BHISMA BHARAT

BHISMA BHARAT
As the name suggest it is about Bhisma character from Mahabharat.
Two epics have come from India i.e. Bharat. The Ramayana and Mahabharat. There is no doubt as to who is the hero of Ramayan. He is Lord Ram and Ram and Ram alone. He was also the eldest amongst four siblings. and was gone into exile for forteen tears . So is the case of Dhrmaraj of Mahbhaart. the comparison stops there. Nobody calls Dharmraj as teh Hero of Mahabharat.
Then who is the hero of Mahabharat ? Shrikrishna ? Arjun ? No single person can be named as the Hero of Mahabharat. Whose story is it then ?
It is story of the Land called as BHARAT a name which is adopted by the Indian Constitution INDIA i.e. BHARAT. It was known as Jambudweep earlier and came to be known as Bharat after era of Mahabhharat.
This blog is an attempt to find what is Bharat and why the story of a family feud of several generations pertinent to it and what is the role of BHISMA in it.

To be continued.

सुखकर्ता दुःखहर्ता | विघविनाशक मन्गलदाता ||

बुध्हि धैर्य मति प्रदाता | जयोSस्तुते श्री गणेश देवता  || 1 ||

कलासृजनत्व  देहि माम् | विद्यां निपुणता देहि माम् ||
देहि मां सर्वेषु कुशलता | जयोSस्तुते श्री गणेश देवता  || 2 ||

पाहि पाहि मां सर्व विघेषु | पाहि पाहि मां सर्व पापेषु ||
त्यजयतु मम सर्व कठोरता  |  जयोSस्तुते श्री गणेश देवता  || 3 ||

त्वमेव एकः मम कृपानिधिः | त्वमेव एकः मम गुणनिधिः ||
त्वमेव  एकः मे शरणता  |  जयोSस्तुते श्री गणेश देवता  || 4  ||

आवाहयामि आरम्भ कारका | रक्ष दक्ष त्वं अशुभ हारका  ||
पुजयामि त्वां मोक्ष दायका |  जयोSस्तुते श्री गणेश देवता  || 5  ||

अरविन्द खरे 

गौरी गणपति विसर्जन दिन  \

7 सप्टेंबर 2019 

LIFE SKETCH

काय करू रे बाबांनो मी माझाच असा रहात नाही ।
वाढ वाढत्या चौकटीतही माझे चित्र मावत नाही ।।
करू पाहतो जे जे काही ते माझे असे म्हणवत नाही ।।
इतरांच्या रंग रेषा त्या चित्रामधे मिसळत जाती ।।
मीच काढतो पुसून टाकतो नजर लावून क्षितिजापुढती ।।
अंधुक आकृत्या काही येती हाती तोची निसटून जाती ।।
अगाध चित्र ,अफाट चितारी येई  माया गुणी आकारी ।।
माझे म्हणून किती हाकारी अंती निश्चित यमाची स्वाक्षरी ।।
तनाचे वार्धक्य मनाचे आधिक्य आवरावे ही गोष्ट खरी ।।

Dr. सतीश वैद्य  
स. न. वि. वि ,

एक शब्दरूप अनुभव 

दिधला हातात जेंव्हा कोमेजलेला श्वास ।

फुंकेल प्राण तेंव्हा धरुनी दृढ विश्वास ।। १।।

येऊ घातला कानात आतला अस्पष्ट नाद ।

कोण कोठूनी  कळेना घालीत होते साद ।।२।।

पाहतां पाहणें सोडीत होते नेत्र ।

जाणीव नेणिवेत फिरत होती गात्र  ।।३।।

भार्या सुपुत्री मित्र संबधी देत हाक ।

आश्वासित होती येणार देवदूत एक ।।४।।

घेऊनि वैद्य रूप तो देवदूत आला ।

पाठीवरी फिरुनी विश्वात जीव आला ।।५।।

काही उपकार कधीही नसतात फिटावयाचे  ।

कधी ना थांबो जाळे उपकार वीणावायचे  ।।६।।

धन्यवाद 

अरविंद खरे 
दि. २८ जानेवारी २०१९

STHIR-MATI

स्थिरमति 

" तेषां के योगवित्तमाः " ?  गीतेच्या बाराव्या अध्यायाच्या पहिल्या श्लोकातील शेवटच्या चरणातील ह्या अर्जुनाच्या प्रश्नाचे उत्तर म्हणून सर्व अध्याय सांगितला  आहे .  त्या योगवित्तमातील भगवंताला प्रिय कोण हे श्लोक क्रमांक १३ ते २० मध्ये सविस्तरपणे अनेक गुणांचे वर्णन करत सांगितले आहे. त्यातील श्लोक क्रमांक १९ मध्ये हा स्थिरमति शेवेचा गुण भगवंतांच्या तोंडी घातला आहे. " अद्वेष्टा सर्वभूतानांम  " पासून अनेक गुण सांगत सांगत स्थिरमति  ह्या  शब्दाने ते विवेचन संपते. सर्वच गुणांविषयी खुप काही सांगण्याजोगे आहे पण सध्या ह्या शेवटच्या गुणाविषयी भाष्य करायचा मानस आहे. 

