संस्कृत नूतनरचना

सद्योमुक्तिः 27-12-2021

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सङ्कल्पो अयं हि कर्ता अहंबुद्धिः अहंमतिः ।

मनो एव अयं भोक्ता स्मृतिरेव विस्मृतिः ।।

मोहः एव अयं स्वामी ज्ञातृत्वमेव हि ज्ञाता ।

बोधोऽयं हि आत्मनो विवेको सद्योमुक्तिः ।।

--

अर्थ :

सङ्कल्प यही वस्तुतः कर्ता है, 

अहंबुद्धि ही यह अहंकार है,

मन यही वस्तुतः भोक्ता है, 

स्मृति ही (आत्म-)विस्मृति है ।

मोह यही स्वामी (स्वामित्व-भावना) है,

ज्ञातृत्व (अभिमान) यही ज्ञाता है,

यह (इस प्रकार का) बोध ही आत्म-(अनात्म) का विवेक है,

यही विवेक और सद्योमुक्ति है ।

***

तन्मात्रम् / The Quantum.

सन्मात्रः (चित्सत्)

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राहुग्रस्त दिवाकरेन्दुसदृशो माया समाच्छादनात्

सन्मात्रः करणोपसंहरतो योऽभूत्सुषुप्तः पुमान् ।

प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते 

तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ।।

(श्रीदक्षिणामूर्तिस्तोत्रम्)

--

चेतना का प्रवेश-द्वार 

(The Threshold of the Consciousness.)

--

जिस प्रकार सूर्य तथा चन्द्रमा राहु से ग्रस्त होने पर यद्यपि अपने स्वरूप से भिन्न प्रतीत होते हैं, किन्तु स्वरूपतः वे विकार से युक्त नहीं होते, उसी प्रकार से वह-यह, सन्मात्र पुरुष श्रीदक्षिणामूर्ति भी सुषुप्ति से आवरित होने पर, माया के प्रभाव से आच्छादित हुआ प्रतीत होते हुए भी, अपने चैतन्य-रूप का उपसंहार करने से सुषुप्त सा प्रतीत होता है । 

और जागृत होने पर, 

'मैं सुषुप्त था' 

-- यह कहने से पहले ही, उसे 'मैं जागृत होनेवाला हूँ,' इसका भान होता है, उस श्रीदक्षिणामूर्ति (गुरु-तत्त्व) को नमस्कार!

***

रस (आप, - जल-तत्त्व)

रूप (अग्नि तत्त्व),

स्पर्श (वायु तत्त्व),

श्रवण (आकाश तत्त्व),

और गन्ध (पृथ्वी तत्त्व),

इन पाँच तत्त्वों को ही तन्मात्र (quantesimal) कहा जाता है।  क्योंकि यही पाँचों, ज्ञानेन्द्रियों के इन्द्रिय-संवेदन, और पाँच सूक्ष्म महाभूतों के मध्य सम्पर्क का साधन होते हैं । इसी प्रकार सूक्ष्म चिदंश (चित्-अंश) को ही सन्मात्र (पुरुष) कहा जाता है, जो इस प्रकार से संसार में जागृत, स्वप्न तथा सुषुप्ति आदि दशाओं का उपभोग करता है ।

जब यह इन तीनों दशाओं में एक से मुक्त होकर किसी अन्य में प्रवेश करता है, और उस समय यदि उसे अपने श्री दक्षिणामूर्ति स्वरूप का भान रहता है तो जागृत होने से पूर्व ही उसे यह स्पष्ट हो जाता है कि जागृत, स्वप्न तथा सुषुप्ति इन तीनों ही दशाओं से आवरित होने पर भी वह स्वरूपतः अविकारी चैतन्य-मात्र है ।

--

तुलना करें :

जागृतादि त्रयोन्मुक्तं जागृतादिमयंस्तथा ।

ॐकारैकसुसंवेद्यं यत्पदं तन्नमाम्यहम् ।।

(माण्डूक्य उपनिषद् -- शाङ्करभाष्य भूमिका) 

***

Attention / Consciousness

Mind and the self.

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This is based upon, and is inspired from a post written by me on Dec. 19th 2021, in my blog हिन्दी-का-ब्लॉग.

This is about Mind and the (individual) self, how and if they are related in any way to one-another.

The point under consideration is :

Mind is sensitivity / attention /consciousness.

The self is / about :

All that is experienced. 

Mind and the self are thus related through experience only, how-so-ever gross or subtle.

"Do I think?"

Alternatively, the question may be put also as :

Does "I" think?"

When one says : 

I walk, I eat, I come or go it is obvious / trivial that one that performs these actions is no doubt the body only.

But when it is said :

"I think",

Is that an easy problem like saying :

I walk, I eat, I come or I go ?

The body sure performs the actions like walking, eating, coming or going, but does the body do these actions voluntarily or on its own, without being prompted by the consciousness about them? Isn't there also the consciousness of these actions, associated with the body? There is this consciousness / awareness of all these activities that are done by, or by means of the body, and  associated with the same. And, in the absence of the same, one can't know or say if anything is being done by Who-so-ever.

The above actions, like walking, eating, coming or going could be said to have been done either  voluntarily or involuntarily in a habitual way.

But what about "thinking"?

Is thinking a voluntary or an involuntary activity?

Does thought / thinking takes place because of some unknown reasons or because one allows it done deliberately?

Isn't there the consciousness / attention / mind / awareness behind such an activity like thought / thinking?

In addition sometimes, there could be, what we call the absent-mindedness, the distraction, or the abstraction of the kind.

Is there really something / that, or someone / who, thinks?

How then one can say :

"I think"?

Is this statement logically, rationally correct or valid? Isn't this paradoxical contradictory or even absurd? 

Yesterday, while reading this half-written post to a friend, (our!) attention was drawn to the point :

What about the 'thinker'? 

Is 'I' as the 'thinker', not again a 'thought' only?

Could thought possibly work upon itself?

Could a thought think independently? 

There is this stream of 'thoughts', that is like a river and just as every part of the river is water only, the stream of thoughts and every smaller or a bigger part of this stream is but a thought only.

What about the 'thinker', that crops up while this stream flows?

Is this 'thinker' also a mere thought only when one is engrossed in thinking?

Or, later on, the idea that there is a 'thinker' other than the thinking, emerges out, and is at once takes control over the attention?

In this way, the fact that there is absolutely no independent existence of such a 'thinker', who is distinct and other than 'thinking' is lost sight of, and, the consciousness / attention / mind is the only underlying Reality where-in thought and the 'thinker' emerge in the same moment. The awareness is left out in abeyance.

Therefore the essential nature of this very idea :

'I think',

needs to be enquired into, and examined.

'I think' is the composit of two different things : one of them is - the object of thinking / thought, and another is -the consciousness / attention / mind, which is the underlying impersonal, and the time-less support and principle, where-from and where-in emerges out thought / thinking repeatedly.

Awareness / Mind / consciousness / attention is therefore the only ground, where the assumed 'thinker' comes into play, in its own apparent and independent existence, and then thought is split into 'I' / 'the thinker' and 'my' / 'my thought'.

Such distinction is the only cause how one is caught into the conflict between the 'thinker' and the 'thought'.

***

ईशपुत्रशके बाण

गन्धवती और शिप्रा

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भूमिका :

इस पोस्ट का शीर्षक यद्यपि श्रीरमणगीता के द्वितीय अध्याय के प्रथम श्लोक से प्रेरित होकर लिया गया है, क्योंकि वहाँ 'बाण' का अभिप्राय है अंक ५, और गन्धवती और शिप्रा की इस कथा का मूल भगवान् शिव (महेश्वर)  तथा भगवान् श्रीकृष्ण के बीच हुए युद्ध से संबंधित है।

इस कथा को स्कन्द-पुराण के, 

आवन्त्यखण्ड-अवन्तीक्षेत्र-माहात्म्य 

में पढ़ा जा सकता है। 

इस कथा का संबंध बाणासुर से भी है और इसलिए इस पोस्ट के शीर्षक में बाण शब्द की प्रासंगिकता है। 

वर्ष 2019 में विधाता के अदृश्य विधान से प्रेरित होकर इन्दौर रोड पर स्थित होटल रुद्राक्ष के समीप इस स्थान पर रहने लगा था। ग्राम डेंढिया की सीमा में, किन्तु बालाजी-एवेन्यू नामक इस बसाहट में रहते हुए दो-तीन या अधिक बार गन्धवती के तट तक जाना हुआ था। इसे ही आजकल खान या गण्डकी के नाम से भी जाना जाता है। रुद्राक्ष होटल के समीप बने पुल के नीचे से जाने पर आगे शिप्रा है। गण्डकी और शिप्रा का संगम बिलकुल वैसा ही है, जैसा वाराणसी (काशी) में राजघाट के समीप वरुणा नदी का और (असी)गंगा का है ।

आज पुनः माता शिप्रा का स्मरण हुआ तो बहुत दिनों से मन में दबी यह उत्कंठा और उत्सुकता फूट पड़ी कि शिप्रा के माहात्म्य के बारे में स्कन्द-पुराण में प्राप्त वर्णन का पठन करूँ।

यह कथा उतनी ही पावन है जितनी कि स्वयं यह नदी अर्थात् माता शिप्रा!

***

 

सैरन्ध्री

समुद्रवसने देवि!

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थोड़ी देर पहले अपने vinaysv ब्लॉग में उपरोक्त 'सैरन्ध्री' शीर्षक से एक पोस्ट लिखा। 

द्रौपदी के बारे में सोचते हुए ध्यान आया कि अधर्म के छल से जुए में दुर्योधन से हारने पर महाराज धर्मराज युधिष्ठिर ने इसे अधर्म को दे दिया अर्थात् बेच ही तो दिया था। जिसके मूल्य के रूप में उन्हें 'सत्यवादी' की उपाधि प्राप्त हुई थी।

इससे बहुत पहले भी, भगवान् श्रीराम ने लोकापवाद के भय से इसे अयोध्या से निर्वासित कर दिया था।

क्या मैं इसे किसी स्मारक को समर्पित कर सकता हूँ?

क्योंकि यह कलाकृति अब मेरे लिए पृथ्वी-माता की प्रतिमा की तरह पूज्य हो गई है।

***

Srinivas Ramanujan.

Atharva SheerSha texts.

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While reading an article on climate-change,

I at once had a clue how the word originated in the first instance. To affirm correctness of my guess I had to recall a case of a famous Indian mathematician Srinivas Ramanujan who used to recite a mantra from his very childhood, without being told him by anyone else.

I am not going to share this mantra, but would restrict myself to the letter 'kleeM' that is a part of the mantra.

For me, the word Climate is a variant / cognate of the word क्लीं माते! 'KleeM-mate'.

शिव-अथर्वशीर्ष asks and answers :

Why Rudra is called "शुक्लम्" / "shuklaM"?

Because uttering His name, causes the clouds, and the humidity ... 

That is He (the Rudra-principle) alone governs the wetness / weather / climate. 

(the word "shuklaM" is again a variation of the verb root "क्लीं"/ "KleeM" - "क्लिद्यते" / "klidyate" / "क्लामयति" / "klAmayati, 'klid' / 'क्लिद्' gives us the word "cloud")

अथ कस्मादुच्यते शुक्लं यस्मादुच्चार्यमाण एव क्लन्दते क्लामयति च तस्मादुच्यते शुक्लम्। 

Gives the clue! Again, the word clue itself could be traced from "क्लीं" / 'KleeM'!

The words Wet and Weather are again cognates of the Sanskrit word 'वात' / 'वात्र' meaning both air and water and also a mixture of the two.

Devi Atharva SheerShaM deals with this truth in another way.

***

One Wrong click,

And everything can go wrong. 

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Poetry : Virtual Death.

--

Though Death Is a notion,

No one can ever encounter,

There are times,

When one goes through.

One wrong click, 

And all your data is gone. 

One wrong click, 

When you tread inadvertently,

Upon a land-mine,

Oblivious of the risk involved.

And you face another new, 

Virtual Death.

Though you survive, 

At some other place,

In some another realm, 

Yet you have lost,

All your past irretrievably.

That is, 

The memory of the past, 

That is, 

The recognition of the past.

One Wrong Click,

And you enter yet another life.

Such a Virtual Death comes to those, 

Who are fortunate enough, 

To survive the same,

In some way,

Though can never tell,

Share the experience

To any-one else!

Though the Death is Virtual,

It is Final, Ultimate, as well as,

The One, Perfect!

***

The Ante-Thesis.

Theo / धी धियौ धियः 

---

I just don't know if this word is really there already in the English Dictionary, or I have coined this anew.

The Greek word Theo could be traced to have a relation with the Sanskrit word  'धी' which means the intellect. This is what has the 'गणपति' / gaNesha, as the presiding deity / or the 'अधिष्ठाता देवता' .

In Greek "Theo" is also synonymous with Religion, God, Truth.

The most famous and important mantra in Vaidika texts is the Gayatri mantra which is a hymn as well as a prayer for the invocation of The Intelligence Principle Supreme.

There are different and various forms of this mantra, which is basically the छन्द / Chanda, and so there is gaNesha Gayatri, and others, the Surya Gayatri is what is known well. 

The same word 'Theo' gives us many other words such as :

'theory','thesis', 'synthesis', 'Theology', and 'theocracy', 'theist', 'atheist', 'Theosophy'.

One can see how the concept of derivation of different languages from a primitive one is basically unfounded, because the languages all over the globe were born independently in various places.

But as these all were spoken by the people of different ethnicities, the very origin of all of  them could be said to have come from their mind which is the common human mind / consciousness of all and everyone.

The same phenomenon is described in Devi AtharvaSheerSha, where a story about this has been narrated.

The earliest humans used to converse with one-another through the primitive language that naturally came into existence when the man learnt how to associate any object with a particular sound or a compound sound.

