Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
Friday, November 30, 2012
Thursday, November 29, 2012
Bhagavad Gita Verse 46, Chapter 11
kireetinam gadinam chakrahastamicchhaami tvaam drishtumaham tathaiva |
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
Wednesday, November 28, 2012
Bhagavad Gita Verse 45, Chapter 11
adrishtapoorvam hrishitosmi drishtvaa bhayena cha pravyathitam mano me |
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
Tuesday, November 27, 2012
Bhagavad Gita Verse 44, Chapter 11
tasmaatpranamya pranidhaaya kaayam prasaadaye tvaamahameeshameedyam |
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
Monday, November 26, 2012
Bhagavad Gita Verse 43, Chapter 11
pitaasi lokasya charaacharasya tvamasya poojyashcha gururgareeyaan |
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
Sunday, November 25, 2012
Bhagavad Gita Verse 42, Chapter 11
yacchaavahaasaarthamasatkritosi vihaarashayyasanabhojaneshu |
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
Saturday, November 24, 2012
Bhagavad Gita Verse 41, Chapter 11
sakheti matvaa prasabham yaduktam he krishna he yaadava he sakheti |
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
Friday, November 23, 2012
Bhagavad Gita Verse 40, Chapter 11
namaha purastaadatha prishtataste namostu te sarvata eva sarva |
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
Thursday, November 22, 2012
Bhagavad Gita Verse 39, Chapter 11
vayuryamognirvarunaha shashaankaha prajaapatistvam prapitaamahashcha |
namo namastestu sahastrakritvaha punashcha bhooyopi namo namaste || 39 ||
You are Vayu, Yama, Agni, Varuna, Shashaanka, Prajaapati and Prapitaamaha. Salutations to you a thousand times. Salutations to you, again and again.
vayuhu : Vayu
yamaha : Yama
agnihi : Agni
varunaha : Varuna
shashaankaha : Shashaanka
prajaapatihi : Prajaapati
tvam : you
prapitaamaha : Prapitaamaha
cha : and
namaha : salutations
namaha : salutations
te : to you
astu : let there be
sahastrakritvaha : a thousand times
punaha : again
cha : and
bhooyoha : again
api : also
namaha : salutations
namaha : salutations
te : to you
Arjuna understood that the source of nature’s power was none other than Ishvara. He saw Ishvara in all the primal forces of nature and listed their presiding deities: Vayu, the lord of wind who sustains all living beings. Yama, the lord of death who ensures justice for everyone. Agni, the lord of fire who provides energy to all beings. Varuna, the lord of life-giving water. Shashaanka, the moon, who nourishes all plants and herbs.
How could Ishvara manifest as all these deities? Because Ishvara functions as Prajaapati, also known as Lord Brahmaa, creator of the universe who brought all the deities into existence. Vedic texts refer to Brahmaa as Hiranyagarbha, the golden womb that brought forth the universe. But Ishvara existed even before Brahmaa was created, he is the Prapitaamaha, the great-grandfather, the original person.
When we are humbled, when we come in the presence of someone who is infinitely more capable than we are, we could have one of two reactions. If we have no respect for that person, we could harbour feelings of resentment and anger. But in this case, Arjuna was humbled by Ishvara for whom he had the utmost reverence. Knowing that the source of the universe was on his side, all he could do was repeatedly prostrate and offer his salutations. Knowing that it was Ishvara who was doing his work all along, Arjuna’s completely surrendered his pride.
namo namastestu sahastrakritvaha punashcha bhooyopi namo namaste || 39 ||
You are Vayu, Yama, Agni, Varuna, Shashaanka, Prajaapati and Prapitaamaha. Salutations to you a thousand times. Salutations to you, again and again.
vayuhu : Vayu
yamaha : Yama
agnihi : Agni
varunaha : Varuna
shashaankaha : Shashaanka
prajaapatihi : Prajaapati
tvam : you
prapitaamaha : Prapitaamaha
cha : and
namaha : salutations
namaha : salutations
te : to you
astu : let there be
sahastrakritvaha : a thousand times
punaha : again
cha : and
bhooyoha : again
api : also
namaha : salutations
namaha : salutations
te : to you
Arjuna understood that the source of nature’s power was none other than Ishvara. He saw Ishvara in all the primal forces of nature and listed their presiding deities: Vayu, the lord of wind who sustains all living beings. Yama, the lord of death who ensures justice for everyone. Agni, the lord of fire who provides energy to all beings. Varuna, the lord of life-giving water. Shashaanka, the moon, who nourishes all plants and herbs.
How could Ishvara manifest as all these deities? Because Ishvara functions as Prajaapati, also known as Lord Brahmaa, creator of the universe who brought all the deities into existence. Vedic texts refer to Brahmaa as Hiranyagarbha, the golden womb that brought forth the universe. But Ishvara existed even before Brahmaa was created, he is the Prapitaamaha, the great-grandfather, the original person.
When we are humbled, when we come in the presence of someone who is infinitely more capable than we are, we could have one of two reactions. If we have no respect for that person, we could harbour feelings of resentment and anger. But in this case, Arjuna was humbled by Ishvara for whom he had the utmost reverence. Knowing that the source of the universe was on his side, all he could do was repeatedly prostrate and offer his salutations. Knowing that it was Ishvara who was doing his work all along, Arjuna’s completely surrendered his pride.
Wednesday, November 21, 2012
Bhagavad Gita Verse 38, Chapter 11
tvam aadidevaha purushaha puraanastvamasya vishvasya param nidhaanam |
vettaasi vedyam cha param cha dhaama tvayaa tatam vishvamanantaroopam || 38 ||
You are the primal lord, the ancient person. This universe is your supreme abode. You are the knower, the knowable and the supreme abode. By you is this universe pervaded, O one with infinite forms.
tvam : you
aadidevaha : primal lord
purushaha : person
puraanaaha : ancient
tvam : you
asya : this
vishvasya : universe
param : supreme
nidhaanam : abode
vettaa : knower
asi : are
vedyam : knowable
cha : and
param : supreme
cha : and
dhaama : abode
tvayaa : by you
tatam : pervaded
vishvam : universe
anantaroopam : having infinite forms
Arjuna’s understanding of Ishvara becomes clearer and clearer as this chapter unfolds. He acknowledges Ishvara’s creative power by addressing him as “aadideva”, the primal or first lord, the one who created Brahmaa, the creator. He also acknowledges that Ishvara has the power to create “anantaroopam”, an infinite number of forms, which is what we experience as “vishwam”, this magnificent universe. The first name of Ishvara in the Vishnu Sahasranaama, the thousand names of Vishnu, is vishwam.
Ishvara has not created the universe and stepped aside from it. He dwells in it as the ancient “purusha” or person, just like we dwell as the person in our body, the “city of nine gates” from the fifth chapter. Also, Ishvara is not located in just one specific area or corner of this universe. He is present everywhere. He is the “tatam” in the phrase “yenam sarvam idam tatam” from the second chapter. He pervades this entire creation, just like water pervades all ocean waves.
We know that even an inert object like a TV screen can conjure up an infinite number of names and forms. But Ishvara is far from inert. He is of the nature of awareness, of knowledge. He is the knower of everything that is to be known, all the forms that he has created. And when all these forms are dissolved, they end up in him, the final resting place, the “parama dhaama” or supreme abode.
vettaasi vedyam cha param cha dhaama tvayaa tatam vishvamanantaroopam || 38 ||
You are the primal lord, the ancient person. This universe is your supreme abode. You are the knower, the knowable and the supreme abode. By you is this universe pervaded, O one with infinite forms.
tvam : you
aadidevaha : primal lord
purushaha : person
puraanaaha : ancient
tvam : you
asya : this
vishvasya : universe
param : supreme
nidhaanam : abode
vettaa : knower
asi : are
vedyam : knowable
cha : and
param : supreme
cha : and
dhaama : abode
tvayaa : by you
tatam : pervaded
vishvam : universe
anantaroopam : having infinite forms
Arjuna’s understanding of Ishvara becomes clearer and clearer as this chapter unfolds. He acknowledges Ishvara’s creative power by addressing him as “aadideva”, the primal or first lord, the one who created Brahmaa, the creator. He also acknowledges that Ishvara has the power to create “anantaroopam”, an infinite number of forms, which is what we experience as “vishwam”, this magnificent universe. The first name of Ishvara in the Vishnu Sahasranaama, the thousand names of Vishnu, is vishwam.