स्थिर ज्याची मति  तो स्थिरमति अशी ह्या समासयुक्त शब्दाची फोड आहे. पहिला शब्द स्थिर असला तरी मति शब्दावर आधी विचार करू या. बरेच लोक मति आणि बुद्धि शब्द समानार्थी समजतात  तसे नाहीये. स्थिरबुद्धि असा शब्द  सुद्धा वापरता आला असता. तो वापरला नाही ह्याचा अर्थ दोघांमध्ये काही भेद आहे . मतीमध्य मत आहे. मत हे बुद्धीच्या एक पायरी वर आहे. सारासार विचार करून निश्चय केलेली बुद्धि  म्हणजे मति असे हि नाही . तर निश्चय केलेल्या बुद्धीप्रमाणे अनुसरुन कृतीसाठी एकत्रित रित्या तयार होणारी गोष्ट म्हणजे मति . ती कृतिशील असते. नुसती बुध्दि निश्चयापलीकडे काही करत नाही. मन शरीराकडून निश्चय केलेली गोष्ट घडवून आणते . ती मति . " मति गेली गती गेली , गतिविना राष्ट्र गेले " असा मतीचा उल्लेख महात्मा ज्योतिबा फुले ह्यांनी केला आहे. पण ह्या सार्वजनिक मतीचा इथे विचार नसून वैयक्तिक मतीचा विचार आहे. वैयक्तिक पातळीवर सुद्धा हे मन आणि बुद्धीचे ऐक्य अपेक्षित आहे. " अर्जुना  हे सार जाण  बा  योगाचे, मना आणि बुद्धीचे ऐक्य जेथे "  असे ज्ञानेश्वरांनी   मध्ये लिहिले आहे. त्याला गीतेमध्ये समत्व योग असा शब्द गीतेमध्य दुसऱ्या अध्यायात वापरला आहे. 

ह्या सर्व विवेचनामध्ये एक गोष्ट लक्षात ठेवायला हवी कि मन  आणि बुद्धि एकत्रित पणे सुद्धा भटकू शकतात. निश्चय जसा भला  किंवा बुरा असेल त्या प्रमाणे  कृति  होईल. उपजत स्वभावानुसार एकत्र होऊन सुद्धा   बहिर्मुख असण्याची शक्यता ज्यास्त आहे. म्हणूनच मतीची उपजत बहिर्मुख असणारी अंतर्मुख करून  आत्मतत्वाशी स्थिर करून त्यात धरून ठेवणारी मति हि  स्थिरमति .अशी  शब्दाची  योजना केली आहे.

हि ज्या योग्याने धारण काली आहे तो मला अतिशय प्रिय आहे. असे सांगून तो तास हो अशी सूचना शेवयाची २० क्रमांकाच्या  श्लोकात करून ह्या अध्यायाची सांगता झाली आहे. 

श्रीकृष्ण परमात्मने नमः 

  . 

THE CONCEPT OF JEEAVATMA.

JEEVATMA

Almost all school of thoughts ( religion, cult etc.) accept every human being as combination of what is seen and what is motivating that "seen " . In Vedic school of thoughts what is seen is called as body ot "Deh" and what is motivating the body is called as " Dehi " ( something that resides in body or Deh) . Together and inseparable they amount to be identified as individual and who is addressed in relation of something . Be it a name or family ot caste or Nationality  or temperament or position and so on.

It is some what easy to understand what is seen and address as small, big, strong, weak, fair , dark. Still an amount of surprise is always there like small over powering big . Why ? Because the size and strength need not necessarily be in same order.  The size is more external while strength comes from within. So every thing is not just what the eyes meet. It has to be sensed. The Vedic theory  refers to inner invisible body as ANTAKARAN CHATUSHTYAM because it consists of four parts or folds, namely the  mind or MAN, the intellect ot BUDHHI , the CHITTA or  consciousness and the ego or AHANKAR . All simply co-exist together but move from subtle to subtler in the order they are mentioned. This inner invisible body is referred to as ( SUKSHMA DEH or subtle body which forms part of Gross or visible body ( STHOOL DEH ) . The gross body is endowed with five Organs of action KARMENDRIYA) and five sensory organs ( GYANENDRIYA)., Together they constitute to be WHOLE  body 

The DEHI or the inhabitant is explained by the concept of Five vils or (PANCH KOSH ) moving from Gross to subtle. The innermost is supposed to be residing inside but independent of it. This concept is well expailned in (MANDUKOPANISHAD)  with example of two birds on one branch, oine busy eating fruir and other just watching it as independent spectator. But the presence of the first is dependent on the existance of the second. The moment it flies off, the first bird is dead. 

