Arjuna uvaacha:
nashto mohaha smritirlabdhaa tvatprasaadaanmayaachyuta |
sthitosmi gatasandehaha karishye vachanam tava || 73 ||
Arjuna said:
My delusion has been destroyed, and my memory has been restored with your grace, O infallible one. I stand with my doubts removed. I shall do as you say.
nashtaha : destroyed
mohaha : delusion
smritihi : memory
labdhaa : restored
tvat : your
prasaadaan : grace
mayaa : by me
achyuta : O infallible one
sthitaha : stand
asmi : I
gatasandehaha : doubts removed
karishye : I shall do
vachanam : words
tava : your
If we recall, the first words uttered by Arjuna in the Gita were as follows : O achyuta, O infallible one, in preparation for combat, position my chariot between the two armies. Arjuna uses the same address, achyuta, the infallible one, in this shloka. So the conversation that was initiated by Arjuna is concluded here. Arjuna says that the ignorance of his true nature is no more, since he has regained his smritihi, his memory, the knowledge of his true self. When one comes to know about their true self, there is no more delusion in this world. Everything is seen for what it really is, an illusion, a superimposition by maaya on the self.
There is another significance of the word achyuta. While we forget our true nature, and erroneously take maaya to be real, Ishvara is always standing firm in his position as unaffected by the superimposition of maaya. Since he is infallible, only with his grace can we overcome our delusion and come out of the cycle of birth and death, of samsaara. Removal of delusion is the aim of all spiritual teaching, as we saw earlier. All that remains is to stand firm, to be stitaha, in the knowledge of our true self.
From the standpoint of the world, Arjuna was convinced that performing his duty as a warrior was the right decision to make at this point. Therefore, he acknowledged that the teaching of the Gita benefitted him, and that he was ready to fight in the war. From the highest standpoint of the absolute, Arjuna's sense of agency, his sense of doership, had gone away, once he understood that the self can neither do anything, nor can it enjoy anything. He performed actions spontaneously, in the service of Ishvara. In the words of Shri Shankaraachaarya, he had achieved the ultimate goal of life. He did not have to accomplish anything else.
Showing posts with label asmi. Show all posts
Showing posts with label asmi. Show all posts
Monday, July 29, 2013
Wednesday, April 10, 2013
Bhagavad Gita Verse 15, Chapter 16
aadhyobhijanavaanasmi konyosti sadrisho mayaa |
yakshye daasyaami modishya ityajnyaanavimohitaahaa || 15 ||
I am wealthy, I am from a good family, who else is equal to me? I will conduct sacrifice, I will enjoy. In this manner, he is deluded by ignorance.
aadhaha : I am wealthy
abhijanavaan : good family
asmi : I am
kaha : who
anya : else
asti : is
sadrishaha : equal to
mayaa : me
yakshye : I will conduct sacrifice
daasyaami : I will conduct charity
modishya : I will enjoy
iti : in this manner
ajnyaanavimohitaahaa : deluded by ignorance
In the last shloka, we saw the mindset of those who derive pride from their power. Here Shri Krishna describes the mindset of people who derive pride from other things such as wealth and family. An excess of wealth, especially for those who did not come from wealthy families, is the most common source of pride. Such people boast about their latest expensive toy, their net worth, their membership in elite clubs and so on. They are only interested in consumption and enjoyment.
Others derive pride from their ancestry and their lineage. For some, this pride comes from the fact that their ancestors were kings or landowners. For some, this pride comes from the fact that everyone in their family has always been a doctor or a lawyer. Some others even boast about the number of sacrifices they have conducted and amount of charity they have donated. Instead of charity and sacrifice leading to purification of one’s mind, such grandiose spectacles have gaining publicity and favours as their goal.
If we were to summarize the attitude in these three shlokas, it is this - no one is equal to me. I am superior to everyone else. So the net result is the strengthening, the hardening of the I notion, the ego, the aham. Each step taken towards the ego is one step taken away from self realization. There is no scope for detachment or renunciation. Attachment grows by leaps and bounds in such people. The root cause of all this is ignorance of one's true nature.
yakshye daasyaami modishya ityajnyaanavimohitaahaa || 15 ||
I am wealthy, I am from a good family, who else is equal to me? I will conduct sacrifice, I will enjoy. In this manner, he is deluded by ignorance.
aadhaha : I am wealthy
abhijanavaan : good family
asmi : I am
kaha : who
anya : else
asti : is
sadrishaha : equal to
mayaa : me
yakshye : I will conduct sacrifice
daasyaami : I will conduct charity
modishya : I will enjoy
iti : in this manner
ajnyaanavimohitaahaa : deluded by ignorance
In the last shloka, we saw the mindset of those who derive pride from their power. Here Shri Krishna describes the mindset of people who derive pride from other things such as wealth and family. An excess of wealth, especially for those who did not come from wealthy families, is the most common source of pride. Such people boast about their latest expensive toy, their net worth, their membership in elite clubs and so on. They are only interested in consumption and enjoyment.
Others derive pride from their ancestry and their lineage. For some, this pride comes from the fact that their ancestors were kings or landowners. For some, this pride comes from the fact that everyone in their family has always been a doctor or a lawyer. Some others even boast about the number of sacrifices they have conducted and amount of charity they have donated. Instead of charity and sacrifice leading to purification of one’s mind, such grandiose spectacles have gaining publicity and favours as their goal.
If we were to summarize the attitude in these three shlokas, it is this - no one is equal to me. I am superior to everyone else. So the net result is the strengthening, the hardening of the I notion, the ego, the aham. Each step taken towards the ego is one step taken away from self realization. There is no scope for detachment or renunciation. Attachment grows by leaps and bounds in such people. The root cause of all this is ignorance of one's true nature.
Tuesday, December 4, 2012
Bhagavad Gita Verse 51, Chapter 11
Arjuna uvaacha:
drishtvedam maanusham roopam tava saumyam janaardana |
idaaneemasmi samvrittaha sachetaahaa prakritim gataha || 51 ||
Arjuna said:
Seeing this, your pleasant human form, O Janaardana, I have now regained my composure, and attained my true nature.
drishtvaa : seeing
idam : this
maanusham : human
roopam : form
tava : your
saumyam : pleasant
janaardana : O Janaardana
idaaneem : at this moment
asmi : I have
samvrittaha : become
sachetaahaa : composed
prakritim : my true nature
gataha : attained
The pleasing form of Shri Krishna is glorified in the Srimad Bhaagavatam repeatedly. The cowherdesses of Vrindaavan known as the gopis, elaborately praise this form in the tenth canto of the Bhaagavatam. They say: “Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer are enthralled when they see your beautiful form.” Arjuna, seeing the human form of Shri Krishna, regained his natural state, free from the fear and bewilderment resulting from the cosmic form.
We have come across the meaning of the term “Janaardana” earlier. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. By addressing Shri Krishna as Janaardana, a term he used to address Shri Krishna prior to knowing that he was Ishvara, Arjuna recalled the glory of his human form.
