Shivāngīnī

I'm Aadya!

This is my solace where I post my observations and bulletins about:

• Sanātan Dharma

• Adhyātma

• Kāvya

Sankalan📿🪔

Rāmāyaṇa Series

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Mahābhārata Chronicles

एकम्

Pāṇḍavas

Yuyudhāna — śraddha — devotion

Yudham caitany prakāśayitum eṣaṇaḥ abhilaṣamān iti |

The one who has an ardent desire to fight to express spiritual consciousness

Uttamaujas — vīrya — Vital celibacy

Uttama oja yasya sa iti | One whose power is supreme.

Cekitāna — smriti — spiritual awareness

Ciketi jānāti iti | He who remembers realises; one whose perception is clear.

Viraṭa — samādhi — enstacy

Viśeṣeṇa ātmani rājate iti | One who is wholly immersed in the inner Self.

P.S. : This post is going to be a long one! It will be divided into parts ...✨🌻

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The Sagacity of Mahābhārata through the Chakra System

Disclaimer: The sole reference of my source has been taken from Paramahansa Yogananda's "The Bhagavad Gita"

Mahābhārata was formerly named Jayasaṃhitā, narrated by a great ancient seer Vedavyāsa(originally named Kṛṣṇadvaipāyana) and penned down by Lord Ganesha himself! Vyāsa is also regarded by many Hindus as a partial incarnation (Aṃśāvatāra ) of Vishnu.

According to Paramhansa Yogananda, the battlefield of Kurukshetra represents our own life. Dhṛtarāṣṭra is the blind and ignorant mind of ours which tends to give rise to 100 sense tendencies and desires. The 100 sons of Dhṛtarāṣṭrā are those sense tendencies. Pāṇḍu represents the wisdom, hence white. Hence Kurukṣetra is the battlefield of our mind, body and senses. It’s the battle of ignorance and wisdom, to find a way to rise up and get the status of Param Brahma.

Draupadī represents the-- Kuṇḍalinī and the Pāṇḍavas-- the five chakras of our body.

 Sehdeva, the base chakra Mūlādhāra, means avoidance of attitude that prevents one from attaining Inner Peace.

 Nakula represents the Svādhiṣṭhāna Chakra, which correlates with "Niyama" and emphasizes the importance of adhering to attitudes that bring inner peace.

The third chakra, Maṇipūra, unequivocally symbolizes Arjuna. In yoga philosophy, the awakening of Maṇipūra instils fiery self-control. Despite a fleeting moment of weakness at the sight of his own people on the battlefield, Arjuna remains an embodiment of self-discipline and courage.

Bhīma represents the Anāhata Chakra, located at the heart. When this chakra is awakened, it brings intense feelings that can lead us towards devotion or emotions. Bhīma embodies this intense feeling in everything he does, whether right or wrong.

Yudhiṣṭhira embodies the Viśuddha Chakra, which, when awakened, is believed to bring a profound sense of tranquillity, devotion, and moral integrity, as illustrated in the Mahābhārata.

The  Āgyā/Ājñā chakra, positioned in the centre of the eyebrows, is associated with intuition and insight. It is believed to be the gateway to higher consciousness and spiritual awakening. During meditation, focusing on this chakra is said to facilitate a deep state of tranquillity and inner peace. In Mahābhārata this chakra is symbolized by none but Lord Kṛṣṇa himself, representing wisdom and divine perception.

The ancient game of dice in the Mahābhārata symbolizes the timeless battle between ego and desire, mirroring the internal conflicts we all face in our lives. The game serves as a profound metaphor, illustrating the precarious nature of spiritual growth. It teaches us that even when we have attained a heightened state of awareness, there is always the potential for regression. This spiritual journey demands unwavering strength, resolve, and a resolute spirit, which are essential for the eventual union with the Divine.