Thus he could converse in a better way,  and this gave him a language to call his own.

Again, all the sound and the sound-forms are basically in the sound / meaning that forms the matrix of letters (वर्ण / वर्णाक्षर) which is but the form of the presiding deity of all sounds / syllables, -सरस्वती / saraswati, She is given the status of the daughter of "DakSha".

Interesting to note "DakSha" is skill / expert / dexterous.

This means, out of the skill and expertise, all many languages that were spoken and then developed came into existence. 

Then the Devata approached to the Supreme Consciousness, and prayed to her to please let them know exactly Who She is, What is Her Reality. 

In another way, the Devata Principle ( or the Five senses) tried to find out, exactly Who governs them. 

Though 5 sense-organs have different kinds of perception, namely: 

The sight, The taste, The touch, The smell, and The hearing.

Still each functions in its own way, whenever there is this 'mind' that gets attached to them individually.

This implies the mind / consciousness that helps and controls, regulates the senses is the superior element.

Then "Devi" or the language of the mind / consciousness, revealed before them Her True form and nature.

Devi then sanctified the spoken words and syllables that were being spoken by the primitives.

The pure and sacred sounds,  words, letters and phonemes, along-with a script "शारदा" was then discovered by the primitive Rishi.

शारदा, सरस्वती, ब्राह्मी, श्री  are the various ancient scripts and one can see that even the earlier European script "Cyril" is but a derivative of the "श्री लिपि".

I'm not sure but think there are 33 letters in this "Cyrillic" script, which is said to have been "created" by the Saint Cyril.

Shiva-Atharva-SheerSha and Skanda PuraNa also tell that Devata are of 33 kinds only. 

So we have a pattern.

Conclusion :

There are many scripts which have further developed into the current forms.

Naturally,  as the different languages were born at different places, their relative and relevant scripts too were formed by those very people who spoke the languages.

That is, how it is almost impossible to say or to point out, how the various scripts were formed in the beginning.

Though the sound and sound-forms were almost the same all over the earth, and are so even today, the different scripts were so designed, could have been done in the coming times in quite different ways.

This implies, we can't find out a common script that could be said the origin of all the different types of scripts.

How could then we expect decoding or to decipher a certain script of the distant past?

A few minutes ago, when I  glanced over my another earlier post titled : "Anti-thesis", this came to my mind, could I write another one with the title "Ante-Thesis"?

And this is the consequence.

***

चेतना और विज्ञान

पञ्चकोष, सप्तलोक और अवस्थात्रयी

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प्रारंभ विवेकचूडामणि ग्रन्थ के तीन श्लोकों से :

अस्ति कश्चित्स्वयं नित्यमहंप्रत्यलम्बनम् ।

अवस्थात्रयसाक्षी सन् पञ्चकोषविलक्षणः ।।१२५।।

यह श्लोक हममें विद्यमान अहं-प्रत्यय (I-sense) के उस नित्य अधिष्ठान की ओर संकेत करता है, जो कि सुषुप्ति, जागृत, एवं स्वप्न, इन तीनों अवस्थाओं का साक्षी और चेतना के पाँचों कोषों से विलक्षण प्रकार का है ।

अकर्ताहमभोक्ताहमविकारोऽहमक्रियः ।

शुद्धबोधस्वरूपोऽहं केवलोऽहं सदाशिवः ।।४९०।।

इस श्लोक में पुनः उसी अधिष्ठान के तत्व के उन विशिष्ट लक्षणों की ओर संकेत किया गया है, जो बुद्धिग्राह्य होने के साथ साथ उस अधिष्ठान की वास्तविकता को शब्दों से व्यक्त करते हैं। 

अर्थात् वह अधिष्ठान जिसका नाम 'अहम्' है, अकर्ता, अभोक्ता, अविकारशील या अविकारी एवं अक्रिय है, वह शुद्ध, एवं भान-मात्र की तरह बोध-स्वरूप है । वह केवल एकमेव-अद्वितीय है, (इसलिए भी उसको उत्तम पुरुष, मध्यम पुरुष या अन्य पुरुष एकवचन सर्वनाम - 'मैं', 'तुम' और 'यह' / 'वह' या बहुवचन सर्वनाम - 'हम', 'आप', 'ये' अथवा 'वे' आदि से इंगित नहीं किया जा सकता। उसे एकवचन या बहुवचन सर्वनाम 'सर्व' या 'सब' की तरह से भी व्यक्त नहीं किया जा सकता। अभिव्यक्ति द्वैत है, जबकि वास्तविकता (Reality) द्वैत से रहित। 

क्योंकि ब्रह्म / सत् तथा चित् किसी भी स्वगत, सजातीय और विजातीय भेद से रहित है।

फिर भी, द्वैत के अभाव में व्यवहार का प्रश्न ही उत्पन्न न होने से वास्तविकता (Reality) के परिप्रेक्ष्य में द्वैत का सहारा लेने का औचित्य अपरिहार्यतः आवश्यक है। 

वास्तविकता को द्वैत के संदर्भ में समझने के लिए वास्तविकता (Reality) के दो वर्षों / संकेतकों / pointers / marks का उपयोग किया जा सकता है। वे दोनों संकेतक क्रमशः 'निजता' / being / individuality, और 'जानना' / im-mediate  knowing हैं। 'निजता' है अस्तित्व, और 'जानना' है 'चेतना'। इन्हें ही क्रमशः सत् और चित् भी कहा जाता है। इसे द्वैतपरक  ज्ञान से नहीं ग्रहण किया जा सकता इसलिए इस अपरोक्ष सत्य से अवगत होने को अपरोक्षानुभूति / Direct Realization कहा जाता है। इस प्रकार के ज्ञान में ज्ञाता-ज्ञात-ज्ञान का वैसा भेद नहीं होता, जैसा कि समस्त द्वैत-परक ज्ञान में अवश्य ही होता है।

'निजता' के इस कालरहित (Timeless) सत्य का अभाव नहीं है और काल (Time) की अवधारणा का उदय 'निजता' के ही अधिष्ठान (sub-stratum) से होता है। 

यह 'निजता' पुनः उपरोक्त वर्णित तीनों भेदों से रहित होने से सत्य का सीधा साक्षात्कार है। यही आत्मा, परमात्मा, अस्तित्व और चेतना भी है। किन्तु उससे अवगत होने के लिए उसके उन लक्षणों पर ध्यान दिया जाना आवश्यक है, जिन्हें बुद्धि से भी ग्रहण किया जा सकता है। जिन्हें अपने होने की सहज स्फुर्णा से भी ग्रहण किया जा सकता है। जिन्हें अपने इसमें विद्यमान जानने के स्वरूपगत सत्य अर्थात् 'चेतना' के रूप में भी ग्रहण किया जा सकता है। उस से अवगत होने और इस माध्यम के प्रयोग के लिए क्रमशः गणपति-अथर्वशीर्ष, शिव-अथर्वशीर्ष, और देवी-अथर्वशीर्ष का अध्ययन अर्थात् पाठ, पठन-पाठन आदि किया जा सकता है। गणपति, शिव तथा देवी उसी सत्य के संकेतक हैं। 

द्रष्टुः श्रोतुर्वक्तुः कर्तुर्भोक्तुर्विभिन्न एवाहम् ।

नित्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा ।।४९१।।

('अहम्' अर्थात् 'निजता' इस प्रकार से द्वैतरहित होने से और दृष्टा-दृश्य के भेद से रहित होने से) वास्तविकता, न तो द्रष्टा है, न श्रोता, न ही वक्ता है, न ही कर्ता, अथवा भोक्ता, बल्कि उन सब उपाधियों से रहित, उनसे विलक्षण तत्व है।

वास्तविकता नित्य, सतत, सनातन, निष्क्रिय, निःसीम, असङ्ग, पूर्ण, बोध / भान-मात्र सत्य अर्थात् आत्मा ही है। संस्कृत भाषा में स्वयं का उल्लेख करने के लिए 'आत्मा' पद / शब्द का प्रयोग किया जाता है इसलिए 'आत्मा', 'निजता' का ही समानार्थी है।

जब इसे किसी वस्तु से संबद्ध कर लिया जाता है तो वह व्यक्ति की तरह माना जाता है।

इसलिए विज्ञान के अर्थ में अपनी 'निजता' का शब्दरहित ज्ञान अध्यात्म का विज्ञान है।

दूसरी ओर वह विज्ञान जिसे  science  कहा जाता है, संस्कृत धातुओं 'संश्' और 'शंस' से उत्पन्न अपभ्रंश है ।

'संश्' संशय (doubt) का द्योतक है, जबकि 'शंस्' शङ्का  अर्थात् आशंका (suspect) का ।

Conscious Science  का अर्थ होगा :

अवधान (attention / awareness),  सावधान होना। 

Doubt द्वैत का ही अपभ्रंश / सजात / सज्ञात / cognate है, जबकि suspect, स-स्पष्ट / स-स्पृष्ट का।

Phonetic resemblance से भी यह समझना आसान है। 

***

The Anti-thesis.

To "The Apple-cart".

---------------©--------------

In the last post of this blog, it was suggested that "The Reality" could neither be pointed out, nor addressed.

This doesn't necessarily imply that "The Reality" couldn't or shouldn't be discovered.

Still there are hints / marks that do point out how this discovery could be done.

The most important clues have been pointed out through the 5 major Vedika Treaties on Reality by means of :

GaNapati Atharva-SheerShaM,

Shiva-Atharva-SheerShaM,

DevI-Atharva-SheerShaM,

NarayaNa-Atharva-SheerSha,

And, 

Surya-Atharva-SheerShaM.

The 3 major works :

Upadesha-Saara,

Sat-DarshanaM,

And, 

Sri Ramana Gita

of Sri Ramana Maharshi, 

Are also of immense help in understanding how to proceed in the way of discovering the Reality.

The two approaches mentioned above differ significantly in that, the Atharva-SheerShaM suggests : 

The 3 aspects of Reality could / should first be recognized and discovered within our own very being and then only the Reality is encountered directly and face to face.

Within oneself implies :

In terms of :

1. GaNapati -- The Intelligence Principle,

2. Rudra -- The I-Sense Principle, 

And, 

3. DevI -- The Consciousness Principle.

The other 2 Atharva-SheerShaM, namely :

NarayaNa-Atharva-SheerShaM

And, 

Surya-Atharva-SheerShaM

Respectively are to be Treated in terms of The Supreme One Who governs the whole existence, And The One Who in the form of Sun, illuminates the whole world and is the direct source of all Life.

While doing the pATha / oral recitation of these hymns, one at once undergoes subtle changes in his being.

This is because while uttering correctly the Sanskrit Mantra and the letters (phonemes) the movement of the prANa (vital breath, or the energy that helps in maintaining the regulation of the chetanA - consciousness) is automatically synchronized.

This also helps in purification of nerves :

the nADI-shuddhi, which is otherwise done by practicing prANayAM under the guidance of a competent Yoga-Teacher / Acharya. 

pAtha has again 4 other effects on the mind of the aspirant. 

They are what is attained in Patanjali-Yoga, in terms of :

nirodha-pariNAma / निरोध-परिणाम,

ekAgratA-pariNAma / एकाग्रता-परिणाम,

And,

samAdhi-pariNAma / समाधि-परिणाम.

The first of these 3 finds place in the very first aphorism of this Treatise of Yoga by Maharshi Patanjali --

योगश्चित्तवृत्तिनिरोधः।। 

The three pariNama, further accompanied by dhyAna (ध्यान) and dhAraNa (धारणा) are essential for saMyama (संयम), as is stated in the aphorism : 

त्रयमेकत्रः संयमः ।।

In the "Talks with Sri Ramana Maharshi",

There is a reference :

A devotee asks :

"While doing the Mantra-japa, should I also contemplate upon the meaning of the Mantra?"

To this, Maharshi replied :

"You have been told to do the Mantra-japa or also to contemplate its meaning?"

(Please check in the said book to see / affirm the exact words) 

I think, and we can see, if we do the japa and also try to ponder over its meaning then our attention will be split and divided.

So it is enough if we do the japa (or here the pATha) our attention will be upon the sound and the prANa / vital breath, along-with the consciousness, will be in perfect harmony.

This way, one can attain :

The 3 pariNAma, namely :

The nirodha- pariNAma / निरोध-परिणाम,

The ekAgratA pariNAma / एकाग्रता-परिणाम

And,

The samAdhi-pariNAma / समाधि-परिणाम,

all the 3 together.

That is the potential and power hidden in the sacred texts and its pATha.

There is also an alternative way that could help us greatly in discovering the Reality within our own very being.

That could be learnt from : 

The Teachings of Bhagavan Sri Ramana Maharshi.

The major works, as narrated earlier are :

Upadesha Saara,

Sat-Darshanam

And, 

Sri Ramana Gita.

The earnest seeker can see and find out the truth for himself.

***

  

 

The apple-cart.

IN-ATTENTION

------------©----------

First, the Poetry :

प्रमादं वै मृत्युः

(महाभारत : उद्योग-पर्व)

संदर्भ / Context.

--

The Observer and the Observed,

The Thinker and the Thought,

The Do-er and the Deed,

The Enjoy-er / Suffer-er and the Suffering,

The Possess-er and the Possessed,

One Who possesses, 

The Know-er and the Known,

(the four pillars of ego / अहं-धीः)

--

Beginning of the Beginning, 

Is the Beginning of the End. 

The Thought of a beginning, takes place,

And assumes the form of the Thinker.

The Thought is the Thinker,

or,  the Thinker is but a Thought,

Though in the Back-ground,

And the Back-ground itself,

There is the Consciousness,

The support and the ground Indescribable, 

Where-from and Where-in, 

The Thought and the Thinker, 

Start playing the game of distraction from,

And the gnorance of, 

The support Indescribable,

That could never be addressed,

For nothing exists apart from it.

