Consciousness Revealed...

                                                                      

Oh Krishna! You have been my friend from my childhood. You were my counsel and guide in the great battle who held my mind in the state of “yoga” unmoved by the mightiness of my rivals. You held me in the state of equanimity which resulted from the fusion of my mind with my reason and which helped me view things with objectivity and go after my goal with energy so conserved to vanquish the evil forces of the Kauravas. Why am I so weak now, unable to perform my services with the same yogic spirit which propelled me in the war?

Your mundane existence through your unreasonable indulgence in the luxuries of kingship and the unresolved miserable state of your subjects are the cause of your mortal sorrows. Your quest for self aggrandizement is the cause of your worries which makes you anxious. The doors of your mortal fort are now insecure and vulnerable to the onslaught of your rivals.

 In your descended state of enlightenment the doors of your mortal fort have become insecure and allow temptations to creep in through the doors which in your descended mortal state, you ignorantly left unsecured. These temptations are the cause of your present anxious state. The pride from your past achievement and the anxiety for securing the same make you live either in the past that is dead or in the fear of the future which is unborn and in the midst of these two, you ruin your present, as was the case in your moments of despondency on the eve of the Great War.

Oh Krishna! The remover of all despair, why have I become so disorganized in my thought and action? Why is my mind drawn uninterruptedly in so many directions that before I can arrive anywhere my thoughts lead me to newer directions in an unending journey which makes me arrive nowhere? Oh Krishna! Why is my mind so unfocussed, why does the instability of my mind make me a prisoner of quests that arrive nowhere? Why am I a slave of this situation that appears insurmountable?

Hey Arjuna! You, who should be the commander of situations, have now become their slave. The enemies that torment you now have entered your fort through the seven doors which you have left unsecure and unmonitored. These enemies that have taken over your fort rendering you the king of a usurped kingdom are dangerous enemies who have now found acquaintances settled from the past in your fort lying low only to gain numbers and strength to unleash their force and take command.

 Your two eyes, the two ears, the two nostrils and your mouth are the seven doors, you left unsecured and unmonitored through which your enemies have entered your mortal fort and have captured you and add to their strength and numbers, each passing day. These enemies are in command of your mind which they keep walled now in their moment of advantage and hold the doors through which they allow more recruits to come in and mighty as they become, render you a slave of the situation.

 Oh Arjuna! As your charioteer and guide I had helped you secure these doors and taken command of your mind as reason. I, as your reason liberated you of bondage of your mind and through your mind contained the unruliness of your senses, restricting the entry of the enemies that had enslaved you even then. In your moments of kingship glory you, sometimes through your indulgence, sometimes through your ignorance and at other times in active connivance though the gratifications that these enemies offered, allowed them settlement in your fort, which now, you find vulnerable. You alone are the architect of this situation who at the end of your last gruesome journey, having realized your “true self” and its purpose have caused and allowed this descent from the state of enlightenment.

Oh Krishna! The unquestionable reality that you reveal weakens me all the more. Help me please! My friend! My savior! My guide! My Consciousness! Whom I have lost in the midst of the intruders, some of which, through my unreasonable indulgence, I considered my friends and through whom, allowed enemies to penetrate my fort. My enemies once again, are greater in number and might, and as I realize this, I am awed.

 Oh Krishna! My indulgence with my temptations has made me a sinner. As king, I have utilized the resources of my subjects in self aggrandizement. I have gloated in prosperity forgetting to consider the redemption of my people the subject of my righteous indulgence. I am a traitor to my people. In the slumber of my kingship I failed to awaken myself to the reality of their misery. All these men who battled on my side with the Kauravas, all these widows whose husbands fell to the swords of the mighty Kauravas whom we had called “the evil forces,” all these orphans who lost their parents in the war and still all these maimed, who lost their limbs and all these widows who have become victims of the affluent, in our society and all these slaves who serve the rich, and all these daughters who have been commoditized by the rich as they use them to further their vested interests making vulgarity the currency of their transaction and the children, the servants in rich households. Oh Krishna! Was this the greatness, I had aspired for my country “Bharat?

 Were these not the conditions prevailing during the rule of the Kauravas against which I had fought the great battle? How am I different? I am the deserter of my people. Oh Krishna! I am left with no hope for redemption. Oh Krishna! The wrong that I have done is immense. How would I face Consciousness? How can I expect forgiveness for my deeds? Oh Krishna! Even as I seek your guidance in this moment of despair, I see no hope for redemption. I have descended to a state which renders me unqualified for this journey.