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"𝐀𝐧𝐝 𝐞𝐯𝐞𝐧 𝐢𝐧 𝐚𝐛𝐬𝐭𝐫𝐮𝐬𝐞 𝐬𝐢𝐭𝐮𝐚𝐭𝐢𝐨𝐧𝐬 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐦𝐢𝐧𝐝 𝐢𝐬 𝐜𝐥𝐨𝐚𝐤𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐯𝐞𝐢𝐥 𝐨𝐟 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬; 𝐃𝐡𝐚𝐫𝐦𝐚 𝐬𝐡𝐚𝐥𝐥 𝐩𝐫𝐞𝐯𝐚𝐢𝐥 𝐢𝐭𝐬𝐞𝐥𝐟 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐫𝐦 𝐨𝐟 𝐬𝐩𝐚𝐫𝐤 𝐚𝐬 𝐭𝐡𝐞 𝐥𝐢𝐠𝐡𝐭𝐧𝐢𝐧𝐠 𝐬𝐭𝐫𝐢𝐤𝐞𝐬 𝐚𝐦𝐢𝐝𝐬𝐭 𝐭𝐡𝐞 𝐝𝐚𝐫𝐤 𝐜𝐥𝐨𝐮𝐝𝐬 𝐚𝐧𝐝 𝐭𝐡𝐢𝐬 𝐬𝐡𝐚𝐥𝐥 𝐥𝐞𝐚𝐯𝐞 𝐭𝐡𝐞 𝐚𝐝𝐡𝐚𝐫𝐦𝐢𝐬 𝐭𝐞𝐫𝐫𝐢𝐟𝐢𝐞𝐝 𝐚𝐧𝐝 𝐥𝐞𝐚𝐯𝐞 𝐚 𝐩𝐫𝐨𝐟𝐨𝐮𝐧𝐝 𝐞𝐟𝐟𝐞𝐜𝐭 𝐨𝐧 𝐭𝐡𝐨𝐬𝐞, 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐭𝐫𝐮𝐭𝐡𝐟𝐮𝐥 𝐚𝐧𝐝 𝐬𝐚̄𝐭𝐭𝐯𝐢𝐜."

धर्मो रक्षति रक्षितः

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ॐSUNDARKĀṆDॐ

The Sundarakānda — as also the whole of the Rāmāyana- has many spiritual, literary, and narrative aspects. In the great epic poem of Rāmāyana, this chapter marks the acme of Vālmiki’s literary and poetic excellence, and so it is sundara, that is, beautiful. There are other interpretations as well. It is suggested that it is sundara because it relieved Sītā of her sorrow. Sundara can mean a messenger, and the Kānda includes the message sent by Rāma to Sītā. Sundara is also a name for an intermediary who establishes a mutual contact between a hero and a heroine, as Hanuman did in the case of Rāma and Sītā. Indeed, the Rāmāyana is the word form of Śrī Rāma, and the Sundarakānda, which is the fifth of the seven chapters, is the Lord’s heart. Thus, when reading the Sundarakānda, one is entering into Śrī Rāma’s own heart.

Śri Hanumānajī is the hero (nāyak) of this Sundarakānda. In the quest for devotion (Bhakti), as seen in the Sundarakānda, wherein Rāvana—who represents a deluded intellect—has kidnapped Sītājī—who represents devotion—every spiritual aspirant (sādhaka) determined to reach the goal must learn to face the various obstacles and challenges posed en-route, from Śri Hanumānajī, who crosses the formidable ocean (bhav-sāgara—representing the material ocean of transmigration) by remembering the Lord’s name at all times.

This heroic chapter demonstrates that just as the sky of Śri Hanumānajī’s heart is ever-permeated by the presence of Śrī Lakṣman, Śrī Sītājī and Śrī Rāmajī (wielding a bow and quiver of arrows); so too, is Śrī Rāma’s heart filled with the valour and presence of Śri Hanumānaji’s feats in the Sundarakānda.