Though Unique, -neither One nor Many,

Could never be pointed out, through words.

Neither in terms of I,  You, It, This or That.

The Unique, or rather the Uniqueness,

Is but the abstract noun, 

Just like the three apples in a basket,

And another four in the another, 

When summed up, are seven together,

In terms of a fruit, Are but One, 

I, You, He, She, It, This and That,

Are but pronouns.

And the Description is not the Described.

The Described is the Reality, 

The Description is never.

Though the Reality, when addressed, 

Assumes a Description, 

Is the beginning of ignorance,

And the conflict, -the confusion.

And in the moment, 

The Reality is lost irretrievably,

And there is no recourse to find it again.

The Thought and the Thinker though keep, 

Appearing and disappearing repeatedly,

This is the ignorance of the Reality only.

--

The Commentary :

Why and how this ignorance takes place,

In the first instance!

That is the question prime, 

And also as much, the important.

Why it emerges out and from where? 

Who exactly is aware of it, 

And Who exactly the prey to it? 

With this ignorance, 

And as this ignorance,

The sense 'I am' becomes the manifest,

Where there is none in the Reality.

This very sense 'I am' then, 

Bifurcates itself and splits into, 

The sense of the Thought and the Thinker.

This is how 'the sense I am'

Takes hold of,

Because of In-attention only. 

--

This whole process is explained succinctly in the following verses of VivekacUDAmaNi :

न प्रमादादनर्थोऽन्यो ज्ञानिनः स्वस्वरूपतः ।

ततो मोहस्ततोऽहं-धीस्ततो बन्धस्ततो व्यथा ।।३२२।।

For a practicing (or even for an enlightened) jnani, in-attention is the greatest danger. So in-attentiveness is likened to death, Since delusion is the consequence to in-attention, from delusion follows the I-Thought, and from I-Thought, -the bondage and misery, agony and torment.

विषयाभिमुखं दृष्ट्वा विद्वांसमपि विस्मृतिः ।

विक्षेपयति धीदोषैर्योषा जारमिव प्रियम् ।।३२२।।

Hankering after the sense-objects causes the sense of their reality and because of this even a jnani falls prey to misery.

(as, when he thinks of a doting paramour)

यथापकृष्टं शैवालं  क्षणमात्रं न तिष्ठति ।

आवृणोति तथा माया प्राज्ञं वापि पराङ्मुखम् ।।३२३।।

The sedge upon the water, even if removed, returns to its place in the very next moment. Just like this, the nescience (माया / अविद्या) also at once covers up and blinds the wisdom of  even a jnani, as soon, whenever his senses are turned out-wards even if for a very short moment.

लक्ष्यच्युतं चेद्यदि चित्तमीषद्

बहिर्मुखं सन्निपतेत्ततस्ततः ।

प्रमादतः प्रच्युतकेलिकन्दुकः 

सोपानपङ्क्तौ पतितो यथा तथा  ।।३२५।।

This is like when climbing up or down a staircase and tossing a playing-ball if once dropped from the hand goes down and down only. 

The same thing happens when attention / the senses once turned away from the Brahman / Self, stray away. Then it becomes almost impossible to bring the attention / the senses back to the Self. 

विषयेष्वाविशच्चेतः संकल्पयति तद्गुणान् ।

सम्यक्संकल्पनात्कामः कामात्पुंसः प्रवर्तनम्  ।।३२६।।

Thinking of the objects, one inevitably falls prey to them and is caught in the sense of pleasure that could be derived from them. Such a thought of desire for pleasure forces him to indulge in them. 

अतः प्रमादान्न परोऽस्ति मृत्यु-

र्विवेकिनो ब्रह्मविदः समाधौ ।

समाहितः सिद्धिमुपैति सम्यक्

समाहितात्मा भव सावधान  ।।३२७।।

Therefore, with all due care, one should see that in-attention is verily death only, and if one has to attain Brahman, one should be watchful and alert so that in-attention may not overpower his mind. 

***

 

Swami Sadananda

Vedanta-Saara.

------------©-----------

Long ago, Swami Sadanand wrote this very famous and scholarly text of Vedanta.

But for the layman the subject of Vedanta is so complicated that even the most erudite feel distraught about it. 

However, one could see this all in quite an another perspective. 

That is, the four foundational pillars of ego that let not one become free of ignorance / confusion.

They are :

Sense of doer-ship,

Sense of enjoying / suffering,

Sense of ownership,

And the last is -

Sense of knowing.

In any and whatever deed (karma) that one comes across, one inadvertently falls prey to the notion 

I do, I will not do, I did, I didn't, I should or shouldn't do this or that, or I am the one, who is free or not free to do anything. 

This sense of being an independent and free doer, is the very first idea that comes into the imagination, and without suspecting its role, one is lead into believing that one has to follow and obey the same.

This sense / illusion of associating oneself with the idea of being the doer is the first wrong that happens to man.

Based upon and supported upon this idea is the next :

I enjoy, suffer the consequences of all and every of my deeds.

Yet another and next one is :

I'm the owner, the one who possesses.

The fourth and the last is the clandestine one that I'm the one who knows.

This last is the only and also the very cause of all impending trouble.

Swami Sadanand might have written a very perfect treatise upon the wisdom of Vedanta, but only one, who deserves, has a keen urge, is the earnest, and has enough patience may profit from this great scholarly text. 

The alternative is to find out :

Exactly 

Who is the one that performs a deed, the one, 

Who experiences the fruits of such a deed or action, 

Who owns what is believed, are one possesses, and finally, 

Who knows or takes oneself as the possessor / owner of knowledge!  

***

And The Purport.

The SummumBonum.

सं भानम्

-----------------©----------------

Poetry : 21-10-2021

--

Everything takes place in Time, 

Everything takes place at a Time, 

Place assumes existence in Time,

Space assumes existence in Time.

The Birth takes place in Time, 

The Death takes place in Time, 

Time itself manifests in consciousness,

Consciousness is the The Principle,

Unborn, Undying, Eternal, Substratum,

Time and Space are the ephemeral, 

Mortal-dying, born-reborn, false, 

Consciousness is the only Reality, 

Immortal, Deathless, Spirit, The Heart.

***

The Perspective.

The Evolution.

-------------©------------

This navarAtra नवरात्र,  I came across a new revelation. Now I can put forward an altogether new approach and a concise view about what is the Evolution. 

The Unconscious, and the Conscious. 

The Material-Life, the Objective Reality is the beginning, when the consciousness splits itself into a world outward, and a world inward.

This split consciousness is the self. 

It could illuminate a quantum or a whole world beside it. The beginning, which is also the very beginning of TIME, a relative life as self, evolves in the quantum.

This is the Unconscious Evolution, as it is truly the infinitesimally small expression of the whole, reflected into the quantum.

We could now speak of quanta as the plural of the quantum. Which is the multitude of number of such infinite selves. 

Each individual self assumes a form and figure, though not necessarily a name. The name is the secondary stage of evolution.

Yet this whole movement, the evolution, is in the way of the Unconscious.

Unconscious is the Nature. 

In a self, this Unconscious Progressive Evolution keeps evolving to a stage when it matures and assumes the form of ego or the personal ego. 

This personal ego keeps surviving and feeding upon itself, yet is never fully mature.

This could mature but could never attain the full significance of its worth. But then at a stage, as soon as its attention turns upon itself, that is, it turns inwards and tries to find out what is the very nature of this consciousness, the quantum, -the egg-consciousness, the ego-consciosness, bursts open.

It is then revealed that the consciousness only is the Life and the Life is the consciousness only. The two are but the aspects of Whole, Unique, One and  Single Reality.

The Unconscious Evolution takes the form of the Conscious Evolution.

That is the only Spiritual Endeavor.

The conscious,  the consciousness of the self or the individual consciousness merges into this Whole from where it had started its journey.

That is the Biography and the Autobiography of the consciousness. 

***

महाकाली / MahAkAlI

उपसंहार / The Epilogue.

-----------------©-----------------

छिन्नमस्ता / ChinnamastA 

--

मातृ-शक्ति / The Mother Principle, before being born as the शैलपुत्री or the daughter of the हिमवान्, The Himalayas, was born as सती, -the daughter of दक्ष प्रजापति / dakSha prajApati. 

The evolution of consciousness was quite unconscious at that time. 

Life of the humans, who are but one of the 10 species who are again born of the 10 sons of ब्रह्मा, brahmA - the विरञ्चि / Creator-aspect of the Lord Supreme, was destined to follow the nature and this nature itself is verily the सती / satI, the skill.

These 10 sons of brahmA are the primal and foremost fathers of all living beings. 

The word दक्ष / dakSha means an expert and a skilled one. 

This is how the story in PaurANika vein is true even at present times. 

सती / satI is verily the knowledge and skills indeed. 

The consciousness reached to its highest possible evolution as we see that our this day scientists and technicians may have attained perfection. 

The story narrates that at the times when दक्ष / dakSha had  सती / satI as His daughter, and she was earnestly devoted to Lord Shiva, did great arduous penance in order to propitiate the Lord.

Though the Lord Shiva married her, she was only the nature and an example of Art and skill only.

Then in the same time, when she was living with the Lord Shiva and serving Him in full devotion, during times of the त्रेता-युग / tretA- yuga, The Lord Supreme took the अवतार / avatar in the human form as the prince of दशरथ / dasharatha, named राम / Rama, the son of दशरथ, -dasharatha, the King  of  अयोध्या, and was sent to excile in the forests for 14 years, when His wife,  सीता / seetA, was kidnapped by रावण / RavaNa who at that time ruled over the kingdom of  लंका / lankA.

When Lord Shiva saw Lord Rama, He bowed to Him and satI couldn't see why He bowed before RamA, who in her opinion was an ordinary mortal only. 

She expressed her doubt before Him, so the Lord suggested to her :

"Why don't you find out Who  is RamA and why I bowed to Him!"

This is exactly how our this day perfection in science and knowledge is trying to find out. 

Then सती / satI in order to find out if RamA was an ordinary mortal or as was told to her by her husband, The Lord Supreme, took the form of  सीता seetA and secretly appeared before RamA.

RamA was apparently though looking as if  searching for सीता / seetA,  knew well that  it was  सती / satI, who in the disguise of  सीता / seetA, is trying to clear out her own doubt about Him, if He was or was not The Lord Supreme.

When Lord Shiva knew about what  सती / satI had done, He grew angry and agitated and gave up  सती / satI as His wife, for He could not see  सीता / seetA, in this form. 

Later on, the father of  सती / satI, दक्ष प्रजापति  / dakSha prajApati, arranged a big यज्ञ / yajna, and as is the custom, invited to all devatA but didn't invite Lord Shiva.

Lord Shiva, permitted  सती / satI to attend the ceremony,  and He immersed Himself into deep समाधि / samAdhi.

When at the home of her father, सती / satI was ridiculed by her sisters and others, she burnt down herself in the  योगाग्नि / yogAgni / the Fire of yoga. 

When the news reached to Lord Shiva, He sent His servants to disrupt the  यज्ञ / yajna, that was being performed by दक्ष / dakSha.

We can see now the simily and  understand, when our this day science and knowledge, may be how-so-ever advanced and perfect, immolates itself in the  योगाग्नि / the Fire of yoga, then only will undergo transformation when it could attain the Lord Supreme.

Before that, let us have another glimpse of  देवी / devI. The Consciousness, Who in order to perform Her role of आदि-शक्ति / Adi-shakti, took the forms of the काली / kAlI, and छिन्नमस्ता / ChinnamastA.

।। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ।।

***

सिद्धिदात्री / siddhidAtrI

The 9th Phase / Face / Form / of देवी / devI, the मातृका  / the Mother Principle is :

सिद्धिदात्री / siddhidAtrI or दुर्गा / durga.

She is of the kind of  शक्ति / Power, while शिव / shiva, is the Father Principle.

चित् / चितिशक्ति or the बुद्धि / Intelligence is गणेश gaNesha.

The whole manifestation could be viewed in any, or of all of these 3 forms. These 3 aspects of the Supreme Reality are again the One Unique Principle that is variously pointed out as :

ब्रह्मन् / Brahmana,

आत्मन् / The Self, 

परमात्मन् / The Ultimate Reality,

ईश्वर / The One Who governs this whole Existence, From Who emanates this visible world, and in Whom dissolves again and again. चैतन्य / Consciousness,

महत् / Cosmic, Divine, आधिदैविक, that is a link between the अधिभौतिक / gross and the आध्यात्मिक / Spiritual.

The Reality is a but the homogeneous harmony between these 3 aspects.

One can approach, attain this Reality through devotion to any of these 3 aspects.

As the intellect is the manifest form of the Intelligence, in the गणपति अथर्वशीर्ष thus Intelligence Principle is addressed as the :

प्रत्यक्ष ब्रह्म .

As the आत्मन् / self / परम आत्मन् / Self is denoted / addressed as अहम् / "I AM" Principle and, 

As the चित् / Consciousness is the omnipresent, the omniscient and the omnipotent, irrefutable and the undeniable fact, the same is denoted / addressed as  देवी / devI.

This is the essence of देवी दुर्गा / devI durgA, the Mother Principle, who is worshipped during the नवरात्र पर्व / navarAtra festival. 

***

नवरात्र पर्व की शुभ कामनाएँ !

navarAtra festival Greetings!

***

महागौरी / mahAgaurI

Material, Divine and Spiritual

----------------------©-----------------------

The material aspect of the existence is known / sensed in consciousness and not the other way around.

The Spiritual aspect of the existence is reflected in consciousness only.

Consciousness is the Divine aspect which is the support of all existence.

This consciousness couldn't be categorized or divided into as the individual, total, collective or the universal.

Still, the conscious evolution is the only way through which the individual consciousness attains and subsequently merges into the Supreme, Ultimate Reality.

