Sensibility Index.

संवेदन प्रवणता और संवादगम्यता 

Communication Patterns.

--

किसी भी प्रकार का सार्थक और सुचारु संवाद संंभव होने के लिए निम्नलिखित महत्वपूर्ण बिन्दुओं पर ध्यान देना आवश्यक है -

1. कार्य क्षेत्र 

2. योग्यता क्षेत्र 

3. अधिकार क्षेत्र 

4. माध्यम

5. संवेदन प्रवणता

6. संवादगम्यता

7. परिस्थितियाँ, स्थान और समय

अपने अपने कार्य क्षेत्र में हर व्यक्ति किसी दूसरे व्यक्ति की अपेक्षा कम या अधिक दक्ष, कुशल हो सकता है,  इसी प्रकार से उसकी उस क्षेत्र की जानकारी / योग्यता  भी किसी दूसरे व्यक्ति की तुलना में कम या अधिक हो सकती है।

अगला महत्वपूर्ण बिन्दु है माध्यम जो कि भाषा, संस्कृति और सामाजिक शिष्टाचार पर निर्भर होता है। उदाहरण के लिए किसी साहित्यिक रचना का पठन पाठन करते समय जैसी संवादप्रवणता तथा संवादगम्यता अपेक्षित होती है वह उससे बिल्कुल भिन्न तरह की होती है जैसी विज्ञान, गणित, संगीत या तकनीकी विषय का अध्ययन करने हेतु आवश्यक हो सकती है।

अंतिम बिन्दु है - परिस्थितियाँ, स्थान और समय।

किसी से जुड़ने के लिए प्रायः इनमें से एक या अधिक बिन्दु महत्वपूर्ण होते हैं। जैसे किसी संगीतबद्ध रचना को समझ पाने के लिए भिन्न भिन्न तरह से उससे जुड़ पाना होता है। कोई नर्तक या नर्तकी केवल ताल से भी जुड़ाव अनुभव कर थिरकने लग सकते हैं और उन्हें उस रचना के साहित्यिक मूल्य से फिर भी बिल्कुल ही अनभिज्ञ भी हो सकते हैं। दूसरी ओर साहित्यिक रुचि से संपन्न कोई व्यक्ति उसके संगीत पक्ष आदि के बारे में विस्तार से न समझ पाता हो। यह भी हो सकता है कि किसी तीसरे व्यक्ति को भाषा और संगीत दोनों ही अटपटे या अजीब लग रहे हों।

वस्तुओं, व्यक्तियों, विषयों, विचारों आदि से जुड़ना या न जुड़ पाना बहुत हद तक चेतन और अवचेतन स्मृति पर भी निर्भर करता है, मानसिक कल्पित, और अनुभवगत रुचियों, अरुचियों, भयों आदि पर भी।

शायद इन्हीं सब कारणों से एक समय ऐसा भी आता है जब हम न तो किसी व्यक्ति से, न किसी विचार, आदर्श, विषय, कर्म या लक्ष्य से ही जुड़ पाते हैं और हमें केेवल एक खालीपन कचोटता रहता है। तब हम अपने आपको उस खालीपन के अनुभवकर्ता की तरह identify कर लेते हैं। और कोई कभी हमें यह नहीं बतलाता कि जैसे अनुभव मन की वृत्ति है, वैसे ही अनुभवकर्ता भी मन की वृत्ति ही है। और जब हमारा ध्यान इस सच्चाई पर जाता है, तब इस सूत्रों -

तथा दृष्टुः स्वरूपेऽवस्थानम्।।

वृत्तिसारूप्यमितरत्र।।

पर अकस्मात् हमारा ध्यान जा सकता है।

*** 

Every New Moment.

The Creator.

P O E T R Y

--

Every New Moment,

Is the Beginning of the End,

You can neither stop,

Nor you could amend. 

Every New Beginning,

Is but a thought, 

You can neither stop,

Nor you could bend. 

Every Thought appears,

Giving way to the Next,

Every Thought disappears,

Giving way to the rest. 

The process goes on indefinitely,

From this to the next moment,

Neither has a beginning,

Neither has an end.

The illusion goes on and on,

Life continues as a dream,

Like a montage play of pictures, 

One who Creats, watches too,

As the show keeps on going, 

Still aloof and  unconcerned,

Time and Space ever so the same, 

Time and Space ever so different!

*** 

One Can Only Pray!

P O E T R Y

--

Nothing to See,

Nothing to Say,

Either in the Night,

Or in the Day,

The Sky is brown,

The Earth is Gray,

Nowhere is Seen,

The Light of Hope,

Nowhere is Seen,

The Hope of  The Ray!

We have to go on,

Like this to Pray,

Wait and Watch,

Come What May!

***

Lifes / Lives Material

Lies Material / Immaterial

P O E T R Y

--

Living like a solid piece of rock,

Crystal, Diamond, Gold or Wood, 

Living like a pebble, quartz or stone,

Like the grass, a plant or a tree,

Like an animal, fish, bird-like free, 

Wandering or staying here and there,

Going through the Life Impersonal, 

Unmindful, Unconscious, Unaware.

Or Of one's own,  very Individual, 

In relation with the surroundings,

With the circumstances, physical,

Or with the feelings, emotional,

Mental, Centimental, hypothetical,

Collective, societal, with others,

Remembering past, present and future.

In dreams, sleep, a trans or a swoon,

Utimately comes to end, later or soon,

Ever so keeping, moving away from,

Itself, knowing not the Life the other,

Where-in, where-at or where-from,

How, and Who exactly governs the Life,

Leading in time from past to present,

Leading in time from present to future,

Either in a world or as a part of Nature,

Lives On Timelessly, The Creature.

--

(UN-EDITED) 

***

   

 

The Netherworlds.

Of Angels, Aliens, and other beings that visit us in different forms at different times.

"i think i am struggling for, what , don't know"

--

One day someone asked me this :

Maybe has expected if I could possibly help in dealing with the problem.

According to what I was told, :

The problem was somewhat of a mental one but couldn't understand, see or say what exactly it might be. ,

I avoid talking about the mysterious or the occult, just because I feel I'm myself uncertain, so can't tell others confidently enough with surity.

But in my own life I have certainly noted that one often meets people who in their past life had been with one, and not only as a human form, but either in dreams or in their energy level bodies of different kinds. Rarely as a devatA, but maybe as in a form airy. They too can talk to you either through your own mind or some other physical -maybe like a cat,  a dog, a crow, a sparrow, even a cow or goat and  know who they are facing in that way.

The strange part of this mysterious and occult phenomenon is that they do alter and affect your mental state, mood and behavior accordingly.

Because of their good or evil wishes they can even bring good or bad luck in your life. If you're wise enough to understand this, you can even overcome difficulties in your life or maybe invite them too.

There are simple clues and omens that can help in this as are :

How different birds and animals come to visit you. For any good or bad reason.

You get connected through an emotional or sentimental cord of being related.

They may be someone who might have been with you in their past life and have come to you to contact you. Though they may be unable to talk to you, according to their behavior you can get a hint.

Another far more authentic clue is the happenings that you come across in the life. You or someone in your family may meet an accident, fall ill or have mental problems, that even the modern medical experts fail to diagnose, understand and treat. The only most effective way to deal with in such a situation is to behave well with all living beings. In a word, being sensitive to them. This is how one has to understand the importance of being kind to all living beings, not only the birds the animals, and the fish, but whole nature - the trees and little insects too.

The Jain and the brAhmins have gone far ahead in practicing, understanding and following this principle what they think is the essential tenet of the :

सनातन धर्म  / sanAtana dharma.

But the same 'spirits' that see and visit us in these various forms, sometimes try to come to us in the airy forms too with more or less strength in them. Some can control and disturb our nervous system too and then the problem becomes even  far more difficult to deal with. It's also true that at the same time some fake and wicked person can take disadvantage of the situation and instill doubt and fear in us. We just get even more disturbed. 

In such a situation sanAtan dharma can  help us greatly through the simple and the straightforward instructions like : 

धर्मेण हन्यते व्याधिः धर्मेण हन्यते ग्रहः। 

धर्मेण हन्यते शत्रुः यतो धर्मस्ततो जयः।।

Here,

जयः

Means victory over all the troubles and the survival and thriving.

Again 

धर्म

Means the five fundamental tenets or the 

यम / यमः / यमाः 

As are stipulated in the Scriptures and in the :

पातञ्जल योग दर्शन,

As the following :

1अहिंसा, 2सत्य, 3अस्तेय, 4ब्रह्मचर्य, 

and 5अपरिग्रहः।।

1 अहिंसा  -Means 

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।

न हिनस्त्यात्मनाऽऽत्मानं ततो याति परमां गतिम्।। 

One who finds that God alone resides in the heart of all beings and so can't hurt / kill others thereby attains Him and in this way the Supreme.

2 सत्य - Means The Immutable Truth  that stays and abides ever and never swerves away from this. 