Ishvara has not created the universe and stepped aside from it. He dwells in it as the ancient “purusha” or person, just like we dwell as the person in our body, the “city of nine gates” from the fifth chapter. Also, Ishvara is not located in just one specific area or corner of this universe. He is present everywhere. He is the “tatam” in the phrase “yenam sarvam idam tatam” from the second chapter. He pervades this entire creation, just like water pervades all ocean waves.
We know that even an inert object like a TV screen can conjure up an infinite number of names and forms. But Ishvara is far from inert. He is of the nature of awareness, of knowledge. He is the knower of everything that is to be known, all the forms that he has created. And when all these forms are dissolved, they end up in him, the final resting place, the “parama dhaama” or supreme abode.
Tuesday, November 20, 2012
Bhagavad Gita Verse 37, Chapter 11
kasmaaccha te na nameranmahaatman gareeyase brahmanopyaadikartre |
ananta devesha jagannivaasa tvamaksharam sadasattatparam yat || 37 ||
And why should they not bow to you, O great one, most honourable and ancient creator of even Brahmaa? You are infinite, O lord of lords, O abode of the universe, you are imperishable, that which is beyond both the manifest and unmanifest.
kasmaat : why
cha : and
te : you
na : not
nameran : they bow
mahaatman : O great one
gareeyase : most honourable
brahmanaha : Brahmaa
api : even
aadikartre : ancient creator
ananta : infinite
devesha : lord of lords
jagannivaasa : abode of the universe
tvam : you
aksharam : imperishable
sadasattatparam : beyond manifest and unmanifest
yat : what is
Arjuna continues his prayer to Ishvara’s cosmic form. Here, he justifies why people who have preference for a particular deity were seen offering their salutations to the cosmic form. He says that when we see someone superior in all respects to our deity, there is no reason not to bow to that person. Ishvara in his cosmic form is the original cause, the creator of Lord Brahmaa. Whereas Lord Brahmaa could create several universes, Ishvara creates several Lord Brahmaas. Therefore it is appropriate that people worship Ishvara.
Now, Arjuna described Ishvara as “sadasattatparam”. What does that mean? “Sat” in this context refers to the manifest world, things that we can perceive with our mind and our senses. “Asat” refers to the unmanifest world comprising our subconscious desires or our vaasanas. In computer terms, Sat is the hardware and asat is the software, the programming stored in memory. Our behaviour is driven by the unmanifest programming of our desires, just like a computer behaves according to its programming.
So, if we were to describe electricity, it would be beyond the hardware and the software. Tiny electrical currents store the software in memory, and powerful electrical currents create the hardware in a factory. Another example we have come across is gold. Five grams of gold can make a necklace, or a bangle, or a biscuit. When the necklace is manifest, all the other shapes become unmanifest. But the gold transcends, it is beyond the manifest and the unmanifest. In the same way, Ishvara transcends the manifest and the unmanifest names and forms in this universe.
ananta devesha jagannivaasa tvamaksharam sadasattatparam yat || 37 ||
And why should they not bow to you, O great one, most honourable and ancient creator of even Brahmaa? You are infinite, O lord of lords, O abode of the universe, you are imperishable, that which is beyond both the manifest and unmanifest.
kasmaat : why
cha : and
te : you
na : not
nameran : they bow
mahaatman : O great one
gareeyase : most honourable
brahmanaha : Brahmaa
api : even
aadikartre : ancient creator
ananta : infinite
devesha : lord of lords
jagannivaasa : abode of the universe
tvam : you
aksharam : imperishable
sadasattatparam : beyond manifest and unmanifest
yat : what is
Arjuna continues his prayer to Ishvara’s cosmic form. Here, he justifies why people who have preference for a particular deity were seen offering their salutations to the cosmic form. He says that when we see someone superior in all respects to our deity, there is no reason not to bow to that person. Ishvara in his cosmic form is the original cause, the creator of Lord Brahmaa. Whereas Lord Brahmaa could create several universes, Ishvara creates several Lord Brahmaas. Therefore it is appropriate that people worship Ishvara.
Now, Arjuna described Ishvara as “sadasattatparam”. What does that mean? “Sat” in this context refers to the manifest world, things that we can perceive with our mind and our senses. “Asat” refers to the unmanifest world comprising our subconscious desires or our vaasanas. In computer terms, Sat is the hardware and asat is the software, the programming stored in memory. Our behaviour is driven by the unmanifest programming of our desires, just like a computer behaves according to its programming.
So, if we were to describe electricity, it would be beyond the hardware and the software. Tiny electrical currents store the software in memory, and powerful electrical currents create the hardware in a factory. Another example we have come across is gold. Five grams of gold can make a necklace, or a bangle, or a biscuit. When the necklace is manifest, all the other shapes become unmanifest. But the gold transcends, it is beyond the manifest and the unmanifest. In the same way, Ishvara transcends the manifest and the unmanifest names and forms in this universe.
Monday, November 19, 2012
Bhagavad Gite Verse 36, Chapter 11
Arjuna uvaacha:
sthaane hrisheekesha tava prakreertyaa jagatprahrashyatyanurajyate cha |
rakshaamsi bheetaani disho dravanti sarve namasyanti cha sidhhasanghaahaa || 36 ||
Arjuna said:
Rightly, O Hrisheekesha, the universe is elated and enamoured by your glories. Demons run in all directions out of fear, and the hosts of siddhas bow to you.
sthaane : rightly
hrisheekesha : O Hrisheekesha
tava : your
prakreertyaa : glories
jagat : universe
prahrashyati : elated
anurajyate : enamoured
cha : and
rakshaamsi : demons
bheetaani : out of fear
dishaha : directions
dravanti : run
sarve : all
namasyanti : bow
cha : and
sidhhasanghaahaa : hosts of siddhas
Having understood the workings of Ishvara’s universe, Arjuna responds with the powerful word “sthaane”, which means everything that is going on is right, everything is in its place. As we saw earlier, we tend to question Ishvara every time there is a massive calamity, either at a personal level or at a global level. Or, we sometimes ask Ishvara to let things be a certain way. But when we understand that Ishvara is behind it all, and is orchestrating events for the benefit of the entire universe and not just a subset, we too, are compelled to say “sthaane”, it is all right.
With this knowledge, we now know why people in our world are happy and unhappy at the same time. Those who view the world through Ishvara, those who have the vision of Ishvara, take delight in everything and hence they are happy. But those who view the world through their ego-driven vision fear Ishvara’s destructive process, and then become unhappy. Rakshasaas or demons run in fear, while siddhas or perfected beings salute Ishvara.
Furthermore, Arjuna understands a wonderful technique by which we can gain immense dispassion towards the world. A child drops his attachment to his toys when he becomes an adult and gets attached to something higher than toys, like his career for instance. So when we develop a strong attachment to Ishvara, when we are enamoured, “anurajjyate”, by Ishvara, we automatically drop our worldly attachments. All we need to do is to direct our senses to Hrisheekesha, the master of the senses.
This shloka and the upcoming ten shlokas are one of the most beautiful prayers to Ishvara ever written.
sthaane hrisheekesha tava prakreertyaa jagatprahrashyatyanurajyate cha |
rakshaamsi bheetaani disho dravanti sarve namasyanti cha sidhhasanghaahaa || 36 ||
Arjuna said:
Rightly, O Hrisheekesha, the universe is elated and enamoured by your glories. Demons run in all directions out of fear, and the hosts of siddhas bow to you.
sthaane : rightly
hrisheekesha : O Hrisheekesha
tava : your
prakreertyaa : glories
jagat : universe
prahrashyati : elated
anurajyate : enamoured
cha : and
rakshaamsi : demons
bheetaani : out of fear
dishaha : directions
dravanti : run
sarve : all
namasyanti : bow
cha : and
sidhhasanghaahaa : hosts of siddhas
Having understood the workings of Ishvara’s universe, Arjuna responds with the powerful word “sthaane”, which means everything that is going on is right, everything is in its place. As we saw earlier, we tend to question Ishvara every time there is a massive calamity, either at a personal level or at a global level. Or, we sometimes ask Ishvara to let things be a certain way. But when we understand that Ishvara is behind it all, and is orchestrating events for the benefit of the entire universe and not just a subset, we too, are compelled to say “sthaane”, it is all right.
With this knowledge, we now know why people in our world are happy and unhappy at the same time. Those who view the world through Ishvara, those who have the vision of Ishvara, take delight in everything and hence they are happy. But those who view the world through their ego-driven vision fear Ishvara’s destructive process, and then become unhappy. Rakshasaas or demons run in fear, while siddhas or perfected beings salute Ishvara.
