Horses, Elephants and Nectar – Bhagavad Gita, Ch 10, Vs 27

Airavata, mount of Indra, king of the gods.
Airavata, mount of Indra, king of the gods.

The Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation (beginning with verses 19-20, “God in You”):

Horses, Elephants and Nectar

27
Of hor
ses, know me as Uccaihshravas, produced of nectar. Of princely elephants, I am Airavata, and of men, I am Lord.

Alternate translation:
Of horses, know me to be the heavenly seven-headed horse born of the nectar of immortality, Uccaihshravas. Of elephants, I am Airāvata, ‘enjoyment and satisfaction’, the vehicle of Indra, lord of the gods in heaven. Of men, I am Lord.

Uccaihshravas. The word uccaihshravas means ‘flying up powerfully’. This refers to the flying up of Kundalini-Prana. Lord Krishna is saying that this ‘flying up powerfully’ is Himself.

Uccaihshravas, the heavenly horse produced by nectar.

This tells us that Kundalini flies up powerfully as a result of amrita, the nectar of immortality—it is not the other way around as might be expected. Amrita is already in action when the strong ascent of Kundalini begins, and Prana is drawn up with it. This takes place in the sushumna nadi, the central channel, but may be experienced as a full body phenomenon when the sushumna has expanded.

The seven heads of Uccaihshravas indicate the seven chakras unified and seated in the head behind the eyebrow center. Initially, the chakras and the nerve centers may not match, and the sushumna and the spine may not match, but the body will ultimately match the ananda kosha, the template of the perfect form for each individual.

The ananda kosha (‘bliss body’) is the subtlest of five sheaths, or subtle bodies. They are the veils of Salome in the Bible. These five sheaths are subtler than the astral (mental) or etheric (emotional) bodies. The ananda kosha is the subtlest of all.

The energy, now established in the head at the sixth chakra, tries to bring the physical into alignment with the ananda kosha in order to transition into an immortal body. People with congenital disabilities and handicaps are not given shaktipat and initiated into surrender sadhana. At this point, it can be too much to bear. 

Airavata is Indra’s vehicle, an elephant whose name means ‘giving enjoyment and satisfaction’. Airavata is derived from the word iravat, meaning ‘one who is produced from water’, and is closely connected to ida, the name of the channel for the cooling and downward flowing energy in the body (apana). But Airavata lives in heaven (the head), so here is another connection to water similar to apana, but in the head. Water represents the fluid nature of hormones seeping through endocrine (ductless) glands. This is a reference to amrita, the nectar of immortality.

When Indra defeated Vritra*, Airavata reached down into the watery underworld (below the 3rd chakra) with his trunk, sucked up the water and sprayed it into the clouds. Indra then caused cool water to rain down, thereby linking the waters to those of the underworld (sky and earth from the point of view of heaven). The downward flowing of  this ‘water’ creates hormonal changes in the body brought on by, and further producing, ‘flying up powerfully’.

*Vritra – A ‘demon of darkness and drought’ who takes possession of the clouds, causing them to obstruct the rain. Indra battles with this evil influence and shatters the pent up clouds with his thunderbolt in order to open them and release the rain.

‘Flying up powerfully’ occurs naturally through natural, surrender meditation. This Experiential Surrender Mediation is called ‘sacrifice’ in the Bhagavad Gita. It is a ‘sacrifice’ to surrender oneself to Absolute God/Truth in meditation. We take what we get, and accept whatever happens or doesn’t happen—our attachments and desires have been left at the door.

We are saying, in effect, “Thy will be done O Lord, not mine.” And we mean it. We are more and more motivated to become more and more surrendered over time, ultimately caring only for union (yoga) with Absolute God. If a divine immortal body is the end result, fine. If it isn’t, fine. We are not doing this sadhana to get physical immortality, but for liberation and union with Absolute God. So that’s what we surrender to.

You get what you surrender to.