Dear Arjuna, this is not the first time that despondency gets born in you and this will not be the last. Sometimes your established enemies and sometimes the agents of pleasure who are as great in numbers and who generally find free access, to an indulgent, unsuspecting king gloating in prosperity, have lead you into situations that render you, what you are. It is easy to identify your enemies but very difficult to discern the enemy in the garb of friendship, intruding your fort through the same doors as do your enemies.

 The despondency that gripped you on the eve of the Great War was not spontaneous. It had deep roots nurtured in time by the injustices meted to you and your brothers. It was nurtured by the discriminatory attitude of your born blind uncle, it was aggravated by the restrains of your eldest brother renowned for his wisdom, who always restrained you from taking on your unjust cousin, it grew through the conduct of your this very brother, who despite his wisdom lost everything in the game of gambling and offered your wife as the ultimate stake in the game and lost her.

 Your despondency grew when your teacher and granduncle, the latter known for his righteousness did little as your cousins outraged the modesty of your wife in the court in full view of the king and courtiers. When you returned from exile which was decreed on you by the king and your cousin, and rightfully demanded share of your heritance, you were denied and which occasioned the Great War. On the eve of the battle when you found your army unmatched to the might of the eagle shaped configuration of the Kauravas army you became frightened and your personality disorganized.

To cover-up your weakness on the battle ground you took refuge in emotionalism to run away from this war stating that you would prefer leading the life of a vagrant mendicant than building a kingdom on the corpse of your enemy cousins and when you found me unconvinced you even tried to cover your weakness with a cloak of divinity seeking to prefer the life of a sanyasi, an ascetic; to veil such coward escape from the battleground.

 Oh Arjun! Each time that you were discriminated against and injustice became your plight you were restrained sometimes by your own brothers and sometimes by your own self not to allow your warrior attribute, a free expression resulting in the over flooding of the  reservoir with such experiences that wanted to burst out but were restricted creating a volcano within you wanting eruption but the outlet was always closed making your mind a playground of dilemmas  which in the situation of the impending war sought to open out but the shear strength of the enemy forces made you meek and you started attributing your weakness to some divine cause and your pretended morality  to avoid  severing bonds with your enemy brothers who stood before you with their mighty army to vanquish you and before which your army was too small to give you any confidence.

 This is not the first time that ill influence of your experiences has captivated your mind. You have lost your equanimity and fail to submit to reason. Your mind is sick and needs treatment. The enemies that you had killed in the last war have risen and regained their might again.

In your state of despondency, I had revealed to you the knowledge of the ancient sages. The knowledge that dealt with the principles, that should govern ideal human life and in the light of this knowledge you realized how selfless acts helped you liberate yourself from the tyranny of the “Ego “and free you from the bondage of your senses and the sins that such slavery has the potential to make you commit. And now as a result of the destruction of your ego, your mind seeks “Consciousness.” It is in this state of desertion that the mortal turns to the immortal for peace and direction.

Remember, Oh Arjuna! Mind is the man. When the mind is anxious, the man is anxious. When the mind is at peace the man is at peace. Your extrovert “Mind” itself becomes the introvert “Reason” in its role as the examiner of the merit of the subjects collected through the senses by your extrovert mind. Once evaluated the directed response from reason gets conveyed to the extrovert mind, through it to the senses and through them, to the mortal attributes, for communication to the external world. Once the healthy organization of these elements, the senses, the mind and the reason gets disorganized, the personality becomes unstable.

  As long as there is unity of the mind and reason, there is organization, once such unity is gone disorganization is the result, the larger the gulf between the mind and reason, the greater the instability and the chaos. Oh Dear Arjuna! The elements that constitute you need restoration of orderliness.

Oh Krishna! Kind and merciful, minutely and rightfully as you examine and reveal my present state, I am weakened all the more. In my state of slumber in the midst of royal prerogatives and discretions I have so ignorantly distanced myself from my true self and have become unworthy of redemption. I have been a traitor to my responsibilities and my people who considered me the ultimate repository of their faith which they assigned into my kingship.

 I am an embezzler of my people’s faith and in your company, can now discern the pain and disillusion in the pretended respect of my people for me who in some fear of my stately authority have continued to be submitted to such misery as I have brought upon them. I am a man reduced in my character, removed of my kingly attributes, donned in the garb of the demon allowing no freedom of expression to the misery of the miserable. Oh Krishna my sins are great, I deserve denouncement from this kingdom or an abdication of the same.