Furthermore, Arjuna understands a wonderful technique by which we can gain immense dispassion towards the world. A child drops his attachment to his toys when he becomes an adult and gets attached to something higher than toys, like his career for instance. So when we develop a strong attachment to Ishvara, when we are enamoured, “anurajjyate”, by Ishvara, we automatically drop our worldly attachments. All we need to do is to direct our senses to Hrisheekesha, the master of the senses.
This shloka and the upcoming ten shlokas are one of the most beautiful prayers to Ishvara ever written.
Sunday, November 18, 2012
Bhagavad Gita Verse 35, Chapter 11
Sanjaya uvaacha:
etatchchutvaa vachanam keshavasya kritaanjalirvepamaanaha kireetee |
namaskritvaa bhooya evaaha krishnam sagadgadam bheetabheetaha pranamya || 35 ||
Sanjaya said:
Hearing this statement of Keshava, the crowned one with folded palms, trembling, offered salutations, bowed, and even though fear struck, addressed Krishna in a choked voice.
etat : this
shrutvaa : hearing
vachanam : statement
keshavasya : of Keshava
kritaanjalihi : folded palms
vepamaanaha : trembling
kireetee : the crowned one
namaskritvaa : offered salutations
bhooyaha : then
eva : even
aaha : addressed
krishnam : Krishna
sagadgadam : choked voice
bheetabheetaha : fear struck
pranamya : bowed
While Arjuna experienced a high degree of fear mixed with confusion in the first chapter, he now demonstrated tremendous gratitude and joy after knowing that the war had been pre-ordained in his favour. The fear had not subsided fully, that is why his voice was choked and his body was trembling. Since there was a bit of a gap between Shri Krishna proclamation and Arjuna’s next statement, Sanjaya stepped in to narrate this shloka.
Shri Shankaraachaarya in his commentary adds an extra dimension to Sanjaya’s interjection. Since Shri Krishna had already declared the upcoming death of the Kaurava army’s star warriors, Dhritraashtra could still have had one last opportunity to end the war at this very moment. Without saying it explicitly, Sanjaya asked: would he issue a command to stop the war now? He used the word “crown” to imply that Arjuna’s coronation as the crown prince of the kingdom was not too far away.
Unfortunately, Sanjaya’s plea fell on deaf ears. Dhritraashtra’s attachment to his sons was so great that even a revelation from Ishvara himself could not unsettle it. But even he knew that the fate of his sons was already sealed. The downward spiral caused by attachment has been illustrated with several examples in earlier chapters of the Gita. Perhaps this example of Dhritraashtra is one of the most hard hitting ones, since attachment to family is something that all of us identify with.
So then, what did Arjuna say to Shri Krishna? We shall see next.
etatchchutvaa vachanam keshavasya kritaanjalirvepamaanaha kireetee |
namaskritvaa bhooya evaaha krishnam sagadgadam bheetabheetaha pranamya || 35 ||
Sanjaya said:
Hearing this statement of Keshava, the crowned one with folded palms, trembling, offered salutations, bowed, and even though fear struck, addressed Krishna in a choked voice.
etat : this
shrutvaa : hearing
vachanam : statement
keshavasya : of Keshava
kritaanjalihi : folded palms
vepamaanaha : trembling
kireetee : the crowned one
namaskritvaa : offered salutations
bhooyaha : then
eva : even
aaha : addressed
krishnam : Krishna
sagadgadam : choked voice
bheetabheetaha : fear struck
pranamya : bowed
While Arjuna experienced a high degree of fear mixed with confusion in the first chapter, he now demonstrated tremendous gratitude and joy after knowing that the war had been pre-ordained in his favour. The fear had not subsided fully, that is why his voice was choked and his body was trembling. Since there was a bit of a gap between Shri Krishna proclamation and Arjuna’s next statement, Sanjaya stepped in to narrate this shloka.
Shri Shankaraachaarya in his commentary adds an extra dimension to Sanjaya’s interjection. Since Shri Krishna had already declared the upcoming death of the Kaurava army’s star warriors, Dhritraashtra could still have had one last opportunity to end the war at this very moment. Without saying it explicitly, Sanjaya asked: would he issue a command to stop the war now? He used the word “crown” to imply that Arjuna’s coronation as the crown prince of the kingdom was not too far away.
Unfortunately, Sanjaya’s plea fell on deaf ears. Dhritraashtra’s attachment to his sons was so great that even a revelation from Ishvara himself could not unsettle it. But even he knew that the fate of his sons was already sealed. The downward spiral caused by attachment has been illustrated with several examples in earlier chapters of the Gita. Perhaps this example of Dhritraashtra is one of the most hard hitting ones, since attachment to family is something that all of us identify with.
So then, what did Arjuna say to Shri Krishna? We shall see next.
Saturday, November 17, 2012
Bhagavad Gita Verse 34, Chapter 11
dronam cha bheeshmam cha jayadratham cha karnam tathaanyaanapi yodhaveeraan |
mayaa hataanstvam jahi maa vyathishthaa yudhyasva jetosi rane sapatnaan || 34 ||
Drona, Bheeshma and Jayadratha, Karna and other brave warriors have also been slain by me. So you kill them, do not be disturbed. Fight, and you will conquer your enemies in battle.
dronam : Drona
cha : and
bheeshmam : Bheeshma
jayadratham : Jayadratha
karnam : Karna
tathaa : also
anyaan : other
api : as well
yodhaveeraan : brave warriors
mayaa : by me
hataan : slain
tvam : you
jahi : kill
maa : do not
vyathishthaa : disturbed
yudhyasva : fight
jetosi : you will conquer
rane : in battle
sapatnaan : enemies
By this time, Arjuna’s mind had lost all sense of composure. Never in his life had he gane through so many unimaginable visions in such a short span of time. First he saw Ishvara’s pleasant cosmic form, then the fearful cosmic form, then he came to know the real nature of Ishvara’s destructive power, and finally he came to know that every action in the universe was determined by Ishvara. Shri Krishna recognized this state of mind and gave clear, simple and precise instructions to Arjuna : do not worry, just fight.
What was the source of Arjuna’s worry? Even since the war began, Arjuna was fearful of facing the most prominent warriors in the Kaurava army. Shri Krishna pointed them out here, maintaining the hierarchy of seniority: their guru Drona, the grandsire Bheeshma, Jayadratha who was protected by a divine boon, and Karna who was equal to Arjuna in prowess. He mentioned each of their names, implying that their fate was already sealed. There was no point in Arjuna worrying any more.
So then, what could Arjuna do? Shri Krishna said : just fight. Since all these mighty warriors have already killed by me, you kill them, not out of a sense of enmity or superiority, but out of a sense of performing your duty as a karma yogi. You be just be an instrument of Ishvara, that is the idea. Put the teaching of the Geeta into practice. If you perform actions in this manner, you will vanquish your enemies.
Sanjaya stepped in to describe Arjuna’s reaction in the next shloka.
mayaa hataanstvam jahi maa vyathishthaa yudhyasva jetosi rane sapatnaan || 34 ||
Drona, Bheeshma and Jayadratha, Karna and other brave warriors have also been slain by me. So you kill them, do not be disturbed. Fight, and you will conquer your enemies in battle.
dronam : Drona
cha : and
bheeshmam : Bheeshma
jayadratham : Jayadratha
karnam : Karna
tathaa : also
anyaan : other
api : as well
yodhaveeraan : brave warriors
mayaa : by me
hataan : slain
tvam : you
jahi : kill
maa : do not
vyathishthaa : disturbed
yudhyasva : fight
jetosi : you will conquer
rane : in battle
sapatnaan : enemies
By this time, Arjuna’s mind had lost all sense of composure. Never in his life had he gane through so many unimaginable visions in such a short span of time. First he saw Ishvara’s pleasant cosmic form, then the fearful cosmic form, then he came to know the real nature of Ishvara’s destructive power, and finally he came to know that every action in the universe was determined by Ishvara. Shri Krishna recognized this state of mind and gave clear, simple and precise instructions to Arjuna : do not worry, just fight.
What was the source of Arjuna’s worry? Even since the war began, Arjuna was fearful of facing the most prominent warriors in the Kaurava army. Shri Krishna pointed them out here, maintaining the hierarchy of seniority: their guru Drona, the grandsire Bheeshma, Jayadratha who was protected by a divine boon, and Karna who was equal to Arjuna in prowess. He mentioned each of their names, implying that their fate was already sealed. There was no point in Arjuna worrying any more.
So then, what could Arjuna do? Shri Krishna said : just fight. Since all these mighty warriors have already killed by me, you kill them, not out of a sense of enmity or superiority, but out of a sense of performing your duty as a karma yogi. You be just be an instrument of Ishvara, that is the idea. Put the teaching of the Geeta into practice. If you perform actions in this manner, you will vanquish your enemies.
