवाले होते हैं, आने और चले जानेवाले और (इसलिए) अनित्य होते हैं । हे भारत (अर्जुन), उनके प्रति तितिक्षा का व्यवहार करो ।
--
टिप्पणी :
1. तितिक्षा क्या है?
’सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ।"
(विवेकचूडामणि, 24)
अर्थात् अनायास प्राप्त होनेवाले समस्त दुःखों का प्रतिरोध न करते हुए, उनकी चिन्ता या शोक न करते हुए उन्हें शान्तिपूर्वक सह लेना, इसे ही तितिक्षा कहा जाता है ।
2. तितिक्षा के अभ्यास से शीत-ऊष्णता, सुख-दुःख आदि ये द्वन्द्व चित्त को व्यथित नहीं करते, इस अध्याय 2 के अगले ही श्लोक 15 कहा गया है कि जिसे ये व्यथित नहीं करते वह धीर अमृतत्व को प्राप्त होता है ।
अध्याय 2, श्लोक 15,
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
--
(यम् हि न व्यथयन्ति एते पुरुषम् पुरुषर्षभ ।
समदुःखसुखम् धीरम् सः अमृतत्वाय कल्पते ॥)
--
भावार्थ :
और जिस पुरुष को ये द्वन्द्व व्यथित नहीं कर पाते, हे पुरुषश्रेष्ठ (अर्जुन)! दुःख अथवा सुख के प्रति समभाव रखनेवाला ऐसा धैर्यशील पुरुष अमृतत्व को प्राप्त हो जाता है ।
--
’शीतोष्णसुखदुःखदाः’ / ’śītoṣṇasukhaduḥkhadāḥ’ - feelings of opposites like heat and cold, pleasure and pain,
Chapter 2, śloka 14,
mātrāsparśāstu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino:'nityās-
tāṃstitikṣasva bhārata ||
--
(mātrāsparśāḥ tu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyinaḥ anityāḥ
tān titikṣasva bhārata ||)
--
Meaning :
The perceptions of heat and cold, pleasure and pain, caused by the contacts of the senses with their respective objects are appearances and transient. O bhārata (arjuna)! Bear with them (tān titikṣasva) with due patience (dhairyam) .
--
Note :
1 titikṣā (endurance) is the attitude towards the conflicts like heat and cold, pleasure and pain. One who is strong enough to face with them with calm and is no more perturbed by them attains the immortality / the deathless (amṛtatva). The same has been elaborated in the very next śloka 15 of this chapter 2 of śrīmadbhagvadgītā.
--
Chapter 2, śloka 15,
yaṃ hi na vyathayantyete
puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ
so:'mṛtatvāya kalpate ||
--
(yam hi na vyathayanti ete
puruṣam puruṣarṣabha |
samaduḥkhasukham dhīram
saḥ amṛtatvāya kalpate ||)
--
Meaning : O noble among the men, One who is not tormented by these two (the contact of the senses with their specific objects), who is unmoved when coming across pleasures and pains caused by them, sure wins the state of immortality / liberation.
--
Learning titikṣā (endurance) while one is a student / bachelor helps one in restraining senses and keeping the mind clean and pure even while one enters the गृहस्थ आश्रम /gṛahastha āśrama , so गृहस्थ आश्रम /gṛahastha āśrama serves one as the The Mezzanine Floor.
The people who have an intrinsic urge for the spiritual are categorized in 2 kinds :
Gita suggests
अध्याय 3, श्लोक 3,
श्रीभगवान् उवाच :
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
--
(लोके-अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मया अनघ ।
ज्ञानयोगेन साङ्ख्यानाम् कर्मयोगेन योगिनाम् ॥)
--
भावार्थ :
हे अनघ अर्जुन! इस लोक में (अधिकारी-भेद के अनुसार भिन्न-भिन्न मनुष्यों में) जो दो निष्ठाएँ (परमार्थ की सिद्धि / प्राप्ति कैसे होती है, इस विषय में) होती हैं, उनके बारे नें मेरे द्वारा बहुत पहले ही कहा जा चुका है । साङ्ख्ययोग के प्रति ज्ञानयोगियों की निष्ठा, और कर्मयोग के प्रति कर्मयोगियों की निष्ठा ।
--
The Mezzanine Floor.
--
श्री निसर्गदत्त महाराज / śrī nisargadatta mahārāja / performed penance sitting on The Mezzanine Floor.