Dear Arjuna, once awake one is not in sleep. Chosen ignorance is a lullaby that perpetuates slumber. When the mind, has the better of the reason sickness sets into a man. He sleeps more than he is awake and this supine state keeps him confined within his self raised walls that disconnect him with the realities that surround him. And while he is asleep realities that assume greater dimensions in such time rise taller than the walls of confinement to stare at him and who now shaken out of his sleep frets as a child facing a giant.

 You Arjuna! That has risen from his slumber are a man awakened to realities, and a true judge of his own acts, is a man amenable to change.  I will be your companion one more time in this journey into the true realm but before we do so let’s recount the elements that cause what we are, because it is these elements that will be our aids in this long journey and need to be organized.

 To be continued……

                                                                     

   

                       

          

 

 

                                                                                                                              

“ मैं क्षेत्रज्ञ,”......... इस जगत का!

    

               हे नाथ गोविन्द, हरे मुरारी,

               हे नाथ नारायण, वासुदेवा!

महाभारत के भयंकर समर के लम्बे उपरांत बाद, हस्तिनापुर में अपने सानिध्य बैठे अपने बालसखा, अपने सारथी कृष्ण से  व्यग्र अर्जुन ने आग्रह किया, हे कृष्ण ! कृपा कर मुझे एक बार फिर वह ईश्वरीय गीत “गीता” सुनाएँ. वह गीत जिसने मुझे विक्षिप्तता के जटिल आलिंगन से मुक्ति दिलाई थी, जिसने मेरी प्रज्ञा को स्थापित किया था और जिस स्थितप्रज्ञता के फलस्वरूप अपनी अल्प क्षमताओं के बावजूद उन्ही के संगठन से मैं अपनी विवशताओं  के परे जा, शक्ति संपन्न विशाल कौरवी सेना पर विजय प्राप्त की थी. हे कृष्ण ! मेरे ह्रदय पर बोझ है , स्तिथि पुनः पूर्व की भांति द्वंदात्मक है .मेरा मन निर्णय की क्षमता को खोता जाता है मेरी किंकर्तव्यविमूढ़ता अपनी पराकाष्ठा पार किये जाती है. हे मित्र मुझे उपदेशना के क्षणों में वापस ले चलिए जिन क्षणों में मैंने  अपने  आप को पुनःसंगठित  किया था और ऐसा कर, प्रतिद्वंदी सेना पर विजय हासिल की थी. हे मित्र! मेरी इस स्तिथि पर अनुकम्पा कर आप वह ईश्वरीय गीत मुझे इसी क्षण सुनाएँ .

हे अर्जुन !  इस क्षण कितना भी मैं प्रयास करूँ उस गीत का पुनार्गायन संभव नहीं. कुरुक्षेत्र के समरांगन में जिस कृष्ण ने आपको वह गीत सुनाया था वह मैं नहीं. जिस कृष्ण ने उन क्षणों में वह गीत गाया  था वह मैं नहीं था. उन घड़ियों में मैं लौकिकता के परे अपनी योगारूढ़ स्तिथि में पुरातन ऋषि मुनियों की शूक्ष्म्दार्शिता एवं चिंतन से विरचित दर्शन को तुम्हारे हितार्थ स्मृतियों  के पटल से उतार पाया  था और ऐसा मैं उस क्षण प्राप्त दिव्यता के फलस्वरूप कर पाया था. आज जिस कृष्ण  से तुम्हारी यह  अपेक्षा है वह वापस अपनी लौकिक नश्वरता के अधीन है और इस अधीनता  के परे जाना इतना सरल नहीं.

हे नाथ ! हे गोविन्द ! हे मुरारी !हे नारायण ! हे वासुदेव ! यह कैसे वचन. आप ही तो थे, जिन्होंने मुझे उस विषाल समरांगन में, मुझे मेरी नश्वरता से शाक्शात्कार कराया था. मेरी अल्प शक्तियों को सुनियोजित किया था. मेरी  विवशता से अनुप्राणित मेरे अतर्कों का आपने ही अपने मौन से समर्पण  कराया था. जब मेरे भ्रम मुझे जकड़ते जाते थे, आप ही ने तो अपने निर्विघ्न मौन से मेरे अहंकार से उत्पन्न मेरे  अन्तः विषाद को ध्वस्त किया था, तदुपरांत अपनी उपदेशना से मुझे विजय पथ पर आरूढ़ किया. आज जब पुनः मैं विषाद से संतप्त हूँ आप किस तरह इस निर्दयता को प्राप्त हुए जाते हैं? हे नाथ! इन विषम स्तिथियों में मेरे साथ यह कैसी लीला, क्यों इस तरह मेरे विषाद का ऐसा उपहास?