Sanjaya stepped in to describe Arjuna’s reaction in the next shloka.
Friday, November 16, 2012
Bhagavad Gita Verse 33, Chapter 11
tasmaattvamuttishtha yasho labhasva jitvaa shatroonbhungakshva raajyam samriddham |
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
So now, who are the people who would be killed in the war? We shall see in the next shloka.
Thursday, November 15, 2012
Bhagavad Gita Verse 32, Chapter 11
Shree Bhagavaan uvaacha:
kaalosmi lokakshayakritpravruddho lokaansamaahartumiha pravruttaha |
ritepi tvaam na bhavishyanti sarve yevasthitaahaa pratyaneekeshu yodhaahaa || 32 ||
Shree Bhagavaan said:
I am time, the seasoned annihilator of the worlds, engaged in destroying all these people. Even without your (effort), all those hostile warriors will not exist in the future.
kaalaha : time
asmi : I am
lokakshayakrit : annihilator of the worlds
pravruddhaha : seasoned
lokaan : people
samaahartumiha : this destruction
pravruttaha : engaged
rite : without
api : even
tvaam : your
na : not
bhavishyanti : exist in the future
sarve : all
ye : those
avasthitaahaa : situated
pratyaneekeshu : hostile
yodhaahaa : warriors
After a long wait, Shri Krishna, as the cosmic form, spoke to Arjuna, revealing himself and his mission of destroying the universe and all the living beings residing in it. It is said that Robert Oppenheimer, creator of the atom bomb, uttered this shloka when he saw the power of his creation for the first time. Shri Krishna declared himself to be “kaala”, which means time as well as death. They mean the same thing because in time, everything dies. He also used the word “pravruddha” which means mature or seasoned, indicating that he was well versed in the task of destruction, that it wasn’t a one time thing.
Our mind works within the gamut of space and time, therefore it is difficult to comprehend what Arjuna saw. He probably saw the past, the present and the future happening in an instant, all at the same time. With this vision, Shri Krishna was able to show the future to Arjuna. The Mahaabhaarata war had ended, leaving few Kaurava warriors alive. In other words, Shri Krishna himself had determined that the war would be won by the Paandavas. They fought like any other army would, but the real work behind the scenes was done by Shri Krishna.
Many of us sometimes think, what will happen if I stop working one day? Lest we attach undue importance to our actions and puff up our ego, Shri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. If he wants to do something, he will do it with whatever means available, even if it means generating a thought in one person or in a million people.
Now, if we hear this, we may think, why should I do anything at all? I can retire right away since it is ultimately Ishvara who is doing everything. Arjuna probably had the same thought. He would have wondered what was the need for him to fight, reinforcing the argument he made in the first chapter when we wanted to run away from the war.
Anticipating this, Shri Krishna makes a bold statement in the next shloka.
kaalosmi lokakshayakritpravruddho lokaansamaahartumiha pravruttaha |
ritepi tvaam na bhavishyanti sarve yevasthitaahaa pratyaneekeshu yodhaahaa || 32 ||
Shree Bhagavaan said:
I am time, the seasoned annihilator of the worlds, engaged in destroying all these people. Even without your (effort), all those hostile warriors will not exist in the future.
kaalaha : time
asmi : I am
lokakshayakrit : annihilator of the worlds
pravruddhaha : seasoned
lokaan : people
samaahartumiha : this destruction
pravruttaha : engaged
rite : without
api : even
tvaam : your
na : not
bhavishyanti : exist in the future
sarve : all
ye : those
avasthitaahaa : situated
pratyaneekeshu : hostile
yodhaahaa : warriors
After a long wait, Shri Krishna, as the cosmic form, spoke to Arjuna, revealing himself and his mission of destroying the universe and all the living beings residing in it. It is said that Robert Oppenheimer, creator of the atom bomb, uttered this shloka when he saw the power of his creation for the first time. Shri Krishna declared himself to be “kaala”, which means time as well as death. They mean the same thing because in time, everything dies. He also used the word “pravruddha” which means mature or seasoned, indicating that he was well versed in the task of destruction, that it wasn’t a one time thing.
Our mind works within the gamut of space and time, therefore it is difficult to comprehend what Arjuna saw. He probably saw the past, the present and the future happening in an instant, all at the same time. With this vision, Shri Krishna was able to show the future to Arjuna. The Mahaabhaarata war had ended, leaving few Kaurava warriors alive. In other words, Shri Krishna himself had determined that the war would be won by the Paandavas. They fought like any other army would, but the real work behind the scenes was done by Shri Krishna.
Many of us sometimes think, what will happen if I stop working one day? Lest we attach undue importance to our actions and puff up our ego, Shri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. If he wants to do something, he will do it with whatever means available, even if it means generating a thought in one person or in a million people.
Now, if we hear this, we may think, why should I do anything at all? I can retire right away since it is ultimately Ishvara who is doing everything. Arjuna probably had the same thought. He would have wondered what was the need for him to fight, reinforcing the argument he made in the first chapter when we wanted to run away from the war.
Anticipating this, Shri Krishna makes a bold statement in the next shloka.
Wednesday, November 14, 2012
Bhagavad Gita Verse 31, Chapter 11
aakhyaa hi me ko bhavaanugraroopo namostute devavara praseeda |
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.
Tuesday, November 13, 2012
Bhagavad Gita Verse 30, Chapter 11
lelihyaase grasmaanaha samantaallokaansamagraanvadanairjvalabhdihi |
tejobhiraapoorya jagatsamagram bhaasastavograahaa prapanti vishno || 30 ||
Devouring everyone from all sides, through your fiery mouths, you are licking (your lips). Your terrible rays, filling the universe with brilliance, are burning everything, O Vishnu.
lelihyaase : licking
grasmaanaha : devouring
samantaat : from all sides
lokaan : people
samagraan : all
vadanaihi : through mouths
jvalabhdihi : fiery
tejobhihi : with brilliance
apoorya : filling
jagat : universe
samagram : everything
bhaasaha : rays
tava : your
ugraahaa : terrible
prapanti : burning
vishno : O Vishnu
When we are enjoying a particulary tasty meal, we cannot resist licking our fingers and lips. It is a sign that we would like to have more. Also in Indian culture, wasting of food is not allowed, so we lick our fingers to ensure that nothing goes to waste. In the same way, Ishvara in his cosmic form thoroughly enjoys the process of destruction. He also ensures that nothing is spared, nothing goes to waste. Everything and everyone ultimately is destroyed.
Now, we may ask, isn’t it cruel to derive pleasure from destruction? It may be true from a relative standpoint, but not from the absolute standpoint. If old trees and animals do not die in a jungle, new ones cannot be created. If old businesses aren’t allowed to fail, new startups cannot bring innovative products to the market. If no one dies, the earth is unable to sustain the needs of an infinitely growing population.
Destruction is a necessary part of life. If we think like an individual, destruction is painful. If we think like Ishvara, destruction is enjoyable. It also creates dispassion towards the miseries of our human body, since we know it will eb destroyed to create something new.
Arjuna continues to describe what he sees. He says that the rays of fire that are emitted by Shri Krishna are burning up the universe with their heat. He wants to take those fiery rays away. Since Shri Krishna has not yet listened to him, he asks him a question with the hope of gaining attention, and potentially, bringing back the form of Shri Krishna that he loves.
tejobhiraapoorya jagatsamagram bhaasastavograahaa prapanti vishno || 30 ||
Devouring everyone from all sides, through your fiery mouths, you are licking (your lips). Your terrible rays, filling the universe with brilliance, are burning everything, O Vishnu.
lelihyaase : licking
grasmaanaha : devouring
samantaat : from all sides
lokaan : people
samagraan : all
vadanaihi : through mouths
jvalabhdihi : fiery
tejobhihi : with brilliance
apoorya : filling
jagat : universe
samagram : everything
bhaasaha : rays
tava : your
ugraahaa : terrible
prapanti : burning
vishno : O Vishnu
When we are enjoying a particulary tasty meal, we cannot resist licking our fingers and lips. It is a sign that we would like to have more. Also in Indian culture, wasting of food is not allowed, so we lick our fingers to ensure that nothing goes to waste. In the same way, Ishvara in his cosmic form thoroughly enjoys the process of destruction. He also ensures that nothing is spared, nothing goes to waste. Everything and everyone ultimately is destroyed.
