What went wrong with us ?
Polygamy and monogamy.
--
ऋषि / ṛṣi (sages) again realized that the movement of universal consciousness has two aspects. One in the individual, -at the 'personal' level as the limited-consciousness confined to the physical-body and another at the Cosmic level in the form of devatā-principle, who as celestial beings regulate and govern the minds of the individuals, though they have a limited role in performing these actions. ऋषि / ṛṣi (sages) discovered or rather were acquired the अव-सत्-र-इक् (ava-sat-ra-ik) esoteric, अव-कुलतः (ava-kulataḥ) > occult knowledge that helped them establishing and securing / sustaining a secret link with devatā-principle. This enabled them to have access to those super-natural mystic powers ’सिद्धि’ / (siddhi-s) which was / is in the control of devatā-principle. These devatā(-principle), according to their respective frequency / wave-length though of 33 types only, could be classified in 33 kinds of conscious-energy functions with their individual sense of 'I' and their individual spheres ’लोक’ / 'loka'. The description and explanation of the form and nature of could be found in the writings of काव्यकान्त गणपति मुनि / kāvyakānta gaṇapati muni, -A prominent disciple of श्री रमण महर्षि / śrī ramaṇa maharṣi in His commentary upon of श्री रमण-गीता / śrī ramaṇa-gītā, where he has wrote about 4 forms of devatā. He has there enunciated how a possesses 4 forms, namely subtle body made of light > astral-form, a name (sound) > phonetic, mantra (a sequence of sounds in script and phonetic form) and the 'I'-sense.
अक्-नि > अग्नि Agni > स्फुर् > sphur (Fire) is the foremost devatā-principle, that appeared before them at the beginning of 'Life'. Thevery first mantra of ऋग्वेद / ṛgveda has been addressed to Him (to अग्नि Agni) Who is the first emanation of The Divine / Supreme. This forms the very authentic basis for evoking other devatā-principle(s). And in turn all those entities come in touch with the ऋषि / ṛṣi (sages) and reveal their form, nature and powers. यज् > yaj / यज्ञ > yajña is the sacred ritual that helps keeping these in touch with devatā and getting wishes fulfilled.
--
(Gita Chapter 3, 10)
अध्याय 3, श्लोक 10,
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
--
(सहयज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः ।
अनेन प्रसविष्यध्वम् एषः वः अस्तु इष्टकामधुक् ।)
--
भावार्थ :
प्रजापति ब्रह्मा ने कल्प के आदि में यज्ञसहित प्रजाओं की रचना करने के पश्चात् उनसे कहा कि इस (यज्ञ के अनुष्ठान) के द्वारा तुम लोग वृद्धि को प्राप्त होओ और यह (यज्ञ) तुम्हें इच्छित भोग प्रदान करनेवाला हो ।
--
Chapter 3, śloka 10,
sahayajñāḥ prajāḥ sṛṣṭvā
purovāca prajāpatiḥ |
anena prasaviṣyadhvam-
eṣa vo:'stviṣṭakāmadhuk ||
--
(sahayajñāḥ prajāḥ sṛṣṭvā
purā uvāca prajāpatiḥ |
anena prasaviṣyadhvam
eṣaḥ vaḥ astu iṣṭakāmadhuk |)
--
Meaning :
At the beginning of the Creation (kalpa), The Creator, Lord prajāpati brahmā created sacrifice / yajña, and through sacrifice-s / yajña, the human-beings and all other creatures. Then He told them "By performing this (yajña), may you prosper and multiply, May this (yajña) yield the desired enjoyments you seek."
--
Because of the purity of mind and spirit is a crucial factor in carrying out these rituals, brāhmaṇa is is / was the only eligible and a class of society fit for performing these sacred rituals यज् > yaj / यज्ञ > yajña. And because the genealogy stressed that no mixing of breeds is an essential pre-requisite, the institution of 'Marriage' came into existence. This had also some other many important implications also, but this one was of the most, of prime importance.
As we have already seen male is by nature polygamous and female is so or otherwise, -subject to circumstances, and to preserve the breed, the only possible way was to allow males to marry many females, while females could marry only one male. Though there are exceptions but they are limited in the field of devatā-principle. And where-ever this has happened, has untoward consequences also.
Veda never 'commands'. Veda just tells us what happens when you follow धर्म / dharma, and when you don't follow धर्म / dharma. And Veda asserts that one could never escape the consequences at the personal, individual, collective and Cosmic levels of one's actions.
--
The 4 fold वेद-विहित आश्रम-धर्म / veda-vihita āśrama-dharma, is /was the only proper way to attain 4-fold Supreme goals of 'Life'. - Say Veda.
The four broad division of society based in general upon attributes and occupations (गुण-कर्म-विभागशः / guṇa-karma-vibhāgaśaḥ) and in particular upon the clan / race, is धर्म / dharma, one is supposed to follow if one wishes to achieve fulfilment of desires pleasures and attain happiness in life and after one's death also.
