akṣaṁ daśa-prāṇam adharma-dharmau
akṣaṁ daśa-prāṇam adharma-dharmau
cakre ’bhimānaṁ rathinaṁ ca jīvam
dhanur hi tasya praṇavaṁ paṭhanti
śaraṁ tu jīvaṁ param eva lakṣyam
The ten life airs are the spokes. Dharma and adharma are the wheels. The conditioned jīva is the passenger. Oṁ is the bow. They say the pure jīva is the arrow, aimed at the Supreme Lord.
The ten types of prāṇa are the spokes. They say the conditioned jīva is the passenger. Oṁ is the valuable bow obtained by the mercy of guru. The pure jīva is the arrow, aimed at the supreme Brahman. As an arrow is aimed with a bow and shot at a target, the jīva is shot at Brahman by uttering oṁ. “But in the metaphor of the chariot, if one aims at Brahman, then Brahman becomes the enemy. The enemy, climbing the chariot, is pierced by an arrow. Is the Brahman the enemy of the jīva because Brahman binds the jīva by its māyā-śakti?”
nibhṛta-marun-mano-'kṣa-dṛḍha-yoga-yujo hṛdi yan
munaya upāsate tad arayo 'pi yayuḥ smaraṇāt
Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. SB 10.87.23
It is true that, by having enmity for the Lord, one cannot attain the equivalent of the liberation that sages desire. Some say that the Supreme Lord gives them both liberation on seeing their small amount of secondary bhakti included within jñāna, which assists the Lord in experiencing the happiness of vīra-rasa, since both enemies and the jñānīs fire arrows at the Lord. Others say that, in aiming at the Paramātmā, they are like those who aimed at the fish in the wheel at Draupadī’s svayamvara ceremony. Just as Arjuna pierced the target with an arrow by the strength of his arms and attained Draupadī, the jñānīs attain liberation by the strength of their bhakti. (Thus they are not really enemies.)
|| 7.15.43-44 ||
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