Now, we may ask, isn’t it cruel to derive pleasure from destruction? It may be true from a relative standpoint, but not from the absolute standpoint. If old trees and animals do not die in a jungle, new ones cannot be created. If old businesses aren’t allowed to fail, new startups cannot bring innovative products to the market. If no one dies, the earth is unable to sustain the needs of an infinitely growing population.
Destruction is a necessary part of life. If we think like an individual, destruction is painful. If we think like Ishvara, destruction is enjoyable. It also creates dispassion towards the miseries of our human body, since we know it will eb destroyed to create something new.
Arjuna continues to describe what he sees. He says that the rays of fire that are emitted by Shri Krishna are burning up the universe with their heat. He wants to take those fiery rays away. Since Shri Krishna has not yet listened to him, he asks him a question with the hope of gaining attention, and potentially, bringing back the form of Shri Krishna that he loves.
Monday, November 12, 2012
Bhagavad Gita Verse 29, Chapter 11
yathaa pradeeptam jvalanam patangaa vishanti naashaaya samriddhavegaahaa |
tathaiva naashaaya vishanti lokaastavaapi vaktraani samriddhavegaahaa || 29 ||
Like moths enter a blazing fire with great speed for their destruction, so also do these people enter your mouths with great speed for their destruction.
yathaa : like
pradeeptam : blazing
jvalanam : fire
patangaahaa : moths
vishanti : enter
naashaaya : for destruction
samriddhavegaahaa : with great speed
tathaa : so do
eva : only
naashaaya : for destruction
vishanti : enter
lokaaha : these people
tava : your
api : also
vaktraani : mouths
samriddhavegaahaa : with great speed
In the previous shloka, Arjuna gave the example of rivers flowing into the ocean to indicate the ultimate dissolution of all names and forms back to their source, Ishvara. Some may raise a doubt here. They may say, water is inert so naturally it goes wherever the flow takes it. In order to dispel this doubt, Arjuna gives the example of moths that rush towards a flame, and are eventually destroyed. Sant Jnyaneshwar gives the example of water droplets evaporating on a hot iron rod in his commentary.
By showing the process of destruction at such a grand scale, Shri Krishna also wants to remove Arjuna’s fear of death. Since the physical body goes away after death, there is no question of pain once we die. We are scared not about the pain of death, but about losing all of our identity as a so-and so, with all his possessions and attachments. The name-and-form to which we have become attached, and its network of relationships with other names and forms, is what ultimately gets dissolved.
But when we know that death is nothing but a return of our name and form into that of Ishvara’s, our fear of death will go away, or at least, diminish to a great extent. In fact, when we become a devotee of Ishvara, death loses its unpleasantness because now it means a return to the original source of the universe. We begin to lead our lives with a great degree of courage and fearlessness, because we know how it will all end.
tathaiva naashaaya vishanti lokaastavaapi vaktraani samriddhavegaahaa || 29 ||
Like moths enter a blazing fire with great speed for their destruction, so also do these people enter your mouths with great speed for their destruction.
yathaa : like
pradeeptam : blazing
jvalanam : fire
patangaahaa : moths
vishanti : enter
naashaaya : for destruction
samriddhavegaahaa : with great speed
tathaa : so do
eva : only
naashaaya : for destruction
vishanti : enter
lokaaha : these people
tava : your
api : also
vaktraani : mouths
samriddhavegaahaa : with great speed
In the previous shloka, Arjuna gave the example of rivers flowing into the ocean to indicate the ultimate dissolution of all names and forms back to their source, Ishvara. Some may raise a doubt here. They may say, water is inert so naturally it goes wherever the flow takes it. In order to dispel this doubt, Arjuna gives the example of moths that rush towards a flame, and are eventually destroyed. Sant Jnyaneshwar gives the example of water droplets evaporating on a hot iron rod in his commentary.
By showing the process of destruction at such a grand scale, Shri Krishna also wants to remove Arjuna’s fear of death. Since the physical body goes away after death, there is no question of pain once we die. We are scared not about the pain of death, but about losing all of our identity as a so-and so, with all his possessions and attachments. The name-and-form to which we have become attached, and its network of relationships with other names and forms, is what ultimately gets dissolved.
But when we know that death is nothing but a return of our name and form into that of Ishvara’s, our fear of death will go away, or at least, diminish to a great extent. In fact, when we become a devotee of Ishvara, death loses its unpleasantness because now it means a return to the original source of the universe. We begin to lead our lives with a great degree of courage and fearlessness, because we know how it will all end.
Sunday, November 11, 2012
Bhagavad Gita Verse 28, Chapter 11
yathaa nadeenaam bahavombuvegaahaa samudramevaabhimukhaa dravanti |
tathaa tavaamee naralokaveeraa vishanti vaktraanyabhivijvalanti || 28 ||
Like torrents of several rivers rush towards the ocean, so do those brave men of this earth run to your blazing mouths.
yathaa : like
nadeenaam : rivers
bahavaha : several
ambuvegaahaa : torrents
samudram : ocean
eva : only
abhimukhaa : towards
dravanti : rush
tathaa : so do
tava : to you
amee : those
naralokaveeraa : brave men of the earth
vishanti : run
vaktraani : mouths
abhivijvalanti : blazing
Putumayo, Caqueta, Vaupes, Guainea, Morona, Pastaza, Nucuray, Urituyacu, Chambira, Tigre, Nanay, Napo, and Huallaga. These are names of just a handful of 1100 rivers that feed the Amazon, the largest river in the world by volume. It covers almost 7 million square kilometres of land in South America, and empties 300,000 cubic metres per second into the Atlantic Ocean. The most distant source of the Andes is a glacier on the western edge of South America, near the Pacific Ocean, on the other side of the continent.
Arjuna, on seeing the hordes of warriors rushing into Ishvara’s mouths, compares them to the water in a river rushing with great speed into the ocean. It reminds him of Shri Krishna’s description of the water cycle as a sacrifice when he was explaining karma yoga. A drop of water which originated from the ocean evaporates into the sky, falls down as rain into a water body, and eventually finds its way into a flowing river that goes right back into its source, the ocean. At one point it thinks that it is rain, or it is a pond, a lake, a stream and so on, forgetting its true nature as water.
Similarly, we tend to think of ourselves as children, students, engineers, executives, rich people, poor people at different points in our lives, and forgetting that our journey is just a cycle that begins from Ishvara, the source, and ends back into that same source. So even though Arjuna was scared of Ishvara’s monstrous form, he understood that there was nothing to be scared about destruction. It was a bona fide part of Ishvara’s creative process.
Arjuna illustrates another aspect of this scene in the next shloka.
tathaa tavaamee naralokaveeraa vishanti vaktraanyabhivijvalanti || 28 ||
Like torrents of several rivers rush towards the ocean, so do those brave men of this earth run to your blazing mouths.
yathaa : like
nadeenaam : rivers
bahavaha : several
ambuvegaahaa : torrents
samudram : ocean
eva : only
abhimukhaa : towards
dravanti : rush
tathaa : so do
tava : to you
amee : those
naralokaveeraa : brave men of the earth
vishanti : run
vaktraani : mouths
abhivijvalanti : blazing
Putumayo, Caqueta, Vaupes, Guainea, Morona, Pastaza, Nucuray, Urituyacu, Chambira, Tigre, Nanay, Napo, and Huallaga. These are names of just a handful of 1100 rivers that feed the Amazon, the largest river in the world by volume. It covers almost 7 million square kilometres of land in South America, and empties 300,000 cubic metres per second into the Atlantic Ocean. The most distant source of the Andes is a glacier on the western edge of South America, near the Pacific Ocean, on the other side of the continent.
Arjuna, on seeing the hordes of warriors rushing into Ishvara’s mouths, compares them to the water in a river rushing with great speed into the ocean. It reminds him of Shri Krishna’s description of the water cycle as a sacrifice when he was explaining karma yoga. A drop of water which originated from the ocean evaporates into the sky, falls down as rain into a water body, and eventually finds its way into a flowing river that goes right back into its source, the ocean. At one point it thinks that it is rain, or it is a pond, a lake, a stream and so on, forgetting its true nature as water.
Similarly, we tend to think of ourselves as children, students, engineers, executives, rich people, poor people at different points in our lives, and forgetting that our journey is just a cycle that begins from Ishvara, the source, and ends back into that same source. So even though Arjuna was scared of Ishvara’s monstrous form, he understood that there was nothing to be scared about destruction. It was a bona fide part of Ishvara’s creative process.
Arjuna illustrates another aspect of this scene in the next shloka.