So far, we saw Arjuna request Shri Krishna for the cosmic form, Arjuna’s description of the cosmic form and his subsequent reaction to it, followed by a request to revert back to the human form. Now, Shri Krishna summarizes the teaching of this chapter in the the four shlokas that follow.
drishtvedam maanusham roopam tava saumyam janaardana |
idaaneemasmi samvrittaha sachetaahaa prakritim gataha || 51 ||
Arjuna said:
Seeing this, your pleasant human form, O Janaardana, I have now regained my composure, and attained my true nature.
drishtvaa : seeing
idam : this
maanusham : human
roopam : form
tava : your
saumyam : pleasant
janaardana : O Janaardana
idaaneem : at this moment
asmi : I have
samvrittaha : become
sachetaahaa : composed
prakritim : my true nature
gataha : attained
The pleasing form of Shri Krishna is glorified in the Srimad Bhaagavatam repeatedly. The cowherdesses of Vrindaavan known as the gopis, elaborately praise this form in the tenth canto of the Bhaagavatam. They say: “Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer are enthralled when they see your beautiful form.” Arjuna, seeing the human form of Shri Krishna, regained his natural state, free from the fear and bewilderment resulting from the cosmic form.
We have come across the meaning of the term “Janaardana” earlier. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. By addressing Shri Krishna as Janaardana, a term he used to address Shri Krishna prior to knowing that he was Ishvara, Arjuna recalled the glory of his human form.
So far, we saw Arjuna request Shri Krishna for the cosmic form, Arjuna’s description of the cosmic form and his subsequent reaction to it, followed by a request to revert back to the human form. Now, Shri Krishna summarizes the teaching of this chapter in the the four shlokas that follow.
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.
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.
Monday, October 8, 2012
Bhagavad Gita Verse 38, Chapter 10
dando damayataamasmi neetirasmi jigeeshataam |
maunam chaivaasmi guhyaanaam jnyaanam jnyaanavataamaham || 38 ||
Among means of subjugation, I am punishment and among seekers of victory, I am strategy. Also, among the secrets I am silence and among the wise, I am knowledge.
dandaha : punishment
damayataam : among means of subjugation
asmi : I am
neetihi : strategy
asmi : I am
jigeeshataam : among seekers of victory
maunam : silence
cha : and
eva : also
asmi : I am
guhyaanaam : among the secrets
jnyaanam : knowledge
jnyaanavataam : among the wise
aham : I am
In this shloka, Shri Krishna declares punishment as foremost among Ishvara’s expressions that restrain or subdue others. As we have seen in the second chapter, dwelling on sense objects can very easily lead to loss of even a wise person’s wisdom and discrimination, which may result in unlawful behaviour. A society without methods to punish criminals is impractical, and will result in anarchy and chaos. From our standpoint, we need to watch our mind and our sense organs constantly, lest they lead us astray.
Next, we look at neeti or strategy. In the Mahabhaarata, Arjuna needed to finish Jayadratha in order to move closer to a victory. But the powerful Jayadratha had obtained a boon from his father. Whoever caused Jayadratha’s head to fall to the ground, their head would split into a hundred pieces. This was a tough situation and needed a smart solution.
Upon Shri Krishna’s advice, Arjuna dispatched an arrow that would sever Jayadratha’s head and deposited it into the lap of his father. When Jayadratha’s father got up, he dropped the head and became the target of his own curse. Shri Krishna, the ultimate strategist, declares strategy as Ishvara’s foremost expression among seekers of victory. Strategy enables us to deal with different people and circumstances, and to devise a plan to win every time.
“Silence is golden” is a proverb that has stood the test of time. In a business negotiation, we may be put in situations where others try to insult us in some way. We face a choice in such situations: we can either snap back at that person or we can stay silent. If we respond, we may say something that may come back to haunt us later. Worse still, we could reveal a secret that puts us in jeopardy.
To that end, Shri Krishna advises us to follow the “silence is golden” proverb by declaring silence as Ishvara’s foremost manifestation among secrets. And those wise people who follow Ishvara’s recommendations also receive their wisdom through Ishvara’s as his divine manifestation.
maunam chaivaasmi guhyaanaam jnyaanam jnyaanavataamaham || 38 ||
Among means of subjugation, I am punishment and among seekers of victory, I am strategy. Also, among the secrets I am silence and among the wise, I am knowledge.
dandaha : punishment
damayataam : among means of subjugation
asmi : I am
neetihi : strategy
asmi : I am
jigeeshataam : among seekers of victory
maunam : silence
cha : and
eva : also
asmi : I am
guhyaanaam : among the secrets
jnyaanam : knowledge
jnyaanavataam : among the wise
aham : I am
In this shloka, Shri Krishna declares punishment as foremost among Ishvara’s expressions that restrain or subdue others. As we have seen in the second chapter, dwelling on sense objects can very easily lead to loss of even a wise person’s wisdom and discrimination, which may result in unlawful behaviour. A society without methods to punish criminals is impractical, and will result in anarchy and chaos. From our standpoint, we need to watch our mind and our sense organs constantly, lest they lead us astray.
Next, we look at neeti or strategy. In the Mahabhaarata, Arjuna needed to finish Jayadratha in order to move closer to a victory. But the powerful Jayadratha had obtained a boon from his father. Whoever caused Jayadratha’s head to fall to the ground, their head would split into a hundred pieces. This was a tough situation and needed a smart solution.
Upon Shri Krishna’s advice, Arjuna dispatched an arrow that would sever Jayadratha’s head and deposited it into the lap of his father. When Jayadratha’s father got up, he dropped the head and became the target of his own curse. Shri Krishna, the ultimate strategist, declares strategy as Ishvara’s foremost expression among seekers of victory. Strategy enables us to deal with different people and circumstances, and to devise a plan to win every time.
“Silence is golden” is a proverb that has stood the test of time. In a business negotiation, we may be put in situations where others try to insult us in some way. We face a choice in such situations: we can either snap back at that person or we can stay silent. If we respond, we may say something that may come back to haunt us later. Worse still, we could reveal a secret that puts us in jeopardy.
To that end, Shri Krishna advises us to follow the “silence is golden” proverb by declaring silence as Ishvara’s foremost manifestation among secrets. And those wise people who follow Ishvara’s recommendations also receive their wisdom through Ishvara’s as his divine manifestation.
Sunday, October 7, 2012
Bhagavad Gita Verse 37, Chapter 10
vrishneenaam vaasudevosmi paandavaanaam dhananjaya |
muneenaamapyaham vyaasaha kaveenaamushanaa kavihi || 37 ||
Among the Vrishnis, I am Vaasudeva and among the Paandavas, I am Dhananjaya. Also, among the sages I am Vyaasa and among the seers I am Ushanaa the seer.
vrishneenaam : among the Vrishnis
vaasudevaha : Vaasudeva
asmi : I am
paandavaanaam : among the Paandavas
dhananjaya : I am Dhananjaya
muneenaam : among the sages
api : also
aham : I am
vyaasaha : Vyaasa
kaveenaam : among the seers
ushanaa : Ushanaa
kavihi : the seer
One of the many names of Shri Krishna is Vaarshaneya, which means one who is born in the clan of Vrishni. The Vrishnis are said to have descended from king Yadu who started the major branch of the Chandravanshis, the lunar dynasty. Being the most prominent of the Vrishni clan, Shri Krishna declares himself as Ishvara’s manifestation.
