Usha, Vedic Goddess Of New Beginnings
As humans, we are driven largely by the mind. Chitta, the deeper strata of man's mind-field, is a orehouse for latent patterns of habit. hese are prototypical powers and serve sinner drives, influencing ourthoughts nd behaviour in the manifestation of ur destiny Individual consciousness is a iniature, faithful representation of osmic consciousness which is accessed those in deep samadhi. The higher yers of the macrocosm are the abode of archetypes', known in the Vedas, as gods nd goddesses. Each archetype is in ssence a specific personified attribute of suprema Godhead and once ctivated, can blossom to manifestation, oath in the collective and individual onsciousness. VedicSamhita is a collection of mantas and hymns revealed to rishis in their levated states of unitary consciousness. These unravel mysteries of the cosmos, hierarchy of cosmic archetypes and their relation to human consciousness. Usha, goddess of dawn, mentioned numerous times in the Rig Veda with about 30 hymns dedicated to her, is visualised inthe higher consciousness of the poet-sage as a beautiful maiden whose captivating smile infuses hope in all those who await her arrival. She makes a dramatic appearance drawn by 100 chariots and possesses 'gau' and 'ashva' which mean cow and horse in common parlance but metaphorically, they mean light and power respectively. Hence Usha is also known as Gomati and Ashvavati. Usha's sister Ratri is the cosmic energy of night, whose darkness engulfs our consciousness and enforces a repose which heals and revives by a temporary hibernation of mind and senses. Usha follows Ratri as surely as spring follows winter, in an unfailing rhythm called 'Rte.' in Sanskrit. Rte. maintains universal occurrences in a preciseorder, protectingthe cosmos from sheer chaos. Dawn is the 'rtavari mother, keeper of moral and social order, ensuring integrity of the complexcosmos. Atthe most profane level, Usha, another form of Aditi, mother of gods, is the cosmicenergy which immediately precedes the start of each earthly day. Usha gently steals into the atmosphere of earth just before her consort Surya, Sun, suffusing the skies with golden-orange luminosity. She is the pregnant silence a iuythreak, which pulsateswitha dreams to be fulfilled, battles to be fought and conquered. Her gentle yet sure vibrations suffuse the most tired of souls with new potential. Dawn fulfils a dual role, as mother of auspicious tidings and devourer of live As the latter, she collaborates with the primordial Mother Kali to measure oueternity into small slices known as nigand days. Her relentless march continand gnaws away at man's ayuh, lifespanslowly and surely leading him to death-only to be followed by another birth and dawn. Usha thus holds the individual southe vortex of Kaala as he reaps karma,ripens wisdom and evolves to perfection. Each dawn is subconscious reminiscent of the stupendous event oShrishti, Creation itself. Dawn is thereforethe ideal time to be silent andmeditate on a higher reality, Brahmn, the 'Brahmn muhurta'. The tapas, heat, of restraint incubathe seed of a higher consciousness in tspiritual aspirant, full of Shanti, peacAnand, bliss and Pratibha, light. Spiritdawn is the mother of divine virtues like compassion, friendship and a deesensitivity to the sanctity of life.
DISCLAIMER:
The views expressed in the Article above are Shardha Batra kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Shardha Batra Speaking Tree , Times of India
Usha, Vedic Goddess Of New Beginnings
As humans, we are driven largely by the mind. Chitta, the deeper strata of man's mind-field, is a orehouse for latent patterns of habit. hese are prototypical powers and serve sinner drives, influencing ourthoughts nd behaviour in the manifestation of ur destiny Individual consciousness is a iniature, faithful representation of osmic consciousness which is accessed those in deep samadhi. The higher yers of the macrocosm are the abode of archetypes', known in the Vedas, as gods nd goddesses. Each archetype is in ssence a specific personified attribute of suprema Godhead and once ctivated, can blossom to manifestation, oath in the collective and individual onsciousness. VedicSamhita is a collection of mantas and hymns revealed to rishis in their levated states of unitary consciousness. These unravel mysteries of the cosmos, hierarchy of cosmic archetypes and their relation to human consciousness. Usha, goddess of dawn, mentioned numerous times in the Rig Veda with about 30 hymns dedicated to her, is visualised inthe higher consciousness of the poet-sage as a beautiful maiden whose captivating smile infuses hope in all those who await her arrival. She makes a dramatic appearance drawn by 100 chariots and possesses 'gau' and 'ashva' which mean cow and horse in common parlance but metaphorically, they mean light and power respectively. Hence Usha is also known as Gomati and Ashvavati. Usha's sister Ratri is the cosmic energy of night, whose darkness engulfs our consciousness and enforces a repose which heals and revives by a temporary hibernation of mind and senses. Usha follows Ratri as surely as spring follows winter, in an unfailing rhythm called 'Rte.' in Sanskrit. Rte. maintains universal occurrences in a preciseorder, protectingthe cosmos from sheer chaos. Dawn is the 'rtavari mother, keeper of moral and social order, ensuring integrity of the complexcosmos. Atthe most profane level, Usha, another form of Aditi, mother of gods, is the cosmicenergy which immediately precedes the start of each earthly day. Usha gently steals into the atmosphere of earth just before her consort Surya, Sun, suffusing the skies with golden-orange luminosity. She is the pregnant silence a iuythreak, which pulsateswitha dreams to be fulfilled, battles to be fought and conquered. Her gentle yet sure vibrations suffuse the most tired of souls with new potential. Dawn fulfils a dual role, as mother of auspicious tidings and devourer of live As the latter, she collaborates with the primordial Mother Kali to measure oueternity into small slices known as nigand days. Her relentless march continand gnaws away at man's ayuh, lifespanslowly and surely leading him to death-only to be followed by another birth and dawn. Usha thus holds the individual southe vortex of Kaala as he reaps karma,ripens wisdom and evolves to perfection. Each dawn is subconscious reminiscent of the stupendous event oShrishti, Creation itself. Dawn is thereforethe ideal time to be silent andmeditate on a higher reality, Brahmn, the 'Brahmn muhurta'. The tapas, heat, of restraint incubathe seed of a higher consciousness in tspiritual aspirant, full of Shanti, peacAnand, bliss and Pratibha, light. Spiritdawn is the mother of divine virtues like compassion, friendship and a deesensitivity to the sanctity of life.
DISCLAIMER:
The views expressed in the Article above are Shardha Batra kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Shardha Batra Speaking Tree , Times of India