The same process is described in different ways in the texts as :

श्री देवी-अथर्वशीर्ष, देवीभागवतम्, दुर्गासप्तशती.

Veda also helps in understanding the same through the various स्तुति / hymns and prayers, like the लक्ष्मी सूक्तम्, उषःसूक्तम्, पृथ्वी-सूक्तम्.

--

The next Phase / Face / Form

Of देवी / devI, चेतना / Consciousness Is :

महागौरी / mahAgaurI, 

Who is of the शुभ्र / Shining, शीतल / Cool, धवल / White, of स्वच्छ वर्ण / Fair complexion, abiding in शान्ति / peace, तुष्टि / tranquility, and आनन्द / bliss.

Another name given to this form of देवी / devI is  वैष्णवी / vaiShNavI, Who is रमा / raMA.

रमा / raMa is also the name of pArvatI - the consort of Lord Shiva and also of LakShmI, - the consort of Lord  विष्णु / viShNu.

This is significant as this is the चित्, / cit चिति-शक्ति knowing aspect, and two are one whole indivisiblity.

The Divine Consciousness accompanying both these Lords (Shiva and viShNu), Who are but  सत्  / sat aspect of the Supreme Reality.

This सत् / sat and चित् / cit are what is known as  सच्चित् / sat-cit or saccit.

This is the परम श्रेयस् / Auspicious and Ultimate, that is attained in the conscious evolution.

***

कालरात्रिः! / kAlarAtri

The sixth Phase / Face / Form of देवी / devI.

-----------------------------------©---------------------------------

The next form of the Consciousness is named after "Time", that is a manifestation / expression of the Supreme, Who is Lord Shiva deathless,  Beginningless, and hence omnipresent. ... :

"अक्षरात्संजायते कालो कालाद् व्यापकः उच्यते... "

As is described in the :

 शिव-अथर्वशीर्षम् / shiva-atharva-sheershaM.

In this way "Time" came into existence.

This is the "Time" if the Physicists :

Gita chapter 10 points out :

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।

मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ।।३०।।

This is what is "Time" in terms of measurability. Only after arising of the intellect / imagination  (बुद्धि), the notion of "Time" appears in the mind.

As soon as the earth as a material-mass took place into its orbit, there was the 'day'  in the half part of the sphere, that is the earth. Yet in the another half there was the 'night'.

"Time" or the physical time on earth began when the earth started revolving around the sun. 

"Time" and "Space" are two aspects of the one and the same essential Reality, and according to the "अथर्वण" / "atharvaNa", nothing else could be 'before' the arrival of the "Time", and we could say, this 'before', 'during' and 'after' are but the  aspects of "Time" only.

Again, कालरात्रि / kalarAtri .

A distant echo of this term could be found in the proverbial phrase : 

"The dark night of the soul".

That is when and how this conscious evolution  comes across ignorance of the Self / Reality and obscured in the intellect (बुद्धि) falls a prey to this ignorance and conflict.

Gita, chapter 7 points out :

इच्छाद्वेषसमुत्थेन द्वंद्वमोहेन भारत ।

सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ।।२७।।

And, how in the individual, this consciousness -principle is covered under this ignorance and conflict from the very birth itself, and no one is exception to this.

This ignorance and conflict in consciousness-principle is never be a collective phenomenon, but a universal truth only.

This is what "कालरात्रिः" / "kalarAtri" all about.

This is the seventh Phase / Face / Form of :

देवी / devI. Who is worshipped on the sixth day of the  नवरात्र / navarAtra festival.

***

स्कन्दमाता / skandamAtA

The next is :

स्कन्दमाता / skandamAtA.

Who is the mother of the Lord :

भगवान् कार्तिकेय / kArtikeya,

कार्तिकेय स्कन्द is also known as :

षाण्मातुर्, / one, having six mothers.

He was brought up by six motherly forms of

देवी / devI.

Though He is born of भगवान् शिव / Lord Shiva and देवी पार्वती / devI pArvatI, He at once after his birth, jumped up and evolved into thIs form of having six faces in a fraction of a second.

So this form of devi has again six attributes of which Lord Skanda is the manifestation.

***

कात्यायनी / kAtyAyanI

Phase / Face / Form : 4

------------------------------------

The fourth stage of Conscious Evolution has been named :

कात्यायनी / kAtyAyanI. 

Which is the word indicating one is elder, pure, ripe and mature in mind and spirit, 

This form of  देवी / devI is indicative of a grown up elderly woman. She is also fully pure, mature, in mind and spirit. She is said to be :

रक्तवसना / clothed in red.

This may also point out the stage when the life transforms from the bone to serum, and serum into the blood.

But as this corresponds to the divinity as well, the same is indicated as the :

Spiritual Conscious Evolution.

also. 

This is described in the 

श्री देवीअथर्वशीर्ष / Sri devI-atharvasheerSha,

as in the following verse :

हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम् ।

पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम् ।

त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे ।।२१।।

This is the very form  where we could find the same in the 

उषःसूक्तम् / uShaHsUktaM 

In the Veda.

This is when the sun has just come up over the horizon in the east. 

There is again striking resemblance with the form of Lord Shiva as :

अरुणाचलेश्वर शिव / AruaNachaleshwara Shiva,

who is the very आत्मा / Self,  who resides in the cave of the heart of all beings.

We can also relate this to Gita, chapter 18, where Lord Sri-Krishna points out : 

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।

भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ।।६१।।

And in chapter 10 again :

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।

अहमादिश्च मध्यं च भूतानामन्त एव च ।।२०।।

A Yogi could meditate upon the Supreme Reality in this way, through any of these above forms and can attain Him.

We all know the red is the color of the light that moves fastest, is easily seen and therefore used for caution as a sign of danger.

Again this form of देवी / devI is the very 

"I AM" principle everyone is always aware of  spontaneously, naturally and effortlessly.

From here, we could discover a lot about the :

चेतना / Consciousness.

This is the very heart of Conscious Evolution, that takes place when one tries to understand and contemplate upon the Supreme Reality.

***

कूष्माण्डा

 The Fourth Phase. 

------------------------------

The fourth phase / face of देवी / DevI is named / कूष्माण्डा / KuShmAnDA, which means the hidden  unmanifest potential of शक्ति / Consciousness.

Like a water-melon or a pumpkin, which grows and bursts up out many seeds which sprout in the yet newer shoots, This form of  शक्ति / देवी  or the Consciousness, has all the future manifesta-tions in the seed-form.

This is again the same प्रकृति / prakriti-aspect of the शक्ति / Consciousness, which is unique and one with the 

शिव /Shiva-aspect or the 

पुरुष / Purusha of साङ्ख्य-Sankhya दर्शन .

***

चन्द्रघन्टा

Phase - III

-----------------

ChandraghanTA / चन्द्रघन्टा is The third form of : देवी / Devi, Consciousness, which is revealed in the hearts of all sentient beings, - Resplendence / Radiance, and the Sound, and again, the same is also experienced by the individual as the indwelling Spirit, in terms of the :

 "I AM" sense, by all.

Gita, verse 22, Chapter 10, points out :

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।

इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ।।२२।।

सामवेद  / sAmaveda is devoted to sound and the singing the mantra.

"I AM" सामवेद / Samaveda, amongst the Veda.

देवता / DevatA is the आधिदैविक / Divine sphere of the  existence, where each स्वर / note of music and each वर्ण / letter of the matrix of the spoken / written वर्ण, letters is the manifest form of the Divine in particular name and form. 

Amongst them, वासवः / Indra is the highest. 

And again, "I Am", verily the इन्द्र / Indra, amongst all these various DevatA-s, who dwell in the heart of man :

हृदिस्था देवताः सर्वा हृदि प्राणाः प्रतिष्ठिताः ।

हृदि त्वमसि यो नित्यं तिस्रो मात्राः परस्तु सः ।।

(शिवाथर्वशीर्षम् ३)

In the इन्द्रियाणि / senses, "I AM" the  मनः / mind, and mind is the moon. The physical moon is the same as the mind of man. Just as the Physical Sun is the आत्मन् / Self of the material-world.

The physical sun and the physical moon are located in the material-sky, but the mind and self reside in the heart or the आत्मन् / Self.

I AM the Consciousness and I AM the Self.

And last but not the least is the consciousness, be it the physical, the bodily, the objective of the various objects in the world, or one's own mind, where one is aware / conscious of one's own existence, of the "I AM". Spontaneously, always, without any effort whatsoever.

"I AM" this Consciousness of one's existence in all beings.

Another description of the same is given by the words : नाद / nAda and बिन्दु / bindu, in the sacred texts.

नमो चन्द्रघन्टायै सर्वदा हृदि स्फुरति या ।

आभाति स्वनति सर्वेषां स्वघोषेण नित्यशः ।।

I bow to  चन्द्रघन्टा / ChandraghanTA, Who shines and announces Herself, in the heart of all, The Consciousness, Who declares Her presence by Her Radiance and Her Voice.

***

द्वितीया ब्रह्मचारिणी

Phase - II

--

Once the seed-consciousness manifested into a rock or stone, it kept growing, expanding like ब्रह्म / the Brahman. Therefore performing the तप / austerity. Though being the very ब्रह्म / Brahman itself, it had a name and a form so  was she साकार ब्रह्म / The Brahman.

This conscious-ness That is essentially  ब्रह्मन्  / Brahmana, thus was express in a name and a form, -the visible existence. 

From the निराकार / the formless evolved the form / साकार. 

Sanatana Dharma scriptures denote the Supreme Reality in terms of :

The Father Principle, and 

The Mother Principle.

Intellect is the Child-Principle.

This second phase of consciousness is then worshipped on this second day of this 

नवरात्र पर्व/ navarAtra parva.

--

The Intellect that is but the very 'Quantum' of the modern Physicist, is the :

Child-Principle, 

Which acquires formless-ness from :

the Father-Principle,

And the form,  from :

The Mother-Principle.

So in form and formless-ness are but the  two aspects of this Intellect.

The 'Quantum' too, in the same way, has a material-aspect and an 'uncertainty' aspect. 

--

This is how 

Shiva / शिव, Shakti / शक्ति, गणेश /Ganesha, all are :

ब्रह्मन् / Brahmana, --the 3 aspects of the one and the same Reality, :

 The Unique Supreme Reality.

***

And just now, today (08-10-2021) only, I find a news-item from SA (Scientific American) captioned :

You may have missed --

"What God, Quantum Mechanics and Consciousness Have in Common 7w "

Made available to me by Google!

May be relevant to this post.

शिव / Shiva, शक्ति / Consciousness, and गणेश / Ganesha are the exact parallels to : 

The God, The Consciousness, and The Quantum Mechanics,

Respectively. 

***

Thanks Google! 

--

प्रथमा शैलपुत्री

।। नवाह्नपारायणम् ।।

---------------©--------------

The Religion of evolution. 

"Time is a cruel deception."

Yesterday I wrote this about while describing the "scientific faith and belief".

Today something new dawned upon me.

This is the first day of :

शारदीय नवरात्र 

shAradIya navarAtra.

A scientist tries to test a premise, a hypothesis or an idea that takes place in his mind. 

He believes if it is proved true, I can evolve into a newer understanding and knowledge. 

Ignoring the very source of this idea, he is so absorbed in his thought that it never occurs to him that there is an unshakable ground where all these ideas sprout up and I, inadvertently get indulged in those many ideas.

He never pays attention to the fact that all these ideas come to him in his mind during the waking state of the mind.

Even more so, he though claims this mind as his own, and believes with full and firm acceptance that he is the master of his mind, he has no least idea about where-from comes up this mind and exactly who or what controls 'his' mind.

There is something beyond his mind that lets  this mind work and perform various intellectual activities.

This is the way of the scientific faith and belief, -the theory, which though hold true during his waking state, but he hardly knows what happens to them when he is either asleep or lost in some dream.

Nevertheless, he can sure see for himself, that there is this consciousness about everything around and of oneself, that is never lost. By no logic, no experience or example one can deny it.  Even if refuted or denied the denial itself shows its existence.

This first day of 

navarAtra - the nine nights, 

When the consciousness manifested, gradually evolved and grew up, prospered in man, denote how this consciousness is the very origin and the prime source of all that was, is and will be.

The first name of that Supreme Reality is :

शैलपुत्री / shailaputri

Which indicates, first of all that consciousness was illuminated in a rock or stone.  No wonder She is appropriately called शैलपुत्री / shailaputri .

We know shell and cell.

A shell is where in the very beginning, the life was manifest. The same is true about :

A cell. 

The biological cell.

This is the first day. 

The same consciousness reigns over the three realms of :

अधिभौतिक / Adhibhautika, -Material, 

आधिदैविक / Adhidaivika, -Divine, 

आधि-आत्मिक (आध्यात्मिक) - Spiritual. 

Respectively.

नवाह्नपारायणम्  / navahnapArAyaNaM,

Points out a study / worship that is done and performed in 9 days. 

Another meaning is :

What is renewed in successive 9 nights / days.

--

Tomorrow will be the next,  -the second day of this study, worship.

***

The Virtual and The Ritual

Virtue and Sin. 

------------------------

A religion that is practiced and a religion that is performed spontaneously, inspired by the nature are far more different from one-another.

No wonder, in the Religion that is but prompted by understanding the nature of being and life is quite from the one that is forced upon one by the tradition and custom

According to the Kathopanishat / कठोपनिषद् 1/2/1 :

अन्यच्छ्रेयोऽन्यदुतैव प्रेय-

स्ते उभे नानार्थे पुरुष्ँसिनीतः ।

तयोः श्रेय आददानस्य साधु

भवति हीयतेऽर्थाद्य उ प्रेयो वृणुते ।।

The verb-root 'सिन्' -सिनीते means बद्ध्यते  to bind. 

The word 'sin' in English, could be a derivative of this Verb-root, सिन् as it has the same meaning. 

The two words in Sanskrit for virtue and sin are  respectively :

पुण्य and पाप .