3 अस्तेय,

Means : Not to steal the things one has not gained righteously through one's own effort and labour  

4 ब्रह्मचर्य,

The same as in the  1 अहिंसा

and

5 अपरिग्रहः Means :

ईशावास्यं इदं सर्वं यत् किञ्च जगत्यां जगत्। 

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्वित् धनम्।।

According to this mantra of 

ईशावास्योपनिषद्  /  IshavAsyopaniShat

All this wealth belongs to the One Who Governs and looks after the whole entire existence (and not to you or to anybody else), Therefore with this understanding, one should not accumulate Ir hoard the things that one needs not.

These 5 Principles make it clear how one can practice the right Dharma and can always be happy without having misery and sorrow in this life and afterwards, when one dies in this life.

***

 

அரட்டை / உழா

अरट्टै / उऴा 

Arattai / Ulaa 

Are written in  தமிழ் / Tamil / तमिष़्  and as shown here in the title of this post.

In English,

The simple and direct meaning of the above two Tamil words is :

"To chat" (verb) ; and 

"Plough" / the Solution to a problem, a device that helps in solving a problem.

और हिन्दी भाषा में इन दो शब्दों का सामान्य अर्थ है -

"बातचीत करना" और "हल" (कृषि-यंत्र) 

Arattai is a new computer and social networking platform while the next is a browser.

There is yet another star rising upon the sky of digital / computer world, named :

"PERPLEXITY", 

Looks somewhat like:

The Google - Search.

(A Search-Engine?)

All these facilities are Home-made and available in India भारत / Bharat, and maybe all over the world also. 

Based upon The information gathered from the net. 

*** 

  

I AM ALIVE!

When "Nothing" Happens.

I had always this confusion.

From the very beginning, when I was admitted in the school.

Now at 72, I think, maybe, this happens to everyone. Most of us just don't know that we don't know! We are even quite unaware also that we were not aware.

This is going a bit messy. 

So let me come straight to the point.

The title could either mean - 

Nothing important happens, 

Or,

Anything whatever, that is expected or likely to happen doesn't take place.

For example you do some experiment, and you know nothing about what you want to do or find out by doing this.

Or, you're in a new situation you never had been before now.

A single example may help in what I want to say. 

My elder brother took me to the school where there were boys of my age and only a few of them were acquainted with any other. All were just alone, new and no one knew what to talk about another. So all we were sitting silent. Then the teacher gave us an exercise to do. It was simple for me, because I had been doing it at home since a week ago.

Simply I had to write down the alphabet. Some of them had never done this before coming in the class. They too were just silent, may be waiting for when the class is over and they return to home.

Fortunately for me, soon the class was concluded and we rushed to go back to home.

This was to go on like this the next few days. But from the next day we started to know one another by name. We opened up by and by and started to play and talk with others. Soon we formed groups of 2 or more, of our own. We soon knew who lives where and who can we come with.

We finished a week and then there was a holiday. Occasionally there would be so many school days and a few holidays in between. Summarily, we got accustomed to the regime.

In the end of the year, there was exam. We didn't have any idea about what it meant. But later on it turned out it was but an exercise in writing the alphabet, a few words and small sentences, giving answer to simple questions about our day to day life. There was a oral session and we all passed the exam.

Then we used to utter the phrase -

Nothing happened! 

In this way I passed the school and had to join the college. Then there I passed the graduation but Nothing happened. 

Then I tried hard to get some suitable  employment but Nothing happened.

Finally I got a clerical job. I learned the practices I had to perform in the office.

But nothing happened!

I was but flowing in the stream, trying to somehow survive and return to home in the evening. This went on like this for a few years, but Nothing happened. I was not even aware what I was expecting to happen. In comparison, all my friends knew well and were certain about what they wanted to do and had been working cleverly to attain their immediate goal. They were living in the "Now" howsoever small or long interval of their own time. They may have been successful, failed or frustrated, happy or unhappy. They knew what is meant by achievement. I, on the other hand was just waiting and passing the time. I couldn't see what worthwhile may "happen"  and what I should expect. Then I realized, everyone in life keeps on dreaming all the time in the life. Either about the past or about the future.. I, on the other hand never knew about what exactly I have to achieve in the imagined future that would not be "Nothing".

Really, Nothing whatsoever happened.

My well-wishers, friends and others who knew me began to tell me that I was just useless and disgruntled and don't know 

What Life / World is all about.

Be serious, get married, run the life if a normal person.

You are just wasting away your precious life and opportunities to achieve success. Maybe you are going to end up your life in aimless pursuations and making out yourself a laughing stock for all those others who are concerned of you.

I was really so, I attended only all those immediate things like my job and how to make myself happy all the times. It's not that I was a kind of a stoic, an ascetic or one inclined to find out about God or the one who aspired to become a religious or spiritual teacher -vwhatever this means. Now I see I was just driven by the flow of life and not even I was curious enough to find out answers to those questions like -

What Life / World is all about,

If really there is someone a person or an agency be whatever its name and form that might have built / created all this existence around myself and  the world where I find myself day to day.

It never occurred to me that I really need such a God at all. It was just a superficial idea that I felt a useless and irrelevant one.

But just as I told you in the earlier lines, I was somehow just flowing in and along the stream of life that was not "my" or of "others" but was there just because of some coincidence or a chance I had fallen into.

Till now "Nothing Happened!"

Then my attention was drawn to the reality, the situation that I was, and then this question arose in me that had been really forcing me so for all the time. It was like the undercurrent and I was just floating in the surface. Then for the first time I was serious. The question causing a deep gorge in me where I had to go through a free fall within it. But I wasn't scared at all. Not a bit. This free fall took me to meditation. The aimless purposeless following the force that was drawing me within myself. Involuntarily all my mental wanderings came to stop.  I was in a vacuum. This vacuum was indeed splendid, literally gorgeous.

So, there was a deep gorge that was swallowing me,  and I had no control over the situation.

This was a fantastic silence, full of wonderment, tranquility, stillness and Peace.

Still I survived but all my recognition and recognization of myself was just lost, vanished irretrievably.

In the beginning, initially there was also a great consternation because I didn't know what was really going to "happen". However the Silence, the vacuum and the Peace prevailed and I was drenched and soaked into it. I became the very thing, merged into, dissolved into it that had swallowed me alive

I AM ALIVE. 

Still "Nothing Happened!"

Life continues though.

I am alive.

(UNEDITED and VERBATIM)

***

 

Astrology : State Nations.

Birth and Death of the Geo-Political State-Nations.

A proposed Criteria and an Algorithm.

Presently, let us start with Nepal as a case for a study-model.

On the 08-09-2025 or a day before, I had posted a preview of the date : 09-09-2025 (Tuesday) with a Numerological point of view of Astrology.

Obviously and evidently, It was Tuesday - day of the week, the date, and the month  were 09, and the year 2025 too summed up to 09. I just felt it was an indication of violent events throughout the world. I do agree I couldn't point out a place where it may happen.

We are all observing how this year from the very beginning us turning out to be a year of turbulent geopolitical and global unprecedented events. 

Observing whatever is going on all over the world, I just focused my attention on Nepal. I was trying to study the past of this State-Nation. In the year 2008, the Kingdom had turned from being the only Hindu Nation into a Democratic Secular State owing to the pressures of the China and its Communist Party.

The interim and the ad hoc Government of Nepal under the prime-ministership of Sushila Karki has declared the due dates of elections at the in the next year 2026, at the earliest.

From 2008 to 2026, it has been 18 long years when instability and uncertainty ruled over Nepal.

Taking a clue from this, I felt it was a period of Rahu considering vinshottarI dashA point of view. The dark Times of 18 long years of Nepal are going to end with the beginning of the year 2026. The next vinshottari dashA will be of Jupiter. I can predict that Nepal would regain its State of being a Sovereign Hindu Nation-State again. The days of the Royal state of the Government may never return.

There is ample chance that this will help ignite a spark of Global Hindu SanAtana Dharma resurrection where BHarat will be at the helm of vast transformations at the workd-level.

Then I just out of curiosity, traced back the past vinshottari dashA periods of the Nation-State Nepal. I could extrapolate the different vimshottari dashA periods in the earlier post.

As follows here-under :

Mars 7

Moon 10

Sun 6

Venus 20

Ketu 7

Mercury 17

Saturn 19

Jupiter 16

Rahu 18

(In the reverse direction)

राहु 18

बृहस्पति 16

शनि 19

बुध 17

केतु 7

शुक्र 20

सूर्य 6

चंद्र 10, और

मंगल 7

This sums up to a 120 year-cycle.

During such 16 cycles, Nepal

went through 1990 years in the past, before 2008.

From the available History of Nepal,  maybe, we can find out a pattern and try to foresee what is there in the future of Nepal.

This is just a study-model only.

The only purpose of this post is to draw attention of those far more experienced, competent and capable Astrologers, they can perhaps better evaluate how for my study model is useful or is just a trash! 

***

 

 

Freedom of Thought.

Freedom of Speech.

-----------------©---------------

145 years ago, 

Thomas Paine, wrote a book titled :

"Common Sense",

Which was :

"Addressed to :

The People of America."

This is how the history of the America (U. S. A.), took the turn and supposedly, the same also inspired the French revolution that is history.

A Famous News-paper quotes the words :

"I may disagree with your thoughts, but I respect your freedom of expression of your thoughts."

Could thought be ever free? 

Isn't thought a consequence to memory?

Of conditioning, culture, environment and societal conventions? 