The Bhagavad Gita could never have been possible without Arjuna asking the questions, and without Sage Vyaasa writing the Mahaabhaarata epic. In that regard, Shri Krishna declares both of them as Ishvara’s divine manifestations. Furthermore, both Arjuna and Vyaasa were prominent in their own right. Arjuna was the only undefeated warrior in the Mahaabhaarata war, and also the greatest archer of his time. Sage Vyaasa is credited with having divided the Vedas into four branches, and also with writing the major Puraanaas and the Brahma Sutra.
The word “Kavi” means one who is a visionary, one who can foresee what is coming due to the mastery of his academic prowess. Ushana, also known as Shukraachaarya, is revered in the Indian tradition as one of the foremost gurus or teachers. He learnt the technique of reviving the dead from Lord Shiva, also known as Sanjeevani vidya. He later became the guru of the asuraas or demons, but never inherited any of their traits. Shukra-vaar, the day of his birth, is the name used for Friday in India. Shri Krishna declares Shukraachaarya as Ishvara’s expression.
muneenaamapyaham vyaasaha kaveenaamushanaa kavihi || 37 ||
Among the Vrishnis, I am Vaasudeva and among the Paandavas, I am Dhananjaya. Also, among the sages I am Vyaasa and among the seers I am Ushanaa the seer.
vrishneenaam : among the Vrishnis
vaasudevaha : Vaasudeva
asmi : I am
paandavaanaam : among the Paandavas
dhananjaya : I am Dhananjaya
muneenaam : among the sages
api : also
aham : I am
vyaasaha : Vyaasa
kaveenaam : among the seers
ushanaa : Ushanaa
kavihi : the seer
One of the many names of Shri Krishna is Vaarshaneya, which means one who is born in the clan of Vrishni. The Vrishnis are said to have descended from king Yadu who started the major branch of the Chandravanshis, the lunar dynasty. Being the most prominent of the Vrishni clan, Shri Krishna declares himself as Ishvara’s manifestation.
The Bhagavad Gita could never have been possible without Arjuna asking the questions, and without Sage Vyaasa writing the Mahaabhaarata epic. In that regard, Shri Krishna declares both of them as Ishvara’s divine manifestations. Furthermore, both Arjuna and Vyaasa were prominent in their own right. Arjuna was the only undefeated warrior in the Mahaabhaarata war, and also the greatest archer of his time. Sage Vyaasa is credited with having divided the Vedas into four branches, and also with writing the major Puraanaas and the Brahma Sutra.
The word “Kavi” means one who is a visionary, one who can foresee what is coming due to the mastery of his academic prowess. Ushana, also known as Shukraachaarya, is revered in the Indian tradition as one of the foremost gurus or teachers. He learnt the technique of reviving the dead from Lord Shiva, also known as Sanjeevani vidya. He later became the guru of the asuraas or demons, but never inherited any of their traits. Shukra-vaar, the day of his birth, is the name used for Friday in India. Shri Krishna declares Shukraachaarya as Ishvara’s expression.
Saturday, October 6, 2012
Bhagavad Gita Verse 36, Chapter 10
dyootam chalayataamasmi tejastejasvinaamaham |
jayosmi vyavasaayosmi sattvam sattvavataamaham || 36 ||
Among deceitful pursuits, I am gambling. I am the splendour in the brilliant and I am victory and determination. I am the Sattva of Saatvic individuals.
dyootam : gambling
chalayataam : among the deceitful
asmi : I am
tejaha : splendour
tejasvinaam : brilliant
aham : I am
jayaha : victory
asmi : I am
vyavasaayaha : determination
asmi : I am
sattvam : Sattva
sattvavataamaham : Saatvic individuals
As we have seen throughout the Gita, Ishvara uses the power of his maaya to create this universe of duality. So if everything that we consider “good” is Ishvara, its polar opposite is also Ishvara. To underscore this point, Shri Krishna brings forward gambling as Ishvara’s manifestation.
Most of us are under the sway of maaya. If we let maaya have her way, she can steal our faculty of discrimination, our intellect that can distinguish right from wrong. Of all the possible ways of deluding and deceiving us, gambling is the strongest form of maaya. Like any addiction, it can cause great attachment and ultimately result in great sorrow. In the Srimad Bhaagavatam, the demon Kali was asked to reside wherever there is gambling.
Conversely, there are those among us who are endowed with a sharp intellect, one that never loses its power of discrimination. Nobel prize winners, freedom fighters, scientists, the list goes on. Shri Krishna says that it is Ishvara who is shining as the brilliance of such luminaries. Whenever we come across such individuals, we may feel inferior against their prowess. But there is no need to do so, because it is Ishvara that is giving them their brilliance.
Even if most of us are not endowed with such intellectual faculties, we can accomplish great things if we are hardworking, industrious and focused. People with very little mental and financial resources, through blood, sweat and tears, have shown that it is possible to succeed in spite of their limitations. Shri Krishna says that Ishvara manifests as their hard work, and also as the victory that comes as a result of this effort.
Sattva, along with rajas and tamas, comprise the three basic building blocks of maaya or prakriti. When any system is working in perfect harmony, without any fluctuations or disturbances, we can say that the Sattva quality has manifested. So when our intellect is functioning without any agitations, when we see things clearly, it indicates that sattva has dominated over rajas and tamas. Ishvara manifests as this sattva in people who demonstrate virtues such as modesty, calmness, sobriety and goodness.
jayosmi vyavasaayosmi sattvam sattvavataamaham || 36 ||
Among deceitful pursuits, I am gambling. I am the splendour in the brilliant and I am victory and determination. I am the Sattva of Saatvic individuals.
dyootam : gambling
chalayataam : among the deceitful
asmi : I am
tejaha : splendour
tejasvinaam : brilliant
aham : I am
jayaha : victory
asmi : I am
vyavasaayaha : determination
asmi : I am
sattvam : Sattva
sattvavataamaham : Saatvic individuals
As we have seen throughout the Gita, Ishvara uses the power of his maaya to create this universe of duality. So if everything that we consider “good” is Ishvara, its polar opposite is also Ishvara. To underscore this point, Shri Krishna brings forward gambling as Ishvara’s manifestation.
Most of us are under the sway of maaya. If we let maaya have her way, she can steal our faculty of discrimination, our intellect that can distinguish right from wrong. Of all the possible ways of deluding and deceiving us, gambling is the strongest form of maaya. Like any addiction, it can cause great attachment and ultimately result in great sorrow. In the Srimad Bhaagavatam, the demon Kali was asked to reside wherever there is gambling.
Conversely, there are those among us who are endowed with a sharp intellect, one that never loses its power of discrimination. Nobel prize winners, freedom fighters, scientists, the list goes on. Shri Krishna says that it is Ishvara who is shining as the brilliance of such luminaries. Whenever we come across such individuals, we may feel inferior against their prowess. But there is no need to do so, because it is Ishvara that is giving them their brilliance.