Though the varṇa / shades, one is born with differ from man to man and accordingly their tendencies acquired from parents too, the आश्रम āśrama is the classification of the life-span of every-one.
Thus, in principle, every child is a born ब्राह्मण / brāhmaṇa, and because of the tendencies that are manifest later on becomes of the varṇa / shades, of its parents.
And as a child could be educated in the best way accordingly while he is still just a child.
This stage in life is the formative age when one has a natural tendency to learn. One could be taught many things according to his inherent talent and aptitude, inclination and interest. The mind is a clean slate and one could learn most of the skills, languages, music, as well as science, art and culture. Though he / she need not be taught 'celibacy', because he / she has not at all obsessions or perversions of the sexual kind. His / her sexual orientation could however needs to be channeled in such a way that when he / she attains adulthood, can understand and deal with sex in a most healthy way.
ब्रह्मचर्य आश्रम / brahmacarya āśrama is the stage of child-hood when one needs protection and should be taught about ’काम’ / ’kāma’ in both aspects of ’काम’ / ’kāma’, namely 'desire' and 'sex-behavior' with the aim of procreation and maintaining the chain of 'Life' with all due respect,regard and care and with utmost humility . The natural sex-urge in animals finds three ways of expression. Compulsion, need and obsession. These three further reflect as creation, procreation and recreation. In nature the males compete and are mutual rivals over possessing a female. That is the part of their nature. But humans are expected to deal with this urge in a far more honorable way because of the society and family. And apart from 'Compulsions' dealing with the 'need' and 'obsession' define individual's orientation of this urge. If sex-urge could be seen and understood in its these three modes, one could probably lead a satisfactory, balanced even a spiritual kind of sex-life, which may enable one to encounter the Divine. The child-hood is apt stage to develop these things if there are teachers who can help accordingly.
So, ब्रह्मचर्य / brahmacarya is not just an empty word like celibacy, refraining from all sexual activity, but is the right orientation of one's sexual urge according to his / her first stage of life, namely ब्रह्मचर्य आश्रम / brahmacarya āśrama.
Sex when derided, sneered at, condemned or suppressed, becomes obsession and has even a more firm grip on the mind in terms of 'Desire' which turns into perversion of all kinds associated with anger and fear. Animals don't have to face such complexities.
Unfortunately all this approach has been lost in our times and we could perhaps find hardly any one who can put forth these facts before us.
--
(To be Continued)
Polygamy and monogamy.
--
ऋषि / ṛṣi (sages) again realized that the movement of universal consciousness has two aspects. One in the individual, -at the 'personal' level as the limited-consciousness confined to the physical-body and another at the Cosmic level in the form of devatā-principle, who as celestial beings regulate and govern the minds of the individuals, though they have a limited role in performing these actions. ऋषि / ṛṣi (sages) discovered or rather were acquired the अव-सत्-र-इक् (ava-sat-ra-ik) esoteric, अव-कुलतः (ava-kulataḥ) > occult knowledge that helped them establishing and securing / sustaining a secret link with devatā-principle. This enabled them to have access to those super-natural mystic powers ’सिद्धि’ / (siddhi-s) which was / is in the control of devatā-principle. These devatā(-principle), according to their respective frequency / wave-length though of 33 types only, could be classified in 33 kinds of conscious-energy functions with their individual sense of 'I' and their individual spheres ’लोक’ / 'loka'. The description and explanation of the form and nature of could be found in the writings of काव्यकान्त गणपति मुनि / kāvyakānta gaṇapati muni, -A prominent disciple of श्री रमण महर्षि / śrī ramaṇa maharṣi in His commentary upon of श्री रमण-गीता / śrī ramaṇa-gītā, where he has wrote about 4 forms of devatā. He has there enunciated how a possesses 4 forms, namely subtle body made of light > astral-form, a name (sound) > phonetic, mantra (a sequence of sounds in script and phonetic form) and the 'I'-sense.
अक्-नि > अग्नि Agni > स्फुर् > sphur (Fire) is the foremost devatā-principle, that appeared before them at the beginning of 'Life'. Thevery first mantra of ऋग्वेद / ṛgveda has been addressed to Him (to अग्नि Agni) Who is the first emanation of The Divine / Supreme. This forms the very authentic basis for evoking other devatā-principle(s). And in turn all those entities come in touch with the ऋषि / ṛṣi (sages) and reveal their form, nature and powers. यज् > yaj / यज्ञ > yajña is the sacred ritual that helps keeping these in touch with devatā and getting wishes fulfilled.