हे अर्जुन! हे पार्थ! तुम उस पल का स्मरण करते हो जब तुमने मुझे अपना सारथी नियुक्त कर अपनी असीम आस्था, प्रेम  और समर्पण भावना से मुझे विवश कर दिया था. तुम्हारी उसी  अखंड आस्था के वशीभूत मुझे, अपने सार्थित्व की वस्तुता को स्थापित करने के लिए अपनी नश्वर  इन्द्रियो, अपने मन, अपनी बुद्धि अपने अहंकार  के पार जा स्वयं को अपने  शुद्ध आत्म स्वरुप  में स्थापित करना पड़ा था. उसी ब्रह्मी स्थिति में मैं तुम्हारा कुशल सारथी एवं तुम्हारी कुशाग्र चैतन्य बुद्धि  बन तुम्हारा निर्देशन कर सका. वह मेरी ब्रह्म में स्तिथ चैतन्यता थी जिसके प्रकाश में तुमने अपनी शक्तियों और अक्क्षम्ताओं का अवलोकन किया और इस तरह कुरुकक्षेत्र के उस विशाल समर में मैं तुम्हे निर्देशित कर पाया और तुम निर्देशित हो सके.

 आज जब तुम पुनः विषाद के वशीभूत  व्यग्र हुए जाते हो और मुझसे उस दिव्य गीत की मांग करते हो, मैं स्वयं को असमर्थ पाता हूँ क्योंकि  इस वक्त मैं उस योगारूढ़ स्तिथि से अवरोहित हूँ और तुम्हारी ही तरह इन नश्वर उपाधियों से परिछिन्न हूँ. वह जिसने तुम्हे युद्ध में निर्देशित किया था वह अक्षर चेतना थी और आज जिस कृष्ण के सानिध्य में तुम हो वह उसका मानवीय मूर्त, क्षर  स्वरुप है. अतः हे अर्जुन! यह जो आज तुम्हारे द्वारा मुझसे अपेक्षित है वह तत्काल संभव नहीं.  मेरी चेतना आज मेरे ही नश्वर  अहंकार, मेरी बुद्धि, मेरे मन और मेरी इन्द्रियों की वर्चस्वता तादात्म्य से, प्राणी की अधीनता को प्राप्त और परिछिन्न है.

हे माधव ! यह निष्ठुरता क्यों? एक आप ही तो मेरे पूरे जीवन काल के विषादों के कृष्ण, उसके हरता रहे हैं. आप ही तो वह पालनहार हैं जिसकी करुणामयी छाया में मैंने जीवन की प्रचंड उष्णता में भी शीतल समीर का अनुभव किया. जल, आकाश, अग्नि  वायु की शूक्ष्मता, जिनसे भी आप शूक्ष्म हैं, आपके दर्शन से कौन और क्या परे है? सारा जगत जिस पर अध्यस्त है उसकी परिधि से कोई भी ज्ञान किसी भी क्षण बाहर कैसे? हे सारी आभासित सम्प्रभुताओं के  प्रभु! मैं अपने अपराधो से दण्डित आपका सहारा ढूंढता हूँ और आप मुझे, मेरे इस स्वरुप को त्यागते प्रतीत होते हैं. हे प्रभु! मैं राजकीय भोग विलासिता में लिप्त  आपसे दूर  होता चला गया, शायद इसी कारण आज आप मुझसे नाराज नजर आते हैं?

 कुछ समय के लिए तो आपने मुझे भी उस योगारूढ़ स्थिति में प्रवेश करा दिया था जिसके सान्निध्य और प्रकाश में मैं अपनी नश्वर उपाधियों का दिव्य प्रयोग कर पाया था. क्या लौकिक  विषयों के द्वारा मेरे अपहरण ने  मुझे ऐसे पतन को प्राप्त करा दिया है की चेतन से दूर मैं चैतन्य शून्यता को प्राप्त हो चुका हूँ? क्या मेरा पतन इतना गंभीर है की अब इस पतोन्मुख प्रवृत्ति  से निवृत्ति  संभव नहीं? हे नाथ इन स्तिथियों में मेरा परित्याग न करें. यदि आप निवृत्ति  मार्ग पर मुझे स्थपित नहीं करेंगे तो मेरी निम्न प्रवृत्तियां मुझे जन्मजन्मान्तर अपनी बेड़ियों  में जकड़ रखेंगी फिर मैं किस तरह इसी जीवन में मोक्ष को प्राप्त कर सकूंगा?