Namaste (I bow to the divine one you really are),
Durga Ma
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Trees, Devotion, Music and Perfection – Bhagavad Gita, Ch 10, Vs 26

Ma Durga, the Ultimate Power
Durga Ma

The image of Durga Ma is a map of successful yoga.
From left to right:

Her right hand gives blessings and initiation. Mace – scepter of sovereignty. Sword – Khechari mudra, cuts away attachments. Discus – chakra. Conch – cochlea of the inner ear suggesting yawning, the call to meditation, and divine sound. Trident – prana, apana and kundalini (and their channels, pingala, ida and sushumna), and the trinity of Brahma & Saraswati (Brahma’s shakti, or power), Vishnu & Lakshmi (Vishnu’s power), and Shiva & Parvati (Shiva’s power). Bow and arrow – the instrument of union (yoga). Lotus – the flower of heaven that floats above the water with its stem reaching down into the earth suggesting the sushumna nadi (the central channel in the body) and soma, or ‘moon juice’.

Durga Ma is the ultimate power and one’s greatest ally for reaching the fulfillment of yoga sadhana, for she demolishes the most difficult of obstacles to this end. She rides a tiger, the most dangerous of predatory creatures, suggesting that She has mastered the most dangerous of creatures, the body. We humans are servants to our bodies; they run things, they run us, and they run our lives. We are mistakenly identified with our bodies as ourselves. Durga Ma is not. For Durga Ma, She is the master, not the mastered.

The Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation (beginning with verses 19-20, “God in You”):

Trees, Devotion, Music and Perfection

26
Of trees, I am the Tree of Life. Of divine Seers, I am Narada. Of the Gandharvas, I am Chitraratha. Of siddhas, I am Kapila Muni.

Of trees, I am the Tree of Life
‘Where horses stand’, I am ‘the bringer of fruit’.
In the body, I am the channels of Life Energy, Prana, the bringer of good results (fruits).

The Sanskrit word for ‘tree’ means ‘where horses stand’.

  • Horses – the senses
  • Tree – where the senses are situated
  • Fruit-bearing – bringing results

This tree with all its branches represents the channels for the flow of fluids and energy in the body. The main trunk of the tree represents the spine, the central nervous system, and the sushumna nadi, the ‘kind and gracious’ central energy channel. But there is also another concept concerning this tree… 

Tree of Life
Yogeshwar used to say that to understand Yoga, you have to stand on your head.

This Eternal tree, called Ashvattha (‘where horses stand’), has its roots above and its branches below. Only yogis are allowed to eat the fruit of this tree, for only yogis can handle its power.

Because of this exclusivity, we may conclude that these ‘fruits’ are obtained not by the senses, but by their faculties. These faculties are powers of perception, powers of knowing, that are inherent in the Real Divine You, by which you are able to experience God/Truth and Divine manifestations directly (without any means) in meditation. 

According to discoveries made in Mohenjo-Daro (an archeological site), the Ashvattha tree was revered in India more than a thousand years before the oldest parts of the Bible were written.

Of the divine Seers, I am Narada
Narada MuniOf divine sages, I am Narada, the great devotee. From nara, man, or nari, woman, specifically a yogi or yogini who has reached a stage of yoga sadhana in which he or she can commune in meditation with others in or beyond that stage.  

Narada is the enraptured bard and devotee who sings to God constantly, even though everyone thinks he is only a crazy man. Narada is the ultimate musician and devotee.

Of the Gandharvas, I am Chitraratha
Gandharva
Of celestial musicians, I am Chitraratha, ‘of unusual and wondrous form’. 

Chitraratha means, ‘having a bright chariot’. The ‘chariot’ refers to a body, or form, used for getting around.  A gandharva’s form is bright and extraordinary in appearance. Gandharvas can be seen in meditation. They have beautiful bodies (chariots), are extremely attractive, and herald a new stage of yoga sadhana

Of the siddhas, I am Kapila Muni
Of the ‘the perfected’, I am Kapila Muni. 

Kapila Muni

Muni means, saint, sage, seer, ascetic, devotee, or hermit, from mu, ‘final emancipation’. Kapila was a perfected yogi, and is an Immortal Master. He is considered to be the greatest of psychologists and philosophers, and the founder of Sankhya (chapter two). 