पुण्य comes from पुनाति - what purifies. 

पाप / पातकं comes from :

What takes one to a downfall.

But according to धर्म / सनातन चिरन्तन धर्म, this is not moral / ethical point of view.

It is rather the Law of धर्म, that is spontaneous and should come from right understanding of what in the end results in good and / or in bad.

That is why this Religion Perennial suggests that one should follow one's natural tendencies even if this looks inferior to some other how-so-ever superior one. Gita chapter 3 points out:

श्रेयान्स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात् ।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ।।३।।

The Religion of Gita is therefore always the very practical in that it prompts one to discover our inherent real Dharma and not the one that has forced upon us by tradition or custom.

The very idea of 'convertion' is abominable, -not only in the Gita, but in the सनातन, चिरन्तन, धर्म and all its scriptures.

The 'virtual' and the 'ritual' means what is in the वृत्ति, and what is the way, - रीति !

So, the 'virtual' may be aimed at performing some desired result, and the 'ritual' may mean the way it is done at the formal, practical level.

Presently, there are no concepts in our religions about what makes one pure in mind, heart and spirit and what falls one down.

There are do and don't do in these religions but nowhere it is suggested that one should find out the truth within oneself by means of inquiry and discovery.

That is how the contemporary religions keep on having different teachings, ideals, ideologies and as a result there is conflict and confusion.

Conflict is essential and inherent in belief and faith. Be it a scientific one also.

Science begins with a premise, a hypothesis or an idea, but ignores the very CONSCIOUSNESS where-in the idea takes place. 

The Consciousness, that manifests in the three states of mind and yet also transcends all the three is the foundation of all Life and Existence.

This is how 'धर्म' is nature and spontaneity.

***

Religion Perennial.

The Search of a new paradigm.

-----------------------©-------------------------

Civilization in its beginning, took different routes in different parts of the earth.

There were all those gifts of nature like the mountains, woods, oceans, plains, the rivers, and lush green Savannah along-with deserts.

Man evolved as a species, be a cave-man or one who had instinctive tendencies to stay alive and survive the challenges of living, in different ways.

But, was there really an evolution as we are  taught and believe!

Could we ever know with certainty that this evolution really took place in a millennium or in a few thousand years! 

We just can't believe that man and all other species could have born in a single spec of time, in an instant!

Time is such a cruel deception!

Let it be put aside for the moment.

Once the man had discovered the spoken language, and attained skill in talking and communicating in a meaningful way, he might have developed the ideas about God and such hypothetical things.

Before this he might have been adept in thinking and contemplating about himself and the world around him.  Did he use any words of any language? 

Well, most of the men might have discovered how to live in a society as an organic whole system, and as an organized entity. 

There could have been the envy, authority, fear, struggle for power over the others and those stronger physically, then might have become the kings, the leaders of the people.

There may be others who had inclination to the deeper existential questions. Who saw in nature and the surroundings as if they could talk and communicate, connect well with all them, be it a tree or the stone, the sun, moon, stars, rivers, mountains, and even the dawn and the twilight.

Through sheer insight they could see that the existence is ever so expanding ( Brahman / ब्रह्मन्) and though they knew and understood that the space is but a non-material attribute of this whole existence, that is a universe in itself, consciousness is the very foundation upon which is this stupendous whole stands and yet no one knows from where came this whole! 

But it might have flashed soon upon them, that this consciousness is truly five-fold that one is endowed with in the forms of the 5 senses.

These five senses, or the five organs of sight,  speech, sound, smell and touch are, through which, the space where one finds himself during waking hours, is something which is this very non-material sky which he thinks has no beginning nor end.

He also knew by comparing the three states of consciousness, (which he still didn't try to define), that there is a dream-state, and yet another, -the deep, dreamless sleep state, which one goes through repeatedly, where this consciousness is the only connecting thread, upon which these three states are strung over, like the flowers in a garland.

So, the sky and the waking state is inherent  essentially within the same consciousness of which, the waking, the dream and the deep dreamless sleep are the three manifestations only.

He and those other 'seers' like him might have seen that the Reality is within, and not there in the external visible world outside there!

Though this manifest visible world  is also very well structured and consistent, perfect in its own place and own way, devoid of any visible contradictions, there are sure many a paradoxes there as well, and we can perhaps never resolve them, because this state itself is uncertain and a temporary one. 

Better, if we dive deep within and try to find out the truth of the matter (and the truth of the non-matter as well!).

What instrument could possibly help us in finding out this! 

No doubt, the 'attention' itself is the pointer that is presently available to us. And it is the best one also.

So they might have turned their attention inwards, and tried to understand this very consciousness itself indeed.

There they might have discovered the Veda, ( वेद), because what they learned and taught to others was so orderly, compact, systematic, and perfect that there was no contradiction any, between what they had learnt and what they taught.

The first clan (नृवंश) who went after in search of power and earth (land) was named :

Kshatriya / क्षत्रिय, 

The next, who went in search of truth and the knowledge, the wisdom and the Reality, was named :

Rishi / ऋषि, Brahmana / ब्राह्मण,

Then the third clan who were after worldly wealth and prosperity, affluence, ensconced happily deep into that, wished these things here in life and even in some future life, if there exists such a one, was named :

Vaishya / वैश्य 

While the rest who were only after living the life for pleasures of this kind and had the sole motto :

"Eat, drink and merry",

by what-ever means and in what-ever way, were named :

Shudra / शूद्र. 

As these tendencies are more or less in all human beings, these are only 'shades' and not the colors / essential characteristics of all and every-one.

This way, these 'shades' were named :

Varna / वर्ण ,

Which implies, though all are born as

Shudra / शूद्र,

Through merit and qualities, they grow up as any one of the above-mentioned 4 kinds.

More over, one may have a mixed up kind of such tendencies, but none is either inferior or superior over the rest. 

The Rishi / ऋषि  discovered Dharma / धर्म, the essential truth of all and everything and no one can transcend or escape from the same.

This principle / element (तत्व) was named :

Yama / यम, 

That governs life and death of all. 

Then they discovered :

Destiny / नियति, 

What ordains happenings at all times, and of every kind, everywhere in the consciousness of the individual (व्यष्टि), 

and of the Totality (समष्टि),

Though all live and have the life in the same Brahman / ब्रह्मन्,

Everyone tends to think he is a unique, and alone in his world where innumerable like him also live and there is possibly,

A Supreme Lord,

 Who controls and regulates lives and death of all.

This Religion Perennial, was named :

सनातन चिरन्तन धर्म.

***

 

 

Faith, doubt and Religion.

Mutation of the Mind.

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The man who is but one of the many creatures, evolved into a being through millennia, one who has developed a language which enabled him in associating spoken words with outward objects and then remember the word and associate the word with yet another word so as to develop this further into spoken language. This way, then he could transform the object(s) into an idea.

The congregation of such a multiplicity of ideas further evolved and developed into a complex faculty of thinking where he could relate an idea with any or many other such ideas.

Before the arrival of this skill on the part of his mind / brain, man might be having a memory of the same kind as all other creatures might had. We can say, all those creatures followed  their experiences in the audio-visual forms only, without associating a spoken word or a meaning in terms of a word, which they could associate further with another.

In a way, this memory of an experience, without giving it a name was kind of photographic one. Then the creatures might have related such many memories with an object that could help them behave in such a way, so as to solve their that particular problem.

For example, the relation of the needs like thirst, hunger, the survival and such, and how it could be met successfully. This was prompted by the very experience which then became their habit, and they could live on in a machinical way, face the usual challenges of life, moment to moment.

All this was very simple for them, and they might have kept improving their skills on and on. 

But all this remained at the level where only a glimpse of the past that happened, and of the future that might come, could be there in their mind. 

While in the case of the man, because he could  think in words, and then visualize a picture as well, he could imagine the supposed past event and anticipate a possible future one, in detail.  Not only this, he could further envisage a 'time-interval' so as to think of history of an infinity of such events.

Likewise, he could project and even plan such a future as well. He began to think in terms of the certainty and how he could achieve any certain result of any of his actions.

He became a dreamer and perhaps a visionary as well. Instead he chose to create a middle path, which others could follow. He became the leader, guide, teacher and he had now a mission as well.

In a nutshell, this all was his ambition only.

Others either followed him, accompanied him,  or turned against him.

He invented 'God', defined this 'God' in such a way, so as to suit to his ambition, and as much perfect as he could imagine.

Because of fear and insecurity, greed and hope, others followed this religion.

There might be the doubt, but they couldn't dare, to define this doubt, nor see. Confusion, and fear simmered underneath, and though the guide himself was not sure, the faith arrived on one or the other pretext, and then arrived the tradition.

Then the doubt lurking in the mind of the man, persisted, transformed into various theories and  philosophies, questioning the very existence of such a God, there were many such masters and teachers again, who claimed to be the final and the ultimate.

This all resulted into all these religions and their sects, spread all over the whole world.

Wars were, and are fought even today, between all these different followers of these so many religions and we can't even hope or say, if and when, how all this could come to end.

***

Religions and Veda.

Dharma धर्म and Veda वेद.

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संस्कृत 'धृञ्' - धारणे, अर्थात् धारण किए जाने से बना शब्द धर्म प्रकृति, स्वभाव, आत्मा, सत्य इत्यादि का द्योतक और वाचक भी है। कोई भी वस्तु या जीव, न तो धर्म को स्वरूपतः त्याग सकता है, न ही उसका धर्म उसे। इस अर्थ में वस्तु-स्वभाव ही धर्म है। 

संस्कृत 'विद्' का प्रयोग क्रमशः :

1. 'विद्' - ज्ञाने -अर्थात् मन, बुद्धि, इन्द्रियों आदि किसी माध्यम से, परोक्षतः indirectly जानने अथवा बिना किसी दूसरे माध्यम से अपरोक्षतः directly जानने के अर्थ में,

2. 'विद्' - सत्तायाम् - अर्थात् अस्तित्वमान होने के अर्थ में, 

3. 'विद्' - विचारणे - अर्थात् स्मृति के माध्यम से चिंतन करने,

4. 'विद्' - चेतनाख्याननिवासेषु - अपने अस्तित्व के सहज एवं स्वाभाविक बोध तथा उसके उद्घोष / अभिव्यक्ति करने, तथा, 

5. 'विदलृ' - लाभे - अर्थात् किसी वस्तु की प्राप्ति करने के अर्थ में किया जाता है। 

वेद शब्द मुख्यतः किसी वस्तु का किसी प्रकार का ज्ञान होने, या जानने के अर्थ में प्रयुक्त होता है और इस ज्ञान को ही वेद कहा जाता है। 

इसी विद् धातु के विभिन्न रूप भिन्न भिन्न भाषाओं में भिन्न भिन्न  पाए जाते हैं। पहले तो इस पर ध्यान देना होगा, कि न तो किसी भाषा का उद्भव संस्कृत भाषा से हुआ है और न संस्कृत का ही उद्भव किसी भी दूसरी भाषा से । संस्कृत मूलतः वैज्ञानिक भाषा है जिसका पुनः पुनः आविष्कार किया जा सकता है और तब यह प्रतीत होने  लगता है मानों संस्कृत कोई कृत्रिम या मनुष्य-निर्मित इंजीनियर्ड / man-made engineered language है। कोई भी भाषा कैसे अस्तित्व में आती है, यदि इसकी खोज की जाए तो स्पष्ट होगा कि किसी भी भाषा की संरचना जिन भी मूल नियमों से होती है, संस्कृत उन्हीं मूलभूत नियमों की खोज और आविष्कार मात्र है। 

किन्तु यहाँ इस पर विचार किया जा रहा है कि किस प्रकार इस 'विद्' धातु से (इसके प्रयोग और अर्थ के तारतम्य में) विभिन्न भाषाओं के अनेक शब्दों का संबंध हो सकता है :

संक्षेप में : with, vade, wissen, wise, wed, wedding, Wednesday, faith, fidelity, confidence, confident, diffident, जैसे यूरोपीय भाषाओं के विभिन्न शब्द, तथा, हिन्दी, उर्दू, अरबी, फ़ारसी के 'फ़िदा', इन सभी शब्दों और उनके अर्थ के बीच एक सुनिश्चित तारतम्य pattern है ।

इस प्रकार 'धर्म' के दो रूपों पर ध्यान देने पर प्रतीत होता है कि धर्म भी मूलतः दो प्रकार का होता या हो सकता है। 

पहला है :

ज्ञान के अर्थ में धर्म, जिसे न तो कोई त्याग सकता है, और न जो किसी को त्याग सकता है। 

दूसरा है :

धारणा, मान्यता, विश्वास, मत, विचार, परंपरा इत्यादि के अर्थ में कोई धर्म, जिसे परिस्थितियों के कारण, चाहते या न चाहते हुए भी कोई त्यागने के लिए बाध्य हो सकता है। 

इस प्रकार धर्म और विश्वास यद्यपि परस्पर समानार्थी प्रतीत होते हैं, किन्तु उनका एक ही तात्पर्य हो, यह आवश्यक नहीं है। 

इस दृष्टि से यदि विज्ञान (Science), शब्द की व्युत्पत्ति की जाए तो 'वि' उपसर्ग सहित समस्त ज्ञान ही विज्ञान है। 

अब यदि Science शब्द की व्युत्पत्ति की जाए, तो इसे संस्कृत भाषा की दो धातुओं, सं-उपसर्ग सहित 'शी' - शेते - सोने के अर्थ में, तथा 'संशय' की तरह, 'शंस्' - शंसयते / शङ्क्यते की तरह शंका या प्रशंसा करने के अर्थ में भी ग्रहण किया जा सकता है। 

सबसे अधिक रोचक है इन धातुओं से बने अंग्रेजी भाषा के ये सारे शब्द : 

Conscious, consciousness, conscience,

जिन्हें मन, बुद्धि, चेतना, ध्यान, जागरूकता, विवेक, जैसे अनेक शब्दों का समानार्थी समझा जाता है। 

***

स्वनिम और रूपिम

Phonetic and Figurative.