---

17 October 2013

This post was written in 17 October 2013, but was left and forgotten.

Posting here as it is, afresh just for the record.

--

 

Was left~~ Of I Ching & The Cosmic Collective Consciousness ~~

--

I am beginning this note with a reference to the preface of the English rendering of 'sAmaveda' by Ralph T.H.Griffith, titled :'Hymns of the Samaveda, - or the veda of the holy songs.

Had I not studied Veda as in traditional way as is 'learned' in a 'gurukul', I would sure felt much awe and admiration for this fellow Mr. Griffith. But because of the way I 'learnt' veda, I can just conveniently ignore him. There are reasons why he need not and should not have taken-up this kind of intellectual exercise.

22 January 2023

Relationship and Connectivity 

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

A healthy relationship depends on healthy connectivity.

We connect to someone either in accordance with an objective or a motive. Connectivity happens when there is something that could facilitate and support communication. Either a person, any object or something else like a subject or thought. In the absence of any one of the above mentioned elements, there will be no possibility of having any meaningful communication. We could call it the context.

All connectivity depends on, and is subject to the context. 

Connecting to someone basically needs any of these elements. There must be a subject upon which we could exchange our ideas or an object that connects two persons, say a book or a journey to somewhere. May be the religion too could serve as an object. There could be a thought or a theme upon which we could connect with others. Sports, music, entertainment of any kind,

Unedited, 

--Just for record 

*** 

23 April 2024 - Two Rails.

P O E T R Y

--

Life, like the wheels going,

On the two parallel rails,

And the force that is there

Not seen, invisible remains!

I can say one is the body, 

And the another the mind.

And I just wonder,

If to each other,

Do the both know, 

Though well in sync,

Is their movement,

Free, unconnected,

Quite independent.

Body performs it's role, 

The mind too it's own,

In the dimensions two,

One to other unknown!

Where is the knower, 

That knows the both,

Is he but an idea,

That sprouts forth!

Appears, disappears,

Though is never seen,

By the one that is I'm,

Assumes existence as if is, 

The knower and the known!

Neither this the body, 

And nor this the mind,

Is here any of this kind!

Still the drama goes on,

Like the wheels go,

How that happens,

I can never know!

And it appears to me, 

In a moment unexpected,

One or the both together, 

May collapse, dropped dead!

Though not of my concern,

Still I'm a bit worried, 

Who will be there,

To get me buried!!

***

 

  

 

Neema.(MARGOSA)

Neem,

turning gold, 

without aging,

Leaves, Turning yellow,
the colour of death,
deriding death,
Leaving the tree,
born with the bondage,
but dieing free,
Not really dieing, 

but returning to, wherefrom they come,

Living a timeless perfect life,

knowing not disease,

decay and doom, shining, whirling,

dancing in the wind.

20January2012

The Fulfilment.

_________________

*****************
Transient memories,
Transitory names and forms,
Transitional states of the mind,
Undergoing changes,
-like the weathers,
-Of long-standing seasons,
-Of agony, sorrow or anxieties,
-Of seemingly eternal climes,
On the lands of the mind,
-Of phases of dispairs, hopes,
-and doubts,
Spread over across,
like the clouds of varied shades, that hold no rains in their bossom,
-The sky of dry life,
-The earth of parched barren existence,
Are all,
Transcended in a moment,
And the Transe of Wisdom shines forth,
When you stay silent,
Speechless,
just looking only,
at the immense beauty of them all.
An arrow of Intelligence tears off the whole sense of 'aburdity',
With a single stroke,
-Like a flash of lightening,
And all seeking ends.

***

sri dakShiNAmUrti stotram Notes

sri dakShiNamUrti Stotram - explained

om maunam vyAkhyA prakaTita parabrahmatatwaM yuwAnaM
varShiShThAnte vasad-RuShigaNaih-AvRutaM BrahmaniShThaiH |
AcharyendraMa-karakalit-chin-mudramAnandarUpaM
swAtmAramaM muditavadanaM dakShiNAmUrtimeeDe ||1||

ॐ मौनं व्याख्याप्रकटित परब्रह्म तत्वं युवानं
वर्षिष्ठान्ते वसदृषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानन्दरूपं
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥
Om = Om, PraNava.
maunam = teaching through silence, delivering the TRUTH directly by gestures only,
without uttering a word.
vyAkhyA = commentary, elaboration.
prakaTita = shown, expressed.
parabrahmatatwam = The essence of The Supreme / Absolute Reality.
yuwAnaM = to the young.
varShiShThAnte vasad = the one who is sitting surrounded by the aged ( mature ripe).
RuShigaNaiH = The Wise.
AchAryendraM = (To) the one the Preceptor-Supreme
karakalit = indicated by the gesture of thumb and fingers.
chin-mudram-Anand-rUpam = the imprint of the face of the bliss, -of the consciousness.
swAtmAramaM =That sports in our own very Self.
muditavadanaM = The smiling face.
dakShiNAmUrtiM = To Such dakShiNAmurti,
IDe = I worship.
vatTaviTapasamIpe bh UmibhAge niShaNNaM
sakala munijanAnAM JnAnadAtAramArat |
tribhuvana GurumIshaM dakShiNAmUrtidevaM
janana maraNa duHkhachChedadakShaM namAmi ||2||
______________________

वटविटप-समीपे भूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जनन-मरणदुःखच्छेददक्षं नमामि ॥२॥

vaTviTap-samIpe - Near the Banyan-tree.
bhUmibhage niShaNNaM = sitting upon the ground.
sakalamunijanAnAM = To all seekers and aspirants of Truth.
JnAnadAtAraM-ArAt = adjacent to the One Who delivers Knowledge / Wisdom.
tribhuvanaguruM-IshaM = (To) the One Lord of All the three worlds.
dakShiNAmUrtidevaM = (To) Lord dakShiNAmUrti (Who)
janana-maraNa-duhkhaH-ChedafakShaM = (To) One who is dexterous in cutting
asunder, (destroyer) of the misery of death and repeated births.
namAmi = (I) bow .
_______________________________

chitraM vaTa tarormUle vRuddhA shiShyA gururyuvA |
gurostu maunaM vyAkhyAnaM shiShyAstu ChinnasaNshayAH ||3||

चित्रंवटतरोर्मूले वृद्धा शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्नसंशयाः ॥३॥
chitram vaTatarormUle = Under the picturesque Banyan Tree, at the roots.
vRuddhA(H) = Aged, Old , grownup, qualified and apt for receiving the Supreme
Truth.
shiShyA(H) = the disciples.
GuruH = the Master (dakShiNAmUrti).
(are there)
guroH tu = the Master ( only )
maunaM vyAkhyAnaM = delivered a silent speech.
(And by this much on the part of the master)
shiShyAH tu Chinna-saMshayAH = all the doubts of the disciples were dissolved.
___________________________________

nidhaye sarvavidyAnAM bhiShaje bhavarogiNaM |
gurave sarva lokAnAM dakShiNAmurtaye namaH ||4||


निधये सर्वविद्यानाम् भिषजे भवरोगिणाम्
गुरवे सर्वलोकानाम् दक्षिणामूर्तये नमः ॥४॥

(To One Who is :)
nidhaye satva-vidyAnAm = the treasure of all learning.
bhiShaje bhava-rogiNAM = the healer of the disease of birth and rebirth.
gurave sarvalokAnAM =the One Guru (Teacher) of all beings.
dakShiNAmUrtaye  = sri dakShiNAmUrti,
namaH = (I) bow to.
___________________________________


om namah praNavaarthaaya shuddhajnAnaikamUrttaye |
nirmalAya prashAntAya dakShiNAmUrtaye namaH ||5||

ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥
(dakShiNAmUrti, Who is, :)
Om = Om, the OmkAra,
namaH = I bow to,
(Who is :)
praNavArthAya = the essence and meaning of 'praNava'
shuddhajnAnaikamUrtaye = of the form of pure knowledge only.
nirmalAya = free from impurity,
prashAntAya = tranquil .
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow to.
_______________________________________

chidghanAya maheshAya vaTamUlaniwAsine |
SachchidAnandarUpAya dakShiNamurtaye namaH ||6||

चिद्घनाय महेशाय वटमूलनिवासिने ।
सच्चिदानन्दरूपाय दक्षिणामूर्तये नमः ॥६॥

(To the One Who is :)
chid-ghanAya = The essence of Pure Conscious only
maheshAya = The Supreme God
vaTa-mUlaniwAsine - dwelling at the root of the Vata (Indian
fig tree or VaTaVrukSha), It may be compared with the one
'Ashwattha' depicting 'world', (UrdwamUla-adhoH-shAkhaH...)
as described in ch.15, shloka1, of Bhagavad-GitA.
The Supreme Intelligence is the roots from where this existence
comes into being, exists and returns to again and again.
sat-chit-AnandarUpAya - of the form of 'Being-Consciousness-Bliss'.
daksHiNAmUrtaye = dakShiNAmUrti,
namah = I bow.