The word kapila is also said to be derived from kamp, meaning a tremor, or a trembling or shaking motion. This is an effect experienced in advanced stages of yoga sadhana when the energy is established at the sixth chakra. This may present as a certain kind of pranayama (‘life energy restraint’), and may spontaneously manifest as a dynamic form of breathing that increases and stabilizes the powerful concentration of the energy at the sixth chakra. This occurs when Prana tries to keep the energy in place (restrained) when outside influences are different than what Prana in trying to achieve. 

This verse then, tells us about a very special tree, and the close relationship of music and devotion as a means of reaching perfection.

Namaste (I bow to the divine one you really are),
Durga Ma
durgama.com

Experiential Meditation
Encounters & Master Classes
Shaktipat Diksha

Buddha lying down

Replace effort with experience.
Don’t DO meditation, EXPERIENCE it.

Self Emergence
Mandalas & Master Classes

Mind5 - Consciousness
As your True Self emerges, your Life becomes more satisfying, and the Lives of others are benefited. 
As you become Happier, the world becomes a Happier place.

Every step you take pulls every one of us with you. We ride the slipstream of your progress.

The Whole World is One Family

VIII:8-10 At the Moment of Death, Part 2

We’ve learned about our original situation in the Divine Absolute and how we got to where we are now, and now we will discover how to recover this happy state and overcome the cycles of birth and death that keep it at bay.

8
Absorbed in the repeated practice of yoga and constantly remembering and thinking of that other Divine Purusha with consciousness not turning to anything else, one reaches that Purusha, Son of Pritha (Arjuna).

“That other Divine Purusha”
You will remember that purusha is the Real You (adhyatma), a Divine Individual in the Absolute, who has chosen to know if there was anyone else. You did, and there was. The first other Divine Individual (adhidaiva) known to you is this Divine Purusha. This first encounter with another purusha is responsible for your inclination to think of God as personal God and other than you.

How is it possible to remember something that you have no memory of encountering? The answer is, through the constant practice of yoga (uniting). Through yoga one comes to know this Divine Purusha face to face. Once this has occurred, you will never forget it and it will be easy to call the memory to mind, and to think of this Divine Purusha. Short of this, if your idea of God is personal (rather than impersonal, or abstract), call God to mind and think of nothing else. 

In Surrender Meditation, one naturally becomes absorbed in and addicted to the repeated practice of yoga and thinks of nothing else. Consequently, one eventually gains communion with that first Divine Individual who was first known at the very beginning of time, Adhidaiva (‘first god’), who subsequently became one’s personal God, and one’s propensity for thinking of God as other than self.

Both the personal (God) and the abstract (Truth) are equally valid ways of thinking of God, but after a lengthy teaching on the Absolute (impersonal God, Brahman) in earlier verses, personal God seems to be taking center stage for achieving the Imperishable at end-time.

9-10
Meditating according to the instructions of the ancient poets, on that one who is the sustainer and maintainer of everything, whose form is smaller than an atom and inconceivable, self-luminous and beyond darkness, for one who is endued with devotion and the power of yoga, the mind unmoving, the prana established at the eyebrow center and remembering him at end-time, that Divine Purusha is reached.

Lord Krishna is explaining the conditions surrounding reuniting with our personal God, by reminding Arjuna that for this to work, he must undertake Yoga as it was known by the ancients, those poet-sages who knew Original Yoga. Nothing else will do here.

He goes on to describe this Divine Purusha, whose form is more subtle than an atom and inconceivable, saying that he can reach this Purusha by thinking of him when, by the power of this Original Yoga, the energy is established at the eyebrow chakra at end-time, and he is thinking about and remembering him. 

This Divine Purusha is what keeps everything going for you. ‘Everything’ includes your own physical body. Its form (ananda kosha) is self-luminous (shines of its own light) and, in spite of having a form, its true nature is omniscient, omnipresent, and beyond darkness (tamas).

  • Beyond darkness – Knowable and perceptible.

We have learned how to reach Absolute God (Brahman) at end-time, and now we also know how to reach our Personal God at that time. Both are God, both are Absolute, and God being unlimited, will accommodate us either way.

Namaste (I bow to the Divine One that You really are),
Durga Ma
durgama.com