Bg 10.6
maharṣayaḥ sapta pūrve catvāro manavas tathā
mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ
Bg 10.7
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ
so ’vikalpena yogena yujyate nātra saṁśayaḥ
Translation
6. The seven great RISHIS, the ancient four and also the MANUS, possessed of powers like Me, were born of (My) mind; from them are these creatures in the world (originated and sustained).
7. He, who in truth knows these manifold manifestations of My being (Macrocosm) , and (this) YOGA -power of Mine (Microcosm) , becomes established in the "tremorless -YOGA " ; there is no doubt about it.
Commentary
The idea which was hinted at in the second stanza is being taken up here to prove how the Seven Seers, the four Kumaras, and the fourteen Manus, are all born out of the Lord's own mind, and they together constitute the MATERIAL and the EFFICIENT causes of the world, since it is stated here "FROM THEM ARE THESE CREATURES IN THE WORLD" born.
THE SEVEN RISHIS --- The personified representation of the Seven Seers, as found in the Puranas, when understood "subjectively," are nothing but one's intellect, ego and the five sense stimuli, which, together, constitute the world experienced by each one of us (X-2).
Subjectively analysed, it is very easy for us to perceive the implication of this allegory provided by the Seven-Rishis picture. We know that when thoughts rise in us, they, in their individual manifestations, are incapable of disturbing us. At a certain moment, some desire in us gets concentrated, and, identifying with it, we maintain it in a steady stream of dynamic thoughts. Thus dynamised, the initial thought becomes mighty and powerful enough to destroy our peace and tranquillity, and projecting itself, creates the perceptions of and our reactions to the world of the five sense objects. The thought-stream and its projections together supply us with both the MATERIAL and the EFFICIENT causes for our own tiny world of joys and sorrows, victories and failures, yearning and fulfilments.
THE FOUR ANCIENTS AND THE MANUS --- Sri Shankaracharya, in his commentary, reads the stanza as 'THE ANCIENTS, AND THE FOUR MANUS,' in the context of a subjective analysis, which is recommended and ably supported by the next line, wherein the Lord says that all of them are children of "MY MIND."
It is described in the Puranas, the Brahmaji, the Creator, at the very beginning of Creation, produced out of his own mind four eternal boys (Kumaras), Sanatkumaara, Sanaka, Sanatana, and Sanandana. The creator in us is the life in us functioning through an 'urge-to-create' in any field. Whenever the creative urge expresses itself immediately the factors constituting the subtle-body (Antahkarana) express themselves and function in full vigour. When the Creator of the whole Universe comes under the 'urge-to-express,' he has to maintain a constant Sankalpa, which immediately produces a channel of "constant thoughts" creating the stuff for the 'inner-instruments.' This 'bundle of thoughts,' flowing constantly, functions as the mind, intellect, ego, and chit. These four factors, comprising the total inner-instrument, are represented by the Eternal Boys of Wisdom, born out of the mind of the Creator, at the very beginning of his creative activity.
Thus, in one and the same stanza, the macrocosmic (Samashti) and the microcosmic (Vyashti) causes of Creation have been indicated. Macrocosmically, the Total-intellect (Mahat), ego (Ahamkara), and the five rudimentary sense objects (tanmatras) supply the causes for the projection of the world and its sustenance, while microcosmically the 'creative-urge' in us gets fulfilled through the intervention and play of our inner equipment constituted of the intellect, mind, ego and chit.
The Seven Seers and the Four Ancients together indicate, thus, both the efficient and the material causes of the macrocosmic and microcosmic worlds created.
WHY SHOULD ONE UNDERSTAND THESE IMPLICATIONS OF CREATION FROM THE STANDPOINT OF THE INDIVIDUAL AND THE COSMIC MINDS?... LISTEN:
"He, who in reality knows these two, My Vibhuti and My Yoga," gets established in the realisation of the Supreme. We find that the terms Vibhuti and Yoga, which appear in this stanza, are invariably translated as "Manifold manifestation of beings" (Vibhuti) and "My power" (Yoga).