____________________________________


ishwarogururAtmeti mUrtibheda Vibhagine |
vyomavat vyAptadehaya dakShiNamUrtaye namaH ||7||

ईश्वरो गुरुरात्मेति मूर्तिभेद-विभागिने ।
व्योमवत्-व्याप्त-देहाय दक्षिणामूर्तये नमः ॥७॥

(To the One Who is :)
ishwaraH guruH AtmA-iti = The only God, Guru and the 'Self',
(according to :)
murti-bheda vibhAgine = is viewd in different images (by devotees,
but truely is only one :
vyomavat-vyApta-dehAya = having pervaded like the sky, omnipresent.
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow.

_______________________________________


Vishwam darpaNadRshyamaAna nagarItulyaM nijAntargataM
pashyannAtmani mAyayA bahirivodbhutaM yathA nidraya |
yat-sAkShAt-kurute prabodhasamaye swAtmAnamevadwayaM
tasmai srigurumUrtaye namaidaM sri dakShiNAmUrtaye ||8||

विश्वं दर्पणदृश्यमान-नगरीतुल्यं निजान्तर्गतम्
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यत्-साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

vishwaM = the world / Universe.
(is like)
darpaNa-dRushyamAna-nagarI-tulyaM = a city as if visible in a mirror,
(which is in fact)
nija-antargataM = within the own inside (mind).
pashyan = seeing
Atmani  = within oneself.
mAyayA = because of the illusion projected by mAya.
bahiH-iva-udbhUtaM = as if existing independently outside from us.
yathA nidrayA = like one while asleep experiences a dream-world
outside.
yat-sAkShAt-kurute = The realisation that one comes across
prabodhasamaye = at the precise moment of waking-up from the sleep.
swAtmanaM-eva-adwayaM = of uniqueness of one's non-dual reality of
the 'Self',
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

____________________________________


bIjasyANtarivAnGkuro jagadidaM prAnGnirvikalpaM punaH
mAyAkalpita-desha-kAla-kalanA-vaichitrya-chitrI-kRutaM |
mAyAvIva vijRumbhayati mahAyogIva yaH swechChayA
tasmai srigurumUrtaye nama idaM sri dakSiNAmurtaye ||9||

बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनः
मायाकल्पित देशकाल-कलना-वैचित्र्य-चित्रीकृतम् ।
मायावीव विजृम्भयति महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

bIjasya-antar-iva-anGkuraH = like the sprout latent in the seed.
jagat-idaM = this world is,
prak-nirvikalpaM = (One Whole Reality only) before becoming manifest.
punaH = and is again so later at the end (becomes so).
mAyA-kalpita = but due the illusion imposed upon by mAyA, (in the
meantime)
desha-kAla-kalanA-vaichitrya-chitrIkRutaM = the amazingly splendid
Time-Space are caused, giving rise to a colorful, rich experience of  a
world-picture.
mAyAvI-eva = Like a magician,
vijRumbhayati = yawns (He the magician while the viewrs are enchanted.)
MahAyogI-eva = Like a Great Yogi ( Who remains unaffected, or one with
having miraculous powers, 'Siddhi'.)
yaH - who.
sweChChayA = according to his own wish.
 tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

____________________________________

     
yasyaiva sphuraNaM sadAtmakam asatkalpArthakaM bhAsate
sAkShAt tattwamasIti vedavachasa yo bodhayatyAshritAn |
yatsAkShAt-karaNAt bhavenna punarAvRuttirbhavAmbonidhau
tasmai sri gurumUrtaye nama idaM sri dakShiNAmUrtaye ||10||

यस्यैव स्फुरणं सदात्मकम् असत्कल्पार्थकं भासते
साक्षात्तत्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणात्भवेत् न पुनरावृत्तिर्भवाम्बौनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्री दक्षिणामूर्तये ॥१०॥
yasya-eva sphuraNaM = The one who prompts the throbbing
inspiration of life and consciousness of being,
sadAtmakaM = of Pure existance only,
(Though,)
asat-kalpArthakaM bhAsate = is mistakenly seen in the form of
unreal a world, which really exists not.
sAkShAt - Verily
tat-twam-asi = 'Thou Art That'
iti = so,
vedavachasA = asserting by means of Vedantika aphorisms
(mahAvAkyas)
yo / yaH = Who
bodhayati = enlightens
AshritAn = to those who have sought refuge in Him.
yat-sAkShAtkaraNAt = Whose direct vision ( graceful glance)
bhawet-na punarAvRuttiH = breaks once for ever the repetetive
chain of birth and death and rebirth.
bhavAmbaunidhau = In the great ocean that is this world.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_____________________________________

nAnA chhidra-ghaTodara-sthita-mahA-dIpa-PrabhA-bhAswaraM
jnAnaM yasya tu chakShurAdikaraNa-dwArA bahiH-spandate |
jAnAmIti tameva bhAntaManubhAtyetat-samastaM jagat
tasmai sri gurumUrtaye nama idaM sri dakShiNamUrtaye ||11||

नानाछिद्र-घटोदर-महादीप-प्रभाभास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१२॥

nAnAChidra-ghaTodara-sthitA mahAdIpa-prabhA = Like the
powerful Light emanating from a  big lamp that is placed in an
earthen jar with many apertures.
jnAnaM = (the light of) wisdom that throws light upon the objects,
and illuminates them,
yasya = of the One, (dakShiNamUrti)
tu = verily,
chakShuH-Adi-karaNa-dwArA bahiH spandate = emanates from
within and radiates through the eyes and other such sense-organs
of the body, thus illuminates the outward objects,
jAnAmi = (and then one says: ) "I know them".
iti = so.
(" I know them" such a feeling is secondary and is a consequence of :)
taM-eva bhAntaM = Only because of His Light of Consciousness and
knowing Him through that Light, after that apperception indeed, one
perceives the outward objects, and this whole world known through the
senses.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

_______________________________________

dehaM prANamapIndriyANyapi ChalAM buddhiM cha shUnyaM viduH
strI-bAlAndha-jaDopamAstwahamiti bhrAntA bhRushaMvAdinaH |
mAyashakti-vilAsa-kalpita mahAvyAmoha saMhAriNe
tasmai sri gurumUrtaye nama idaM Sri DakShiNAmUrtaye ||12||

देहं प्राणमपीन्द्रियाण्यपिचलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशंवादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥

dehaM =  the body,
praNam = the breath
api = also, and,
indriyANi = organs of the body.
api = alongwith,
chalAM = the Earth, PrakRuti, nature.
buddhiM = the intellect.
cha = and
shUnyaM = Vaccum, nought, cypher,..
viduH = the knowledgeable, (vidwansaH, the intellectual one)
strI - woman,
Bala = child,
andha = blind,
jaDa = inert, insentient.
-upamA tu =  are compared and accepted
ahaM iti = as 'I'
bhrAntAH = (by) those who are confused about the nature of 'I',
the Reality / Self and support their false assertions forcefully.
mAyAshakti-vilAsa-kalpita-mahA-vyAmoha = prompted by the
the play of the  imaginations of mind arising from the great power
of illusion - mAyA.
(mAya, vikShepa and tirodhAna, vikShepa diverts one's attention
from the Reality, while Tirodhana, covers up our vision with false
knowledge and thus hides the Reality from us.)
And imposing upon us a world of our fancy (vyAmoha).
saMhAriNe = (To the One, dakShiNAmurti) That destroys this fanciful
forgetfulness and straying away from the Reality,
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_____________________________________



Rahugrasta diwakarendu sadRusho mAyA samAchChAdanAt
saNmAtraH karaNopasaMharaNataH Yo-'bhUtsuShuptaH pumAn |
pragaswApsamiti prabodhasamaye yo pratyabhijnAyate
tasmai sri gurumUrtaye nama idam sri dakShiNamUrttaye ||13||

राहुग्रस्तदिवाकरेन्दुसदृशो माया समाच्छदनात्
सन्मात्रः करणोपसंहरणतः योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यो प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥

rAhugrasta = swallowed by the rahu, the 'Dragon's Head',
the shadow-planet that is supposed to cover-up the Sun or the
Moon at the time of eclipse.
diwAkara-indu-sadRushaH = Like the Sun and the Moon.
mAyA samAchChAdanAt = (He, as jiva, appears to be) overshadowed
by mAyA. (And interestingly at the time of the solar-eclipse we tend to
belive that the Sun is under eclipse, but in reality we happen to be under
the shadow of the Moon. In Astrolgy / JyotiSha the Sun, as in Vedanta,
is the 'Self' (Atman) and never comes under any shadow. The Moon is
the 'mind' and gets tainted with ignorance, and the Earth is the physical
body.)
sat-mAtraH = Pure 'Sat' (Existence alone) is He (dakShiNAmUrti.)
karaNa-upasaMharaNataH = having withdrawn the senses from the out-
side and turned them inwards, within.
yaH = Who
abhUt = have been
suShuptaH = asleep.
pumAn = puruSha, the puruSha as in ch. 15 th of Gita. the one that claims
to be the possessor / owner of the body.
prAk-aswApsaM = before the knowledge 'I was asleep' dawns upon him,
(and at the exact moment when one wakes up from the sleep)
prabodha-samaye = at the moment when the illumination (waking-state)
has just started.
yaH = Who
pratyabhijnAyate = asserts / seen directly, (aparokShataH)
(without an intermediary agency of any kind.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
__________________________________________




bAlyAdiShwapi jAgRudAdiShu tathA sarvAswawasthAswapi
vyAvRuttaswanuwartamAnamahamiti-antaHsphurantaM sadA |
swAtmAnaM prakaTIkaroti bhajatAM yo mudrayA bhadrayA
tasmai sri gurumUrtaye nama idam sridakShiNAmurtaye ||14||

