Taraka Raja Yoga -4

There is a considered opinion that the quintessence of TRY is embedded in SRI RAMA HRIDAYAM boxed in the first canto of Adyatma Ramayanam. Here Sri Rama interferes to give instruction direct to Hanuman who was being taught the transcendental nature by Sita. The instruction runs to 9 sloka-s (44-52). The gist of the verses is thus:

I shall teach you the true nature of Atma - Anatma and Paramatma[Logos, Individual soul, Pure Consciousness]. Just as Akasa(Space) assumes three distinct differentiations viz, (i) Akasa that is overshadowing the waters of a pond, (ii) Akasa that is reflected on the waters of the pond and (iii) Akasa that is omnipresent within and without the waters of the pond, the Consciousness is also three-fold. They are (i) that what is witness and vesture of the Intelligence, (ii) that which is total and pure and (iii) that which is the reflected image. The differentiated consciousness which is Intelligence, the reflected image of the consciousness, appears to be different from the Pure Consciousness, but, in fact, is not.

Pure Consciousness is well reflected in the vesture, Antahkarana. This Antahkarana stimulates action. Pure Consciousness is only a Witness and is not the stimulant. Only the ignorant attribute the doership to the Witness. Mirror reflects a face, but it is not the face per se. Mirror is only a vehicle or vesture. The reflection is not the fact. Individual Soul(Jiva) is the reflection of the Pure Consciousness enjoined in the Ultimate Soul(Isvara). The differentiation or separation is artificial and a ‘blind’. This is dismissed by the realization of the Mahavakya Tatvamasi and the like. With such realization of ‘Oneness’ among the Universal Soul and the Individual Soul, all ignorance is dispelled and so dies down. One who has thus realized would be my devotee and he comes   to know my true nature. Without devotion to me, however efficient in the performance of actions, one will not attain the status of a Jnani. This is the whole and Ultimate Secret of nature. I am soul of the total manifestation. This utmost secret, superior even to the status of ownership over manifestation, is now given to you. This secret must not be revealed to those who are not yet ready, eligible to receive it and who are not devoted to me.

These ideas are also reflected in a Telugu text Sri Sita Ramanjaneya Samvadam, divided into three canto-s named Samkhya, Taraka and Amanaska-yogas(which constitute the TRY). The author is one Sri Parasuramapantula Lingamurti hailing from the then Nizam districts of Telugu speaking area.

There is one system of practical yoga currently known world wide in the name and style of Bhriktarahita Taraka Rajayoga, formulated by one Sri CV Venkaswamy Rao, popularly known as Master CVV. This should not be confused with the TRY philosophy as such, though it emulates certain ideas and generalizations explained by TSR and  HPB. Master CVV must have developed his own system on their ideas taking full advantage of his theosophical studies, particularly The Secret Doctrine of HPB and The Pedigree of Man by Annie Besant, and devised new working system of a yoga (Mantra and Tantra) suitable to the modern age.  The aim of this system is to attain human perfection in full with the physical vesture in tact. This school has many later exponents.

The philosophical ideas of Achala Siddhanta, prevailing in certain parts of south India, of which Yogi Vemana is one exponent, come nearer to TRY too. We are not aware of any practitioners of TRY system as such. Perhaps it may be retaining its secret character and total privacy of its own, the probability of which cannot be ruled out. It is possible to infer from some miscellaneous writings of TSR that Dattatreya is the head and exponent of the system TRY philosophy and it has its own hierarchical lineage (Guruparampara). The other school Achala Siddhanta also claims its lineage from Dattatreya.

TRY abandons the idea of anthropomorphism (persoanalization) and lays stress on the Will-Power (Samkalpa sakti) inherent in each of us. It relies more on the principles and powers of Nature both in man and the cosmos, in the true spirit of Vedanta philosophy.

Will-Power becomes the Living-power and the abiding force with the Absolute. The divinity is enshrines in one’s own being and soul, in the poor as in the rich. This system, thus, advocates a need and opportunity for a ‘spiritual reform’ in the true sense of the term.

We can also notice that the core of all philosophic systems is the same. The various exponents used terms considered right by them for purpose of transmitting the ideas intelligibly. Accumulation of different and numerous terms do create a sort of confusion and the latter commentators confound further, in their anxiety to play one against the other and establish their own supremacy. This creates the need and scope for ‘comparative philosophy and religious studies’. Ultimately all this boils down to an intellectual exercise, and the main purpose of the science of philosophy and religion is lost sight of. Each thinker or philosopher attempts the restoration of the basic ideas in his own Lights. Philosophy has always a practical orientation and the ultimate kept in aim is that the whole of humanity must attain progression and perfection.

                                                                                                                                       Dr N C Ramanujachary

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