--
(Gita Chapter 3, 10)
अध्याय 3, श्लोक 10,
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
--
(सहयज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः ।
अनेन प्रसविष्यध्वम् एषः वः अस्तु इष्टकामधुक् ।)
--
भावार्थ :
प्रजापति ब्रह्मा ने कल्प के आदि में यज्ञसहित प्रजाओं की रचना करने के पश्चात् उनसे कहा कि इस (यज्ञ के अनुष्ठान) के द्वारा तुम लोग वृद्धि को प्राप्त होओ और यह (यज्ञ) तुम्हें इच्छित भोग प्रदान करनेवाला हो ।
--
Chapter 3, śloka 10,
sahayajñāḥ prajāḥ sṛṣṭvā
purovāca prajāpatiḥ |
anena prasaviṣyadhvam-
eṣa vo:'stviṣṭakāmadhuk ||
--
(sahayajñāḥ prajāḥ sṛṣṭvā
purā uvāca prajāpatiḥ |
anena prasaviṣyadhvam
eṣaḥ vaḥ astu iṣṭakāmadhuk |)
--
Meaning :
At the beginning of the Creation (kalpa), The Creator, Lord prajāpati brahmā created sacrifice / yajña, and through sacrifice-s / yajña, the human-beings and all other creatures. Then He told them "By performing this (yajña), may you prosper and multiply, May this (yajña) yield the desired enjoyments you seek."
--
Because of the purity of mind and spirit is a crucial factor in carrying out these rituals, brāhmaṇa is is / was the only eligible and a class of society fit for performing these sacred rituals यज् > yaj / यज्ञ > yajña. And because the genealogy stressed that no mixing of breeds is an essential pre-requisite, the institution of 'Marriage' came into existence. This had also some other many important implications also, but this one was of the most, of prime importance.
As we have already seen male is by nature polygamous and female is so or otherwise, -subject to circumstances, and to preserve the breed, the only possible way was to allow males to marry many females, while females could marry only one male. Though there are exceptions but they are limited in the field of devatā-principle. And where-ever this has happened, has untoward consequences also.
Veda never 'commands'. Veda just tells us what happens when you follow धर्म / dharma, and when you don't follow धर्म / dharma. And Veda asserts that one could never escape the consequences at the personal, individual, collective and Cosmic levels of one's actions.
--
The 4 fold वेद-विहित आश्रम-धर्म / veda-vihita āśrama-dharma, is /was the only proper way to attain 4-fold Supreme goals of 'Life'. - Say Veda.
The four broad division of society based in general upon attributes and occupations (गुण-कर्म-विभागशः / guṇa-karma-vibhāgaśaḥ) and in particular upon the clan / race, is धर्म / dharma, one is supposed to follow if one wishes to achieve fulfilment of desires pleasures and attain happiness in life and after one's death also.
Though the varṇa / shades, one is born with differ from man to man and accordingly their tendencies acquired from parents too, the आश्रम āśrama is the classification of the life-span of every-one.
Thus, in principle, every child is a born ब्राह्मण / brāhmaṇa, and because of the tendencies that are manifest later on becomes of the varṇa / shades, of its parents.
And as a child could be educated in the best way accordingly while he is still just a child.
This stage in life is the formative age when one has a natural tendency to learn. One could be taught many things according to his inherent talent and aptitude, inclination and interest. The mind is a clean slate and one could learn most of the skills, languages, music, as well as science, art and culture. Though he / she need not be taught 'celibacy', because he / she has not at all obsessions or perversions of the sexual kind. His / her sexual orientation could however needs to be channeled in such a way that when he / she attains adulthood, can understand and deal with sex in a most healthy way.
ब्रह्मचर्य आश्रम / brahmacarya āśrama is the stage of child-hood when one needs protection and should be taught about ’काम’ / ’kāma’ in both aspects of ’काम’ / ’kāma’, namely 'desire' and 'sex-behavior' with the aim of procreation and maintaining the chain of 'Life' with all due respect,regard and care and with utmost humility . The natural sex-urge in animals finds three ways of expression. Compulsion, need and obsession. These three further reflect as creation, procreation and recreation. In nature the males compete and are mutual rivals over possessing a female. That is the part of their nature. But humans are expected to deal with this urge in a far more honorable way because of the society and family. And apart from 'Compulsions' dealing with the 'need' and 'obsession' define individual's orientation of this urge. If sex-urge could be seen and understood in its these three modes, one could probably lead a satisfactory, balanced even a spiritual kind of sex-life, which may enable one to encounter the Divine. The child-hood is apt stage to develop these things if there are teachers who can help accordingly.
So, ब्रह्मचर्य / brahmacarya is not just an empty word like celibacy, refraining from all sexual activity, but is the right orientation of one's sexual urge according to his / her first stage of life, namely ब्रह्मचर्य आश्रम / brahmacarya āśrama.
Sex when derided, sneered at, condemned or suppressed, becomes obsession and has even a more firm grip on the mind in terms of 'Desire' which turns into perversion of all kinds associated with anger and fear. Animals don't have to face such complexities.
Unfortunately all this approach has been lost in our times and we could perhaps find hardly any one who can put forth these facts before us.
--
(To be Continued)
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