Even if most of us are not endowed with such intellectual faculties, we can accomplish great things if we are hardworking, industrious and focused. People with very little mental and financial resources, through blood, sweat and tears, have shown that it is possible to succeed in spite of their limitations. Shri Krishna says that Ishvara manifests as their hard work, and also as the victory that comes as a result of this effort.
Sattva, along with rajas and tamas, comprise the three basic building blocks of maaya or prakriti. When any system is working in perfect harmony, without any fluctuations or disturbances, we can say that the Sattva quality has manifested. So when our intellect is functioning without any agitations, when we see things clearly, it indicates that sattva has dominated over rajas and tamas. Ishvara manifests as this sattva in people who demonstrate virtues such as modesty, calmness, sobriety and goodness.
Wednesday, October 3, 2012
Bhagavad Gita Verse 33, Chapter 10
aksharaanaamakaarosmi dvandvaha saamasikasya cha |
ahamevaakshyaha kaalo dhaataaham vishvatomukham || 33 ||
Among the alphabets I am “A” and among grammatical compounds I am Dvandva. I only am the inexhaustible time. I am the provider facing all directions.
aksharaanaam : among the alphabets
akaaraha : “a”
asmi : I am
dvandvaha : Dvandva
saamasikasya : among grammatical compounds
cha : and
aham : I am
eva : only
akshyaha : inexhaustible
kaalaha : time
dhaataaham : provider
vishvatomukhaha : facing all directions
The word “akshara” means letter, but also means imperishable. Shri Krishna says that among the aksharas, the imperishable letters, Ishvara is manifested foremost in the letter “a”. No letter can be pronounced without the support of “a”. For example, the consonant “k” cannot be pronounced without adding an “a” to make it “ka”. It is said that each letter has a presiding deity, and Lord Brahma is the presiding deity of “a”. Given its importance, it is Ishvara’s manifestation.
Next, we delve into Sanskrit grammar. It has four types of compounds called avyavi, tatpurusha, bahuvreehee and dvandva. A compound joins two words. The dvandva compound gives equal importance to both words that are joined. For example: Raamalakshmanau is a dvandva compound. The other three compounds assign different levels of importance to the words that are joined. Since Dvandva, like Ishvara, maintains sameness between two objects, it is the foremost expression of Ishvara.
Previously, time was mentioned as the ultimate counter. Here, time is taken up in its infinite nature. It is that infinite time, “kaala”, which is prevalent before, during and after the creation of the universe. Ishvara, as the manifestation of infinite time, is the controller of Prakriti who is the provider of fruits of everyone’s action. His omnipresence and omniscience, indicated by the phrase “facing all directions”, ensures that everyone gets exactly what they deserve.
So whenever we read literature in both prose and poetry form, or when we contemplate the results of our actions, we should always realize that it is Ishvara working through all of them.
ahamevaakshyaha kaalo dhaataaham vishvatomukham || 33 ||
Among the alphabets I am “A” and among grammatical compounds I am Dvandva. I only am the inexhaustible time. I am the provider facing all directions.
aksharaanaam : among the alphabets
akaaraha : “a”
asmi : I am
dvandvaha : Dvandva
saamasikasya : among grammatical compounds
cha : and
aham : I am
eva : only
akshyaha : inexhaustible
kaalaha : time
dhaataaham : provider
vishvatomukhaha : facing all directions
The word “akshara” means letter, but also means imperishable. Shri Krishna says that among the aksharas, the imperishable letters, Ishvara is manifested foremost in the letter “a”. No letter can be pronounced without the support of “a”. For example, the consonant “k” cannot be pronounced without adding an “a” to make it “ka”. It is said that each letter has a presiding deity, and Lord Brahma is the presiding deity of “a”. Given its importance, it is Ishvara’s manifestation.
Next, we delve into Sanskrit grammar. It has four types of compounds called avyavi, tatpurusha, bahuvreehee and dvandva. A compound joins two words. The dvandva compound gives equal importance to both words that are joined. For example: Raamalakshmanau is a dvandva compound. The other three compounds assign different levels of importance to the words that are joined. Since Dvandva, like Ishvara, maintains sameness between two objects, it is the foremost expression of Ishvara.
Previously, time was mentioned as the ultimate counter. Here, time is taken up in its infinite nature. It is that infinite time, “kaala”, which is prevalent before, during and after the creation of the universe. Ishvara, as the manifestation of infinite time, is the controller of Prakriti who is the provider of fruits of everyone’s action. His omnipresence and omniscience, indicated by the phrase “facing all directions”, ensures that everyone gets exactly what they deserve.
So whenever we read literature in both prose and poetry form, or when we contemplate the results of our actions, we should always realize that it is Ishvara working through all of them.
Monday, October 1, 2012
Bhagavad Gita Verse 31, Chapter 10
pavanaha pavataamasmi raamaha shashtrabhritaamaham |
jhashaanaam makarashachaasmi strotasaamasmi jaahnavee || 31 ||
Among the purifiers I am the wind and among the weapon wielders I am Raama. Among the sea creatures I am the crocodile and among the rivers I am Gangaa.
pavanaha : wind
pavataam : among the purifiers
asmi : I am
raamaha : Raama
shashtrabhritaam : among the weapon wielders
aham : I am
jhashaanaam : sea creatures
makaraha : crocodile
cha : and
asmi : I am
strotasaam : among the rivers
asmi : I am
jaahnavee : Gangaa
Shri Krishna begins this shloka with the topic of purification. He says that wind is the foremost expression of Ishvara among all of the purifiers in the world. We know this from experience. Deep inhalation and exhalation removes several toxins from the body. If a room has been locked for a long time, the first thing we do is to open the window.
Lord Raama is also known as “Kodanda Paani”, the wielder of weapons. Among all of the weapon wielders in the world, Lord Raama is the foremost. This is because although he was adept at wielding several types of weapons, he only used them as a last resort when no other methods of diplomacy worked. In the Raamayana, we can see numerous instances when he killed Rakshasaas after they did not heed his warning.
Now, just like we saw power and majesty in the Lion, we see power and majesty in the giant whale and the crocodile. “Makara” refers either to crocodile or the giant whale. Both of these are powerful sea creatures. Shri Krishna says that among the sea creatures, Ishvara’s foremost expression is the Makara.
Among the rivers, Ishvara is Jaahnavi or Gangaa. Jaahnavi refers to the daughter of sage Jahnu. It is said that the Gangaa’s turbulent waters disturbed the meditation of sage Jahnu. Angered, he drank her, and only released her when the gods prayed to him. Furthermore, knowledge, just like the river Gangaa, flows from a higher plane to a lower plane, and is perennial. Also, knowledge purifies, just like a river purifies.