Saturday, November 10, 2012
Bhagavad Gita Verse 27, Chapter 11
vaktraani te tvaramaanaa vishanti damshtraakaraalaani bhayaanakaani |
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
They are rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
They are rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.
Friday, November 9, 2012
Bhagavad Gita Verse 26, Chapter 11
amee cha tvaam dhritaraashtrasya putraahaa sarve sahaivaavanipaalasanghai |
bheeshmo dronaha sootaputrastathaasau sahaasmadeeyairapi yodhamukhyaihi || 26 ||
And all the sons of Dhritaraashtra, with bands of warrior kings, and also Bheeshma, Drona, and also that son of Soota, along with our prime warriors..
amee : these
cha : and
tvaam : you
dhritaraashtrasya : of Dhritaraashtra
putraahaa : sons
sarve : all
saha : with
eva : only
avanipaala : warrior kings
sanghai : bands of
bheeshmaha : Bheeshma
dronaha : Drona
sootaputraha : son of Soota
tathaa : also
asau : that
saha : with
asmadeeyahi : our
api : also
yodhamukhyaihi : prime warriors
Shri Krishna had a surprise in store for Arjuna, even though Arjuna wanted him to stop showing his terrible form. Among all the scenes shown on the canvas of the cosmic form, Arjuna began to see the Mahabhaarata war. However, he saw things that had not happened so far. In other words, Shri Krishna was showing him the future.
Maaya, Ishvara’s great power, creates space and time. Space and time create the sense of separateness between us and the universe. Both space and time are interrelated. The larger the space, the more time it takes to go from one corner to another. A fish can traverse a bowl much faster than it can traverse a giant aquarium tank. Only Ishvara, who is beyond the notion of space and time, could show a scene that was to occur in the future, like a movie director who solely knows the outcome of a script.
Earlier, Shri Krishna had destroyed all notion of space, since it appeared that everyone and everything had congealed together in his cosmic form. Now, he began eliminating the notion of time. Arjuna could see the past, present and future all at once in the cosmic form. He now saw the Paandava and the Kaurava armies in that scene. He had a special place of dislike for Karna, calling him “that son of a Suta”. Suta refers to one whose mother is a brahmin and father is a kshatriya.
So then, what was happening to all these warriors? This shloka continues further.
bheeshmo dronaha sootaputrastathaasau sahaasmadeeyairapi yodhamukhyaihi || 26 ||
And all the sons of Dhritaraashtra, with bands of warrior kings, and also Bheeshma, Drona, and also that son of Soota, along with our prime warriors..
amee : these
cha : and
tvaam : you
dhritaraashtrasya : of Dhritaraashtra
putraahaa : sons
sarve : all
saha : with
eva : only
avanipaala : warrior kings
sanghai : bands of
bheeshmaha : Bheeshma
dronaha : Drona
sootaputraha : son of Soota
tathaa : also
asau : that
saha : with
asmadeeyahi : our
api : also
yodhamukhyaihi : prime warriors
Shri Krishna had a surprise in store for Arjuna, even though Arjuna wanted him to stop showing his terrible form. Among all the scenes shown on the canvas of the cosmic form, Arjuna began to see the Mahabhaarata war. However, he saw things that had not happened so far. In other words, Shri Krishna was showing him the future.
Maaya, Ishvara’s great power, creates space and time. Space and time create the sense of separateness between us and the universe. Both space and time are interrelated. The larger the space, the more time it takes to go from one corner to another. A fish can traverse a bowl much faster than it can traverse a giant aquarium tank. Only Ishvara, who is beyond the notion of space and time, could show a scene that was to occur in the future, like a movie director who solely knows the outcome of a script.
Earlier, Shri Krishna had destroyed all notion of space, since it appeared that everyone and everything had congealed together in his cosmic form. Now, he began eliminating the notion of time. Arjuna could see the past, present and future all at once in the cosmic form. He now saw the Paandava and the Kaurava armies in that scene. He had a special place of dislike for Karna, calling him “that son of a Suta”. Suta refers to one whose mother is a brahmin and father is a kshatriya.
So then, what was happening to all these warriors? This shloka continues further.
Thursday, November 8, 2012
Bhagavad Gita Verse 25, Chapter 11
damshtraakaraalaani cha te mukhaani drishtaiva kaalaanalasannibhaani |
disho na jaane na labhe cha sharma praseeda devesha jagannivaasa || 25 ||
Seeing you with dreadful tusks and your mouths blazing like fires of destruction, I neither know the directions nor do I have peace. Be pleased, O lord whose abode is the universe.
damshtraa : tusks
karaalaani : with dreadful
cha : and
te : your
mukhaani : mouths
drishta : seeing
eva : only
kaalaanala : fires of destruction
sannibhaani : blazing like
dishaha : directions
na : not
jaane : I know
na : not
labhe : have
cha : and
sharma : peace
praseeda : be pleased
devesha : O lord
jagannivaasa : whose abode is this universe
When we go beyond the imagery of this shloka and try to extract the meaning, we find that Arjuna comes face to face with a point of no return. He is unable to "know the directions", unable to decide where to run away from here. All the plans he has made to do this or that thing are suddenly no more. Many people who come face to face with their mortality may have thoughts similar to what Arjuna is echoing here.
I came across a website of a terminal cancer patient who wrote his obituary just before he passed away. Here’s an excerpt from that website:
...It turns out that no one can imagine what's really coming in our lives. We can plan, and do what we enjoy, but we can't expect our plans to work out. Some of them might, while most probably won't. Inventions and ideas will appear, and events will occur, that we could never foresee. That's neither bad nor good, but it is real.
I think and hope that's what my daughters can take from my disease and death. And that my wonderful, amazing wife can see too. Not that they could die any day, but that they should pursue what they enjoy, and what stimulates their minds, as much as possible—so they can be ready for opportunities, as well as not disappointed when things go sideways, as they inevitably do...
So when we realize that ultimately, we are powerless in front of the grand scheme of the cosmos, our ego drops all its pretenses and surrenders itself in prayer to Ishvara. Prayer is only possible when there is utter surrender of individuality. So Arjuna prays to Shri Krishna, urging him to return to his pleasing form. But Shri Krishna is not done yet.
disho na jaane na labhe cha sharma praseeda devesha jagannivaasa || 25 ||
Seeing you with dreadful tusks and your mouths blazing like fires of destruction, I neither know the directions nor do I have peace. Be pleased, O lord whose abode is the universe.
damshtraa : tusks
karaalaani : with dreadful
cha : and
te : your
mukhaani : mouths
drishta : seeing
eva : only
kaalaanala : fires of destruction
sannibhaani : blazing like
dishaha : directions
na : not
jaane : I know
na : not
labhe : have
cha : and
sharma : peace
praseeda : be pleased
devesha : O lord
jagannivaasa : whose abode is this universe
When we go beyond the imagery of this shloka and try to extract the meaning, we find that Arjuna comes face to face with a point of no return. He is unable to "know the directions", unable to decide where to run away from here. All the plans he has made to do this or that thing are suddenly no more. Many people who come face to face with their mortality may have thoughts similar to what Arjuna is echoing here.
I came across a website of a terminal cancer patient who wrote his obituary just before he passed away. Here’s an excerpt from that website:
...It turns out that no one can imagine what's really coming in our lives. We can plan, and do what we enjoy, but we can't expect our plans to work out. Some of them might, while most probably won't. Inventions and ideas will appear, and events will occur, that we could never foresee. That's neither bad nor good, but it is real.
I think and hope that's what my daughters can take from my disease and death. And that my wonderful, amazing wife can see too. Not that they could die any day, but that they should pursue what they enjoy, and what stimulates their minds, as much as possible—so they can be ready for opportunities, as well as not disappointed when things go sideways, as they inevitably do...
So when we realize that ultimately, we are powerless in front of the grand scheme of the cosmos, our ego drops all its pretenses and surrenders itself in prayer to Ishvara. Prayer is only possible when there is utter surrender of individuality. So Arjuna prays to Shri Krishna, urging him to return to his pleasing form. But Shri Krishna is not done yet.
Wednesday, November 7, 2012
Bhagavad Gita Verse 24, Chapter 11
nabhahasprisham deeptamanekavarnam vyaattaananam deeptavishaalanetram |
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.