---------------_©_------------------

जानेमन, जानेमन, 

जानेमन किसी का नाम नहीं, 

फिर भी, होंठों पे मेरे,

सुबह कभी, शाम कभी!

शायद इस गीत को फ़िल्म में अमोल पालेकर पर फ़िल्माया गया है। स्पष्ट है कि 'जानेमन' शब्द किसी का नाम नहीं, किसी के प्रति संबोधन के लिए प्रयोग किया जानेवाला शब्द या इस शब्द से इंगित कोई मनुष्य है।

इसी प्रकार "मैं" (I) किसी का नाम नहीं है, फिर भी हर कोई इस शब्द के प्रयोग से अपने आप (self) को इंगित करता है। व्याकरण की दृष्टि से यह शब्द इस प्रकार से स्व-वाचक अर्थात् आत्म-वाचक सर्वनाम (pronoun) है। व्याकरण में, सर्वनाम, सभी को अप्रत्यक्षतः (indirectly)  इंगित करने के लिए प्रयुक्त किया जानेवाला कोई शब्द होता है जिसे संज्ञा (noun) के स्थान पर उसके विकल्प के रूप में प्रयुक्त किया जाता है। इस प्रकार तीन पुरुषों (persons : first person, second person and third person) में सर्वनाम क्रमशः "मैंं", "तुम" और "वह" के रूप में एकवचन (singular person) की तरह से प्रयुक्त होता है। 

क्या अपने आपके लिए इस प्रकार से "मैं" शब्द को प्रयोग किया जाना आवश्यक है? स्पष्ट है कि यह सभी के लिए यद्यपि स्वयं के अर्थ का द्योतक है, किन्तु क्या वास्तव में किसी का अपना कोई नाम होता है? हाँ, दूसरों के द्वारा सन्दर्भ और उपयोग की दृष्टि से हर किसी का कोई नाम अवश्य हो सकता है और उस नाम से सभी उसको पहचानने लगते हैं, और वह भी स्वयं को इस नाम से पहचानने लगता है।

किन्तु क्या ऐसा कोई विशिष्ट नाम न होने पर हम अपने आपको नहीं जानते? किन्तु यह तो प्रचलित प्रयोग के ही कारण है कि किसी व्यक्ति का उल्लेख उसके नाम के माध्यम से किया जाता है और इस प्रकार उसे "तुम'' या ''वह'' कहा जाता है। किन्तु जब कोई स्वयं का उल्लेख करता है तो वह उस नाम का प्रयोग नहीं करता जिससे दूसरे सभी उसका उल्लेख करते हैं, बल्कि अपना  उल्लेख करने के लिए वह "मैं" शब्द का प्रयोग करता है। किन्तु व्यवहार में यह मान लिया जाता है कि ऐसा उल्लेख उसके द्वारा उस व्यक्ति को इंगित करने के लिए किया जा रहा है, जिसे अन्य सभी उसके लिए प्रयुक्त करते हैं। शायद यह स्वाभाविक भी है, क्योंकि यदि कोई स्वयं का उल्लेख अपने लिए प्रचलित उस नाम से करे, जिससे सब उसे इंगित करते हैं तो इससे भ्रम पैदा होगा। 

अब यदि यह देखा जाए कि जब कोई किसी को अपने आपका परिचय देता है, तो क्या ऐसा वह "मैंं" तथा उसके प्रचलित उस नाम के द्वारा ही नहीं करता जो पुनः "मैं" की तरह ही एक शब्द और एक अमूर्त धारणा (abstract notion) होता है? 

साथ ही, यह भी सत्य है कि नाम तथा "मैं" सर्वनाम, ये दोनों ही अमूर्त धारणाएँ हैं जिनका व्यावहारिक उपयोग भी है किन्तु वे उस वस्तु / व्यक्ति का अस्तित्वगत सत्य नहीं है। अस्तित्वगत सत्य तो सदैव प्रत्यक्ष ही होता है, उसे इंगित किया जाना न तो संभव है और न उसकी आवश्यकता ही है ।

अस्तित्वगत सत्य व्यक्तिपरक कैसे हो सकता है? चूँकि अस्तित्व ही व्यक्तिपरक नहीं है, इसलिए अस्तित्वगत सत्य भी व्यक्ति-परक नहीं हो सकता। अस्तित्व और अस्तित्वगत सत्य दोनों ही समष्टि सत्य हैं। 

व्यक्तिपरक सत्य स्वनिम (phonetic, verbal) और रूपिम (descriptive, figurative) होता है जबकि अस्तित्व और अस्तित्वगत सत्य समष्टि सत्य है। इसलिए व्यक्ति समष्टि का अंश और समष्टि व्यक्ति की पूर्णता (Totality) है। 

***

प्रत्यय और वृत्ति

मां तु वेद न कश्चन ।।

-----------©------------

यह काल्पनिक है या कि सत्य, मैं नहीं कह सकता, लेकिन जब मैं आँखें बन्द किए हुए कुर्सी पर बैठा हुआ था तब, जिसे ध्यान कह सकते हैं, वैसी किसी स्वप्न जैसी मनोदशा में यह मुझे प्राप्त हुआ था। और यह भी सच है कि तब मेरे मन में ध्यान करने का कोई संकल्प, प्रयास करने जैसा भी कुछ नहीं था। 

मैं किसी अन्धकारपूर्ण सुरंग में ऊपर ही ऊपर उठता चला जा रहा था और जैसे जैसे आगे बढ़ रहा था, मुझे ऊपर से आ रहा प्रकाश और भी अधिक तीव्र अनुभव होता जा रहा था। जब मैं उस प्रकाश के स्रोत तक, या उसके समीप तक पहुँचा तो इतना ही जानता था, कि उस तेज को सह न पाने से मेरी आँखें अपने आप ही मुँदने लगी थीं। किन्तु चूँकि चाहते हुए भी मैं नीचे उतर कर लौट नहीं सकता था इसलिए आँखें बन्द किए हुए ही ऊपर उठता रहा। यद्यपि तब मुझे अपने शरीर का, और संसार का भी भान नहीं रहा किन्तु, -- जैसा कि संसार के, और अपने आप के भान के समय हर मनुष्य में होता ही है, अपने अस्तित्व पर कोई सन्देह भी नहीं था --अर्थात् यह अन्तःस्फूर्त निश्चय, कि "मैं हूँ", यह अन्तःस्फूर्त बोध, कि मेरा अस्तित्व है । क्योंकि तर्क की दृष्टि से भी यदि इस बोध पर सन्देह किया जाए तो भी ऐसे सन्देह करने वाले संशयकर्ता के अस्तित्व से इनकार करना असंभव है ही।

जब मैं ऊपर उठता रहा तो एक समय लगा कि अब मैं रुक गया हूँ। इससे पहले कि मेरे मन में कोई विचार आता,  मुझे एक आवाज़ सुनाई दी : 

"तुम बिलकुल सही जगह पर आ चुके हो। मैं तुम्हें दिखलाई नहीं दे सकता क्योंकि मैं दृश्य नहीं, दृष्टामात्र हूँ और समस्त दृश्यमात्र मेरा ही प्रकाश है। फिर भी तुम मुझे जान सकते हो। मुझे जानने के लिए तुम्हें पातञ्जल योग-सूत्र के समाधिपाद के सूत्र १९ को स्मरण करना होगा। इसका अर्थ तो तुम्हें पता ही है! 

यह सूत्र मुझे तत्काल ही याद आ गया :

भवप्रत्ययो विदेहप्रकृतिलयानाम् ।।१९।।

किन्तु इसे साधनपाद के १६, १७, १८, १९ और २० वें सूत्र के सन्दर्भ में समझो । तुम्हें स्मरण होगा फिर भी मैं इनका उल्लेख कर देता हूँ :

हेयं दुःखमनागतम् ।।१६।।

दृष्टृदृश्ययोः संयोगो हेयहेतुः ।।१७।।

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ।। ।।१८।।

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ।।१९।।

दृष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ।।२०।।

(यहाँ मुझे याद आया कि 'दृशि' का प्रयोग भ्वादिगणीय अनिट् धातु के अर्थ में है या 'दृङ्' धातु के अर्थ में संज्ञा की तरह दृक् के अर्थ में है।)

पुनः समाधिपाद के इन प्रारम्भिक १६ सूत्रों को स्मरण करो :

अथ योगानुशासनम् ।।१।।

योगश्चित्तवृत्तिनिरोधः ।।२।।

तदा दृष्टुः स्वरूपेऽवस्थानम् ।।३।।

वृत्तिसारूप्यमितरत्र ।।४।।

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ।। ५।।

प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः ।।६।।

प्रत्यक्षानुमानागमाः प्रमाणानि ।।७।।

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ।।८।।

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ।।९।।

अभावप्रत्यालम्बनावृत्तिर्निद्रा ।।१०।।

इसे सुनते सुनते मैं (तन्द्रा से) निद्रा में प्रविष्ट हो गया, और चूँकि निद्रा, --जिसे कि वृत्ति ही कहा गया है, जो स्वयं ही आती और जाती है, इसलिए कुछ समय पश्चात् उसी स्थिति में डूबा रहा।  किसी आहट से निद्रा भंग हुई किन्तु मैं उसी शान्त मनःस्थिति में कुर्सी पर बैठा रहा और उस अवस्था को स्मरण करने लगा कि क्या वह स्वप्न था या मेरे ही अन्तर्मन में घटित प्रसंगमात्र था! तभी पुनः मुझे वह आवाज सुनाई दी और शरीर तथा संसार का भान भी पुनः विलुप्त हो गया। 

अनुभूतविषयासम्प्रमोषः स्मृतिः ।।११।।

इस प्रकार उस आवाज से मेरा ध्यान इस अगले सूत्र पर आया।

अभ्यासवैराग्याभ्यां तन्निरोधः ।।१२।।

(अभ्यास और वैराग्य, क्रमशः उन दो प्रकार के साधकों के द्वारा प्रयुक्त किए जानेवाले साधन हैं, जिनकी स्वाभाविक क्रमशः कर्मयोग तथा साँख्यज्ञान के प्रति विशेष निष्ठा होती है। गीता के अध्याय ३ के निम्न श्लोक में इसका ही उल्लेख किया गया है। :

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।

ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ।।३।।

'पुरा' अर्थात् इससे पहले कहे गए, गीता के अध्याय २ में, जहाँ साङ्ख्य के साधन का उल्लेख है। कहना अनुचित न होगा कि गीता की शिक्षा अध्याय २ में ही पूरी हो जाती है किन्तु कर्म के साधन का प्रयोग करनेवाले मुमुक्षुओं के लिए भगवान् श्रीकृष्ण ने अध्याय ३ से अध्याय १८ तक विस्तार से कर्मयोग के साधन को कहा है।)

तत्रस्थितौ यत्नोऽऽभ्यासः ।।१३।।

स तु दीर्घकाल-नैरन्तर्य-सत्कारासेवितो दृढभूमिः ।।१४।।

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ।।१५।।

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ।।१६।।

सुनते सुनते विभोर हो गया था ।

पता नहीं कितने समय उस मुग्ध दशा में निमग्न रहा, क्योंकि वह दशा समय से रहित, काल-निरपेक्ष है। इसलिए समय की प्रतीति तक मिट गई थी। समय प्रतीति ही है और प्रतीति ही समय है। समय इस प्रकार वृत्ति है और चित्तवृत्ति के निरोध में समय का भी विलय हो जाता है। 

याद आया शिव-अथर्वशीर्ष :

अक्षरात्संजायते कालो कालाद्व्यापकः उच्यते...

आज का विज्ञान आगम और प्रमाण के मध्य पेन्डुलम सा झूल रहा है!

फिर मैंने सुना :

"यही ज्ञान पूर्व में मैंने आदित्य को दिया था, और जिस प्रकार से महर्षि भगवान् व्यास ने इसे भगवान् श्रीगणेश से कहा था, और उन्होंने इसे जैसा लिपिबद्ध किया था, वैसे ही इस कलियुग में इस ज्ञान का उपदेश महर्षि जाबाल को प्रदान किया था ।

जाबाल-ऋषि (जिबरील / गैब्रिएल) के माध्यम से क्रमशः यह्वः (यहोवा) के मार्ग से यवनों (यहूदियों) को, कापालिकों और कठोलिकों को भी वही उपदेश दिया गया किन्तु कलि के प्रभाव से यह विकार को प्राप्त होकर अत्यन्त परिवर्तित रूप से आज के समय में व्यक्त हुआ है । इसलिए इस समय में धर्म की ग्लानि और अधर्म का उत्थान हो रहा है :

जन्मकर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ।।९।।

--

अध्याय ४

श्री भगवान् उवाच --

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ।।१।।

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।

स कालेनेह महता योगो नष्टः परन्तप ।।२।।

स मया तेऽद्य योगः प्रोक्तः पुरातनः ।

भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ।।३।।

अर्जुन उवाच --

अपरं भवतो जन्म परं जन्म विवस्वतः ।

कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ।।४।।

श्री भगवान् उवाच --

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ।।५।।

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।

प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ।।६।।

(भवप्रत्ययो विदेहप्रकृतिलयानाम्)

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ।।७।।

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ।।८।।

जन्मकर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ।।९।।

अध्याय ७

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ।।१९।।

कामैस्तैस्तैर्हृतज्ञाना प्रपद्यन्तेऽन्यदेवता: ।

तं तं नियमास्थाय प्रकृत्याः नियताः स्वया  ।।२०।।

(यह्व-धर्म, इल-धर्म, कापालिक और कठोलिक-धर्म)

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ।।२१।।

(faith and religions of faith)

स तया श्रद्धया युक्तस्तस्या राधनमीहते ।

लभते च ततः कामान्मयैव विहितान्हितान् ।।२२।।

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।

देवान्वदेयजो यान्ति मद्भक्ता यान्ति मामपि ।।२३।।

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।

परं भावमजानन्तो ममाव्ययमनुत्तमम् ।।२४।।

नाहं प्रकाशः सर्वस्य योगमाया समावृतः ।

मूढोऽयं नाभिजानाति लोको ममाजमव्ययम् ।।२५

वेदाहं समतीतानि वर्तमानानि चार्जुन ।

भविष्याणि च भूतानि मां तु वेद न कश्चन ।।२६।।

***

The Conflict.

