|
ONE Things Seen in Symbols
WHAT is dhyāna? Ordinarily, when a man is absorbed in thought and dead to all that is going on around him, he is supposed to be in dhyāna. Or concentration of the whole thought on a single object to the exclusion of every other, is called dhyāna. But neither of these ideas corresponds exactly with the whole truth; they represent only particular stages of the process of meditation. Dhyāna is a wide term covering a number of processes which rise from ordinary attention to nirvikalpa samādhi. The distinguishing feature of dhyāna is that it puts out a steady force of knowledge on the object of knowledge. When this process is successful, when there is a steady demand on the object to give up its secret, it is called by Patanjali samyama. Even when it is only partially successful, it is called dhyāna. Ordinary thought is not dhyāna. Ordinary thought is simply the restlessness of the mind playing with associations, speculations, trains of reasoning. In order to have dhyāna, the restlessness of the mind must be utterly settled, the intellect must become like a calm and waveless sea, not a ripple on its surface. The principle is that all knowledge is in oneself, in the knower. The knower is in myself; he is also in the object of knowledge, e.g., a stone or a tree. By dhyāna the veil of ignorance, the chaos of misunderstandings which interfere between the knower in me and the knower in the tree or the stone is removed; we enter into relation with each other; we are in Yoga. All knowledge about the stone is in the stone itself; in dhyāna it comes into my mind. When it comes into my mind, the knower in me says: "It is true, the knowledge is in me also and I see it there." Or, if there is a mistake, he says, "There is a mistake, the mind is interfering; the knowledge is in me and I see it otherwise."
Page – 450 The whole world is one. The knower in the stone and the knower in myself are one; I am He. It is God in me. God in the stone. The knowledge in me and the knowledge in the stone are one; I am that. It is God in me. God in the stone. The stone is an object of knowledge, I am also an object of knowledge. These two also are one. God as myself. God as the stone. God is the only object of knowledge, there is no other. God is the only knower, there is no other. God is the knowledge also. Jñāta, jñānam, jñeyam, they are one. The mind creates difference. When there is disturbance on the waters, there are many waves, and each wave cries, "I am I, I am I; you are you; we are different." When the sea sinks to rest, the waves as they go inward, no longer cry, "I am I", but "I am He". The still and waveless sea, that is a delightful and beautiful condition. The stormy, myriad-crested ocean, that also is a very beautiful and delightful condition. Only let the waves have the knowledge, let them say, "I am I for the sake of delight; you are you for the sake of delight. But also you are I, I am you. And both you and I are He." That is jñānam, that is Yoga. The still sea is a condition, and the thousand waves are a condition. He who is the sea, is more than disturbance, more than stillness. He contains All. He is All. Even the infinite sea is only one of His manifestations.
Page – 451 TWO Things Seen in Symbols
THERE are four who are Beyond and they rule the mighty game of evolution. It is they who build the universe with their thoughts and imaginations. Vishnu or Virat puts them in front each in turn and they govern each a cycle. All the sons of immortality come forth from them and return to them, all the children of Earth are their portions. One stands in front, the others incarnate to help him. They are God Himself in His fourfold manifestation. Once in each caturyuga they come down together — the caturvyūha, Srikrishna, Balarama, Pradyumna, Aniruddha.
*
Srikrishna contains all the others and puts them out from His being. He is Ishwara, Shiva, Brahma, Vishnu. Lordship is His manifestation, Might and Wisdom are His guṇas. Balarama is the second Power. Force is His manifestation; strength and wrath are His attributes. Pradyumna is the third Power. Love is His manifestation; sweetness and delight are His attributes. Aniruddha is the fourth Power. Desire is His manifestation; bodily enjoyment and worldly reason are His attributes.
*
Srikrishna is the Brahmin served by the Kshatriya. He has the divine Knowledge and uses His might under the guidance of the Knowledge. Balarama is the Kshatriya. He allows Srikrishna in Him to guide His strength and wrath, but He does not guide them Himself, He enjoys them. He is Rudra. Pradyumna is the Vaishya. He is for dāna, prema, karuṇā. He gives Himself to men and buys their love in exchange. He is the uni-
Page – 452 versal philanthropist. He is the sweet and throbbing heart in things. Aniruddha is the Sudra. He is the kāmin, the bhogin, the scientist, the user of material means, the democrat, the leveller.
*
The Satya is full of Srikrishna; it is the Golden Age when men are full of might and wisdom. The Treta is full of Balarama; the Chakravarti Raja is the incarnation of the Treta; it is full of great wars and mighty sacrifices. The Dwapara is full of Pradyumna. He prepares in the Dwapara the love which supports men through the Kali. Aniruddha, the Sudra reigns in the Kali. He breaks the ancient moulds. He shatters to pieces the ācāra, He questions everything, destroys everything, levels everything, rebuilds everything. He is a Sudra and has the passion for work and service; He puts off lordship in order to become the divine Slave of humanity.
*
For each of Them is not simple in Himself, but contains the other three and their attributes; only His own are usually foremost. Each is not a part but God Himself in His fullness. They are not different, but the same, Four who are One, One who is Four. That One is Srikrishna.
Page – 453 |