This reminds me several meaning and etymological derivations of the word 'Mezzanine Floor'. In English though this word is used in the sense of a mid-level between two consecutive floors or attic also, the root could be seen in the following words :
--
--
There is a reference in
वाल्मीकि रामायण उत्तरकाण्ड सर्ग 82
vālmīki rāmāyaṇa uttarakāṇḍa sarga 82,
When ultimately King śrīrāma had been crowned and His kingdom was in flourishing in peace prosperity and harmony, śrīrāma thought of performing rājasūya yajña, and asked His brothers their opinion in this regard. rājasūya yajña is supposed to be performed by a King who has forcibly conquered the whole earth, while is aśvamedha yajña is performed by a King who has conquered the heart of all on the earth and accepted Him as equivalent of विष्णु / viṣṇu. - The very form of The Lord Supreme of the Whole existence on the earth.
--
वाल्मीकि रामायणे त्र्यशीतितमे सर्गे
श्रीराम उवाच -
श्लोक 6
इष्ट्वा तु राजसूयेन मित्रः शत्रुनिबर्हणः ।
सुहुतेन सुयज्ञेन वरुणत्वमुपागतः ॥
--
śrīrāma uvāca -
--
śloka 6
iṣṭvā tu rājasūyena mitraḥ śatrunibarhaṇaḥ |
suhutena suyajñena varuṇatvamupāgataḥ ||
सोमश्च राजसूयेन इष्ट्वा धर्मेण धर्मवित् ।
प्राप्तश्च सर्वलोकेषु कीर्तिं स्थानं च शाश्वतम् ॥
--
śloka 7
somaśca rājasūyena iṣṭvā dharmeṇa dharmavit |
prāptaśca sarvalokeṣu kīrtiṃ sthānaṃ ca śāśvatam ||
...
...
श्लोक 9
भरत उवाच
श्रुत्वा तु राघवस्यैतद् वाक्यं वाक्यविशारदः ।
भरतः प्राञ्जलिर्भूत्वा वाक्यमेतदुवाच ह ॥
--
śloka 9
bharata uvāca
śrutvā tu rāghavasyaitad vākyaṃ vākyaviśāradaḥ |
bharataḥ prāñjalirbhūtvā vākyametaduvāca ha ||
--
श्लोक 10
त्वयि धर्मः परः साधो र्वयि सर्वा वसुंधरा ।
प्रतिष्ठिता महाबाहो यशस्चामितविक्रम ॥
-
śloka 10
tvayi dharmaḥ paraḥ sādho rvayi sarvā vasuṃdharā |
pratiṣṭhitā mahābāho yaśascāmitavikrama ||
--
śloka 11...
...
To this Bharata suggested that in there is much bloodshed so please think do we really need to perform this राजसूय यज्ञ / rājasūya yajña?
Then लक्ष्मण lakṣmaṇa suggests that performing अश्वमेध यज्ञ / aśvamedha yajña will be very apt indeed. To which श्रीराम / śrīrāma praises them both and performs this.
--
तितिक्षा / titikṣā,
While one is in the stage of ब्रह्मचर्य आश्रम / brahmacarya āśrama , one is supposed to learn तितिक्षा / titikṣā,
अध्याय 2, श्लोक 14,
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
--
(मात्रास्पर्शाः तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनः अनित्याः तान् तितिक्षस्व भारत ॥)
--
भावार्थ : विषयों से इन्द्रियों के स्पर्शमात्र जो शीत और ऊष्णता, सुख अथवा दुख (की प्रतीति) देनेवाले होते हैं, आने और चले जानेवाले और (इसलिए) अनित्य होते हैं । हे भारत (अर्जुन), उनके प्रति तितिक्षा का व्यवहार करो ।
--
टिप्पणी :
1. तितिक्षा क्या है?
’सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ।"
(विवेकचूडामणि, 24)
अर्थात् अनायास प्राप्त होनेवाले समस्त दुःखों का प्रतिरोध न करते हुए, उनकी चिन्ता या शोक न करते हुए उन्हें शान्तिपूर्वक सह लेना, इसे ही तितिक्षा कहा जाता है ।
2. तितिक्षा के अभ्यास से शीत-ऊष्णता, सुख-दुःख आदि ये द्वन्द्व चित्त को व्यथित नहीं करते, इस अध्याय 2 के अगले ही श्लोक 15 कहा गया है कि जिसे ये व्यथित नहीं करते वह धीर अमृतत्व को प्राप्त होता है ।
अध्याय 2, श्लोक 15,
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
--
(यम् हि न व्यथयन्ति एते पुरुषम् पुरुषर्षभ ।
समदुःखसुखम् धीरम् सः अमृतत्वाय कल्पते ॥)
--
भावार्थ :
और जिस पुरुष को ये द्वन्द्व व्यथित नहीं कर पाते, हे पुरुषश्रेष्ठ (अर्जुन)! दुःख अथवा सुख के प्रति समभाव रखनेवाला ऐसा धैर्यशील पुरुष अमृतत्व को प्राप्त हो जाता है ।
--
’शीतोष्णसुखदुःखदाः’ / ’śītoṣṇasukhaduḥkhadāḥ’ - feelings of opposites like heat and cold, pleasure and pain,
Chapter 2, śloka 14,
mātrāsparśāstu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino:'nityās-
tāṃstitikṣasva bhārata ||
--
(mātrāsparśāḥ tu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyinaḥ anityāḥ
tān titikṣasva bhārata ||)
--
Meaning :
The perceptions of heat and cold, pleasure and pain, caused by the contacts of the senses with their respective objects are appearances and transient. O bhārata (arjuna)! Bear with them (tān titikṣasva) with due patience (dhairyam) .
--
Note :
1 titikṣā (endurance) is the attitude towards the conflicts like heat and cold, pleasure and pain. One who is strong enough to face with them with calm and is no more perturbed by them attains the immortality / the deathless (amṛtatva). The same has been elaborated in the very next śloka 15 of this chapter 2 of śrīmadbhagvadgītā.
--
Chapter 2, śloka 15,
yaṃ hi na vyathayantyete
puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ
so:'mṛtatvāya kalpate ||
--
(yam hi na vyathayanti ete
puruṣam puruṣarṣabha |
samaduḥkhasukham dhīram
saḥ amṛtatvāya kalpate ||)
--
Meaning : O noble among the men, One who is not tormented by these two (the contact of the senses with their specific objects), who is unmoved when coming across pleasures and pains caused by them, sure wins the state of immortality / liberation.
--
Learning titikṣā (endurance) while one is a student / bachelor helps one in restraining senses and keeping the mind clean and pure even while one enters the गृहस्थ आश्रम /gṛahastha āśrama , so गृहस्थ आश्रम /gṛahastha āśrama serves one as the The Mezzanine Floor.
The people who have an intrinsic urge for the spiritual are categorized in 2 kinds :
Gita suggests
अध्याय 3, श्लोक 3,
श्रीभगवान् उवाच :
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
--
(लोके-अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मया अनघ ।
ज्ञानयोगेन साङ्ख्यानाम् कर्मयोगेन योगिनाम् ॥)
--
भावार्थ :
हे अनघ अर्जुन! इस लोक में (अधिकारी-भेद के अनुसार भिन्न-भिन्न मनुष्यों में) जो दो निष्ठाएँ (परमार्थ की सिद्धि / प्राप्ति कैसे होती है, इस विषय में) होती हैं, उनके बारे नें मेरे द्वारा बहुत पहले ही कहा जा चुका है । साङ्ख्ययोग के प्रति ज्ञानयोगियों की निष्ठा, और कर्मयोग के प्रति कर्मयोगियों की निष्ठा ।
--
Chapter 3, śloka 3,
śrībhagavān uvāca :
loke:'smindvividhā niṣṭhā
purā proktā mayānagha |
jñānayogena sāṅkhyānāṃ
karmayogena yoginām ||
__
(loke-asmin dvividhā niṣṭhā
purā proktā mayā anagha |
jñānayogena sāṅkhyānām
karmayogena yoginām ||)
--
Meaning :
Lord śrīkṛṣṇa said :
O sinless arjuna of pure mind! Long ago in times, there are two different kinds of ways to follow for approaching the Supreme which were described by ME (for those who deserve, according to the specific bent of their mind). Those who are inclined to follow the way of sāṅkhya-yoga (by deduction and enquiry into the nature of Reality, Self) are the jñāna-yogins. Others, who emphasize and are inclined to follow the way of action are the karma-yogins.
--
Summarily Those who have spiritual urge may opt for any kind of these two kinds of निष्ठा / niṣṭhā, which when 'earned' by proper investigation and / or devotion to the Supreme, may go through one or more marriages yet attain the Ultimate Truth / Liberation.
And this applies to all male or female, born in a lower or higher caste or race,
even are सवर्ण / savarṇa or अवर्ण / avarṇa (born in a higher or lower caste or beyond वर्ण आश्रम / varṇa- āśrama .
even are सवर्ण / savarṇa or अवर्ण / avarṇa (born in a higher or lower caste or beyond वर्ण आश्रम / varṇa- āśrama .
--
This is the vedika approach.
--
Concluded
No comments:
Post a Comment