 .... And the Consequences.

--

~~ शिवाथर्वशीर्षम् ~~

एषो ह देवः प्रदिशो नु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः।

स एव जातः स जनिष्यमाणः प्रत्यङ्जनास्तिष्ठति सर्वतोमुखः।

एको रुद्रो न द्वितीयाय तस्मै य इमाँल्लोकानीशत ईशनीभिः।

प्रत्यङ्जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोप्ता। 

यो योनिं योनिमधितिष्ठत्येको येनेदं सर्वं विचरति सर्वम्। 

तमीशानं वरदं देवमीड्यं निचाय्येमां शान्तिमत्यन्तमेति।

क्षमां हित्वा हेतुजालस्य मूलं बुद्ध्या सञ्चितं स्थापयित्वा तु रुद्रे रुद्रमेकत्वमाहुः। 

....... ।।५।।

एषः ह देवः प्रदिशः नु सर्वाः पूर्वः ह जातः सः उ गर्भे अन्तः सः एव जातः सः जनिष्यमाणः प्रत्यङ्जनाः तिष्ठति सर्वतोमुखः ।एकः रुद्रः न द्वितीयाय तस्मै यः इमान् लोकान् ईशते ईशनीभिः। प्रत्यङ्जनाः तिष्ठति सञ्चुकोच अन्तकाले संसृज्य विश्वाः भुवनानि गोप्ता। यः योनिं योनिं अधितिष्ठति एकः येन इदं सर्वं विचरति सर्वम्। तं ईशानं वरदं देवं ईड्यं निचाय्य इमाम् शान्तिं अत्यन्तं एति । क्षमां हित्वा हेतुजालस्य मूलं बुद्ध्या सञ्चितं स्थापयित्वा तु रुद्रे रुद्रं-एकत्वं आहुः ।

--

This sacred text points out that how ending of the conflict is already there, in the very emergence of the conflict itself.

--

नृवंश / पृथ्वी-माहात्म्यम्

वाल्मीकि रामायण, 

बालकाण्ड,

सर्ग ५३, ५४, ५५

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कामधेनुं वसिष्ठोऽपि यदा न त्यजते मुनिः । 

तदास्य शबलां राम विश्वामित्रोऽन्वकर्षत ।। १ ।।

'श्रीराम!  जब वसिष्ठ मुनि किसी तरह भी उस कामधेनु गौ को देने के लिए तैयार न हुए, तब राजा विश्वामित्र उस चितकबरे रंग की धेनु को बलपूर्वक घसीट ले चले ।। १ ।।

नीयमाना तु शबला राम राजा महात्मना ।

दुःखिता चिन्तयामास रुदन्ती शोककर्षिता ।। २ ।।

'रघुनन्दन!  महामनस्वी राजा विश्वामित्र के द्वारा  इस प्रकार ले जाई जाती हुई वह गौ शोकाकुल हो मन ही मन रो पड़ी, और अत्यन्त दुःखित हो विचार करने लगी -- ।। २ ।।

परित्यक्ता वसिष्ठेन किमहं सुमहात्मना ।

याहं राजभृतैर्दीना ह्रियेय भृशदुःखिता ।। ३ ।।

"अहो!  क्या महात्मा वसिष्ठ ने मुझे त्याग दिया है, जो ये राजा के सिपाही मुझ दीन और अत्यन्त दुःखिया गौ को इस तरह से बलपूर्वक लिये जा रहे हैं?' ।। ३ ।।

किं मयापकृतं तस्य महर्षेर्भावितात्मनः ।

यन्मामनागसं दृष्ट्वा भक्तां त्यजति धार्मिकः ।।  ४ ।।

"पवित्र अन्तःकरणवाले उन महर्षि का मैंने क्या अपराध किया है कि वे धर्मात्मा मुनि मझे निरपराध और अपना भक्त जानकर भी त्याग रहे हैं?' ।। ४ ।।

इति संचिन्तयित्वा तु निःश्वस्य च पुनः पुनः ।

जगाम वेगेन तदा वसिष्ठं  परमौजसम्  ।। ५ ।।

निर्धूय तांस्तदा भृत्याञ्शतशः शत्रुसूदन ।

'शत्रुसूदन! यह सोचकर वह गौ बारम्बार लंबी साँस लेने लगी और राजा के उन सैकड़ों सेवकों को झटककर उस समय महातेजस्वी वसिष्ठ मुनि के पास बड़े वेग से जा पहुँची।। 

जगामानिलवेगेन पादमूलं महात्मनः ।। ६ ।।

शबला सा रुदन्ती च क्रोशन्ती चेदमब्रवीत् ।

वसिष्ठस्याग्रतः स्थित्वा रुदन्ती मेघनिःस्वना ।। ७ ।।

'यह शबला गौ वायु के समान वेगपूर्वक उन महात्मा के चरणों के समीप गयी और उनके सामने खड़ी हो मेघ के समान गम्भीर स्वर से रोती-चीत्कार करती हुई, उनसे इस प्रकार बोली  ------- ।। ६-७ ।।

भगवन् किं परित्यक्ता त्वयाहं ब्रह्मणः सुतः ।

यस्माद् राजभटा मां हि नयन्ते त्वत्सकाशतः ।। ८ ।।

"भगवन्! ब्रह्मकुमार! क्या आपने मुझे त्याग दिया, जो ये राजा के सैनिक मुझे आपके पास से दूर लिये जा रहे हैं? ।।  ८ ।।

एवमुक्तस्तु ब्रह्मर्षिरिदं वचनमब्रवीत् ।

शोकसंतप्तहृदयां स्वसारमिव दुःखिताम् ।। ८ ।।

'उसके ऐसा कहने पर ब्रह्मर्षि वसिष्ठ शोक से संतप्त हृदयवाली दुःखिया बहिन के समान उस गौ से इस प्रकार बोले -- ।। ९ ।।

न त्वां त्यजामि शबले नाऽपि मेऽपकृतं त्वया ।

एष त्वां नये राजा बलान्मत्तो महाबलः ।। ९ ।।

"शबले!  मैं तुम्हारा त्याग नहीं करता । तुमने मेरा कोई अपराध नहीं किया है । ये महाबली राजा अपने बल से मतवाले होकर तुमको मुझसे छीनकर ले जा रहे हैं ।। १० ।।

नहि तुल्यं बलं मह्यं राजा त्वद्य विशेषतः ।

बली राजा क्षत्रियश्च पृथिव्याः पतिरेव च ।। ११ ।।

'मेरा बल इनके समान नहीं है । विशेषतः आजकल ये राजा के पद पर प्रतिष्ठित हैं । राजा, क्षत्रिय तथा इस पृथ्वी के पालक होने के कारण ये बलवान् हैं ।। ११ ।।

इयमक्षौहिणी पूर्णा गजवाजिरथाकुला ।

हस्तिध्वजसमाकीर्णा तेनासौ बलवत्तरः ।। १२ ।।

"इनके पास हाथी, घोड़े और रथों से भरी हुई यह अक्षौहिणी सेना है, जिसमें हाथियों के हौदों पर लगे हुए ध्वज सब ओर फहरा रहे हैं। इस सेना के कारण भी ये मुझसे प्रबल हैं ।। १२ ।।

एवमुक्ता वसिष्ठेन प्रत्युवाच विनीतवत्  ।

वचनं वचनज्ञा सा ब्रह्मर्षिमतुलप्रभम् ।। १३।।

'वसिष्ठजी के ऐसा कहने पर बातचीत के मर्म को समझनेवाली उस कामधेनु ने उन अनुपम तेजस्वी ब्रह्मर्षि से यह विनययुक्त बात कही -- ।। १३ ।।

न बलं क्षत्रियस्याहुर्ब्राह्मणा बलवत्तराः ।

ब्रह्मन् ब्रह्मबलं दिव्यं क्षात्राच्च बलवत्तरम् ।। १४ ।।

"ब्रह्मन्! क्षत्रिय का बल कोई बल नहीं है। ब्राह्मण ही क्षत्रिय आदि से अधिक बलवान् होते हैं । ब्राह्मण का बल दिव्य है । वह क्षत्रिय-बल से अधिक प्रबल होता है ।। १४ ।।

अप्रमेय बलं तुभ्यं न त्वया बलवत्तरः ।

विश्वामित्रो महावीर्यस्तेजस्तव दुरासदम् ।। १५ ।।

"आपका बल अप्रमेय है । महापराक्रमी विश्वामित्र आपसे अधिक बलवान नहीं हैं । आपका तेज दुर्धर्ष है ।। १५ ।।

नियुङ्क्ष्व मां महातेजस्त्वं ब्रह्मबलसम्भृताम् ।

तस्य दर्पं बलं यत्नं नाशयामि दुरात्मनः ।। १६ ।।

"महातेजस्वी महर्षे ! मैं आपके ब्रह्मबल से परिपुष्ट हुई हूँ । अतः आप केवल मुझे आज्ञा दे दीजिए । मैं इस दुरात्मा राजा के बल, प्रयत्न और अभिमान को अभी चूर्ण किए देती हूँ ।' ।। १६ ।।

इत्युक्तस्तु तथा राम वसिष्ठस्तु महायशाः ।

सृजस्वेति तदोवाच बलं परबलार्दनम् ।। १७ ।।

'श्रीराम! कामधेनु के ऐसा कहने पर महायशस्वी वसिष्ठ ने उससे कहा ---

'इस शत्रु-सेना को नष्ट करनेवाले सैनिकों की सृष्टि करो'

।। १७ ।।

तस्य तद् वचनं श्रुत्वा सुरभिः सासृजत् तदा ।

तपस्या हुंभारवोत्सृष्टाः पह्लवाः शतशः नृप ।। १८ ।।

'राजकुमार!  उनका यह आदेश सुनकर उस गौ ने उस समय वैसा ही किया । उसके हुंकार करते ही सैकड़ों पह्लव जाति के वीर पैदा हो गए ।। १८ ।।

नाशयन्ति बलं सर्वं विश्वामित्यस्य पश्यतः ।

स राजा परमक्रुद्धः क्रोधविस्फारितेक्षणः ।। १९ ।।

'वे सब, विश्वामित्र के देखते-देखते उनकी सारी सेना का नाश करने लगे । इससे राजा विश्वामित्र को बड़ा क्रोध हुआ । वे रोष से आँखें फाड़-फाड़कर देखने लगे ।। १९ ।।

पह्लवान् नाशयामास शस्त्रैरुच्चावचैरपि ।

विश्वामित्रार्दितान् दृष्ट्वा पह्लवाञ्शतशस्तदा ।। २० ।।

भूय एवासृजद् घोराञ्छकान् यवनमिश्रितान् ।

तैरासीत् संवृता भूमिः शकैर्यवनमिश्रितैः ।। २१ ।।

'उन्होंने छोटे-बड़े कई तरह के अस्त्रों का प्रयोग करके उन पह्लवों का संहार कर डाला । विश्वामित्र द्वारा उन सैकड़ों पह्लवों को पीड़ित और नष्ट हुआ देख उस समय उस शबला गौ ने पुनः यवन-मिश्रित शक जाति के भयंकर वीरों को उत्पन्न किया । उन यवन-मिश्रित शकों से वहाँ की सारी पृथ्वी भर गई ।

।। २०-२१ ।।

प्रभावद्भिर्महावीर्यैर्हिमकिंजल्कसंनिभैः ।

तीक्ष्णासिपट्टिशधरैर्हेमवर्णाम्बरावृतैः ।। २२ ।।

निर्दग्धं तद्बलं सर्वं प्रदीप्तैरिव पावकैः ।

ततोऽस्त्राणि महातेजा विश्वामित्रो मुमोच ह ।

तैस्ते यवनकाम्बोजा बर्बरश्चाकुलीकृताः ।। २३ ।।

'वे वीर महापराक्रमी और तेजस्वी थे । उनके शरीर की कान्ति सुवर्ण तथा केसर के समान थी । वे सुनहरे वस्त्रों से अपने शरीर को ढँके हुए थे । उन्होंने हाथों में तीखे खङ्ग और पट्टिश ले रखे थे । प्रज्वलित अग्नि के समान उद्भासित होनेवाले उन वीरों ने विश्वामित्र की सारी सेना को भस्म करना आरम्भ किया । तब महातेजस्वी विश्वामित्र ने उन पर बहुत से अस्त्र छोड़े  । उन अस्त्रों की चोट खाकर वे यवन, काम्बोज और बर्बर जाति के योद्धा व्याकुल हो उठे' ।। २२-२३ ।।

सर्ग ५४ संपूर्ण हुआ ।

सर्ग ५५ 

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ततस्तानाकुलान् दृष्ट्वा विश्वामित्रास्त्रमोहितान् ।

वसिष्ठश्चोदयामास कामधुक् सृजयोगतः ।। १ ।।

'विश्वामित्र के अस्त्रों से घायल होकर, उन्हें व्याकुल हुआ देख, वसिष्ठजी ने फिर आज्ञा दी -- 'कामधेनो! अब योगबल से दूसरे सैनिकों की सृष्टि करो' ।। १ ।।