बाल्यादिष्वपि जागृदादिषु तथा सर्वास्वस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमिति-अन्तः-स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजताम् यो मुद्रया भद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१५॥
bAlya-AdiShu = In the times (states) of childhood, youth, and old-age,
jAgRuta-AdiShu = In the states of waking, dream and deep dreamless sleep,
tathA = and similarly,
sarvAsu-aWasthAsu-api = All other states of the mind when the mind is
occupied by different moods (vRuttis),
vyAvRuttasu = when these moods cover-up the mind and one is gets carried
away by them,
anuvartamAnaM = ever accompaying them, underlying there as 'I' within the
heart, at the core, resplendent and self-shining.
swAtmAnam prakaTIkaroti = Revealing Oneself before those,
bhajatAM = who are devoted to,
yaH = The One (dakShiNAmUrti)
mudrayA bhaddrayA = with an auspicious countenance, (mudita-vadanaM),
(Or through the gesture of palm, thereby indicating the exact place of the 'Self'
in the body, at the right side of the chest.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________


VishwaM pashyati kArya-kAraNaTaya swa-swami-saMbandhataH
shiShyAchAryatayA tathaiva pitRu-putrAdyAtmanAbhedataH |
swapne jaAgrati vA ya eSha puruSho mAya paribhramitaH
tasmai srigurumUrtaye nama idaM sridakShiNAmUrtaye ||15||

विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृ-पुत्राद्यात्मनाभेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो माया परिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१६॥
vishwaM pashyati = Looks at the world,
kArya-kAraNataya = as if functiong according to the cause and effect principle.
swa-swAmi-saMbandhatah = as if has differences like 'I' and 'mine', are real
shiShyAchAryatayA = like Disciple and Teacher,
tathA-eve = and similarly like Father and the Son,
and as if 'Self' has these distinctions.
swapne = during dream-state,
jAgrati vA = or in the sleep-state,
yah = Who / That,
eSha = This
puruShaH = puruSha (as explained in shloka 13)
(Gita tells us about the difference between 'puruSha' and 'puruShottama'
Though jIva, the individual soul is also one of the 8 forms of Ishwara, God,
'Ishwara' is said to be 'PuruShottama' because He is not the one like 'jIva',
who is :)
mAyA paribhrAmitaH = deluded by the power of mAyA (tirodhAna shakti
and vikShepa shakti of mAyA, the first hides the 'Reality' from the sight of
the 'jIva', while the next imposes imaginary world upon 'jIva'and makes the
'jIva' think that such a world really exists.)
 tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti
_________________________________________.



bhUrambhAnsyanalo'nilo'mbaramaharnAtho himAnshuHPumAn
ityAbhAti charAchaRatmakam-idaM yasyaiva mUrtyaShTakaM |
nAnyat-kinchan-vidyate vimRushatAm yasmAt-parasmAt-vibhoH
tasmai srigurumUrtaye nama idaM sridakShiNAmurtaye ||16||

भूरम्भान्स्यनिलोऽनलोऽम्बरमहर्नाथो हिमांशुः पुमान्
इत्याभाति चराचरात्मकं यस्यैव मूर्त्यष्टकम् ।
नान्यत्किञ्चन्विद्यते विमृशतां यस्मात् परस्मात् विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१७॥
bhUH-AmbhAnsi-anilaH-analaH-ambaraM-ahaH-NAthaH-
himAMshuH-pumAn =The Earth, Waters, Air, Fire, Ether,
Sun, Moon and the individual soul.
iti-AbhAti = He is manifest,
chara-achara-AtmakaM = of the sentient and the insentient
expressions.
yasya-eva = His own.
mUrti-aShTakaM = the octet of His images.
na-anyat kiMchan = nothing else apart
vidyate = is there,
(in Sanskrit, the root 'vid' has 4 meanings :
to say, to know, to be, and to find, ..., ).
vimRushatAM = for those who try to understand Him and
about His glory.
yasmAt parasmAt vibhoH = From Him, The Ultimate Realty,
The One Supreme God.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________

sarwAtmatwamidaM sphuTIkRutamidaM yasmat amuShmin stave
tenAsya shravaNAt-tadartha mananAt-dhyAnachcha sankIrtanAt |
sarwatmatwa-mahAvibhUtisahitaM syAt IshwaratwaM swataH
siddhyet-tat punaraShTadha pariNataM cha aishwarya avyAhataM ||17||

सर्वात्मत्वमिदं स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थ मननात् ध्यानाच्च संकीर्तानात् ।
सर्वात्मत्व-महाविभूतिसहितं स्यात् ईश्वरत्वं स्वतः
सिध्येत्-तत्-पुनरष्टधा-परिणतं च ऐश्वर्य अव्याहतं ॥१७॥

sarwAtmakatwaM = He is the immanent and All,
idaM = this.
sphuTIkRutaM -idaM =(This Truth) has been clearly explained here.
yasmAt = because,
amuShmin = in (these words) His,
stave = hymn.
tenA-asya = through this (hymn)
shravaNAt = listening to this hymn,
tat-artha mananAt = pondering over its meaning,
dhyAnAt = meditating upon it,
saMkIrtanAt =singing (His) glory,
sarwAtmakatwa-mahAvibhutisahitaM = That state of the 'Self' as the only
Whole and the All-pervading Reality and also His Divine powers (Siddhis)
that create, maintain and withdraw again in Himself this all and everything,
syAt = otherwise, May,
ishwaratwaM swataH = Indeed the Godliness,
siddhyet = stand revealed.
tat= 'That'
punaH-aShTadha-pariNataM = Again and again His Divine eight-fold forms,
cha =and,
aishwarya avyAhataM = The Divinity etrnal and with no end.
_____________________________







__________________________________________

THE KARMA.

The Double-edged Sword. 

--

Karma / कर्म as a word and as a concept in Sanskrit is a derivative of the root / धातु "कृ" - as used as in  कृ - करोति, कुरुते . These two are the third person singular present tense form of this verb-root  "कृ". In the first case - "करोति", this implies the existence of an agent (कर्ता) - a conscious entity "who" is thought of or is believed to be an independent performer and brings in the desired objective.

In the common parlance however, it's again but always in the form of and as a thought, a momentary, empty idea only and really has no essence or substance any what-so-ever. The thought begets another thought and this continuity is basically and essentially void. Sill the thought / idea persists and the illusion continues for as much longer as is not given attention to.

The illusion of "being" an entity further causes the idea of "oneself" who itself assumed the form of an individual and adds to memory.

This erroneous memory takes charge of the whole phenomenal happening and this is the very beginning of ignorance of the true nature of the transcendental Reality, which is ever so immutable and has nothing to do with the Karma / कर्म. The another form of this root verb " कृ" as in "कुरुते" "क्रियते" is used to indicate the happening of an event where there is nothing said about any specific "agent" who could be attributed to perform the activity / action and so has control over it. The word  कुरुते  is in the imperative mood (विधिलिङ् / आज्ञार्थ). Kind of a way of happening. However,  the word  "क्रियते" is about the method or direction about "how" the action us to be "done".

It follows that there is an "agent" either as an insentient instrument or one as a conscious entity that effects the desired consequence. This very notion of one who desires a certain result assumes the form of an independent entity and gets entangled / trapped in the activity is but the beginning of ignorance of the true nature of the transcendental, - the underlying Reality. With activity "Time" assumes apparent existence and holds as continuity.

In-attention to this subtle element is the fundamental ground where-in unending, apparent sorrow and misery takes place and is never crossed over.

***

WHAT IS KRIYAYOGA?

The Longings and The Belongings.

--

The Great Lahiri Mahasaya told his disciples :

Always remember that you belong to no one, and no one belongs to you. Reflect that some day you will suddenly have to leave everything in this world-so make the acquaintanceship of God now.

Prepare yourself for the coming astral journey of death by daily riding in the balloon of God-perception. Through delusion you are perceiving yourself as a bundle of flesh and bones, which at best is a nest of troubles. Meditate unceasingly, that you may quickly behold yourself as the infinite essence free from every form of misery. Cease being a prisoner of the body; using the secret key of KriyA. Learn to escape into Spirit".

The above passage was an update from  someone a friend. However, when I went through it, I at once referred to :

स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

(योगसूत्र साधनपाद)

As a rule, I never engage in any kind of debate, because I feel that most often this may obstruct further communication.

But this message however took me to ponder over the point.

Gita Chapter 2, verse 49 -

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। 

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।४९।।

(गीता, अध्याय २)

Shrikrishna in this Chapter through this verse suggests to Arjuna -

O Arjuna!

Action (Karma) कर्म

and JnAna ज्ञान  (saMkhya) are quite entirely two different approaches in transcending the conflict. So try to follow the path of JnAna.