So whenever we feel the wind, when we see weapons used justly, when we behold the giant whale or the mighty river, we should know that all these are Ishvara’s manifestations.
jhashaanaam makarashachaasmi strotasaamasmi jaahnavee || 31 ||
Among the purifiers I am the wind and among the weapon wielders I am Raama. Among the sea creatures I am the crocodile and among the rivers I am Gangaa.
pavanaha : wind
pavataam : among the purifiers
asmi : I am
raamaha : Raama
shashtrabhritaam : among the weapon wielders
aham : I am
jhashaanaam : sea creatures
makaraha : crocodile
cha : and
asmi : I am
strotasaam : among the rivers
asmi : I am
jaahnavee : Gangaa
Shri Krishna begins this shloka with the topic of purification. He says that wind is the foremost expression of Ishvara among all of the purifiers in the world. We know this from experience. Deep inhalation and exhalation removes several toxins from the body. If a room has been locked for a long time, the first thing we do is to open the window.
Lord Raama is also known as “Kodanda Paani”, the wielder of weapons. Among all of the weapon wielders in the world, Lord Raama is the foremost. This is because although he was adept at wielding several types of weapons, he only used them as a last resort when no other methods of diplomacy worked. In the Raamayana, we can see numerous instances when he killed Rakshasaas after they did not heed his warning.
Now, just like we saw power and majesty in the Lion, we see power and majesty in the giant whale and the crocodile. “Makara” refers either to crocodile or the giant whale. Both of these are powerful sea creatures. Shri Krishna says that among the sea creatures, Ishvara’s foremost expression is the Makara.
Among the rivers, Ishvara is Jaahnavi or Gangaa. Jaahnavi refers to the daughter of sage Jahnu. It is said that the Gangaa’s turbulent waters disturbed the meditation of sage Jahnu. Angered, he drank her, and only released her when the gods prayed to him. Furthermore, knowledge, just like the river Gangaa, flows from a higher plane to a lower plane, and is perennial. Also, knowledge purifies, just like a river purifies.
So whenever we feel the wind, when we see weapons used justly, when we behold the giant whale or the mighty river, we should know that all these are Ishvara’s manifestations.
Saturday, September 29, 2012
Bhagavad Gita Verse 29, Chapter 10
anantashchaasmi naagaanaam varuno yaadasaamaham |
pitrunaamaryamaa chaasmi yamaha samyataamaham || 29 ||
Among the water snakes I am Ananta and among the marine beings I am Varuna. Among the Pitrs I am Aryamaa and among the controllers I am Yama.
anantaha : Ananta
cha : and
asmi : I am
naagaanaam : among the water snakes
varunaha : Varuna
yaadasaam : marine beings
aham : I am
pitrunaam : among the Pitrs
aryamaa : Aryamaa
cha : and
asmi : I am
yamaha : Yama
samyataamaham : among the controllers
In the previous shloka, Shri Krishna spoke about Ishvara’s expressions among snakes that live on land. Here, he says that among the snakes that live in water, Ishvara’s foremost expressions is Ananta. Also known as Aadishesha, he is depicted with a thousand heads, each head singing the glory of Lord Vishnu, who rests on Aadishesha’s coils. His name comes from the Sanskrit root “sis” meaning “that which remains”, because Aadishesha remains unaffected after the dissolution of the universe.
Next, we encounter the world of marine dwelling beings or “Yaadas”. Among these, Shri Krishna says that Ishvara is Lord Varuna, the king of the ocean. He is mentioned as part of the daily prayer ritual known as Sandhyavandanam. Symbolically, “yaadas” refers the to divinity prevalent in any seemingly inert object. Recognizing the divinity in everything, the Indian tradition encourages worship of the Tulsi leaf, of trees, of the earth and so on.
Pitra loka is the realm of the manes or ancestor gods. The seven primary manes are Kavyavaha, Anala, Soma, Yama, Aryama, Agnisvatta and Barhisat. Among these, Shri Krishna says that Ishvara is Aryaman, the chief of the manes. Ishvara is also Lord Yama among all the controllers. This is because he is also the lord of justice, using the ultimate punishment o death to maintain order and harmony in the universe.
pitrunaamaryamaa chaasmi yamaha samyataamaham || 29 ||
Among the water snakes I am Ananta and among the marine beings I am Varuna. Among the Pitrs I am Aryamaa and among the controllers I am Yama.
anantaha : Ananta
cha : and
asmi : I am
naagaanaam : among the water snakes
varunaha : Varuna
yaadasaam : marine beings
aham : I am
pitrunaam : among the Pitrs
aryamaa : Aryamaa
cha : and
asmi : I am
yamaha : Yama
samyataamaham : among the controllers
In the previous shloka, Shri Krishna spoke about Ishvara’s expressions among snakes that live on land. Here, he says that among the snakes that live in water, Ishvara’s foremost expressions is Ananta. Also known as Aadishesha, he is depicted with a thousand heads, each head singing the glory of Lord Vishnu, who rests on Aadishesha’s coils. His name comes from the Sanskrit root “sis” meaning “that which remains”, because Aadishesha remains unaffected after the dissolution of the universe.
Next, we encounter the world of marine dwelling beings or “Yaadas”. Among these, Shri Krishna says that Ishvara is Lord Varuna, the king of the ocean. He is mentioned as part of the daily prayer ritual known as Sandhyavandanam. Symbolically, “yaadas” refers the to divinity prevalent in any seemingly inert object. Recognizing the divinity in everything, the Indian tradition encourages worship of the Tulsi leaf, of trees, of the earth and so on.
Pitra loka is the realm of the manes or ancestor gods. The seven primary manes are Kavyavaha, Anala, Soma, Yama, Aryama, Agnisvatta and Barhisat. Among these, Shri Krishna says that Ishvara is Aryaman, the chief of the manes. Ishvara is also Lord Yama among all the controllers. This is because he is also the lord of justice, using the ultimate punishment o death to maintain order and harmony in the universe.
Friday, September 28, 2012
Bhagavad Gita Verse 28, Chapter 10
aayudhaanaamaham vajram dhenoonaamasmi kaamadhuk |
prajanashchaasmi kandarpaha sarpaanaamasmi vaasukihi || 28 ||
Among the weapons, I am Vajra and among cows I am Kaamadhenu. Among the creative powers I am Kandarpa and among the snakes I am Vaasuki.
aayudhaanaam : among the weapons
aham : I am
vajram : Vajra
dhenoonaam : among cows
asmi : I am
kaamadhuk : Kaamadhenu
prajanaha : among the creative powers
cha : and
asmi : I am
kandarpaha : Kandarpa
sarpaanaam : among the snakes
asmi : I am
vaasukihi : Vaasuki
The Srimad Bhagavatam recounts the story of the demon Vritraasura who was created to kill all the deities. When their weapons were rendered powerless, they approached sage Dadhichi for help. Dadhichi, without any hesitation, offered to give his bones to the deities so that they could create Varja, the thunderbolt weapon of Lord Indra. Shri Krishna says that Ishvara is Vajra among the weapons, because it is powered by austerity and penance.