Tuesday, November 6, 2012
Bhagavad Gita Verse 23, Chapter 11
roopam mahatte bahuvaktranetram mahaabaaho bahubaahooroopaadam |
bahoodaram bahudamshtraakaraalam drishtvaa lokaahaa pravyathitaastathaaham || 23 ||
Seeing your grand form with several mouths and eyes, O mighty armed, with several arms, thighs, feet and bellies, with fearful fangs, all beings are disturbed, and (so too am) I.
roopam : form
mahat : grand
te : your
bahuvaktranetram : with several mouths and eyes
mahaabaaho : O mighty armed
bahubaahooroopaadam : with several arms, thighs and feet
bahoodaram : with several bellies
bahudamshtraakaraalam : with fearful fangs
drishtvaa : seeing
lokaahaa : beings
pravyathitaahaa : disturbed
tatha : and
aham : I
Arjuna’s amazement turned into fear as he witnessed the transformation of Ishvara’s cosmic form. The “soumya roopa” or the pleasant form morphed into into the “ugra roopa”, the fear-inducing form. Shri Krishna’s kind, shining face was no more visible. It now was the face of a monster, with long sharp teeth that were “kaarala”, ready to take a bite.
When we see someone who has power but is benevolent and kind, we feel at peace. But when someone with power is clearly intent on causing destruction, we are afraid. When a general of a country army is disciplined and respects civilian authority, people are happy, otherwise he becomes a dictator and scares people. So therefore, seeing this terrible form of Ishvara, Arjuna saw that all beings in all of the worlds were cowering in fear of this form.
Why did Ishvara show this form to Arjuna? Didn’t Shri Krishna want everyone to remember his pleasant form only? There is a reason to this. Earlier, we learned about the tendency of our mind to demarcate certain aspect of the world as “good” or “bad”. But if we use the cosmic form as a means to meditate upon Ishvara, we need think like Ishvara. Ishvara comprises the entire creation where everything is necessary and everything has its place. We cannot demarcate anything good or bad. Only by discarding our prior conceptions of good and bad can we truly understand this terrible form of Ishvara.
What else about the form scared Arjuna? He continues in the next shloka.
bahoodaram bahudamshtraakaraalam drishtvaa lokaahaa pravyathitaastathaaham || 23 ||
Seeing your grand form with several mouths and eyes, O mighty armed, with several arms, thighs, feet and bellies, with fearful fangs, all beings are disturbed, and (so too am) I.
roopam : form
mahat : grand
te : your
bahuvaktranetram : with several mouths and eyes
mahaabaaho : O mighty armed
bahubaahooroopaadam : with several arms, thighs and feet
bahoodaram : with several bellies
bahudamshtraakaraalam : with fearful fangs
drishtvaa : seeing
lokaahaa : beings
pravyathitaahaa : disturbed
tatha : and
aham : I
Arjuna’s amazement turned into fear as he witnessed the transformation of Ishvara’s cosmic form. The “soumya roopa” or the pleasant form morphed into into the “ugra roopa”, the fear-inducing form. Shri Krishna’s kind, shining face was no more visible. It now was the face of a monster, with long sharp teeth that were “kaarala”, ready to take a bite.
When we see someone who has power but is benevolent and kind, we feel at peace. But when someone with power is clearly intent on causing destruction, we are afraid. When a general of a country army is disciplined and respects civilian authority, people are happy, otherwise he becomes a dictator and scares people. So therefore, seeing this terrible form of Ishvara, Arjuna saw that all beings in all of the worlds were cowering in fear of this form.
Why did Ishvara show this form to Arjuna? Didn’t Shri Krishna want everyone to remember his pleasant form only? There is a reason to this. Earlier, we learned about the tendency of our mind to demarcate certain aspect of the world as “good” or “bad”. But if we use the cosmic form as a means to meditate upon Ishvara, we need think like Ishvara. Ishvara comprises the entire creation where everything is necessary and everything has its place. We cannot demarcate anything good or bad. Only by discarding our prior conceptions of good and bad can we truly understand this terrible form of Ishvara.
What else about the form scared Arjuna? He continues in the next shloka.
Monday, November 5, 2012
Bhagavad Gita Verse 22, Chapter 11
rudraaditya vasavo ye cha saadhyaa vishveshvinau marutashchoshmapaascha |
gandharvayakshaasurasiddhasanghaa veekshante tvaam vismitaashchaiva sarve || 22 ||
The hosts of Rudraas and Adityaas, the Vasus, the Saadhyaas, the Vishwadevaas, the Ashwini Kumaaraas, the Maruts, the Ushmapaas, the Gandharvas, the Yakshas, the Asuras and the Siddhas, all of them are amazed, observing you.
rudraaditya : the Rudraas and Adityaas
vasavaha : the Vasus
ye : those
cha : and
saadhyaa : the Saadhyaas
vishve : the Vishwadevaas
ashvinau : the Ashwini Kumaraas
marutaha : the Maruts
cha : and
ushmapaahaa : the Ushmapaas
cha : and
gandharva : the Gandharvas
yaksha : the Yakshas
asura : the Asuras
siddha : the Siddhas
sanghaa : hosts of
veekshante : are observing
tvaam : you
vismitaahaa : amazed
cha : and
eva : only
sarve : all
Previously, Arjuna had heard about Ishvara manifesting as deities in the universe. Now, in the cosmic form, he is able to see them clearly enough to recognize who they are. For most people during Arjuna's time, deities were worshipped but were inaccessible, they were invisible. Arjuna was clearly delighted to see those deities that were only invoked and worshipped in rituals. Even though these deities may have had meaning to Arjuna, they may not have meaning to many of us. So let's look more closely at these deities from our standpoint.
We may not worship the Vedic and Puraanic deities mentioned in this shloka, but we do worship material deities. If we want a telephone connection, we approach the telephone company. If we want an internet connection, we approach the internet service provider. If we want to admit a child into school, we approach the principal of that school. Broadly speaking, when we want to access something that is beyond our reach, we approach a deity and convince them to give us access to what we desire.
In all these cases, there are three aspects - the individual, the object of desire, and the deity that connects the individual to the object of desire. In many ancient texts, it is said that the universe split into 3 parts during the process of creation. The individual is known as the "adhyaatma", the world of objects known as the "adhibhoota" and the presiding deity that connects the two, the "adhidaiva".
It is said that we should worship a deity if we are seeking to acquire certain traits. If one wants to acquire strength and power, he should appease that adhidaiva who presides over a storehouse of strength. So we see that seekers of power worship Lord Hanumaan. Seekers of dispassion worship Lord Shiva. Seekers of knowledge worship Sarasvati and so on.
So when we begin practicing meditation, we can choose a deity that we have a particular attraction to. Some people love to worship Shri Krishna in his childhood for, whereas some people worship Lord Shiva in his serene form. It does not matter which deity we choose as long as we use the deity to ultimately take our meditation all the way up to Ishvara.
gandharvayakshaasurasiddhasanghaa veekshante tvaam vismitaashchaiva sarve || 22 ||
The hosts of Rudraas and Adityaas, the Vasus, the Saadhyaas, the Vishwadevaas, the Ashwini Kumaaraas, the Maruts, the Ushmapaas, the Gandharvas, the Yakshas, the Asuras and the Siddhas, all of them are amazed, observing you.
rudraaditya : the Rudraas and Adityaas
vasavaha : the Vasus
ye : those
cha : and
saadhyaa : the Saadhyaas
vishve : the Vishwadevaas
ashvinau : the Ashwini Kumaraas
marutaha : the Maruts
cha : and
ushmapaahaa : the Ushmapaas
cha : and
gandharva : the Gandharvas
yaksha : the Yakshas
asura : the Asuras
siddha : the Siddhas
sanghaa : hosts of
veekshante : are observing
tvaam : you
vismitaahaa : amazed
cha : and
eva : only
sarve : all
Previously, Arjuna had heard about Ishvara manifesting as deities in the universe. Now, in the cosmic form, he is able to see them clearly enough to recognize who they are. For most people during Arjuna's time, deities were worshipped but were inaccessible, they were invisible. Arjuna was clearly delighted to see those deities that were only invoked and worshipped in rituals. Even though these deities may have had meaning to Arjuna, they may not have meaning to many of us. So let's look more closely at these deities from our standpoint.
We may not worship the Vedic and Puraanic deities mentioned in this shloka, but we do worship material deities. If we want a telephone connection, we approach the telephone company. If we want an internet connection, we approach the internet service provider. If we want to admit a child into school, we approach the principal of that school. Broadly speaking, when we want to access something that is beyond our reach, we approach a deity and convince them to give us access to what we desire.
In all these cases, there are three aspects - the individual, the object of desire, and the deity that connects the individual to the object of desire. In many ancient texts, it is said that the universe split into 3 parts during the process of creation. The individual is known as the "adhyaatma", the world of objects known as the "adhibhoota" and the presiding deity that connects the two, the "adhidaiva".