Apparently and obviously this is about Kriyayoga, which in essence and purport also is same as Karmayoga,

As has been pointed out In the Gita -

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।

एकमपि आस्थितं सम्यगुभयोर्विन्दते फलम्।।४९।।

सांख्यनिष्ठा  and the  कर्म-निष्ठा though look apparently different approaches; lead to the one and the same result depending on and according to the eligibility (पात्रता / अधिकार) of the aspirant.

The Patanjal Yoga-Sutra however in the first aphorism of the Chapter 2 relates the two approaches in one single verse,  where it is said that

स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

(योगसूत्र साधनपाद).

Again from the following aphorisms -

ईश्वरप्रणिधानाद्वा।।२३।।

क्लेशकर्मविपाकाशयैरपरामृष्टः

पुरुषविशेषः ईश्वरः।।२४।। 

It is clear - exactly what is meant by, and Who or What is ईश्वर.

सांख्यनिष्ठा and कर्म-निष्ठा / कर्म-योग 

though appear two different approaches for the differently qualified aspirants, both take the aspirant ultimately to the one and the consequence -

The God-realization

That is exactly same as :

The Self-Realization.

In the Upadesh-Sarah /  उपदेश सारः,

Driving Ramana Maharshi points out -

ईशजीवयोर्वेषधीभिदा। 

सत् स्वरूपतः वस्तु केवलम्।।

वेषहानतः ईशदर्शनम्।

स्वात्मदर्शनम् ईशदर्शनम्।।

***

Playing Chess With Destiny.

Could Future be Changed?

The most strange aspect of the Destiny is :

The Future. 

Still another even more difficult question to answer is :

How far and how much do we remember a dream? Why we most often tend to forget a dream very soon, almost imperceptibly? 

Simple Logic tells us that even if sometimes we know Future, we can't change it at all. Suppose we can change it, then how you can say you changed it? Changing it implies what you knew was really not the Future but only a glimpse of it. Because if you knew exactly it, you just can't change it, and if you can change it means you didn't know.

Still when we remember a dream as soon as we wake up from the dream, it goes fading on by and by.

This gives us a clue how we could possibly interfere with how it unfolds at the right and exact time in near or distant Future. We can also say : In this way Destiny plays upon itself.

It gave us an option to change the course of the forthcoming Future.

Usually we tend to accept blindly and believe that Future / Destiny could be changed. Isn't this paradoxical? If we doubt it, there will be no more a question of "Free-will". Still the fear or the hope about that Future remains and we like or dislike only a part of it. Then we want and try to change another part, and believe to effect this change in the Future that we knew through the dream.

So this is the trick that our mind plays with itself all the time. We, or rather the mind in this way keeps on oscillating between the idea of our "Free will" and of exercising our efforts in order to control the possible outcome that ether we like or dislike.

The most important aspect of this whole thing is that we miss to look carefully enough and tend to enquire into if we are what we call our "mind" or if we are not this thing mind, which is always a changeful phenomenon. We are never nor could be this thing, but something quite distinct, unaffected and untouched, and just because of ignorance and inadvertence, we at once due to In-attention, identify ourself though wrongly, as if we were this Changeful phenomenon, and then in this very moment,  emerges out another assumed identity.

Then we soon start saying :

I think, I believe, I do, I want, I wish, I like, or I'm so and so.

Whatever we are is what we are always and not this momentary, phenomenal appearance and disappearance that we come across.

Destiny or the Future cannot affect nor is affected by what we are.

There is no method or trick to Understand this simple fact about what we really are.

***  

THE WAR SENSE-LESS.

THE UNENDING WAR,

and

The UNENDING SUFFERING.

Imposed Upon The Consciousness,

That Is And Knows For Sure,

Has Imposed Upon Itself, 

Had Never A Beginning.

Rooted In The Sheer Ignorance,

Deluded By The Appearances,

That What Is; The Consciousness,

Made Of What And Is, Knowing Itself, 

Reflects In And Through,

Innumerable Reflections Of Itself.

Each And Every Reflection,

Appears And Assumes,

The Superficial Identity, 

Of Being Oneself,

But A Victim Of Ignorance,

And Of The Subsequent Delusion,

Thinks Of The Beginning, 

And The Possible Ending, 

That Would Free It,

From All The Unending War,

And Of The Unending Suffering, 

That The Individual consciousness 

And The Collective consciousness,

Appear to go through! 

What A Drama! 

In Its Own Dream, 

Watching The Dream, 

Trying To Find A Way, 

So That The Unending War, 

And The Unending Suffering,

Of The Individual 

And As Well Of The Collective,

May Somehow Be Brought,

To Possible An End.

So Long As The Dream Continues,

The Dreamer as The consciousness,

Of Oneself And The Collective,

Assume Again  And Again, 

The Form Of The World Show, 

That Had No Beginning,

Nor May Ever Come To End.

Meanwhile The Show would Go On.

Until And Unless,

One As The Individual,

And As The Collective,

Wake Up To The Reality,

That Is Not ever Was,

A Victim Of Ignorance,

And Of The Delusion, 

That Had Covered Up It.

Possible For Each Individual,

May or May Never, 

For The Collective,

That Depends For It's Existence,

Upon The Individual Only! 

***

THE MIRACLE.

The Miracle, Oracle, Debacle,

and The Obstacle and Pinnacle.

  

Obviously  there is something common in these four words. The Suffix.

Again, when I trace how these could be thought of being cognate of or derived from the Sanskrit roots, I can proceed as follows :

Mire is from  मृ  मर्यादा  म्रिया  मृत्यु मृग मृगतृष्णा 

cle is from  कल् कलयति क्लृ क्लृप् क्लृप्यते कल्पयति 

For me,  it's enough for "Miracle".

Next is "Oracle".

This comes from :

अव ऋ कल्

अव  is उपसर्ग  prefix 

ऋ  is ऋष्  धातु / क्रियापद verb-root ऋष्यते 

कल्  / कल्प् / क्लृप्  as above,

Debacle from  द्वि भव / भू   as in 

कल्  / कल्प् / क्लृप्  as above,

The' "Obstacle"

अव स्था  कल्  / कल्प् / क्लृप्  as above.

And the last is "Pinnacle"

प्र नय कल्  / कल्प् / क्लृप्  as above,

As the meaning and pronunciation also resemble.

The rest is to be found out by anyone who is interested by observation.

***

A Paradox?

Could We Agree to this??

-- 

Saying "My Mind" implies as if:

There is "someone" or "something" apart from this "mind" that / who is "someone" or "something" else, other than this "Mind", which is referred to as belonging to this "someone" or the "something"!

Put in simple words :

You are the "Mind", or You are this "something" or "someone" apart from and other than this "Mind" that is being referred to by you, as "my".

But just because of In-attention to this fact, one inadvertently only, tends to refer to this "Mind" as "my" or "your" / "his" / "her" /"someone's". In Conclusion; There is this "Mind" and a consciousness of this "Mind". This consciousness is never one or more "someone" or "something" but a principle existing irrespective of the "Mind" that appears to be there like a changing phenomenon.

Isn't consciousness impersonal only?

***

Born-Unborn.

IN THIS LIFE

 P O E T R Y

--

One Who Is Born In This Life,

Thinks, Believe, Will Die One Day,

And Before That Day Comes Up, 

Hopes To Live It In Such A Way,

So That There Are No Regrets,

When One Has To Depart Away,

From This Life So One Could Say,

Quite A Wonderful Was My Stay, 

If God Sends Me Here Once More, 

I Would Happily Come Back Sure!

In My This Life, Maybe I Remember,

I Loved So Much , Living In Danger,

Uncertain Always About The Future,

Of The Life, The World, The Nature,

I Would Like To Assure Them All, 

At The Time Of Departing From Here,

Who Might Be Scared, And They Fear,

The Death, The World, The Future,

Fear Not O My Beloved You All, 

Life Has No Beginning, Nor Any End,

Pray To God  Lest He Forgets To Send, 

You In This Wonderful Life Again,

Till You Realize Know Sure, Attain,

That You Are Never Born Nor You Die, 

You Are Ever The Life, Sure For Certain!

***

 

Could You Please?!

P O E T R Y

--

We could share,

Thoughts and Beliefs,

We could share,

Worries and Reliefs,

We could share, 

Ideals and Religions,

We could share, 

Illusions and Delusions,

We could share,

Art and Music,

Knowledge and Wisdom,

Harmony and Freedom,

We could share,

Prose and Poetry,

We could share,

Riches and Poverty,

We could share, 

Anger and Hatred,

Laughs and Smiles, 

Sympathy and Empathy,

Ignorance and apathy,

Friends and Enemies,

Gods and Devotees,

But could We Perhaps,

The Sacred and Holy? 

Share, the Love and Ecstasy?

Divinity and Humanity, 

Prayers and Peace?

Just Think over this, 

And Tell me Please!

Could You Please! 

Would You Please!

***

Sixth Sense.

Animal_/_Insect_Psychology

Life in the Jungle-House!