In the Puraanas, Kaamadhenu is a cow that has the ability to fulfill any desire that she is approached with. Even a normal cow has the ability to provide milk to a fanily in need, Symbolically, Kaamadhenu represents our mind because it can generate all kinds of thoughts, good or bad, out of thin air. Shri Krishna says that Ishvara expresses himself as Kaamadhenu.
Now, our mind has the ability to generate desires that prompt us to act. Kandarpa referes to Kaama deva, the lord of desire. Desires are the seed of creativity because without desire, there will be no creation. As we have seen so far, the Gita does not condemn desire as long as it falls within the purview of dharma or righteousness. So then, Ishvara manifests through those desires that are in line with dharma or righteousness.
Vaasuki is the king of snakes and is seen coiled around the neck of Lord Shiva. He symbolizes our ego or ahankaara, our sense of “I”. If we are able to tame our ego, then it becomes an ornament, as in the case of Lord Shiva. If we cannot tame it, it becomes dangerous and can strike us when we least expect it, by causing strong feeling of superiority or inferiority as an example. So Shri Krishna says that Vaasuki is Ishvara’s expression among all the snakes.
So whenever we see someone devote their life towards a selfless cause, when our mind generates positive thoughts, when our desires are righteous and our ego is in check, we should realize that all this is Ishvara’s expression.
prajanashchaasmi kandarpaha sarpaanaamasmi vaasukihi || 28 ||
Among the weapons, I am Vajra and among cows I am Kaamadhenu. Among the creative powers I am Kandarpa and among the snakes I am Vaasuki.
aayudhaanaam : among the weapons
aham : I am
vajram : Vajra
dhenoonaam : among cows
asmi : I am
kaamadhuk : Kaamadhenu
prajanaha : among the creative powers
cha : and
asmi : I am
kandarpaha : Kandarpa
sarpaanaam : among the snakes
asmi : I am
vaasukihi : Vaasuki
The Srimad Bhagavatam recounts the story of the demon Vritraasura who was created to kill all the deities. When their weapons were rendered powerless, they approached sage Dadhichi for help. Dadhichi, without any hesitation, offered to give his bones to the deities so that they could create Varja, the thunderbolt weapon of Lord Indra. Shri Krishna says that Ishvara is Vajra among the weapons, because it is powered by austerity and penance.
In the Puraanas, Kaamadhenu is a cow that has the ability to fulfill any desire that she is approached with. Even a normal cow has the ability to provide milk to a fanily in need, Symbolically, Kaamadhenu represents our mind because it can generate all kinds of thoughts, good or bad, out of thin air. Shri Krishna says that Ishvara expresses himself as Kaamadhenu.
Now, our mind has the ability to generate desires that prompt us to act. Kandarpa referes to Kaama deva, the lord of desire. Desires are the seed of creativity because without desire, there will be no creation. As we have seen so far, the Gita does not condemn desire as long as it falls within the purview of dharma or righteousness. So then, Ishvara manifests through those desires that are in line with dharma or righteousness.
Vaasuki is the king of snakes and is seen coiled around the neck of Lord Shiva. He symbolizes our ego or ahankaara, our sense of “I”. If we are able to tame our ego, then it becomes an ornament, as in the case of Lord Shiva. If we cannot tame it, it becomes dangerous and can strike us when we least expect it, by causing strong feeling of superiority or inferiority as an example. So Shri Krishna says that Vaasuki is Ishvara’s expression among all the snakes.
So whenever we see someone devote their life towards a selfless cause, when our mind generates positive thoughts, when our desires are righteous and our ego is in check, we should realize that all this is Ishvara’s expression.
Tuesday, September 25, 2012
Bhagavad Gita Verse 25, Chapter 10
maharsheenaam bhriguraham giraamasmyekamaksharam |
yajnyaanaam japayajnyosmi sthaavaraanaam himaalayaha || 25 ||
Among the great sages I am Bhrigu, among spoken words I am the one letter (Om). Among the sacrificial rituals I am the ritual of japa, and among the immovable objects I am the Himalayas.
maharsheenaam : among the great sages
bhriguhu : Bhrigu
aham : I am
giraam : among spoken words
asmi : I am
ekam : the one
aksharam : letter
yajnyaanaam : among the sacrificial rituals
japayajnyaha : ritual of japa
asmi : I am
sthaavaraanaam : among the immovable objects
himaalayaha : Himalayas
Shri Krishna considers the great sage Bhrigu, the foremost among the great sages. as Ishvara’s manifestation. Bhrigu is one of the seven sages or the Sapta Rishis that were willed into existence by Lord Brahma at the beginning of creation.
It is said that Bhrigu wanted to test who is the most patient among the holy trinity of Brahma, Vishnu and Shiva. Bhrigu tested Brahma and Shiva and was not pleased. When he went to visit Vishnu, Vishnu was taking a nap and did not notice Bhrigu enter. Angry with this, Bhrigu kicked Vishnu on the chest. Vishnu woke up from his nap and asked Bhrigu whether his foot was hurt, instead of getting angry at just been kicked. Bhrigu then decided that Vishnu was the most patient among the trinity.
Next, Shri Krishna says that among all the utterances or spoken words, the word Om, made up of just one letter, is the foremost. The entire Mandukya Upanishad describes the glory of the word Om in great detail, and uses Om as a method to achieve liberation.
In Indian culture, there are several rituals for appeasing various deities. Shri Krishna says that the act of chanting a mantra, also known as japa, is the foremost ritual possible. This is because most other rituals require wealth for procurement of materials, lot of time as well as knowledge of the right procedures and mantras. The ritual of japa is easy because it does not have such requirements. It can also be performed by someone who may not be physically fit or bedridden.
The Himalayas, the “abode of snow”, is the highest and most massive mountain system in the world. It comprises a 2400 km span of land with peaks ranging as high as 8000 metres. Shri Krishna says that among the immobile objects in the world, the Himalayas are the most prominent manifestation of Ishvara.
yajnyaanaam japayajnyosmi sthaavaraanaam himaalayaha || 25 ||
Among the great sages I am Bhrigu, among spoken words I am the one letter (Om). Among the sacrificial rituals I am the ritual of japa, and among the immovable objects I am the Himalayas.
maharsheenaam : among the great sages
bhriguhu : Bhrigu
aham : I am
giraam : among spoken words
asmi : I am
ekam : the one
aksharam : letter
yajnyaanaam : among the sacrificial rituals
japayajnyaha : ritual of japa
asmi : I am
sthaavaraanaam : among the immovable objects
himaalayaha : Himalayas
Shri Krishna considers the great sage Bhrigu, the foremost among the great sages. as Ishvara’s manifestation. Bhrigu is one of the seven sages or the Sapta Rishis that were willed into existence by Lord Brahma at the beginning of creation.
It is said that Bhrigu wanted to test who is the most patient among the holy trinity of Brahma, Vishnu and Shiva. Bhrigu tested Brahma and Shiva and was not pleased. When he went to visit Vishnu, Vishnu was taking a nap and did not notice Bhrigu enter. Angry with this, Bhrigu kicked Vishnu on the chest. Vishnu woke up from his nap and asked Bhrigu whether his foot was hurt, instead of getting angry at just been kicked. Bhrigu then decided that Vishnu was the most patient among the trinity.