तस्या हुंकारतो जाताः काम्बोजा रविसंनिभाः ।

ऊधसश्चाथ सम्भूता बर्बराः शस्त्रपाणयः ।। २ ।।

'तब उस गौ ने पुनः हुंकार किया । उसके हुंकार से सूर्य के समान तेजस्वी काम्बोज उत्पन्न हुए। थन से शस्त्रधारी बर्बर प्रकट हुए ।। २ ।।

योनिदेशाच्च यवनाः शक्रद्देशाच्छकाः स्मृताः ।

रोमकूपेषु म्लेच्छाश्च हारीताः सकिरातकाः ।। ३ ।।

कामधेनु के योनिदेश से यवन, शकृ (गोबर) से शक, उत्पन्न हो गए। रोमकूपों से म्लेच्छों, हारीत तथा किरात जातियों का उद्भव हुआ।। ३।।

तैस्तन्निषूदितं सर्वं विश्वामित्रस्य तत्क्षणात् ।

सपदातिगजं साश्वं सरथं रघुनन्दन ।। ४ ।।

'रघुनन्दन! उन सब वीरों ने पैदल, हाथी, घोड़े और रथसहित विश्वामित्र की सारी सेना का तत्काल संहार कर डाला ।। ४ ।।

दृष्ट्वा निषूदितं सैन्यं वसिष्ठेन महात्मना ।

विश्वामित्रसुतानां तु शतं नानाविधायुधम् ।। ५ ।।

अभ्यधावत् सुसंक्रुद्धं वसिष्ठं जपता वरम्  ।

हुंकारेणैव तान् सर्वान् निर्ददाह महानृषिः ।। ६ ।।

'महात्मा वसिष्ठ द्वारा अपनी सेना का संहार हुआ देख विश्वामित्र के सौ पुत्र अत्यन्त क्रोध में भर गये, और नाना प्रकार के अस्त्र-शस्त्र लेकर जप करनेवालों में श्रेष्ठ वसिष्ठ मुनि पर टूट पड़े । 

तब उन महर्षि ने हुंकारमात्र से उन सबको जलाकर भस्म कर डाला ।। ५-६ ।।

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उपर्युक्त वर्णन से स्पष्ट होता है कि किस प्रकार महर्षि वाल्मीकि ने विस्तारपूर्वक उन भिन्न भिन्न नृवंशों का उल्लेख यहाँ किया है, जो शबला कामधेनु गौ से उत्पन्न हुए थे। 

शबला का अर्थ होता है मटमैला, भूरा, चितकबरा, जो पृथ्वी का ही रंग है । पृथ्वी ही कामधेनु है जैसा कि पृथ्वी सूक्त में भी माता पृथिवी की स्तुति में कहा गया है । 

विश्वामित्र ही आज का विज्ञान है और आज के शासक क्षात्र हैं। विश्वामित्र स्वयं भी क्षत्रिय हैं ।

मनुष्यों की जिन जातियों का उल्लेख ऊपर किया गया, उनका क्रम इस प्रकार  है :

पह्लव - पहलवी ईरान के निवासी । किसी समय ईरान के सम्राट अपने आपको गौरवपूर्वक आर्यमेहर मुहम्मद रजा शाह पहलवी कहते थे । मेहर या मिहिर मित्र और इन्द्र मेघवान् का ही व्युत्पन्न है । रजा,  -राजा का, शाह, -शास् का । इससे याद आता है कि भगवान् श्रीराम के भाई ने उनकी चरण-पादुकाओं को अयोध्या के  राजसिंहासन पर रखकर १४ वर्ष तक अयोध्या का शासन किया था । इस प्रकार भरत पादशास् या पादशासीय राजा थे। छत्रपति शिवाजी ने भी अपने गुरु की पादुकाएँ राजसिंहासन पर रखकर राज्य का शासन किया । 'बादशाह', इसी पादशास् का अपभ्रंश है।

शक, यवन - हम सभी 'शक-संवत्' से परिचित ही हैं ।

यवन,  - जैसा कि वर्णन किया गया, पृथ्वी के योनि-प्रदेश से उत्पन्न  हुए और आज भी उन्हें ज्यू - Jew कहा जाता है जो यव(न) का ही अपभ्रंश है। दूसरा प्रचलित शब्द है  Zion. 

हमने 'पृथ्वी-सूक्तम् स्तोत्रम्' में 'स्योना' शब्द का प्रयोग देखा ही था। स्योना शब्द, स्योनः का स्त्रीलिंग है और हिब्रू में जिस स्थान और पर्वत का नाम 'Zion' है, वह स्थान भी इस स्योन के तात्पर्य का द्योतक है -- मनोहर, श्रेष्ठ, आकर्षक। 

काम्बोज वही हैं जिनका देश है  Cambodia. 

बर्बर अर्थात् वे मंगोल जो मुगल हुए। 

बाबर इसलिए जातिवाचक या व्यक्तिवाचक दोनों ही अर्थों में प्रयुक्त होता है । इससे मिलते जुलते शब्द और अपभ्रंश क्रमशः बर्बरीक और बबरक हैं ।

कामधेनु, शबला, पृथ्वी के योनिदेश से यवन हुए, यह तो स्पष्ट है ही, शकृ (गोबर के उत्सर्जन का स्थान) से शक उत्पन्न हुए। 

रोमकूपों से म्लेच्छ उत्पन्न  हुए। 

Mlecca है, -- पुराना मलक्का, आज का मलेशिया। 

इस प्रकार वाल्मीकि रामायण में उन सभी मानव जातियों का उल्लेख है जिनका उद्भव पूरी धरती पर अलग अलग स्थानों पर हुआ। 

इसलिए यवन या Jew मूलतः religion न होकर वंश या  Race है । 

वाल्मीकि रामायण के ही उत्तरकाण्ड, सर्ग ८७ में भगवान् श्री राम द्वारा लक्ष्मण को सुनाई गई महापराक्रमी पृथ्वी के सम्राट 'इल' की कथा है, जहाँ भगवान् श्रीराम लक्ष्मण से कहते हैं :

श्रूयते हि पुरा सौम्य कर्दमस्य प्रजापतेः ।

पुत्रो बाह्लीश्वरः श्रीमानिलो नाम सुधार्मिको ।। ३ ।।

'सौम्य! सुना जाता है कि पूर्वकाल में प्रजापति कर्दम के पुत्र श्रीमान् इल बाह्लीकदेश के राजा थे । 

वे बड़े धर्मात्मा नरेश थे ।। ३।।

(यह 'बाह्लीक' अधिक संभावना है कि वर्तमान बाल्किस्तान है या हो सकता है कि यह बाल्टिक समुद्र का क्षेत्र हो ।)

स राजा पृथिवीं सर्वां वशे कृत्वा महायशाः ।

राज्यं चैव नरव्याघ्र पुत्रवत् पर्यपालयत् ।। ४ ।।

'हे पुरुषसिंह लक्ष्मण!  वे महायशस्वी भूपाल सारी पृथ्वी को वश में करके अपने राज्य की प्रजा का पुत्र की भाँति पालन करते थे ।। ४ ।।

सुरैश्च परमोदारैर्दैतेयैश्च महाधनैः ।

नागराराक्षसगन्धर्वैर्यक्षैश्च सुमहात्मभिः ।। ५ ।।

पूज्यते नित्यशः सौम्य भयार्तैः रघुनन्दन ।

अबिभ्यंश्च त्रयः लोकाः सरोषस्य महात्मनः ।। ६ ।।

'सौम्य!  रघुनन्दन!  परम उदार देवता, महाधनी दैत्य तथा नाग,  राक्षस, गन्धर्व और महायशस्वी यक्ष -- ये सब भयभीत होकर सदा राजा इल की स्तुति पूजा करते थे तथा उस महामना के रुष्ट हो जाने पर तीनों लोकों के प्राणी भय से थर्रा उठते थे ।। ५-६ ।।

स राजा तादृशोऽप्यासीद् धर्मे वीर्ये च निष्ठितः ।

बुद्ध्या च परमोदारो बाह्लीकेशो महायशाः ।। ७ ।।

'ऐसे प्रभावशाली होने पर भी बाह्लीक देश के स्वामी महायशस्वी परम उदार राजा इल धर्म और पराक्रम में दृढतापूर्वक स्थित रहते थे और उनकी बुद्धि भी स्थिर थी ।। ७ ।।

इस प्रकार पूरी धरती के एक स्वामी के रूप में इल नामक राजा  बाह्लीकनरेश था । इसी सर्ग में आगे वर्णन है कि वन में आखेट करते हुए यह राजा किस प्रकार सेना के सहित भूल से शिव के उस लोक में प्रविष्ट हो गया जहाँ भगवान् शिव माता पार्वती की प्रसन्नता के लिए स्त्रीवेश में, या स्त्रीरूप धारणकर रहा करते थे।उस लोक में सभी प्राणी, पशु-पक्षी, जलचर , यहाँ तक कि वृक्ष और लताएँ भी नारीरूप में ही थीं ।

राजा इल और उसके सैनिक तथा सेना भी इसलिए उस लोक में प्रविष्ट होते ही स्त्री के रूप में परिणत हो गए  ।

कथा आगे चलकर महात्मा बुध (ग्रह) से इला अर्थात् राजा इल के स्त्रीरूप के संबंध का वर्णन करती है, जो खगोल ज्योतिष का विषय है। 

एकेश्वरवाद का जन्म इसी राजा इल को पृथ्वी के एकमात्र ईश्वर कहे जाने से हुआ । यही ईश्वर अब्राहम से भी पूर्व का वह ईश्वर है, जिस पर अब्राहमिक परंपरा की तीनों शाखाएँ सहमत हैं ।

यह भी सत्य है कि जिस Jewish Religion  की स्थापना मोजेस (Moses) ने की थी उसकी प्रेरणा उन्हें उसी 'यह्वः' / यहोवा से मिली थी जो मूलतः एक वैदिक देवता है। 

जो प्रकारान्तर से यहूदियों का परमेश्वर है ।

पृथ्वी-सूक्त को यहाँ प्रस्तुत करते समय यह सब याद आया था। 

नमस्ते सदा वत्सले मातृभूमे! 

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त्वमस्यावपनी जनानामदितिः

अथ पृथ्वी सूक्तम् स्तोत्रम् 

--

त्वमस्यावपनी जनानामदितिः कामदुघा पप्रथाना ।

यत् त ऊनं तत् त आ पूरयाति 

प्रजापतिः प्रथमजा ऋतस्य ।।६१।।

(हे पृथिवि! तुम सृष्टि में सर्वप्रथम उत्पन्न होनेवाली, अदिति हो, मनुष्यों की कामनाओं को पूर्ण करनेवाली कामधेनु हो। यदि मनुष्य कोई अंश तुमसे प्राप्त करने से वंचित रह जाते हैं तो वह अंश उन्हें सृष्टि के आदि में उत्पन्न हुए प्रजापति ब्रह्मा से प्राप्त हो  जाता है।)

उपस्थास्ते अनमीवा अयक्ष्मा अस्मभ्यं सन्तु पृथिवि प्रसूताः ।

दीर्घं न आयुः प्रतिबुध्यमाना वयं तुभ्यं बलिहृतः स्याम ।।६२।।

(हे पृथिवि ! तुमसे उत्पन्न होनेवाले तुममें निवास करनेवाले सभी मनुष्य नीरोग-निरामय, यक्ष्मा -क्षय रोग से रहित हों। तुम्हारे लिए हवि प्रदान करते हुए हम  दीर्घायु और स्वस्थ हों।।)

भूमे मातर्नि धेहि मा भद्रया सुप्रतिष्ठितम् ।

संविदाना दिवा कवे श्रिया मा धेहि भूम्याम् ।।६३।।

(हे भूमि माता! हमें मंगल और कल्याणकारी सुप्रतिष्ठा से युक्त करें । हे कवे!  -हे परमेश्वर! हे देवि! हमें भूमि के ऐश्वर्य लक्ष्मी आदि से समृद्ध करें।।)

।। इति पृथ्वी सूक्तम् स्तोत्रम् संपूर्णम् ।।

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यद् वदामि मधुमत्

अथ पृथ्वी सूक्तम् स्तोत्रम् 

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यद् वदामि मधुमत् तद् वदामि यदीक्षे तद् वनन्ति मा ।

त्विषीमानस्मि जूतिमानवान्यान् हन्मि दोधतः ।।५८।।

(जो मैं कहूँ वह ऐसा हो जो मधुर हो, जो देखूँगा वह सब शुभ और कल्याणप्रद हो, हम तेजस्वी और त्वरा से, वेग से पूर्ण हों। मैं अपने मार्ग के विघ्नों-बाधाओं का नाश कर उन पर विजय प्राप्त कर सकूँ।)

शान्ति वा सुरभिः स्योना कीलालोध्नी पयस्वती ।

भूमिरधि ब्रवीतु मे पृथिवी पयसा सह ।।५९।।

(शान्ति अर्थात् सुरभि, मनोहर शोभायुक्त गौ, कील -जौ, गेहूँ, चाँवल आदि तृणधान्य देनेवाली मधुर शीतल, पेय जल, दुग्ध इत्यादि प्रदान करने वाली यह पयस्विनी पृथ्वी माता हमारे लिए आशीषयुक्त वचन कहे।)

यामन्वैच्छद्धविषा विश्वकर्मा-

न्तरर्णवे रजसि प्रविष्टाम् ।

भुजिष्यं१ पात्रं निहितं गुहा 

यदाविर्भोगे अभवन्मातृमद्भ्यः ।।६०।।

(विश्वकर्मा ने जब अन्तर्स्थित अर्णव में यज्ञ से हवन करते हुए, जिसे प्राप्त करने की इच्छा की, और अपने कार्य में संलग्न हुए, तो भोग के समस्त पदार्थों की निधि से परिपूर्ण वसुधा पृथ्वी को इस प्रकार से पाया और पृथिवी माता से उन सभी पदार्थों के भण्डार प्रकट हो गए।)

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