post on sixth adhyaya.-1.

          

                        

Sixth adhyaya shows to a seeker of salvation, the way to  realize Brahman i.e. Supreme Self by practicing yogic instructions elaborated in it. This exercise and  union with Brahman achieved by the seeker by practicing the same, is something beyond  understanding and perceptual capacity  of human senses. It is also beyond expression or explanation in words. As a solution for this, Dnyaneshwar Mauli says in the   introductory part of this adhyaya that "the secret and subtle doctrines of yoga contained in the dialogue of Lord Krishna and Arjuna are difficult to be grasped by human intellect and more so, to capture them in words. Yet, he affirms that in the light of grace of my Guru Shri Nivruttinatha, I will perceive the same clearly. He further says, something that is not visible to eyes can be perceived without eyes only if the viewer gets subtle extra-sensory power (ateendriya dnyana bala). He gives an example that  even with the help of alchemy; iron cannot be converted into pure gold. However, if one is lucky to get Paris i.e. imaginary touch stone, which converts iron into gold, such conversion is easily achieved. Mauli continues -- likewise, when a seeker is bestowed with blessings of Sadguru i.e. preceptor, will there be anything that he cannot do? He says, I am fortunate to have received abundant grace of my sadguru. On the strength of it, I will speak and make visible through my words, the form of that formless Brahman. I will also empower senses of the listeners to enjoy those experiences, which are otherwise beyond their power to perceive.  A sincere reader of Dnyaneshwari would vouch for the truth in this confident assertion of Mauli that is contained in following ovis. 

      " ते बुध्दीही आकळितां सांकडें । म्हणऊनि बोलीं विपायें सांपडे |        परि निवृत्तिकृपादीपउजियेडें । देखेन मी ॥ ३२ ॥जें दिठीही न पविजे । तें दिठीविण देखिजे । जरी अतींद्रिय लाहिजे । ज्ञानबळ ॥ ३३ ॥ना तरी जें धातुवादाही न जोडे। तें लोहींचि पंधरें सापडे। जरी दैवयोगें चढे। परिसु हातां ॥ ३४ ॥तैसी सद्गुरुकृपा होये। तरी करितां काय आपु नोहे। म्हणौनि तें अपार मातें आहे।    ज्ञानदेवो म्हणे ॥ ३५ ॥तेणें कारणें मी बोलेन। बोली अरुपाचे रुप दावीन। अतींद्रिय परि भोगवीन। इंद्रियांकरवीं" ॥ ३६ ॥

         
          What confidence! It must have arisen after achieving the status of a yogi described in following penultimate shloka of this adhyaya.

    तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।

    कर्मिभ्यश्चाधिको योगी तस्मात् योगी भवार्जुन ॥ 6-46 ॥

A yogi is superior to an aspirant practicing penance and austerities. He is deemed to be superior to those possessing verbal or theoretical knowledge about yoga and spiritualism. He is certainly greater than the seekers indulged in material and ritual actions for appeasing various Gods. Therefore, O Arjuna be a yogi.


          Mauli reiterates this wish of the Lord in the ovi as under: 

म्हणोनि याकारणें । तूंतें मी सदा म्हणें । योगी होई अंतःकरणें । 

पंडुकुमरा ॥ ४८१ ॥

          For these reasons (described in the  shloka), O son of Pandu, I always tell  you to become such yogi from the core of your heart.


          How great is such yogi is described by Dnyanadeva in the following ovi through Lord's mouth. 

अगा योगी जो म्हणिजे । तो देवांचा देव जाणिजे । 

आणि सुखसर्वस्व माझें । चैतन्य तो ॥ ४८२ ॥

O Arjuna, that person who is real yogi, should be recognized as God of the Gods. He is like my life spirit, my sole happiness and everything else for me. 

जया भजता भजन भजावें । हे भक्तिसाधन जें आघवें ।

 ते मीचि जाहलों अनुभवें । अखंडीत ॥ ४८३ ॥

 Such yogi experiences that  I constantly  become trio for 

him in the form of devotee, devotion and object of devotion 

as all the aspects of Bhakti yoga i.e. yoga by path of devotion.

मग तया आम्हां प्रीतीचें । स्वरुप बोली निर्वचे । ऐसें नव्हे गा तो साचें । सुभद्रापती ॥ ४८४ ॥

O husband of Subhadra (Arjuna), it is truly not possible to express in words the nature of love and affection between that yogi and myself. 

तया एकवटलिया प्रेमा । जरी पाडें पाहिजे उपमा । तरी मी देह तो आत्मा । हेचि होय ॥ ४८५ 

For comparing such love of our unity, if any simile is required O Arjuna, it will be that I am the body in which that yogi is the soul. 


         

In these two ovis, the Lord shows how an accomplished yogi practicing Kundalini yoga as described in sixth adhyaya can be equated with an advanced devotee practicing Bhakti yoga. This comparison reminds me that I have not yet discussed anything about the most important part of this adhyaya namely practice of Kundalini yoga and various achievements of the yogi practicing it. I would like to do the same in my next post on this blog. I am sure, the readers will bear with me till then. Thanks.