Eternal Way

I am totally committed to the spiritual path and will
persist diligently until
I am fully realized. ~ Roy Eugene Davis

"As the story begins, the unenlightened soul is confronted by a challenge which it perceives as being of immense proportions, yet which affords an exceptional opportunity to learn of the dynamic processes of life and to outgrow conditioned limitations. Because the confusion and despair that some devotees experience during early stages of spiritual growth may indicate that necessary transformative changes must occur if the devotee is to be restored to right understanding, this temporary phase of despondency is also called yoga.

Dhritarashtra [deluded mind] asked: 1. Assembled in dharmakshetra-kurukshetra, desirous to fight, what did my sons and the sons of Pandu do, O Sanjaya? Assembled in the field of righteousness-the field of unrighteousness, alert and prepared for confrontation, what did the self-serving mental tendencies and the virtuous soul qualities do? Introspective discrimination, reveal to me the outcome. The soul, realizing that it is incapable of perceiving the facts of prevailing circumstances while identified with the unenlightened mind (Dhritarashtra), resorts to introspection and inquires: What is happening in mind-body awareness (dharmakshetra, the field of virtue-kurukshetra, the field of unrighteousness) where multitudes of ego-driven mental tendencies (the sons of deluded mind) confront righteous impulses (the sons of Pandu), with both sides intent on being victorious? Superconsciousness is the basis of soul awareness. When the waking state, sleep with dreams, and dreamless sleep are experienced, pervading these conditioned states is our awareness that is ever observing what is occurring at all levels. Even when confused or in the throes of emotion, we can still be aware that we are other than the dominant mental and emotional states. We also intuitively know that at our innermost center of being are all the answers to our questions, the source of solutions to all problems, and the perfect peace that remains regardless of our temporary surface involvements.

Sanjaya [introspective intuition] replied: 2. Seeing the army of the sons of Pandu ready for battle, King Duryodhana, approaching his teacher [Drona] spoke these words: Aware that virtuous qualities were fully prepared to confront and eliminate all the self-serving tendencies and characteristics, passionate desire to ensure their survival [Duryodhana] directed the mind to its “teacher,”its storehouse of memories: impressions [samskaras] of prior perceptions and experiences which support the karmic or conditioned, material lifestyle.

3. Behold, O teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada who is wise because of your instruction; O storehouse of memories, see the great assemblage of the virtuous qualities [the sons], born of pure intelligence [Pandu], which are directed by the inner light [Dhrishtadyumna, a quality of kundalini] supported by knowledge based on experience. Duryodhana represents self-serving desire, the first son or impulse of Dhritarashtra, deluded mind which is difficult to overcome, nurtured in this instance by thoughts of superiority because of memories of past accomplishments. When this kind of desire is strong, even though virtuous impulses in opposition to it are acknowledged, it feels as though it is able to persist and prevail. The son of Drupada (penetrative concentration and omniscience) is Dhrishtadyumna, the inner light, the leader of the forces of virtue. Duryodhana, self-serving desire, supported by its memories, falsely assumes that the inner light is wise because of having been trained by the same teacher. In the Mahabharata epic the Kauravas (mental sentiments and tendencies) and the Pandus (virtuous qualities of the soul) were trained in the art of accomplishment by Drona, mental impressions of experience. However, the deluded mind tends to become increasingly conditioned and restricted by memories of its perceptions and experiences, while the impressions upon the mind made by the inner light have entirely constructive influences.

4. Here are heroes, mighty archers. In battle they are equal to Bhima, Arjuna, Yuyudhana and Virata, and the great warrior Drupada; Here are heroic qualities, skillful in action. In any contest they are equal to innate strength and life force control, fiery will power, faith-based determination, and equanimity in all circumstances;

5. Dhristaketu, Chekitana, the King of Kashi, known for valor, Purujit, Kuntibhoja, and Saibya who is strong among them; Restraint which removes all obstacles, higher intelligence, enthusiasm, mastery of mental and sensory impulses, peace and satisfaction when overcoming obstacles, and concentrated discipline giving superior strength;

6. And the powerful Yudhamanyu, valorous Uttamaujas, the son of Subhadra and the sons of Draupadi, all of them are indeed great warriors. And dispassion, bravery in actions, happiness arising from kindness, and the enlivened powers of kundalini expressing through the chakras, all of them extremely effective. When we are simultaneously aware of our ego-centered desires and of our soul-impelled inclinations, we may feel that we are willing to do the right thing but the conditioned behaviors are also compelling. We may be aware of our virtues and soul qualities while, at the same time, want to fulfill the impulses and urgings of the senses and restless mind. Even when aware of our potential for choosing the right course of action, we may feel ourselves to be at the mercy of our desires, whims, and habitual behaviors which are rooted in the memory of past experiences. If we are mentally perverse (inclined to twist valid information to suit our self-centered interests) or willfully inclined to perform actions which are life-restricting rather than life-enhancing, we may actively resist our nobler impulses, choosing the darkness of ignorance and its consequent painful effects to the light of knowledge and its redemptive influences. At such times we may review our ego-supported qualities, as described in the following verses.