The recovery of something lost is sometimes described as Sundara, and in this section, the topic dealt with is the discovery of the abducted Sītā. The study of the Sundarakānda is considered equivalent to the study of the whole of the Rāmāyana as far as gaining spiritual merit is concerned. Just as the Upaniṣads are said to contain the supreme purpose of the Vedas, the Sundarakānda is supposed to be the heart of the Rāmāyana.

Invoking the grace of Śrī Hanumānajī grants a spiritual aspirant strength (bala), worldly knowledge (buddhi) and spiritual wisdom (vidyā), whilst also removing all suffering (kleśa) and vices (vikāra). Yet, what is the ultimate fruit of one who chants this Sundarakānda?

 सकल सुमंगल दायक रघुनायक गुन गान। सादर सुनहिं ते तरहिं भव सिंधु बिना जलजान॥ Dohā 60 | Rāmacaritamānasa | Sundarakānda |

Meaning: A recital of the virtues of Śrī Rāma (the Lord of the Raghus) bestows all blessings. Those who reverently hear them, cross the ocean of mundane existence without any boat (any other means), says Śrī Tulsīdāsaji.

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The Divine Stroke of Consciousness in Existence

The next step is to follow “one-point contemplation” or living in the present. In the Rāmāyaṇa context, it represents one point of determination or “the war over Lankā”. Once that happens firstly the tamas (Kumbhakaran), then the rajas (Meghnad), and finally the ego (Rāvaṇa) dies. Both tamas and ego die automatically by the consciousness (Rāma) but for killing the rajas, one has to conquer it with the mind (Lakṣmaṇa).

Once this happens, the Sattva or Vibhīṣaṇa takes over and the mind, body and soul are reunited leading to inner happiness again.

Lastly, when Rāma, Lakṣmaṇa and Sītā go back to their journey of life, back to Ayodhyā, Hanumān goes with them, as in Ayodhyā, Daśaratha is no more.

If you cannot control your ten senses by yourself you need to continue Prāṇāyāma or carry Hanumān with you for life. Vālmiki’s Rāmāyaṇa has a direct and indirect meaning. Some see in it only a great literary work dealing with the heroic exploits of Rāma. But following the tradition, that scriptural texts convey something more than just a story, and that this forms their essence, scholars of the epic have found deep spiritual meanings in it, and they have interpreted it as an account of man’s ethical and spiritual progress. Incarnations are both human and divine, so they are open to either interpretation. Where a cursory understanding reveals only an interesting narrative, a sage with insight can find deep spiritual meanings. Indeed, both views could coexist.

The stories and achievements of divine incarnations may look like literary fiction or mere poetical narratives to a man who studies them from a purely literary or narrative point of view. Sages like Vālmiki and Vyāsa, who have gained penetrating vision through their spiritual development, could see a wealth of meaning in them. In the course of their attempt to interpret them and share the same with a greater number of people, they may use the poetical method and the Paurāṇika way of depiction.

The intention of such writings of sages is not to teach history or geography but to impress on people the mystery of divine existence and the spiritual destiny of man.

As the sun set slowly in the west, we've come up done and dusted!

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Comprehending the Fracas Within Us!

The next step is to control the intellect (King Sugrīva). He can only be influenced by killing Lust (Bālī), who is living with Sugrīva’s wife. Lust cannot be killed from the front and has to be killed from behind and that is what Rāma does to Bālī. Killing the lust from behind is depicted as “Pratyāhāra” in Yoga and means living a disciplined sātvik lifestyle. The spiritual significance of Bālī and Sugrīva is the function of the breath under the control of Buddhi (Sugrīva) or Manas (Bālī). In the practice of Kriyā Prāṇāyāma, it is important to have a clear throat (Sugrīva) to allow the Vāyu(Air) Prāṇa and Apana to eventually neutralise. Once Sugrīva is King he brings with him all the Vānaras, that is the various multitude of functions of the breath that operate throughout the body that help clear the path of the Kuṇḍalinī (Sītā)

