The Rathachakra, Vyaktamadhya, Yajnavedi and the rare individuals who pierce beyond this expressible middle

There is a wheel, 'Rathachakra' that is at once one and many: One at the center, many on the periphery and none can leave the place without breaking the whole. It is the NYAGRODHA tree that is without end, and without beginning, it is the mighty Shivalinga of which the devas could not find beginning as well as end, it is the ' Urdhwabudhna chamaspatra , having bottom above and mouth below. It cannot hold anything or can it hold everything? This concept reiterated itself in the structure of Yajnas, in the design of the temples (It is nothing but an altar raised to the Divine Self) in the Buddhist pagodas, in the structures raised by so called primitives and tribals for propitiating the spirits, in the human pyramid raised by Krishna in one of Lila. It is in the arrangement of puja by individuals, it is the illusion under which gopis danced in raslila- it is the pearl in the lndra’s palace where each part is reflecting each of the other part, it is the hierarchy of wholes and not hierarchy of parts. It is organic, not like pack of cards. Interdependent pattern of cosmic design. Whenever we try to pick up even one strand, the entire design is lifted with it. This was the powerful symbolic representation, done by our forefathers for the benefit of the millions and it percolated for centuries both consciously and unconsciously, through the culture of vibrant arts, rituals, folklore, monuments and traditions. That is why Swami Vivekananda said at one place that even a farmer in India working on field and a girl on her loom can teach you one or two abstract truths in simple words, which even a University professor of Europe will not be able to tell you easily. In fact it was this deep understanding which led to the philosophy of first Swarata and then Samrata, Be and Make, this led to the concepts of Gramswarajya and Swadeshi. Many sided, many staged provision of raising up, layers or hierarchy of complex relations and gradations: without beginning and without end. Infinite expansion, infinite unity, Infinite divinity at the top, Infinite diversity, Infinite beast nature at the bottom and yet both of these are equally true : one is lower truth, the other is higher truth, this is not contradictory because both are really the same One. It is the strange design where the relations are more important than the objects, in fact relations intersect and give birth to the objects. Inseparably interrelated things is our favorite idea and it is seen in our designs, in our stories, in our history, even in our alphabets,: in all the creations the second starts before the first ends because it is the relation , not the object which matters. This is what Dr. Fritjof Capra quotes in the 'Uncommon wisdom':' Who can tell where one life ends and the other begins, and that is what tortured Kamsa 'How can you decide which is the eighth son of Devaki?’ The underlying theme of all this is that One. In the words of Sri Aurohindo, One intelligence is looking at itself from a hundred viewpoints. Each point conscious of and enjoying the existence of the others. The shoreless stream of idea and thought, imagination and experience, flame and form, sensation and vibration sweeps forever. Without beginning and without end, rising in the view, sinking out of sight, through it the one intelligence with the million self-expressions pours itself abroad, an ocean with innumerable waves, One particle self-expression may disappear into its source but that does not and cannot abolish the phenomenon of Universe. The one is forever and the many are forever because the one is forever, So long as there is sea there will be waves. However, there is not just individual and universal aspect of reality. There is also a transcendent aspect, the Beyond. He has occupied three worlds and ten directions an yet He is still beyond: ‘Dashangulam’ Whatever we see or feel with our senses, is only a fraction of His 'Teja', his glory. And there is no end of His manifestations. 'without beginning and without end, inexpressible in the beginning and inexpressible in the end: What we all see and live are just the in-between dimensions, the expressible middle, the VYAKTAMADHYA of Bhagvad Gita. This is where we all are trapped; iron and golden chains of Maya: Hell of tortures and Hell of pleasures, trying to come out, but cannot do so. It is just like one blind man leading another blind man. But all are not blinds, there are few who can see, they are the seers. They know that 'pleasures which are contact born are the wombs of pain.' And so they start looking inside, for the source of happiness which will not end, which will not seek mercy of this net of the world. They find out that what they were searching out is really inside, the knots of the heart are broken, the doubts are vanished and then these Swaratas, these lions come out to break the net of the whole world, they are the real Samratas: the world movers. -they are like a mighty banyan tree, in the words of Sri Ramakrishna, and they give hope, solace, life, and light to the millions. They are those few who can convert 'obstacles into opportunities.' Not only individuals in India did this in history, but even India as a nation has done it for the mankind. Sri Aurobindo mentioned this in the following words- ‘But the most striking example in history is evolution of India. Nowhere else have the centrifugal forces (going away from center or divisive forces) been so strong, numerous, complex, obstinate. As it usually happens, when she is opposed by her own mental and human material, it is the most adverse circumstances that the subconscious worker has turned into her most successful instruments.’ There lies the imporatnce of Individuals in any aggregate. It is the rare hero Kashchit dhira who dares to pierce through these admantine walls of conventions and fossilised systems to fly beyond the expressible middle : the Rathachakra, Ashwattha, Yajnavedi and Vyaktamadhya !!