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| Bhagavadgíta,-अष्टमोऽध्यायः । अक्षरब्रह्मयोगः , (S.-1, Ch.-8, V.-9) |
कविं पुराणमनुशासितार-मणोरणीयंसमनुस्मरेद्यः ।सर्वस्य धातारमचिन्त्यरूप-मादित्यवर्णं तमसः परस्तात् ॥ ८-९॥ |
kaviṃ purāṇamanuśāsitāra-maṇoraṇīyaṃsamanusmaredyaḥ । sarvasya dhātāramacintyarūpa-mādityavarṇaṃ tamasaḥ parastāt ॥ 8-9॥ |
kavim - wise one, poet. purāṇam - eternal. anuśāsitāram - the ruler. aṇo - from the atom, than the atom, the smallest particle. raṇīyaṃsam - absolutely most minute, smallest, subtlest. anusmaret - one should meditate on, one should call to mind. yas - who. sarvasya - of all. dhātāram - the supporter, the one who places or puts. acintya - unthinkable, unimaginable. rupam - form, shape, entity. āditya - the sun. varṇaṃ - color (brightness, light). tamasas - than darkness. parastāt - extremely far away. |
Whosoever, at the time of death is steady in mind, and filled with devotion, fixes
his life force between the eyebrows through yogic meditation and remembers the Supreme
Lord as being eternal, the one who knows everything, the controller of
everything, smaller than the smallest, the maintainer of everything, having
unimaginable form, ever shining like the sun that drives out the darkness of
ignorance. Contemplating thus with full devotion, the person certainly attains only
the Supreme divine Lord. ||8-9,10||
Komentář:
The context here is Brahma, which is something as inconceivable to us as the atom, and that is to whom we are to surrender our minds when we leave our bodies. In Hindi they say that a wise poet can bring light even to places where the sun cannot reach, and in Czech they say that poet can reach patients whom a doctor cannot. We surrender to the eternal wise one who rules over the smallest atom or string, the smallest imaginable particle. We are able to hold things in our mind, in the mind's eye, to experience dreams, to have ideas and thoughts, and that is the capacity we will use at the moment of transition, it is a yogic technique of meditation. From an infinitely great distance, the radiance of Brahma reaches even the smallest particle, drives out darkness, and governs all.
Our ability to experience Brahma is like the reflection of the moon in a bowl water. The moon is both "there" and not there. If the water ripples, the moon seems to ripple and move, even though it is not moving in reality. Our egos and identities are that disruption, that static. When the water is still and clear, we can see the reflection well. The moon is always there and shining whether we are disrupted or still. When we meditate, there is total stillness, the disruption has been driven away. This is extremely difficult if not impossible for us to accomplish and that is why our experience or sense of Brahma is so unfamiliar as to seem unreal. That is where we surrender our ego and identity. Our minds can go all over the place, backward and forward in time, even, so they can also come to Brahma when it is time to leave the body. It is possible for the mind to empty, also. Our minds are empty when we are first born, then our mothers fill them with ideas, through language that names the world we experience with our senses.
To be convinced of something means to have absolutely no doubt. This is the kind of belief and faith that brings us to Brahma in the end. When all else is gone from the mind, then Brahma appears. If there are still concerns and fears there, there is no room for anything else.
Ájurvédská Univerzita Praha
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