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✧Apprehending The Life Force/ The Vital Energy

The next part of Rāmāyaṇa is about how to win over ego or Rāvaṇa. The first step is to win over the mind by controlling the “Prāṇavāyu”, component of the body by indulging in Pranayama. In the Rāmāyaṇa context, it means winning over Hanumān, the son of Vāyu. Once he is controlled, all the thoughts representing the Vānar Sena(Caṃcala nature) get controlled. Hanumān signifies the training and surrender of the senses. This is done to serve our Dharma, Lord Rāma or the life purpose for which we have taken birth. Our senses are like monkeys, who, if not trained, can make our minds totally distracted and fragmented. However, when trained, this monkey will be mighty and serve all the worthy desires. Rāvaṇa’s golden kingdom of Lankā signifies the illusionary castle of dreams in which the mind sometimes gets trapped. Hanumān was instrumental in destroying that castle and bringing the consciousness (Sītā) back to her Dharma or Lord Rāma to serve its life purpose.

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✪ The Tri-criterion of Maliciousness

The Rāmāyaṇa is a revered text that provides valuable insights into the causation of disease and worries. Its teachings offer an opportunity to reflect on the human experience and its many challenges, both physical and emotional. By engaging with this timeless work, individuals can broaden their understanding of the world and gain new perspectives on how to achieve greater well-being. The causative factors are “kāma, lobha and Ahaṃkāra”. In Ramayana “kāma” is depicted by Kaikeyī, “lobha” by Mārīca and “ahaṃkāra” by Rāvaṇa. If any one of them was not there Rāmāyaṇa would not have happened. The sum total of the three is responsible for any disease or miseries in life. When Kāma (Kaikeyī) predominates, senses (Daśaratha) have to die. When moha (Mārīca) dominates the mind (Lakṣmaṇa) gets diverted. And when Ahaṃkāra (Rāvaṇa) takes over and controls the body (Sītā), it makes the mind (Lakṣmaṇa) and soul (Rāma) wander.

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भाग 1

❃Compendium

One can understand the story of  Rāmāyana as the story of mind, body and soul and the story of causation and prevention of disease. In the mind, body and soul concept, the soul is represented as Rāma and the physical body as Sītā. Body is made up of five elements with earth being the predominant. Sītā was the daughter of Earth (Pṛthvī). Soul and body can only unite in the presence of a determined mind holding them together. Determination means “aim”; in Hindi, it is called “lakshya”. The mind with a defined aim, therefore, represents “Lakṣmaṇa”. Rāma, Lakṣmaṇa and Sītā, therefore, represent the union of mind, body and soul. The three will stay together as long as one has his / her ten senses (five motor and five sensory) are under control. Senses are agile in nature, just like horses. The chariot of two horses is called “Rath” and the chariot of ten (Daś) horses is called “Daśaratha”. Therefore, mind, body and soul will be together with the resultant health only if the body is ruled by “Daśaratha” by controlling all the ten senses.

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☯︎ Above the Physical Laws

This is said so beautifully in Rudram (a Hindu hymn dedicated to Rudra — an epithet of Śiva, taken from the Yajurveda). It is said that there are all types of people in this world. Some people betray, people who are not faithful, people who are intelligent yet not up to the mark, people who are dumb, and so on. Forget about others, sometimes your own mind goes up and down. So, what to do in such times? Aśvamedha is to be done, purifying the present moment. This means that when your heart is filled with love and compassion, you are so powerful. Never underestimate yourself. Miracles are in abundance! I think everyone has had some miracle or the other. We don’t look for it, they just happen. Ask, and it will be given. Ask and ask with faith. Every moment there is a miracle happening; every moment, there is grace; and there is something new. Even if something appears to be not so good for the moment, in the long run, something good happens.

Here we come settling the dust of philosophies!

To be continued...

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