In effect, although these translations are true, they are not efficient enough to convey the subtle and the brilliant connection between the statement and what has been indicated in the previous stanza. Macrocosmic projection of a created Universe, through the intervention of the "Seven Seers," is the Absolute's own Vibhuti, while the microcosmic experience of a limited world, through the intervention of the mind-born "Four Ancient Kumaras," is the Divine Yoga of the Self in each one of us. Since the Self, presiding over the destinies of the individual, is Itself the Absolute that forms the substratum for the entire Universe, he who realises both the Vibhuti and the Yoga as divine expressions of the Eternal, realises the Infinite.
That this understanding of the macrocosm and its influence upon the play-of-life in the field of plurality should not be merely a professor's book-knowledge, is indicated here, when Krishna insists that the seeker must know it "in reality" (Tattwatah). This means that the above-mentioned knowledge is to be realised in a subjective experience, and intuitively lived, as "I am the Self."
"When I play through the 'Seven Seers' I PAINT the Universe, and when I play through the 'Four Ancients' I LIVE the tearful life of an individual." It is not then very difficult for us to feel the appropriateness of the statement in the last stanza that the Rishis, Ancients and the Manus, all "WERE BORN OF MIND." When the Self, therefore, detaches Itself from both the INDIVIDUAL-mind and the COSMIC-mind, It comes to revel in all Its Absolute glory. Identifying Itself with the COSMIC-mind It becomes the Creator (Ishwara) CREATING THE UNIVERSE, and identifying with the individual-mind It becomes the limited ego (Jiva), SUFFERING THE LIMITED WORLD. To know this implication and to live up to this is the TREMORLESS-Yoga" --- wherein a permanent and steady establishment in the experience of the Self is assured. As at many points earlier, Vyasa is making his Divine mouthpiece use the sacred word Yoga in a familiar and a daringly novel context, so that the awe and dread which had gathered round this blessed term may disappear. The "TREMORLESS-YOGA" is as novel as the various definitions of Yoga given earlier in different verses of the Geeta --- the one, single, irreplaceable Bible-of-revolt in all Hindu renaissance movements.
Sources: vedabase.com; The Holy Geeta
maharṣayaḥ sapta pūrve catvāro manavas tathā
mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ
Bg 10.7
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ
so ’vikalpena yogena yujyate nātra saṁśayaḥ
Translation
6. The seven great RISHIS, the ancient four and also the MANUS, possessed of powers like Me, were born of (My) mind; from them are these creatures in the world (originated and sustained).
7. He, who in truth knows these manifold manifestations of My being (Macrocosm) , and (this) YOGA -power of Mine (Microcosm) , becomes established in the "tremorless -YOGA " ; there is no doubt about it.
Commentary
The idea which was hinted at in the second stanza is being taken up here to prove how the Seven Seers, the four Kumaras, and the fourteen Manus, are all born out of the Lord's own mind, and they together constitute the MATERIAL and the EFFICIENT causes of the world, since it is stated here "FROM THEM ARE THESE CREATURES IN THE WORLD" born.
THE SEVEN RISHIS --- The personified representation of the Seven Seers, as found in the Puranas, when understood "subjectively," are nothing but one's intellect, ego and the five sense stimuli, which, together, constitute the world experienced by each one of us (X-2).
Subjectively analysed, it is very easy for us to perceive the implication of this allegory provided by the Seven-Rishis picture. We know that when thoughts rise in us, they, in their individual manifestations, are incapable of disturbing us. At a certain moment, some desire in us gets concentrated, and, identifying with it, we maintain it in a steady stream of dynamic thoughts. Thus dynamised, the initial thought becomes mighty and powerful enough to destroy our peace and tranquillity, and projecting itself, creates the perceptions of and our reactions to the world of the five sense objects. The thought-stream and its projections together supply us with both the MATERIAL and the EFFICIENT causes for our own tiny world of joys and sorrows, victories and failures, yearning and fulfilments.
THE FOUR ANCIENTS AND THE MANUS --- Sri Shankaracharya, in his commentary, reads the stanza as 'THE ANCIENTS, AND THE FOUR MANUS,' in the context of a subjective analysis, which is recommended and ably supported by the next line, wherein the Lord says that all of them are children of "MY MIND."