हे पार्थ! तुम ज्ञानियों से बात करते हो, फिर किस ज्ञान की पुनर्स्थापना चाहते हो? स्मृतिपटल पर अंकित अनुभव ही पुनर्जम के कारण हैं जिसका ज्ञान तुम्हारी प्रज्ञा  से इस क्षण अनावृत और तुम्हारे चितन और शब्दों से  प्रक्षेपित हैं. स्मृति पटल पर अंकित अनुभव ही अपना अपना अस्तित्व ढूंढते हैं और जीवनों और मृत्युयों की श्रृखला में प्राणी को स्थापित करते हैं. ये अनुभव ही उन नूतन अनुभवों के सक्रीय रंजक हैं जिनके रंजन से वह दिव्य प्रकाश, जो तुमसे अपेक्षित है. रंजित अनुभव की इस मायावी रचनात्मकता ,इनसे प्रेरित इच्छाएँ, उनसे उठते राग और द्वेष ही मनः विक्षिप्तता के कारक हैं. इन अनुभवों का, इनसे प्रेरित नए अनुभवों के क्षय से और फिर नए अनुभवों के यथार्थ चिंतन एवं अवलोकन से ही मोक्ष का रास्ता प्रशस्त हो सकता है. पर हे अर्जुन! आज तुम एक विशयोंमुख स्वछन्द शाशक हो. फिर किस तरह मोक्ष की पात्रता रखते हो?

हे माधव! मेरी विसंगतियों का आपके द्वारा ऐसा सात्विक प्रकाशन मुझे और भी विषादित किये जाता  है.  मैं भयाक्रांत हूँ, मेरे दुष्कृत्य  मुझे घेरते जाते है. मैं अपने वैभव प्रदर्शन से  भ्रमित यह स्मरण  नहीं रख पाया  की आप मेरे  सारे कृत्यों के दृष्टा हैं. मैं शर्मसार हूँ किस तरह आपके सम्मुख बना रहूँ? मेरे मोक्ष के सारे मार्ग आपके यथार्थ  प्रकाशन से अवरुद्ध नज़र आते हैं? अब मेरे लिए शायद कुछ भी करणीय नहीं है क्यों की आप जो मेरी चेतना के स्रोत हैं अब वही मुझसे विलग हुए जाते हैं, क्या यह मृत्यु नहीं?

यह तुम्हारी पहली आसीन मृत्यु  नहीं और न ही यह पहला पुनर्जन्म. इसी जीवन काल में तुमने कई जन्म लिए और कई बार मृत्यु  को प्राप्त हुए. तुम्हारे शैशवकाल की मृत्यु तुम्हारे कैशौर्य  का जन्म था, तुम्हारे कैशौर्य की मृत्यु तुम्हारे यौवन का जन्म था, तुम्हारे यौवनावस्था की मृत्यु तुम्हारे वृधावस्था का जन्म होगा और तुम्हारे जीर्ण शीर्ण, क्षय को प्राप्त हुए वृधावस्था की मृत्यु तुम्हारे पुनर्जन्म का कारण होगा. इस यात्रा में जो अजन्मा, अक्षर अमृत स्वरुप था, वह जहाँ था वहीँ स्थित है, निर्विकार, निर्लिप्त सूत्र जिसने तुम्हारे इस जीवन मृत्यु की अनुभव श्रृंखला को धारण किया और आगे भी धारण करेगा.  तुम्हारी अतृप्त वासनाओं के कारण तुमसे नयी मानवीय उपाधियों का वरण करायेगा.

 जन्म की पुनरावृत्ति ही मृत्यु है. जन्म और मृत्यु से निवृत्ति ही मोक्ष है जो इस मृत्युलोक ,और पितरों के आवास, स्वर्ग से भी परे अपूर्नावृत्ति की स्थिति है. तुम किस कारण भयभीत हो? मृत्यु से? मृत्युलोक से या पुनर्जन्म से ? तुम ईश की प्राप्ति को व्याकुल तो नज़र आते हो पर अपने आचार और आग्रह में इष्ट और अनिष्ट का भेद नहीं करते. तुम एक ऐसे अज्ञान के गर्त में चले गए हो जिससे आवृत तुम्हारा मन चेतना से एक अति शोचनीय दूरता को प्राप्त हो चुका है. तुम अपने ही रचे  व्यूह के मध्य कैद हो . इस व्यूह रचना को तुम ही  हटा सकते हो यदि वही तुम्हारे जीवन का संकल्प हो. इस व्यूह से बाहर अपने अहंकार से पोषित  “अहम् “ भाव से दूर  “मैं” में स्थिति की पात्रता, बना सकोगे.

