Difference between revisions of "Ratha Rupaka (रथरूपकम्)"
(Typing content - to be edited) |
(Typing content - needs editing) |
||
| Line 1: | Line 1: | ||
| − | {{ToBeEdited}}The metaphor of a chariot (रथरूपकम्) given in the Kathopanishad is well-known. The Bhagavata Purana (Skandha 7, Adhyaya 15) also uses the example of a chariot to explain the relation between sharira, indriya, mana, atma, etc. and enumerate the path to moksha. It says, | + | {{ToBeEdited}} |
| + | |||
| + | The metaphor of a chariot (रथरूपकम्) given in the Kathopanishad is well-known. The Bhagavata Purana (Skandha 7, Adhyaya 15) also uses the example of a chariot to explain the relation between sharira, indriya, mana, atma, etc. and enumerate the path to moksha. It says, | ||
41. The wise say that this body is a chariot, the senses are the horses, mind (the controller of senses) is the reins, the objects of senses are the paths, intellect (reasoning faculty) is the charioteer and the heart (power) is the all-embracing cordage created by God. | 41. The wise say that this body is a chariot, the senses are the horses, mind (the controller of senses) is the reins, the objects of senses are the paths, intellect (reasoning faculty) is the charioteer and the heart (power) is the all-embracing cordage created by God. | ||
| Line 5: | Line 7: | ||
42. The ten vital breaths form the axis, Dharma and Adharma its two wheels, the atman who identifies himself with the body due to ahamkara is the owner (occupant) of the chariot. They say that the sacred syllable Om is the bow, the pure Self is the arrow and Paramatman (the Supreme Being) is the target. | 42. The ten vital breaths form the axis, Dharma and Adharma its two wheels, the atman who identifies himself with the body due to ahamkara is the owner (occupant) of the chariot. They say that the sacred syllable Om is the bow, the pure Self is the arrow and Paramatman (the Supreme Being) is the target. | ||
| − | 43-44. Love, hatred, greed, sorrow, infatuation, fear, pride, hautiness, disgrace, jealousy, deceitfulness, violence, envy, passion, negligence, hunger, sleep - these and the like are the enemies to be vanquished. These are born of Rajas and tamas and rarely from sattva. (At the time of concentration of the mind, the appearance of ideas of doing good is also a distraction and hence inimical).<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref> | + | 43-44. Love, hatred, greed, sorrow, infatuation, fear, pride, hautiness, disgrace, jealousy, deceitfulness, violence, envy, passion, negligence, hunger, sleep - these and the like are the enemies to be vanquished. These are born of Rajas and tamas and rarely from sattva. (At the time of concentration of the mind, the appearance of ideas of doing good is also a distraction and hence inimical). |
| + | |||
| + | 45. While yet he continues to hold the chariot in the form of human body with all its constituent parts (the sense organs) under his control, he, deriving his strength from Lord Vishnu, and wielding the sword of spiritual knowledge sharpened through the service of the highly exalted atmans, should put an end to all the (aforesaid) enemies. Enjoying to his utmost satisfaction the highest bliss of the Self, he should attain (perfect) tranquility and cast off this (body). | ||
| + | |||
| + | 46. Otherwise, these wicked horses in the form of senses and the (feeble) charioteer take the careless and unwary occupant astray to the path of Pravrtti and land him among a band of robbers, viz. objects of sense-enjoyment. Those robbers hurl him among with the horses and the charioteer in the deep well of bliding darkness in the form of samsara beset with the terrible fear of death.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref> | ||
== References == | == References == | ||
Revision as of 19:18, 12 May 2020
 |
This article needs editing.
Add and improvise the content from reliable sources. |
The metaphor of a chariot (रथरूपकम्) given in the Kathopanishad is well-known. The Bhagavata Purana (Skandha 7, Adhyaya 15) also uses the example of a chariot to explain the relation between sharira, indriya, mana, atma, etc. and enumerate the path to moksha. It says,
41. The wise say that this body is a chariot, the senses are the horses, mind (the controller of senses) is the reins, the objects of senses are the paths, intellect (reasoning faculty) is the charioteer and the heart (power) is the all-embracing cordage created by God.
42. The ten vital breaths form the axis, Dharma and Adharma its two wheels, the atman who identifies himself with the body due to ahamkara is the owner (occupant) of the chariot. They say that the sacred syllable Om is the bow, the pure Self is the arrow and Paramatman (the Supreme Being) is the target.
43-44. Love, hatred, greed, sorrow, infatuation, fear, pride, hautiness, disgrace, jealousy, deceitfulness, violence, envy, passion, negligence, hunger, sleep - these and the like are the enemies to be vanquished. These are born of Rajas and tamas and rarely from sattva. (At the time of concentration of the mind, the appearance of ideas of doing good is also a distraction and hence inimical).
45. While yet he continues to hold the chariot in the form of human body with all its constituent parts (the sense organs) under his control, he, deriving his strength from Lord Vishnu, and wielding the sword of spiritual knowledge sharpened through the service of the highly exalted atmans, should put an end to all the (aforesaid) enemies. Enjoying to his utmost satisfaction the highest bliss of the Self, he should attain (perfect) tranquility and cast off this (body).
46. Otherwise, these wicked horses in the form of senses and the (feeble) charioteer take the careless and unwary occupant astray to the path of Pravrtti and land him among a band of robbers, viz. objects of sense-enjoyment. Those robbers hurl him among with the horses and the charioteer in the deep well of bliding darkness in the form of samsara beset with the terrible fear of death.[1]