It is described in the Puranas, the Brahmaji, the Creator, at the very beginning of Creation, produced out of his own mind four eternal boys (Kumaras), Sanatkumaara, Sanaka, Sanatana, and Sanandana. The creator in us is the life in us functioning through an 'urge-to-create' in any field. Whenever the creative urge expresses itself immediately the factors constituting the subtle-body (Antahkarana) express themselves and function in full vigour. When the Creator of the whole Universe comes under the 'urge-to-express,' he has to maintain a constant Sankalpa, which immediately produces a channel of "constant thoughts" creating the stuff for the 'inner-instruments.' This 'bundle of thoughts,' flowing constantly, functions as the mind, intellect, ego, and chit. These four factors, comprising the total inner-instrument, are represented by the Eternal Boys of Wisdom, born out of the mind of the Creator, at the very beginning of his creative activity.
Thus, in one and the same stanza, the macrocosmic (Samashti) and the microcosmic (Vyashti) causes of Creation have been indicated. Macrocosmically, the Total-intellect (Mahat), ego (Ahamkara), and the five rudimentary sense objects (tanmatras) supply the causes for the projection of the world and its sustenance, while microcosmically the 'creative-urge' in us gets fulfilled through the intervention and play of our inner equipment constituted of the intellect, mind, ego and chit.
The Seven Seers and the Four Ancients together indicate, thus, both the efficient and the material causes of the macrocosmic and microcosmic worlds created.
WHY SHOULD ONE UNDERSTAND THESE IMPLICATIONS OF CREATION FROM THE STANDPOINT OF THE INDIVIDUAL AND THE COSMIC MINDS?... LISTEN:
"He, who in reality knows these two, My Vibhuti and My Yoga," gets established in the realisation of the Supreme. We find that the terms Vibhuti and Yoga, which appear in this stanza, are invariably translated as "Manifold manifestation of beings" (Vibhuti) and "My power" (Yoga).
In effect, although these translations are true, they are not efficient enough to convey the subtle and the brilliant connection between the statement and what has been indicated in the previous stanza. Macrocosmic projection of a created Universe, through the intervention of the "Seven Seers," is the Absolute's own Vibhuti, while the microcosmic experience of a limited world, through the intervention of the mind-born "Four Ancient Kumaras," is the Divine Yoga of the Self in each one of us. Since the Self, presiding over the destinies of the individual, is Itself the Absolute that forms the substratum for the entire Universe, he who realises both the Vibhuti and the Yoga as divine expressions of the Eternal, realises the Infinite.
That this understanding of the macrocosm and its influence upon the play-of-life in the field of plurality should not be merely a professor's book-knowledge, is indicated here, when Krishna insists that the seeker must know it "in reality" (Tattwatah). This means that the above-mentioned knowledge is to be realised in a subjective experience, and intuitively lived, as "I am the Self."
"When I play through the 'Seven Seers' I PAINT the Universe, and when I play through the 'Four Ancients' I LIVE the tearful life of an individual." It is not then very difficult for us to feel the appropriateness of the statement in the last stanza that the Rishis, Ancients and the Manus, all "WERE BORN OF MIND." When the Self, therefore, detaches Itself from both the INDIVIDUAL-mind and the COSMIC-mind, It comes to revel in all Its Absolute glory. Identifying Itself with the COSMIC-mind It becomes the Creator (Ishwara) CREATING THE UNIVERSE, and identifying with the individual-mind It becomes the limited ego (Jiva), SUFFERING THE LIMITED WORLD. To know this implication and to live up to this is the TREMORLESS-Yoga" --- wherein a permanent and steady establishment in the experience of the Self is assured. As at many points earlier, Vyasa is making his Divine mouthpiece use the sacred word Yoga in a familiar and a daringly novel context, so that the awe and dread which had gathered round this blessed term may disappear. The "TREMORLESS-YOGA" is as novel as the various definitions of Yoga given earlier in different verses of the Geeta --- the one, single, irreplaceable Bible-of-revolt in all Hindu renaissance movements.
Sources: vedabase.com; The Holy Geeta
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