I, Acharya Agyaatadarshan Anand Nath sa-shaktikaayai bow down at the lotus feet of my first Guru, my revered father Pandit Shri Murli Dhar ji Mishr, Vidya Guru Kaul Shiromani Shri Shivanand Nath ji, Yoga Guru Paramhamsa Shri Balendu Giri ji Maharaj, Tantra Guru Shri Shri Anta Devji Maharaj, Vama Guru Shri Kaleshwaranand Ji Maharaj and all the compassionate Masters, divine souls of Gurumandala.. I pray for their love, support and guidance always..
आश्चर्यवत्पश्यति कश्चित् एनम्
आश्चर्यवद्वदति तथैव चान्यः।
श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||
aascharyavatPashyati kashchit enam
Ashcharyavat-vadati tathaiva cAnyah |
shrutvApyenam Veda na chaiva kashchit || 29 ||
aashcharya vat—as amazing; pashyati—see; kashchit—someone; enam—this soul;aashcharya vat—as amazing; vadati—speak of; tatha—thus; eva—indeed; cha—and; anyah—other; aashcharya vat—as amazing; cha—also; enam—this soul; anyah—others; shrinoti—hear; shrutva—having heard; api—even; enam—this soul; ved—understand; na—not; cha—and; eva—even; kashchit—some
Translation – Some (people) see this soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on listening, cannot understand it at all.
So far I have been saying that Arjuna is confused but his confusion was about who he is on the battlefield. Neither Arjuna was interested in this spiritual understanding nor in the beginning his query ever was about the ‘The Supreme Truth’. This is the quality of a Sat-Guru a noble teacher that he turns every threat or occasion to an opportunity for rescuing the student from the shackles of ‘ignorance’ agyaan and maya.
So always remember : God creates all the situations in our lives and then He only presents himself to our rescue. We overcome the situation by creating proper understanding of a situation. Wisdom is our strength. Whenever we are in distress, confusion experiencing suffering and challenges etc. we should be vigilant to grab this opportunity that presents to us only to remind us of our true essence that we are but for most of us it is possible only when we receive help and guidance from learned ones. And how do we ensure we receive this grace and help? By dropping your ego, being ready to learn with an open mind and faith. By completely surrendering to the occasion one receives God’s grace, so can you!
To this confused personality Arjuna now Krishna further describes the nature of Truth or atman. He explains, “Experiencing Truth is wonderous and fills the experiencer with the sense of wonder. Even when someone describes it, it creates a sense of wonder. The wonder of wonders is that even after being told most of people don’t understand it at all.” Upon hearing this we may feel, if we are not capable of understanding the Truth even after being told by a teacher; Should the teacher still describe it to us? What is the point then?
There is value in this feeling of amazement itself. In Shiva Sutras lord Shiva say “Vismayo Yog Bhoomika’ विस्मयो योग भूमिका | (प्रथम उन्मेष : सूत्र 12) The Sanskrit word Vismaya means amazement filled with boundless and kind of causeless joy. This spontaneous sense of amazement opens up new dimensions of possibilities. In the state where the consciousness has already elevated beyond the mundane the higher seeking is invoked in the listener. In Spand KArikAs in 11th verse of first chapter it is said –
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः || 1:11||
Meaning “When the practitioner perceives his own nature through purified subjective perceptions, he sees himself being one with this reality. For this practitioner, being wonderstruck, staying amazed completely filled with wonderful joy, there is no possibility of falling in the cycle of births and death.” Krishna says all there exists no means other than the direct experience to perceive the essence of this reality. And once this essence is revealed the perceiver is not only gets filled with joy but also feels amazed by the very nature of reality. On one hand there is this dance of Bhutas from manifest to un-manifest and then again becoming manifest, on the other there is undisturbed, uncontaminated, beginning-less and endless substratum of the Self upon which everything appears and disappears. Such infinite deep abyss like contrast of activity and silence, presence and absence, multitudes of objects emerging from the one and only one subject, the perceiver and perceived, all being one is beyond the limits of words.. it can only ignite an infinitely intense exhilaration.
Simply, the limited joy of taking one small bite of a delicious dish can’t be expressed in words so what to talk of that experience of oneness with the Infinite. More later..
-Acharya Agyaatadarshan Anand Nath