7. Know now our own distinguished warriors, O highest of the twice-born! I describe the leaders by their proper names; Be aware of whom our army consists! I shall name and describe them;

8. Yourself, Bhishma, Karna, and Kripa, Asvatthaman who is victorious in battle, Vikarna, also the sons of Somadatta; Memories of experiences which support change and transformation, strong sense of individuality, worldliness which is attached to superficial and transient things and circumstances, hatred or strong dislike, and inconstancy;

9. And many other heroes willing to risk their lives for my sake, with various weapons at their command and all of them skilled in battle; And the many other psychological tendencies with addictive drives to protect and support strong desires, with their many ways of expressing and all of them effective in their actions.

10. Our army, guarded by Bhishma, is sufficient; the army guarded by Bhima is insufficient. The psychological tendencies and drives, defended by a strong sense of individuality, are sufficient to meet the challenge; the virtuous qualities, defended by life force control are insufficient.

11. Therefore, during the progress of this contest, let each of you be in your assigned place, and protect Bhishma! In this contest about to begin, let each of you play your specific role. Protect individualized awareness! When egocentric self-consciousness, with its firmly structured psychological nature, gathers its forces to protect itself against unwanted change or transformation, all of its habits and conditioned characteristics rally to its defense. Then, feeling smug and falsely secure, one may endeavor to actively resist useful or constructive change for the better. In verse seven, the words “twice-born”are used to flatter, to attempt to strengthen and encourage the memories (samskaras) which support the mind’s actions. In actuality, one who is twice-born is awake to spiritual realities. When in a self-centered, decided, and defensive mode, one may, under the spell of delusion and illusion, mistakenly presume to be more powerful and capable than all of the soul qualities. Thus, in the narration, passionate desire impels the thought: “Because we (the array of instinctive drives and conditioned tendencies supported by memories of experience) are many and strong, our forces are sufficient while the forces of virtue and righteousness are not sufficient—not equal to the task of overcoming us.”There is seldom any chance that reason can be brought to bear to transform the deluded mental condition. What is needed is to introduce into it the transformative influences of awakened soul awareness.

12. To encourage and give happiness to Duryodhana, the aged Kuru, [Bhishma], roaring like a lion, powerfully blew his conch. To rally the psychological tendencies and drives, and to stimulate and nurture desire to prevail, individualized self-sense aroused vital forces to stir and energize the senses.

13. Suddenly, the conch horns, kettledrums, cymbals, small drums, and trumpets all tumultuously sounded. Immediately, the intensity of stimulated desires and energized senses became more pronounced. When ego-based, false, and insubstantial confidence neutralizes our attempts at rational thinking, we may erroneously believe that we are capable of fulfilling our personal desires. Pseudo-confidence may result in a release of energy that somewhat empowers us to proceed in the direction we have chosen or to endeavor to obtain the object of our urgent desire.

14. Then, standing in the great chariot yoked to white horses, Lord Krishna and Arjuna the son of Pandu, also sounded their glorious conches. The indwelling Spirit of God that commands the senses and the soul’s ardent aspiration to prevail, also manifested signs of evidential powers.

15. Krishna sounded his Panchajanya; Arjuna sounded his Devadatta; Bhima, of mighty deeds, blew the great conch horn Paundra. The Spirit of God manifested as the sound of Om; the sound of the prana frequencies of the lumbar chakra also resounded, as did that of the dorsal chakra.

16. Yudhisthira blew Anantavijaya; Nakula and Sahadeva sounded Sugosha and Manipushpaka. The prana frequencies at the cervical chakra, and at the sacral and base chakras also manifested.

17. The King of Kashi, the supreme archer, and Sikhandin, the great warrior; Dhrishtadyumna, Virata, and Satyaki the invincible: Enthusiasm, spirituality; self-control, the virtue of equanimity, and invincible truth consciousness, were enlivened and manifested.

18. Drupada, and the sons of Draupadi, and the son of Subhadra, O Lord of earth, all sounded their respective conches. Concentrated pure love and omniscience, kundalini shakti’s chakra manifestations and their qualities, were also expressive. Krishna, as the driver of Arjuna’s chariot with white horses, symbolizes the indwelling Spirit of God as the soul in control of the purified senses.

When the devotee’s attention turns inward during meditation, Om, the primordial sound may be heard. Om is evidence of the reality of God because it flows from the Field of God. It is heard internally, flowing from the soul. Here, Om is portrayed as Krishna’s horn or trumpet, with which he produces a commanding sound to make his presence known to both the qualities of virtue and the tendencies of the deluded mind. Before the sound of Om is heard, other sound frequencies emanating from the kundalini-enlivened chakras may be perceived: buzzing like disturbed bees from the base chakra, the note of a flute at the second chakra, the resonance of a harp at the third chakra, the peal of a gong at the fourth chakra, and the mixture of sounds at the cervical chakra. A variety of sounds may be discerned as various prana influences interact and their forces manifest.

By merging awareness in these sounds until the clear stream of Om is heard (and is eventually transcended), the accomplished meditator successfully withdraws feelings and attention from physical and mental phenomena and experiences progressive stages of superconscious perception."

-- The ETERNAL WAY: THE INNER MEANING OF THE BHAGAVAD GITA by ROY EUGENE DAVIS