B G IN A NUTSHELL PART 6
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || 5||
uddharet—elevate; ātmanā—through the mind; ātmānam—the self; na—not;
ātmānam—the self; avasādayet—degrade; ātmā—the mind; eva—certainly;
hi—indeed; ātmanaḥ—of the self; bandhuḥ—friend; ātmā—the mind;
eva—certainly; ripuḥ—enemy; ātmanaḥ—of the self (7 atma in 2 lines)
uddhared atmanatmanam natmanam avasadayet
atmaiva hyatmano bandhur atmaiva ripur atmanah
BG 6.5: Elevate yourself through the power of your mind, and not degrade
yourself, for the mind can be the friend and also the enemy of the self.
UDERET ATMANA ATMANAM= The gita word usage stuns; same word but different
meaning. Mind and soul are termed here only as atman; two birds are sitting
on the branch of a body tree; one bird mind is dancing in all directions
eating all that are desired upon; and another bird, atman the soul is
watching as a witness. So your mind can be controlled only by your soul;
and soul must be trained to seek the counter part wholesome Purushottama
the Paramatma. Mind is then controlled. Elevate yourself; uthishta;
udharet. Awake and arise. If one does not do that, one is degrading the
soul. One degrades the Jeevatma, only when his mind plays your enemy role.
Mind if friendly will not degrade the soul. So mind mars and makes.
Manathukkan masilan aadhal, anaithu ARAN agula neera pirs ; Tiruvalluvar
opens the vedic vakya in Tamil. MaSU IS DIRT; WITHOUT DIRT IF THE MIND IS
TUNED, THAT IS DHARMA. NONE ELSE. Playing on the words atmanam or atma. KR
IRS 26 823 part4 ( REPEATED AGAIN AS IT FITS WELL HERE ALSO)
*Mantra 8.7.1.chandogya Upanishad: *
1. Prajāpati <https://www.wisdomlib.org/definition/prajapati#hinduism>
proclaimed:—“the Ātman <https://www.wisdomlib.org/definition/atman#vedanta>,
who is free from sins, free from old age, free from death, free from grief,
free from hunger, free from thirst, He whose desires are true, whose will
is true, He ought to be searched out, He ought to be understood. He, who
has known that Ātman indirecty [indirectly?] and has also realised Him,
attains all worlds and all desires”—556. The atman has a range of meaning
and is free from everything; so where ‘atmanatmanam natmanam avasadayet”
the person never sinks but raises so tall.
And ,” Brahman—the supreme Brahman, denoted by Omkara; and called
the Imperishable (akshara).] According to Śaṅkara from the standpoint of
absolute Truth, the terms ‘eternal’ or ‘non-eternal’ do not apply to the
unborn ātmans (na ajaṣu dharmeṣu). And whose essence consists in eternal
one homogenous pure Consciousness. Śaṅkara says that words cannot be
applied to ātmans. The Sanskrit term ‘varnāḥ’ derivatively signifies that
which can describe things and it means words. In the case of ātman words
are incapable of describing the nature of ātman. Discrimination (viveka)
consisting of ideas like “this is of this nature” “this is of that nature”,
eternal or non eternal cannot articulate the nature of unborn ātmans (aja
dharmas). The Śruti also says, “where the words turn back etc.” (Taittirīya
Upaniṣad 2.4.1). In other words the highest truth cannot be described in
words (yato bacho nivartante).
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इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत |
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप || 27||
ichchhā-dveṣha-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti parantapa
ichchhā—desire; dveṣha—aversion; samutthena—arise from; dvandva—of duality;
mohena—from the illusion; bhārata—Arjun, descendant of Bharat; sarva—all;
bhūtāni—living beings; sammoham—into delusion; sarge—since birth;
yānti—enter; parantapa—Arjun, conqueror of enemies
ichchha-dvesha-samutthena dvandva-mohena bharata
sarva-bhutani sammoham sarge yanti parantapa
BG 7.27: O descendant of Bharat, the dualities of desire and aversion arise
from illusion. O conqueror of enemies, all living beings in the material
realm are deluded by these.
So how to activate the mind out of local desires? It is a
Mahabharatha war, to conquer the mind comprising of huge desires as
kauravas. B G 9 10 advises below:
मयाध्यक्षेण प्रकृति: सूयते सचराचरम् |
हेतुनानेन कौन्तेय जगद्विपरिवर्तते || 10||
mayādhyakṣheṇa prakṛitiḥ sūyate sa-charācharam
hetunānena kaunteya jagad viparivartate
mayā—by Me; adhyakṣheṇa—direction; prakṛitiḥ—material energy; sūyate—brings
into being; sa—both; chara-acharam—the animate and the inanimate;
hetunā—reason; anena—this; kaunteya—Arjun, the son of Kunti; jagat—the
material world; viparivartate—undergoes the changes
mayadhyakshena prakritih suyate sa-characharam
hetunanena kaunteya jagad viparivartate
Translation
BG 9.10: Working under My direction, this material energy brings into being
all animate and inanimate forms, O son of Kunti. For this reason, the
material world undergoes the changes (of creation, maintenance, and
dissolution).
JAGAT VIPARIVARTATE: THE CAUSE OF WAVERY MIND IS ALSO CAUSED BY THE MAYA
OF THE BRAHMAM; so to conquer we shallhold the legs of the Purusha.
Tirukkural says “PATRATRAAN PATRINAI PATRUGA; HE ALSO SAYS “WHAT IS THE USE
OF STATUS AND EDUCATION, IF ONE DOES NOT HOLD HIS FEET?. “characharam
hetunanena is a man who cannot stay as water on the Padma patram. A
doubtful mind, does not reach the shore.
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