Next, Shri Krishna says that among all the utterances or spoken words, the word Om, made up of just one letter, is the foremost. The entire Mandukya Upanishad describes the glory of the word Om in great detail, and uses Om as a method to achieve liberation.
In Indian culture, there are several rituals for appeasing various deities. Shri Krishna says that the act of chanting a mantra, also known as japa, is the foremost ritual possible. This is because most other rituals require wealth for procurement of materials, lot of time as well as knowledge of the right procedures and mantras. The ritual of japa is easy because it does not have such requirements. It can also be performed by someone who may not be physically fit or bedridden.
The Himalayas, the “abode of snow”, is the highest and most massive mountain system in the world. It comprises a 2400 km span of land with peaks ranging as high as 8000 metres. Shri Krishna says that among the immobile objects in the world, the Himalayas are the most prominent manifestation of Ishvara.
Monday, September 24, 2012
Bhagavad Gita Verse 24, Chapter 10
purodhasaam cha mukhyam maam viddhi paartha brihaspatim |
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.
Sunday, September 23, 2012
Bhagavad Gita Verse 23, Chapter 10
rudraanaam shankaraashchaasmi vittesho yaksharakshasaam |
vasoonaam paavakaashchaasmi meruhu shikharnaamaham || 23 ||
Among the Rudras I am Shankara and among the Yakshas and Raakshasaas I am Vittesha. Among the Vasus I am the purifying fire and among the mountain peaks I am Meru.
rudraanaam : among the Rudas
shankaraha : Shankara
cha : and
asmi : I am
vitteshaha : Vittesha
yaksha : Yakshas
rakshasaam : among Raakshasaas
vasoonaam : among Vasus
paavakaha : purifying fire
cha : and
asmi : I am
meruhu : Meru
shikharnaam : among mountain peaks
aham : I am
Shri Krishna goes on to describe Ishvara’s expressions. He says that among the deities known as Rudras, he is Lord Shiva, the foremost among them. Rudras are deities that have been mentioned since Vedic times. Their name is derived from the rood “rud” which means to cry or howl. They symbolically represent the vital life energies, and therefore make people cry when they leave the body.
It is said that there are eleven Rudras: Hara, Bahuroopa, Trayambaka, Aparaajita, Vrishaakapi, Shambhu (Lord Shiva), Kapardin, Raivata, Mrigavyaadha, Shaarva and Kapaalin. Shri Krishna says that Lord Shiva is Ishvara’s expression because he is the calmest among them, and brings joy to his devotees.
Among the demigods known as the Yakshas and Rakshasaas, Ishvara is Vittesha who is also known as Kubera. Vitta means wealth, so Kubera is considered the lord of wealth. He is worshipped during the Lakshmi Pooja festival. Among the eight Vasus, deities who represent the elemental forces, Ishvara’s expression is fire because it is the greatest purifier.
Next, Shri Krishna says that among the mountain peaks, Ishvara is the mountain known as Meru. It is considered the most prominent mountain and the centre of the universe in the Srimad Bhaagavatam, hence it is Ishvara’s expression. The human spinal column is also known as “Meru danda” or the Meru rod, and the primary bead in a rosary is known as the Meru bead.
Whenever we see fire, mountains, wealth, or someone in sorrow due to punishment, we should remember Ishvara through his expressions of fire, Kubera, mount Meru and Lord Shiva.
vasoonaam paavakaashchaasmi meruhu shikharnaamaham || 23 ||
Among the Rudras I am Shankara and among the Yakshas and Raakshasaas I am Vittesha. Among the Vasus I am the purifying fire and among the mountain peaks I am Meru.
rudraanaam : among the Rudas
shankaraha : Shankara
cha : and
asmi : I am
vitteshaha : Vittesha
yaksha : Yakshas
rakshasaam : among Raakshasaas
vasoonaam : among Vasus
paavakaha : purifying fire
cha : and
asmi : I am
meruhu : Meru
shikharnaam : among mountain peaks
aham : I am
Shri Krishna goes on to describe Ishvara’s expressions. He says that among the deities known as Rudras, he is Lord Shiva, the foremost among them. Rudras are deities that have been mentioned since Vedic times. Their name is derived from the rood “rud” which means to cry or howl. They symbolically represent the vital life energies, and therefore make people cry when they leave the body.
It is said that there are eleven Rudras: Hara, Bahuroopa, Trayambaka, Aparaajita, Vrishaakapi, Shambhu (Lord Shiva), Kapardin, Raivata, Mrigavyaadha, Shaarva and Kapaalin. Shri Krishna says that Lord Shiva is Ishvara’s expression because he is the calmest among them, and brings joy to his devotees.
Among the demigods known as the Yakshas and Rakshasaas, Ishvara is Vittesha who is also known as Kubera. Vitta means wealth, so Kubera is considered the lord of wealth. He is worshipped during the Lakshmi Pooja festival. Among the eight Vasus, deities who represent the elemental forces, Ishvara’s expression is fire because it is the greatest purifier.
Next, Shri Krishna says that among the mountain peaks, Ishvara is the mountain known as Meru. It is considered the most prominent mountain and the centre of the universe in the Srimad Bhaagavatam, hence it is Ishvara’s expression. The human spinal column is also known as “Meru danda” or the Meru rod, and the primary bead in a rosary is known as the Meru bead.
Whenever we see fire, mountains, wealth, or someone in sorrow due to punishment, we should remember Ishvara through his expressions of fire, Kubera, mount Meru and Lord Shiva.
Saturday, September 22, 2012
Bhagavad Gita Verse 22, Chapter 10
vedaanaam saamavedosmi devaanaamasmi vaasavaha |
indriyaanaam manaschaasmi bhootaanaamasmi chetanaa || 22 ||
Among the Vedaas I am the Saama Veda, among the deities I am Vaasava, among the senses I am the mind and among the beings, I am the intellect.
vedaanaam : among the Vedas
saamavedaha : Saama Veda
asmi : I am
devaanaam : among the deities
asmi : I am
vaasavaha : Vaasava
indriyaanaam : among the senses
manaha : mind
cha : and
asmi : I am
bhootaanaam : among the beings
asmi : I am
chetanaa : intellect
Shri Krishna, elaborating on Ishvara’s expressions, says that Ishvara is the Saama Veda among all the Vedas. Each Veda has a unique characteristic. The Yajur Veda contains prose, the Rig Veda contains metric hymns, the Saama Veda contains songs and the Atharva Veda contains incantations. Of these, the Saama Veda is Ishvara’s expression, indicating his preference for music.
Among all the deities, Ishvara is the king of all deities known as Vaasava, also known as Indra. While our attention usually falls on the excesses of wealth and power that kings demonstrate, this was not the case traditionally. A king is supposed to spend every minute of his life serving his subjects, sacrificing everything. Such a rules of deities is a true expressions of Ishvara.
