deeper meaning of the chariot

In India, there has been a tradition from ancient days for temples in villages and towns to conduct chariot festivals. During these festivities the idol of the deity installed in that temple is taken in procession. First, a huge chariot is constructed for this purpose. Then the chariot is elaborately decorated and a beautiful seat is provided therein for the deity. On the auspicious day, the deity is transferred from the temple to the chariot with appropriate rituals and incantations. The chariot is then taken through the streets in a colorful procession pulled by devotees and preceded by groups of dancers, musicians and singers. Along the course of the procession, many people offer worship to the deity by lighting sacred lamps and waving them as the chariot comes by. 

 During these festivals thousands of people gather, coming from all the surrounding villages. Three kinds of people come. The first kind, which constitutes the bulk of the people present for the festival, concentrate all their attention on the chariot and its external appearance. Then there are others who concentrate mostly on the sacred feelings generated by the procession, such as the fervent piety of those who are pulling the chariot, the ecstatic joy of the dancers and singers, and the reverence of the priests and devotees who are offering worship. Thirdly, there are a few who recognize the real purpose for which this festival has been arranged. Only this small handful cares to have a vision of the indweller, the sacred person who is seated in the chariot.  

Of course, the festival is being celebrated for the purpose of installing the image of God in the chariot. Without the representation of God, the festival would have no meaning. This sacred figure inside the chariot represents the indweller, who is God himself. But only the rare individual will turn his full attention towards that divinity. Most people will see only the physical appearance of the chariot, its decorations and other such things as the fine raiment put on the sacred image inside, the costumes worn by the dancers and musicians, and all the sound and color of the festivities. The largest number will concentrate only on these external things. But there will also be some people who concentrate their attention on the rituals of worship and the offerings being made, such as the breaking of coconuts, the waving of lamps and incense, and the devotion expressed through these rituals. The number of people with this kind of vision and interest will be much smaller than those who concentrate on the decorations, the dances and dramas and all the external paraphernalia associated with the festival. 

 But the divine person who has been installed in this chariot, who is driving this chariot and who is the resident of this chariot will be seen by only a very small number of intensely-devoted people who yearn to have the sacred vision of the divinity. In the huge throng turning out for the festival, such people may be counted on the fingers of one's hand. For them, all the outer trappings and all the sound and excitement of the procession will only get in the way of their having a real vision of God. All they long for is to see and be with their beautiful Lord, whose representation is seated in the chariot. 

 What is the deeper meaning of this chariot? How many such chariots are there? The chariot that is being spoken of here is the human body. So there is not just one chariot but millions upon millions of chariots. Every day, these chariots move from street to street and house to house, taking the indwelling resident in procession. You have been developing your vision in such a way that you see only the body and its external features or the expressions arising from various feelings and emotional states, but you have not learned to develop the internal vision, the vision which perceives the indwelling person in this chariot of the body, and understands who he really is. It is a very rare individual who attempts to look deeper, beyond the external and superficial aspect of the body, and beyond the emotional and mental traits of the individual, to try to discover the sacred divine principle which is there inside. 

The bodies of human beings are not the only chariots. The bodies of animals like dogs or tigers or elephants are also chariots. In fact, the body of every being is a chariot. For example, Lord Shiva is depicted as riding on Nandi, the bull. The bullock is Shiva's chariot. Yet, when you see a bullock, you do not think of Lord Shiva; still he will be seated there. When you see a rat, you will not be thinking of Ganesha, the elephant god, who represents the aspects of protection and wisdom in the divinity. Lord Ganesha will be there, riding on that rat. The rat is his vehicle, so it is also a chariot in which God is installed. In a similar way, lions, crows, dogs, snakes, eagles and so many other animals and birds are used as vehicles for the many different aspects of God. In truth, every living being is a chariot taking God in procession. 

 These days you are developing the vision that sees only the chariot. You are focusing all your concentration on the external decorations. In this age, almost your entire time is spent on adorning the chariot and seeing to the comforts and pleasures of the body. As a result, you are paying attention only to the external differences and you are not spending any time trying to see the indweller. 

 "Therefore, Arjuna," said Krishna, "know that all these people about whom you are so concerned, are only chariots. They may be grandfathers, they may be brothers, they may be cousins, whoever they may be, they are only chariots. In truth, you are seeing only chariots in the form of these various relatives and teachers. You have been keeping your vision clouded by seeing only the body. But a sacred person like you should not care so much for externals. You must concentrate your mind on the indweller who is seated in every human body. Then only will your vision become sacred. Such sacred vision alone can provide the basis for your victory. 

 "Only a person who has sacred vision can achieve success in great undertakings. Arjuna, people are giving the same value to the shadow as they give to that which is casting the shadow; they are giving the same value to the reflection as they give to the one whose reflection they are seeing. But that is not correct. The unchanging, sacred principle which has given rise to all these shadows and reflections is the eternal self. It is the atma. Its value is unlimited and beyond all measure. On the other hand, the external beauties of these bodies and all the thoughts and feelings and behaviors that are being manifested in these bodies, are all just images. They are only shadows or reflections without any real substance or lasting value." 

 When Arjuna gave so much value to mere reflections, he was displaying his ignorance. His was not a worldly type of ignorance, but ignorance related to the spirit. Arjuna had not developed his inner vision. He was not yet able to discriminate between that which is real and that which is unreal. In order to save him from all the misunderstandings and confusion which would inevitably arise when there is a lack of inner vision, Krishna undertook to teach Arjuna the sacred knowledge of the eternal self. 

 Krishna instructed Arjuna in the spiritual exercises which had to be practiced in order to attain this highest wisdom.