 हे दयालु ! हे नाथ ! मैं  क्या करूं ?    

............... क्रमशः  

                         

   

    

 

                                                                

             

 Long after the battle of “Mahabharata” as Arjuna sat in the company of Krishna in Hastinapur, he prayed that the latter narrate the “Gita” to him again. Krishna expressed his inability. When Arjuna insisted that his friend do so, Krishna said,   “What was narrated in the Kurukshetra, the battle ground of the Great War, was a narration from Krishna, the Consciousness, a state which lay beyond the realm of the attributes which binds Consciousness to the otherwise inert. Krishna that now sits in your company is “Krishna the mortal” subject to the mortal attributes that embraced by Consciousness give expression to the “being”.

 At Kurukshetra, I had travelled beyond my senses, my reason, my ego into the realm of the all pervading, indivisible Consciousness the ultimate source of all.  And in oneness with it, drew the Gita from the ancient thought of the Rishis and the Munis, which described the purpose of humanity and its conduct. What you see of me presently is the “Ego”, the “I”, the mortal. What you saw in Kurukshetra was the Conscious “I” in the same mortal, free from its association with the ego. The mortal “I” who now I am, reduces me in my capacity to give what you ask, because I have descended from the divine state of my Consciousness to the bondages of mortality which incapacitate me presently. 

Oh Krishna!  persisted Arjuna, we grew up together as mates, and it is you who instilled courage in me to fight the great battle. It was you who had lifted me from the state of despondency to fight with the evil forces of the Kauravas who were my own, and appeared mightier than the strengths at my command. It was you who had organized my senses and my mind to submit to the command of reason, to give expression to an organized engagement with the forces of the evil, the Kauravas, and made me bring them to submission.

 It was you who had helped me overcome my bondage to travel into the realm you speak of, where I saw the unending expanse of the Consciousness, on which all else rested and in oneness with this Consciousness where the barriers of time and space stood removed, I stood, a being, enlightened and realized of my true self, the foundation of all existence. But despite the oneness with my true self which came through your guidance, I become weak again in time in the course of my engagement with the business of my kingdom. I am drawn away from the Consciousness that I had realized. So! Dear Krishna! Please share with me, once again the knowledge of the ancient sages. Enable me to attain oneness with my Consciousness, to serve my people better. Oh Krishna! Oh Consciousness! the reservoir of all knowledge, please help me.

Oh Arjuna! What you seek of me is a gigantic task, yet attainable. I have been your childhood friend. I was your mind and guide in the great battle. I was your charioteer who held the horses in your chariot to be organized and through such organization withheld these from pulling the chariot in different directions as the senses pull your mind presently. I brought them under the command of my reason to lead them to desirable directions. When in the midst of the battle you became despondent, I drew for you the wisdom and direction from the teachings of the ancient sages.

 The teachings that were the product of minute observations, meditation and logical analysis revised uninterruptedly by the ancient tradition of the teacher and the disciple unfolding the wisdom of governance of the mind in its attitude and conduct towards human values, problems and situations. The war was great and the need for the resolve to win it greater. The reservoir that held the knowledge of the ancient sages was too vast to be imbibed in the midst of the battle which had already commenced. It was our reliance on the Consciousness that removed the barriers of time and space and enabled the comprehension of the vast knowledge, adherence to which made you victorious in the Great battle.

 The narration of the “Gita,” the song of God, that you seek, can come to you, just as it comes to any mortal but this would require resolve and patience. Oh Arjuna!  You, a king, are a chariot now being pulled by the horses in different directions. You have no able charioteer now who can reign in these horses and unless you learn the art of reigning in these, or your senses that pull you in different directions, you would be losing grasp of the knowledge of the sages which was revealed to you on the eve of the Great battle and which remains unexhausted in the reservoir from where we had drawn previously.

 This journey would have to be undertaken by us jointly as mortals till such time as we arrive at the doorstep of that realm, the understanding, the realization,” the Consciousness, the ultimate reservoir of peace where there is no distinction between you and me in the ascended realm where we become “I” the “Consciousness.”

 

To be continued………………