It is said that we should worship a deity if we are seeking to acquire certain traits. If one wants to acquire strength and power, he should appease that adhidaiva who presides over a storehouse of strength. So we see that seekers of power worship Lord Hanumaan. Seekers of dispassion worship Lord Shiva. Seekers of knowledge worship Sarasvati and so on.
So when we begin practicing meditation, we can choose a deity that we have a particular attraction to. Some people love to worship Shri Krishna in his childhood for, whereas some people worship Lord Shiva in his serene form. It does not matter which deity we choose as long as we use the deity to ultimately take our meditation all the way up to Ishvara.
Sunday, November 4, 2012
Bhagavad Gita Verse 21, Chapter 11
amee hi tvaam surasanghaa vishanti kechidbheetaahaa praanjalayo grinanti |
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.
Saturday, November 3, 2012
Bhagavad Gita Verse 20, Chapter 11
dyaavaaprathivyoridamantaram hi vyaaptam tvayaikena dishashcha sarvaahaa |
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.
Friday, November 2, 2012
Bhagavad Gita Verse 19, Chapter 11
anaadimadhyaantamanantaveeryamanantabaahum shashisooryanetram |
pashyaami tvaam deeptahutaashavaktram svatejasaa vishvamidam tapantam || 19 ||
I see you without beginning, middle and end, with infinite prowess and infinite arms, with the moon and sun as your eyes, with blazing fire out of your mouth. Your radiance burns this universe.
anaadi : without beginning
madhya : middle
antam : end
anantaveeryam : infinite prowess
anantabaahum : infinite arms
shashi : moon
soorya : sun
netram : eyes
pashyaami : I see
tvaam : you
deepta : blazing
hutaashavaktram : fire coming out of mouth
svatejasaa : your radiance
vishvam : universe
idam : this
tapantam : burns
Ishvara’s infinite nature is highlighted by Arjuna in this shloka. He repeatedly tried to search for the beginning, middle and end of Ishvara’s cosmic form, but fails to do so. He does find something for his mind to hold onto. The moon and the sun are seen as the eyes of the cosmic form. This is useful because it lets us, to the best of our mind’s ability, as a pointer to remembering Ishvara’s cosmic form when we see the moon or the sun.
Next, Arjuna describes Ishvara’s powerful prana shakti. Our prana powers all of our physiological functions. It enables us to digest food, move our hands and legs, circulate the blood and so on. Similarly, the cosmic prana of Ishvara also powers the universe, but is infinitely more powerful than our prana. This is revealed through the infinite arms seen by Arjuna, which represent the infinite prowess and power to perform actions.
Now, Arjuna begins to see a transformation in the cosmic form. It shifts from a pleasant picture to something a little different. Ishvara’s mouth begins to emit fire, representing the prana in him that consumes food. The food here, however, refers to the offerings we make in the form of sacrifices. The offering, or “hutam”, is consumed by Ishvara resulting in the fire from his mouth heating or powering the universe. This image reinforces the sacrificial wheel of the universe that was described in the third chapter.
pashyaami tvaam deeptahutaashavaktram svatejasaa vishvamidam tapantam || 19 ||
I see you without beginning, middle and end, with infinite prowess and infinite arms, with the moon and sun as your eyes, with blazing fire out of your mouth. Your radiance burns this universe.
anaadi : without beginning
madhya : middle
antam : end
anantaveeryam : infinite prowess
anantabaahum : infinite arms
shashi : moon
soorya : sun
netram : eyes
pashyaami : I see
tvaam : you
deepta : blazing
hutaashavaktram : fire coming out of mouth
svatejasaa : your radiance
vishvam : universe
idam : this
tapantam : burns
Ishvara’s infinite nature is highlighted by Arjuna in this shloka. He repeatedly tried to search for the beginning, middle and end of Ishvara’s cosmic form, but fails to do so. He does find something for his mind to hold onto. The moon and the sun are seen as the eyes of the cosmic form. This is useful because it lets us, to the best of our mind’s ability, as a pointer to remembering Ishvara’s cosmic form when we see the moon or the sun.
Next, Arjuna describes Ishvara’s powerful prana shakti. Our prana powers all of our physiological functions. It enables us to digest food, move our hands and legs, circulate the blood and so on. Similarly, the cosmic prana of Ishvara also powers the universe, but is infinitely more powerful than our prana. This is revealed through the infinite arms seen by Arjuna, which represent the infinite prowess and power to perform actions.
Now, Arjuna begins to see a transformation in the cosmic form. It shifts from a pleasant picture to something a little different. Ishvara’s mouth begins to emit fire, representing the prana in him that consumes food. The food here, however, refers to the offerings we make in the form of sacrifices. The offering, or “hutam”, is consumed by Ishvara resulting in the fire from his mouth heating or powering the universe. This image reinforces the sacrificial wheel of the universe that was described in the third chapter.
Thursday, November 1, 2012
Bhagavad Gita Verse 18, Chapter 11
tvamaksharam paramam veditavyam tvamasya vishvasya param nidhaanam |
tvamavyayaha shaashvatadharmagoptaa sanaatanastvam purusho mato me || 18 ||
You are the imperishable, supreme (being) to be known. You are the supreme foundation of this universe. You are indivisible, the protector of the eternal law. In my opinion, you are the indivisible person.
tvam : you
aksharam : imperishable
paramam : supreme
veditavyam : to be known
tvam : you
asya : this
vishwasya : of this universe
param : supreme
nidhaanam : foundation
tvam : you
avyayaha : indivisible
shaashvatadharma : eternal law
goptaa : protector
sanaatana : eternal
tvam : you
purushaha : person
mataha : opinion
me : my
This shloka is a beautiful blend of upasaana (worship) and jnyaana (knowledge). Arjuna praises Ishvara’s cosmic form, and also reveals his understanding of the relationship between Ishvara and the eternal essence. It is similar to the relationship between the ocean and water that we have seen several times before.
The ocean is the foundation in which several waves are created, sustained and destroyed. Each of those waves thinks that it is separate from the ocean, and is also aware of its mortality. But the water in the ocean and the water in the wave is the same. It is indivisible, eternal, infinite and imperishable. All waves are subject to the universal laws of gravity - whatever goes up, must come down.
Similarly, Ishvara is the foundation which creates, sustains and dissolves this universe of names and forms. Each being thinks that it is separate from Ishvara, and is trapped in sorrow because of its finitude. It does not realize that it is the dweller or the Purusha, made up of the very same eternal essence that Ishvara is, like the ocean and the wave are made up of water. Also, all beings are subject to the universal law of karma, of actions generating results. Ishvara is praised as the protector of this law.
The Gita repeatedly urges us to discard all sectarian notions we have of Ishvara. Next time, when we prostrate in front of Ishvara in the form of a deity, we should try to think of Ishvara in the form that is described here.
tvamavyayaha shaashvatadharmagoptaa sanaatanastvam purusho mato me || 18 ||
You are the imperishable, supreme (being) to be known. You are the supreme foundation of this universe. You are indivisible, the protector of the eternal law. In my opinion, you are the indivisible person.
tvam : you
aksharam : imperishable
paramam : supreme
veditavyam : to be known
tvam : you
asya : this
vishwasya : of this universe
param : supreme
nidhaanam : foundation
tvam : you
avyayaha : indivisible
shaashvatadharma : eternal law
goptaa : protector
sanaatana : eternal
tvam : you
purushaha : person
mataha : opinion
me : my
This shloka is a beautiful blend of upasaana (worship) and jnyaana (knowledge). Arjuna praises Ishvara’s cosmic form, and also reveals his understanding of the relationship between Ishvara and the eternal essence. It is similar to the relationship between the ocean and water that we have seen several times before.
The ocean is the foundation in which several waves are created, sustained and destroyed. Each of those waves thinks that it is separate from the ocean, and is also aware of its mortality. But the water in the ocean and the water in the wave is the same. It is indivisible, eternal, infinite and imperishable. All waves are subject to the universal laws of gravity - whatever goes up, must come down.
Similarly, Ishvara is the foundation which creates, sustains and dissolves this universe of names and forms. Each being thinks that it is separate from Ishvara, and is trapped in sorrow because of its finitude. It does not realize that it is the dweller or the Purusha, made up of the very same eternal essence that Ishvara is, like the ocean and the wave are made up of water. Also, all beings are subject to the universal law of karma, of actions generating results. Ishvara is praised as the protector of this law.
The Gita repeatedly urges us to discard all sectarian notions we have of Ishvara. Next time, when we prostrate in front of Ishvara in the form of a deity, we should try to think of Ishvara in the form that is described here.
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