यह कहानी फरवरी-मार्च २०२३ में शुरू हुई।

उस समय जहाँ मैं रहता था वह स्थान नेेशनल हाइवे पर होने से लगभग शहर जैसा ही था, लेकिन बहुत-से छोटे बड़े गाँव उससे जुड़े हुए थे इसलिए आसपास लोगों ने फार्म हाउस बना लिए थे, जिनके चारों तरफ दूर दूर तक खेत थे, और मैं ऐसे ही सुविधायुक्त बड़े मकान में रहता था, और उसे जंगल-हाउस नहीं कहा जा सकता था।

फरवरी-मार्च २०२३ से जिस स्थान पर मैं रहने लगा, वह अवश्य ही जंगल में स्थित था और वहाँ से दो किलोमीटर दूूर तक बस जंगल और खेत ही थे। बिजली कभी होती थी, तो कभी दो तीन दिनों तक बिना बिजली के ही काम चलाना पड़ता था। इसीलिए उसे मैं जंगल हाउस कहने लगा। दिवाली से होली के बीच के दिनों के अलावा, बाकी दिनों में, शाम होते ही आसपास के जंगल और खेतों से, रौशनी से आकर्षित होकर छोटे-बड़े ढेरों कीड़े घर में आ जाया करते थे, और मैं उनसे त्रस्त रहता था। वही सिलसिला अभी भी जारी है। चूँकि मोबाइल का प्रयोग करना मुश्किल था, क्योंकि वे कीड़े इससे भी आकर्षित होते थे। मच्छरदानी लगाना शुरू किया तो वे उसमें भी घुसने लगते। तब वे मोबाइल की रौशनी से आकर्षित होते थे, इसलिए ऐसा करते थे। घुप अंधेरे में जरूरी होने पर दो सेकंड के लिए भी मोबाइल चालू कर पाना मुश्किल हो जाता था।

जब कोई कीड़ा मच्छरदानी में घुस जाता था तो उसको बाहर निकाल पाना भी एक नई मुसीबत हो जाता था।

कभी कभी तो रात भर इसी मशक्कत और जद्दोजहद में बीत जाती थी। फिर कई बार उन्हें प्लास्टिक की बॉटल में और कई बार तो हाथ में पकड़कर बाहर फेंक दिया करता था। पहले डर लगता था कि काट न लें फिर लगा कि जब तक उन्हें खतरा नहीं महसूस होता तब तक वे प्रायः काटते नहीं थे। संभवतः उन्हें यह कल्पना भी होती होगी कि अगर वे ऐसी स्थिति में किसी को काटेंगे तो वह उन्हें अवश्य ही अपनी प्रतिरक्षा करने के उपाय के रूप में चोट पहुँचा सकता है। हालाँकि फिर उनसे एलर्जी होने का डर भी मुझे लगा रहता था। तब लगा कि वे मनुष्यों की अपेक्षा कहीं अधिक संवेदनशील होते हैं, और पहले तो वे प्रायः उस कृत्रिम स्मृतिजनित बुद्धि का प्रयोग करने से बचने की ही कोशिश करते हैं जिसका प्रयोग करने के हम मनुष्य आदी / अभ्यस्त हो जाया करते हैं। उनकी छठी इंद्रिय अर्थात् स्वभाव उन्हें स्मृतिजनित बुद्धि का सहारा लेने से रोक देता है। चूँकि वे हमारी तरह किसी विशेष रूप से सृजित वैचारिक भाषा से अनभिज्ञ होते हैं, फिर भी अनेक अनुभवों की स्मृति तो उनमें ही होती ही है। स्मृति, पहचान और अतीत एक ही वस्तु के भिन्न भिन्न नाम हैं यह समझ स्वाभाविक रूप से उनमें होती है, और इसलिए जब भी किसी नई परिस्थिति, व्यक्ति या इन्द्रियानुभव से उनका सामना होता है, तो वे धैर्यपूर्वक उसे देखने और समझने का यत्न करते हैं। यह व्यवस्था उनके मस्तिष्क में पहले ही से इन-बिल्ट प्रोग्राम की तरह स्थापित होती है। और लगता है, शायद प्रत्येक ही प्राणी में ऐसा ही हुआ करता है, बस मनुष्य ही ऐसा एकमात्र प्राणी होता है जो इसे भूल जाया करता है, और कभी संयोग से जब कोई ऐसी नई बात उसे "सूझती" है या "कौंधती" है तो वह इसे "छठी इन्द्रिय" का या अंतर्दृष्टि का नाम देता है। इसलिए यह कहा जाना अनुचित नहीं होगा कि जैसे जैसे मनुष्य में शाब्दिक भाषा और विचार पर आधारित ज्ञान की वृद्धि होती है वह उस स्वाभाविक संवेदनशीलताजनित ज्ञान को भूलने लगता है जो अन्य सभी प्राणियों में जन्मजात रूप से विद्यमान होता है। हो सकता है कि ऐसा जीवों के क्रमिक विकास के माध्यम से लाखों करोड़ों वर्षों में हुआ हो, या मूलतः ही होता हो। जब कभी मैं इस प्रकार से प्लास्टिक की किसी पारदर्शी शीशी में उसे पकड़ लेता और कुछ समय तक उसका अच्छी तरह से निरीक्षण करने के बाद उसे बाहर जाकर खुले में आकाश में उछाल देता तो वह उस नई स्थिति का सामना करने के लिए मानों पहले से तैयार ही रहता था। वह शीशी से इस तरह गिरता मानों वह कोई निर्जीव वस्तु हो। शायद पहले से ही आसपास के संभावित खतरों का अनुमान कर चुका होता था। उसके अनेक प्राकृतिक शत्रु जैसे छिपकली, मेंढक और छोटे बड़े अनेक पक्षियों से कैसे बचना, और सावधान रहना यह उसे सीखना नहीं होता था। जैसे मछली के लिए तैरना सीखना नहीं होता, और जैसे चूहे या कुत्ते भी आसानी से या कुछ कठिनाई से तैरना सीख लेते हैं क्योंकि उनके शरीर की संरचना और आकार भी इसके लिए शायद अनुकूल होता है, जबकि गाय बैल, बकरियों और भेड़ों के लिए तैर पाना सर्वाधिक मुश्किल होता है। मुझे लगता हैं जंगल हाउस में रहते हुए बहुत सी ऐसी बातें मैंने सीखी, जिन्हें शहर में रहते हुए सीखना आसान नहीं है।

***

The Real Self.

तथागत  बुद्ध  

कल दिन भर बारिश होती रही। चार दिनों से रुक रुक कर हो रही है। कल दिन भर 05 जुलाई 2025  के दिन के बारे में ज्योतिषियों और भविष्यवक्ताओं के द्वारा व्यक्त और घोषित की गई  संभावनाओं के बारे में इंटरनेट पर देखता पढ़ता और सुनता रहा। बारिश चूँकि लगातार ही हो रही थी इसलिए बाहर कहीं जा पाना भी कठिन था, और न इसकी जरूरत ही थी। वर्डप्रेस पर एक ब्लॉग अंग्रेजी में लिखा।

आज 05 जुलाई 2025 है।

जैसा पिछले तीन वर्षों से भी अधिक समय से हो रहा है, आजकल जागते रहने या सोते रहने का कोई निर्धारित समय नहीं होता। प्रायः हर रात्रि में दो तीन घंटे जागता रहता हूँ। वैसे दिन में पर्याप्त नींद हो जाती है। और यथेष्ट आराम भी मिल जाता है। कितने घंटे सोए या जागे यह महत्वपूर्ण नहीं है। महत्व सिर्फ यह है कि शरीर और मन को पूरा आराम मिला या नहीं। अनवधानतावश मन को निरन्तर उत्तेजित होते रहने की आदत न हो तो यह स्वयं ही शान्त होने लगता है। दुर्भाग्यवश हमारी पूरी व्यवस्था इसके विपरीत चलने के लिए हमें बाध्य करती रहती है। विचार और भाषा, जो कि संवाद और अभिव्यक्ति का सशक्त माध्यम हैं अपने ही कारागृह में बद्ध, बन्दी और कुंठित होकर रह जाते हैं और उसी परिसीमा / दायरे के अन्तर्गत पूर्णता की खोज और उसे पाने का प्रयास किया जाता है, इसलिए इस दुष्चक्र की समाप्ति नहीं हो पाती है। 

किसी ने दो पैराग्राफ़ लिखे थे जिन्हें पढ़ते हुए मन में कुछ प्रश्न उठे।  पहले तो उन दोनों पैराग्राफ़ के बारे में -

पहला पैराग्राफ़ :

I am in this world... 

