8.12.2009
CHAPTER SEVEN
Mayyanantmahaambodho vishvapot itastatah I
Bharmati svantavaten na mamastiasahishurhta II (1)
I am the limitless ocean of infinity wherein wind of mind takes the ship of creation here and there but this does not disturb me.
The boundless Supreme Consciousness has transformed its inscrutable power in two forms. One is Material and other is Eternal. Eternal nature is divine consciousness called life. This eternal nature is not different from Lord Himself. Entire universe is after effect of identification of eternal nature with material nature. Consciousness is the cause of entire universe. This ocean is limitless infinity wherein the mind goes on chirping without any stop. This is the cause of creation. Mind creates invention, art and science rather this creation has been created by mind. But it never affects consciousness.
This entire creation is the result of three modes of material nature. Goodness, Passion and Ignorance.
Lord Krishna says in chapter seven of Shrimad Bhagwad Geeta:
ye chaiv sattvka bhava rajsaastamasasch ye I
matt eveti tan vidhi na tuaham teshu te mayi II
Tribhirgurhmayerbhavebhirebhi sarvamidam jagat I
Mohitam naabhijanati mamebhayah paramavayayam II (12-13)
Know all the states of being goodness, passion and ignorance- are manifestation of my energy. I am every thing but I am not under the control of any of the modes of my material nature, on the contrary they are within me.
The whole of this creation is deluded by these objects of nature- Sattava, rajas and tamsa; that is why this world fails to recognize me standing apart from these and imperishable.
This entire creation is result of interaction of self soul with three modes of material nature. Self Soul is not affected by their impact but these three evolutes cause transmigration of Self Soul. This is the reason for unique transformation.
Mayyanantmahaambodho jagadvichi savbhavatah I
Udetu vastamayatu na me vridhio na me kshatih II (2)
Waves of creation may rise or fall but this change in universal spectrum does not affect my infinity which neither increases nor decreases.
The entire creation is transient but Supreme Self is infallible and transcendent. It is eternal and so is it’s fragrant. Ashtavakar emphasize on eternal nature of Life which dies not diminish on change of embodiment. Lord Krishna says in Shrimad Bhagwad Geeta:
Aksharam braham parmam savbhavoadhiatamuchayate I
bhutbhavudbhavkaro visargah karamsangitah II
Adhibhutam kshrobhavah purushchaadhidevtam I
Adhiyagyoahamevatra dehe dehbhritam var II (8.3-4)
Lord Krishna says: The indestructible Supreme is Braham, one’s own self is called adhiyatma and discharge of spirits, which brings forth the existence of beings, is called action.
O Arjun! All perishable objects are adhibhutah; the Braham is adhideva; and in this body, I, dwelling in the body as inner witness am adhiyagya.
Lord Krishna says:
The all pervading Supreme Self is ‘Braham’ as he is the only indestructible; every being emanating from that Omniscient Supreme Self, the self soul (individual soul in every being) is adhiyatma.
It is the part of supreme self in all beings.
This is their life factor.
This consciousness is their whole some of life.
With its departure, the body is dead.
Discharge of spirits to facilitate the beings come into existence is called action.
All perishable objects are adhibhutam, like that of body or formations of beings.
Braham is adhidevam;
Adhiyagya is Lord Krishna, in all the beings witnessing every action of those embodied soul identifying themselves with bodies.
This is divine drama of creation which does not cause any disturbance in Self.
Mayyanantmahaambodho vishvam nam vikalpna I
Attishanto nirakar etadevahamasithitah II (3)
Mind created universe takes its shape as per dictates of inscrutable power of mine but this is only imagination which does not disturbs me as I am devoid of any identity.
The Supreme Self is formless
Natmana bhaveshu no bhaastatranante niranjane I
Ittiasktoaspirihah shant etadevamahamsithitah II (4)
I am not this body, not this body is mine. Self Soul has no idea of body. I stand detachedly, aloof and liberated.
The idea in this verse can be understood when we go to assertion of Lord Krishna in chapter 14 of Shrimad Bhagwad Geeta.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (14.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance), these three qualities born out of material nature tie down imperishable soul to the body.
Three qualities Sattava (goodness), rajas (passion) and tamsa (ignorance) have born out of material nature bind the imperishable soul to the perishable body.
These qualities of the material nature have strict binding effect on the soul. Though the difference is invisible, yet it can be traced with deep self observation and knowledge.
Aho chinmatramevahahamindrajaloupamam jagat I
Atto mam katham kutra heyopadeykalpana II (5)
What a wonderful phenomena! I am only consciousness and this creation is mirage. What should be had and what should be left.
If one introspect meditatively, one finds that it is the consciousness which appears to be living entity in material body and it is illuminating entire set up of Mind, intellect, senses.
Lord Krishna says in chapter seven of Shrimad Bhagwad Geeta that;
Mattah partaram naanyatkinchitasti dhananjay I
Mayyi sarvamidam protam sutre marhigarha ev II (7.7)
There is nothing except me. There is nothing superior to me. Every thing is strung in me like pearls are strung in a thread.
In chapter four in verse 24 of Shrimad Bhagwad Geeta Lord Krishna says ;
Barhaman arparh braham havirbrahamagno barhamna hutam I
Brahamev tein gantavyam brahamkaramsamadhinah II (4.24)
In spiritual consciousness, the contributor, contribution, the consumption, the performer, the result everything is spiritual.
Material nature itself is divine as it is not separate from Lord Krishna. It causes illusion and because of this material illusion the eternal self soul considers itself body. This is the cause of transmigration from one body to another till self realization.
(Here ends chapter 7)
कोई टिप्पणी नहीं:
एक टिप्पणी भेजें