The body Gross or subtle by itself does not do anything till it is prompted to do something. It is just an instrument. The instrument does not decide what to do but the operator using them decides what to do. THIS OPERATOR IS THE JEEVATMA  WE ARE TALKING ABOUT. This operator has two things at his disposal. On one hand it has two sets of organs of sense and action and on the other hand is the resolution to do some thing ( SANKALP SHAKTI ). The resolutions are supposed to be borne out and as a result of desires ( VASNA) acquired over cycle of past births. They are divided into two parts. What is assigned to the safe deposit vault is called as (SANCHIT) and what is assigned for this particular birth is (PRARABDHA) . One may ask what kind of desire prompted to take the very first birth before acquiring the first desires in very first birth ? An  answer is provided by Vedik philosophy thta ir was ADI SANKALP of not the individual but the total consciousness assigned to BRAHMA OR PARMATMA , PARAM PURUSH . It is framed as the one and only till now but resolve to be mulultiple or ( EKOHAM  BAHUSYAM ) It gives rise to complex world of evolution from single cell creature to giant mammals and our own human species. We suppose that the evolution stops after travellong through rig morale of multiple evolving species creature and acquiring human form of BODY. The physical evolution stops here . At least for now till a super human is created to out smart us. Till this stage only a limited option is given for just consuming and thereby diminishing the VASNA . With  human birth a choice is made available to individual. 

The choice of following natural instincts or elevating oneself. The first is termed as PRAKRUTI and other a PURUSHARTH. But even as human many of us are content to live with natural instincts rather than elevating one self. The option is dropped if not used and a human biody is regressed again into primitive species .

Our aim therefore ought to elevate ourselves and get free of the VASNA and avoid further cycle of birth and rebirths. 

BHAGVADGEETA CHAPTER 2 , STANZA 2

1. BHAGVADGEETA CHAPTER 2 , STANZA 2
2. संजय उवाच
3. दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा |
4.  आचार्यमुपसङ्गम्य  राजा वचनमब्रवीत  || 2 ||

Word by word translation :

 1  Sanjay Uvach :   said Sanjay 

2  दृष्ट्वा  (drustva) :  Having seen

3  तु (tu) :  and / aslo / thus 

4  पाण्डवानीकं (पाण्डव + अनिकम् ) ( Pandav + anikam ) : Army of Pandav

5  व्यूढं ( व्यूढं) : ( Military ) formed
6  दुर्योधनस्तदा | ( दुर्योधनः -  तदा ) ( दिर्योधनः + तदा ) : By Duryodhan then and there
7   आचार्यमुपसङ्गम्य  ( आचार्यं +उपसङ्गमयं ) ( Acharyam + Upsangmyam ) going near to the teaher
8  राजा ( Raja ) : The king / Prince ( Duryodhan )
9  वचनमब्रवीत  ( वचन + अब्रवीत ) (   vachanam abravit ) : uttered remark

Sentence form :  

Said sanjay : having seen the formation of his army as well as Pandav Army,  the Prince Duryodhan approached and bowed to the teacher ( द्रोणाचार्य ) and uttered (this) remark

Commentary :

1 With this stanza the Sanjay starts reporting of war proceedings to Dhrutarashtra .

2 The Prince Duryodhana has casted a glance at the Pandav arny formation . He  goes near and bows to his teacher ( द्रोणाचार्य )  and utters remark

3 The Bhishma was general ( सेनापति ) of the Kaurava Army. Dronacharya was the Guru of both Kaurava as well aw Pandva. . Tradition was to seek blessings of Guru before start of any thing important . Therefore the prince Duryodhan approached and bowed down to him. . Both Bhishna and Dionacharya had equal relations hip with both sides facing the war but chose to remain loyal to Kaurav . The famous quote " अर्थस्य पुरुषो दासः " was uttered while making this choice. ere next few stanzas are devoted to describing and naming the warriors of each side to the war. Similar situation was faced my many other Kings while choosing the side to support. The kshatriya ( क्षत्रिय ) were duty and tradition bound to join the war when invited to join.

4 Next few stanzas go on to describe who was on whose side.  It will be better to give commentary at the end of the group of such stanzas.