से शुरू होता है।

मन में प्रश्न उठा कि "मैं" संसार में हूँ या संसार मुझमें है? दूसरे पैराग्राफ़ में किसी  Almighty  का उल्लेख था, जिसने इस संसार को बनाया और उसमें मुझे तथा दूसरों को यहाँ(!) भेजा ताकि यह संसार उसकी योजना के अनुसार किसी समय (अर्थात् किसी भविष्य में ही) - अपनी पूर्ण संभावना को प्राप्त हो सके।

इन दो पैराग्राफ्स पर ध्यान जाने पर सुबह 03:04 बजे के बाद एक नया पोस्ट लिखने के लिए थीम मिली। यह तो स्पष्ट ही है कि "थीम" या  theme  संस्कृत "धीं" का ग्रीक से आया हुआ अपभ्रंश पद है जिसे बुद्धि के अर्थ में प्रयुक्त किया जाता है।

बुद्धि, वृत्ति, स्मृति या प्रत्यय / पहचान जो कि "बोध" का परिणाम होता है। 

तब भगवान् बुद्ध की उस कथा की स्मृति जागृत हो उठी जो प्रायः मन में उठा करती है। लेकिन उससे भी पहले "विचार" की भूमिका क्या है इस पर कुछ कहना उचित और प्रासंगिक होगा।

 "I am in this world... "

यह घोषित किए जाने से पहले अस्तित्व और अस्तित्व के बोध अर्थात् चेतना नामक उस तत्व की विद्यमानता तो स्वयंसिद्ध है ही। क्योंकि अस्तित्व ही अस्तित्व का बोध है, और बोध ही अस्तित्व भी है, और दोनों शाब्दिक रूप से भिन्न भिन्न प्रतीत होने पर भी एक ही सत्ता हैं इस पर संदेह नहीं किया जा सकता।

अपने और उस संसार के अस्तित्व के भान के जागृत हो जाने पर ही इस द्वैत का आगमन होता है। और इसके बाद ही "मैं संसार में?" या "संसार मुझमें?" इस प्रश्न के उठने के संभावना होती है।

वैचारिक ऊहापोह 

इस प्रश्न के इन दो रूपों पर ध्यान देने पर यह स्पष्ट हो जाता है कि "विचार" का आगमन जिस चेतना से, और फिर लय जिस चेतना में होता है, वह निःशब्द तत्व :

वैचारिक ऊहापोह

से विलक्षण निर्विचार चेतना अर्थात़् बोधमात्र संवेदन ही वह तत्व है, जिसमें विषय और विषयी का काल्पनिक भेद / विभाजन अनुपस्थित होता है। और कल्पना में ही इस विभाजन के आगमन के बाद ही "मैं संसार में?" या "संसार मुझमें?" यह प्रश्न निर्विचार बोधमात्र चेतना को अभिभूत overwhelm कर लेता है।

विचार (intellect) के आगमन के पश्चात्  ही वह नित्य निर्विकार वस्तु क्या है जो स्थान और समय के प्रभाव से अछूता रहती है और इस अर्थ में जिसे "सत्य" का नाम दिया जाता है और जैसे संसार की वस्तुओं को "प्राप्त" किया जाता है, उसी तरह उसे भी प्राप्त कर सकने की कल्पना की जाती है। जब तक संसार और "मैं" का अर्थ और प्रयोजन क्या है इस पर ध्यान नहीं दिया जाता तब तक मन उस असाधारण  सत्य नामक तत्व की "प्राप्ति" करने की लालसा में डूबा रह सकता है, जो कभी नया या पुराना नहीं हो सकता है। यह सब मृगतृष्णा और छलावा है, यह स्पष्ट होते ही "फिर नित्य क्या है?" यह जिज्ञासा जागृत होती है।

किन्तु साधारण मनुष्य की बुद्धि न तो इतनी परिष्कृत या शुद्ध होती है और न परिपक्व। वह तो जैसी भी उसकी बुद्धि होती है उसी बुद्धि से परिचालित होता है और यह अनुमान या कल्पना तक नहीं कर पाता है कि उसमें ऐसी बुद्धि कहाँ से प्रेरित होती है। इसका सरल सा उत्तर यह है कि उसके संस्कारों से जो उसके शुभ तथा अशुभ और मिश्रित कर्मों का परिणाम होते हैं। तो मजेदार बात यहाँ यह भी है कि कर्म संस्कारों को, और संस्कार कर्मों करने की प्रवृत्ति को जन्म देते हैं। गीता के अनुसार :

प्रकृतिः त्वां नियोक्ष्यति। 

प्रकृति तीनों गुण हैं और मन उसी प्रकृति के अधीन होता है। इसलिए मनुष्य कर्म करने के लिए स्वतंत्र नहीं, विवश होता है। और फिर कर्मफल का भोग करने के लिए भी। किन्तु मनुष्य में ही यह स्वाभाविक क्षमता भी होती है कि वह कर्म और कर्मफल के संबंध को समझकर स्वयं के स्वतंत्र कर्ता होने की मिथ्या धारणा से छुटकारा पा सके। तब वह या तो "कर्ता" कौन है इस प्रश्न का उत्तर जानने की जिज्ञासा करे या सब कुछ उस परमात्मा पर छोड़कर केवल ऐसे कर्मों का ही अनुष्ठान करने जो नये कर्मों और कर्मफलों को उत्पन्न न होने दे। "कर्ता कौन है?" इस प्रश्न पर ध्यान देने पर उसे स्पष्ट होगा कि "कर्ता और कर्म की प्रेरणा प्रकृति का कार्य है, न कि "मेरा"। तो फिर प्रश्न यह उठता है - "मैं कौन?" 

यही मनुष्य की बुद्धि की मर्यादा है, जिसका अतिक्रमण वह नहीं कर सकता अर्थात् बुद्धि नहीं कर सकती।

इस पूरे प्रकरण में मनुष्य की जिस निष्ठा के बारे में कहा गया है उसे गीता में कर्म-निष्ठा कहा जाता है। दूसरी ओर जो मनुष्य 

"बुद्धि का आगमन कहाँ से होता है?"

इस बारे में अनुसंधान करते हुए "चेतना" तक पहुँच जाते हैं वे फिर उस चेतना के उस स्रोत में विलीन हो जाते हैं, जिसे ब्रह्म या परमात्मा कहा जाता है।

यह है सांख्यनिष्ठा। 

गीता में इसी बारे में अध्याय ३ में कहा गया है -

लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। 

सांख्ययोगेन सांख्यानां कर्मयोगेन योगिनाम्।।३।।

यही दोनों योगक्षेत्र और कर्मक्षेत्र अर्थात् धर्मक्षेत्र और कुरुक्षेत्र हैं जिसमें हर मनुष्य युद्ध करने के लिए बाध्य होता है।

धर्म, अर्थ, काम और मोक्ष जीवन के चार पुरुषार्थ हैं।

गीता अध्याय १० के अनुसार -

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।

गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः।।२६।।

सिद्धानां कपिलो मुनिः में कपिल मुनि का उल्लेख है।

कपिलवस्तु में राजा शुद्धोधन के जिस पुत्र राजकुमार सिद्धार्थ का जन्म हुआ उसने जीवन के दो पुरुषार्थों की, धर्म और अर्थ की सिद्धि कर ली थी और इसलिए उसे सिद्धार्थ का नाम प्राप्त हुआ। फिर उसमें आत्मज्ञान को प्राप्त करने की कामना / काम उत्पन्न होने पर उसने तप किया और फिर सत्य की प्राप्ति करने पर उसे "तथागत" कहा गया। इस प्रकार मनुष्य की धर्म, अर्थ, काम और मोक्ष की आध्यात्मिक यात्रा का उदाहरण उसने प्रस्तुत किया। 

उसके पिता का नाम था शुद्धोधन अर्थात् जिसे उस शुद्ध धन  wealth की प्राप्ति हुई थी जिसे कि विवेक और वैराग्य कहा जाता है। उसकी माता का नाम मायादेवी था, जिसने पुत्र के जन्म के बाद जल्दी ही संसार को छोड़ दिया था। उसकी पत्नी का नाम था यशोधरा जिसके पति अर्थात् सिद्धार्थ को यश प्राप्त हुआ। ज्ञान प्राप्त होने पर उसका नाम गौतम हुआ जो उसका वही गोत्र था जिसमें भृगु,  कौशिक, उशना और वाजश्रवा का जन्म हुआ था।

यम-नचिकेता संवाद के रूप में कठोपनिषद् में इसी का उल्लेख है। उसे शाक्य मुनि भी कहा गया ।

शक्नोति -

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। 

कामक्रोधोद्भवोद्वेगं स युक्तः सः सुखी नरः।।२३।।

(अध्याय ५)

कर्म-निष्ठा में ईश्वर के अस्तित्व को स्वीकार करना मनुष्य की प्रवृत्ति / प्रकृति के अनुसार सहायक होता है, जबकि सांख्य-निष्ठा की प्रवृत्ति / प्रकृति का आध्यात्मिक रुझान  रखने वाले जिज्ञासु के लिए ईश्वर का अस्तित्व होने या न होने का कोई प्रश्न ही नहीं होता क्योंकि वह सीधे आत्मा को ही जानने का उत्सुक होता है और इस रूप में किसी भी प्रकार के द्वैत को नित्य सत्य की तरह ग्रहण नहीं कर सकता। इसका अर्थ यह नहीं कि वह ईश्वर का विरोधी या नास्तिक होता है। बुद्ध या महावीर को इस अर्थ में न तो ईश्वर-विरोधी और न ही नास्तिक कहा जा सकता है।

(यह सब मैंने उस ब्लॉग लेखक की पोस्ट पर टिप्पणी के रूप में लिखा। शायद उसने मेरी टिप्पणी को अस्वीकार कर दिया या किसी और  technical error की वजह से यह टिप्पणी दिखाई नहीं दे रही है।)

किन्तु इस बहाने से बुद्ध पर कुछ लिखने का सौभाग्य मुझे मिला, तो इसे यहाँ प्रस्तुत कर रहा हूँ। 

***