As we have seen earlier, we transact or interact with the world with our body, our senses, our organs of action, our mind and our intellect. The five senses and the five organs of action would be useless if not for the mind, that collects information from the senses and pulls together a complete picture of the world for us. It also instructs our organs to move, based on the inputs it receives. Shri Krishna says that this mind is an expression of Ishvara.
If we were to be born as a plant, animal or human, we would undoubtedly prefer to be born as a human. The key difference between a human and a plant or animal is the capacity of intelligence that lets us think logically, display compassion towards others, plan for the future and most importantly, pursue the path of the higher self. This wonderful intelligence in is is also Ishvara’s expression.
So therefore, if our mind generates thoughts of compassion or service, if our intellect makes us acts upon these thoughts so that we can serve others, we should remember that it is not the “I” in us that is causing everything to happen. It is all happening through Ishvara and his expressions.
indriyaanaam manaschaasmi bhootaanaamasmi chetanaa || 22 ||
Among the Vedaas I am the Saama Veda, among the deities I am Vaasava, among the senses I am the mind and among the beings, I am the intellect.
vedaanaam : among the Vedas
saamavedaha : Saama Veda
asmi : I am
devaanaam : among the deities
asmi : I am
vaasavaha : Vaasava
indriyaanaam : among the senses
manaha : mind
cha : and
asmi : I am
bhootaanaam : among the beings
asmi : I am
chetanaa : intellect
Shri Krishna, elaborating on Ishvara’s expressions, says that Ishvara is the Saama Veda among all the Vedas. Each Veda has a unique characteristic. The Yajur Veda contains prose, the Rig Veda contains metric hymns, the Saama Veda contains songs and the Atharva Veda contains incantations. Of these, the Saama Veda is Ishvara’s expression, indicating his preference for music.
Among all the deities, Ishvara is the king of all deities known as Vaasava, also known as Indra. While our attention usually falls on the excesses of wealth and power that kings demonstrate, this was not the case traditionally. A king is supposed to spend every minute of his life serving his subjects, sacrificing everything. Such a rules of deities is a true expressions of Ishvara.
As we have seen earlier, we transact or interact with the world with our body, our senses, our organs of action, our mind and our intellect. The five senses and the five organs of action would be useless if not for the mind, that collects information from the senses and pulls together a complete picture of the world for us. It also instructs our organs to move, based on the inputs it receives. Shri Krishna says that this mind is an expression of Ishvara.
If we were to be born as a plant, animal or human, we would undoubtedly prefer to be born as a human. The key difference between a human and a plant or animal is the capacity of intelligence that lets us think logically, display compassion towards others, plan for the future and most importantly, pursue the path of the higher self. This wonderful intelligence in is is also Ishvara’s expression.
So therefore, if our mind generates thoughts of compassion or service, if our intellect makes us acts upon these thoughts so that we can serve others, we should remember that it is not the “I” in us that is causing everything to happen. It is all happening through Ishvara and his expressions.
Friday, September 21, 2012
Bhagavad Gita Verse 21, Chapter 10
aadityaanaamaham vishnurjyotishaam raviranshumaan |
mareechirmarutaamasmi nakshatraanaamaham shashee || 21 ||
Among the Aadityaas I am Vishnu, among the bright objects I am the radiant sun, among the Marutas I am Mareechi, among the stars I am the moon.
aadityaanaam : among the Aaadityaas
aham : I
vishnuhu : Vishnu
jyotishaam : among the bright objects
ravihi : sun
anshumaan : radiant
mareechihi : Mareechi
marutaam : among the Marutas
asmi : am
nakshatraanaam : among the stars
aham : I
shashee : moon
Shri Krishna begins enumerating Ishvara’s expressions in this shloka. He begins by saying that among the Aadityaas or the sons of Aditi, he is Vishnu. The twelve sons of Aditi were Dhaataa, Mitra, Aryamaa, Rudra, Varuna, Soorya, Bhaga, Vivasvaan, Poosha, Savitaa, Tvashtaa and Vishnu. Vishnu also refers to the Vaamana avatar.
Next, Shri Krishna says that Ishvara is “Ravi”, the sun, among all the bright objects in the universe. He uses the word “anshumaan” meaning radiant to describe the sun. So whenever we see the brilliance of the sun, our mind should immediately go towards the might of Ishvara that is shining through the sun. And just like Ishvara’s luminosity is present in the sun during the day, it is present in the moon during the night.
There is an episode in the Sunder Kand of the Tulsi Ramayana where Lord Hanumaan was captured bound with ropes in Lanka. It is said that there are forty nine types of wind deities known as Marutas. Hanumaan was the son of the lord of wind, Vayu. When all forty nine types of winds began to blow, he untied himself of all the ropes and flew from building to building, burning each one with his flaming tail. Shri Krishna says that Mareechi, the prominent among the Marutas, is Ishvara’s expression.
With these expressions in our mind, we will never be disconnected from Ishvara. In the day, we can look at the sun - it is Ishvara. When the winds blow, it is Ishvara. In the night, the moon is Ishvara.
mareechirmarutaamasmi nakshatraanaamaham shashee || 21 ||
Among the Aadityaas I am Vishnu, among the bright objects I am the radiant sun, among the Marutas I am Mareechi, among the stars I am the moon.
aadityaanaam : among the Aaadityaas
aham : I
vishnuhu : Vishnu
jyotishaam : among the bright objects
ravihi : sun
anshumaan : radiant
mareechihi : Mareechi
marutaam : among the Marutas
asmi : am
nakshatraanaam : among the stars
aham : I
shashee : moon
Shri Krishna begins enumerating Ishvara’s expressions in this shloka. He begins by saying that among the Aadityaas or the sons of Aditi, he is Vishnu. The twelve sons of Aditi were Dhaataa, Mitra, Aryamaa, Rudra, Varuna, Soorya, Bhaga, Vivasvaan, Poosha, Savitaa, Tvashtaa and Vishnu. Vishnu also refers to the Vaamana avatar.
Next, Shri Krishna says that Ishvara is “Ravi”, the sun, among all the bright objects in the universe. He uses the word “anshumaan” meaning radiant to describe the sun. So whenever we see the brilliance of the sun, our mind should immediately go towards the might of Ishvara that is shining through the sun. And just like Ishvara’s luminosity is present in the sun during the day, it is present in the moon during the night.
There is an episode in the Sunder Kand of the Tulsi Ramayana where Lord Hanumaan was captured bound with ropes in Lanka. It is said that there are forty nine types of wind deities known as Marutas. Hanumaan was the son of the lord of wind, Vayu. When all forty nine types of winds began to blow, he untied himself of all the ropes and flew from building to building, burning each one with his flaming tail. Shri Krishna says that Mareechi, the prominent among the Marutas, is Ishvara’s expression.
With these expressions in our mind, we will never be disconnected from Ishvara. In the day, we can look at the sun - it is Ishvara. When the winds blow, it is Ishvara. In the night, the moon is Ishvara.
Thursday, June 7, 2012
Bhagavad Gita Verse 11, Chapter 7
balam baalvataam chaaham kaamaraagaavivarjitam |
dharmaaviruddho bhooteshu kaamosmi bharatarshabha || 11 ||
I am strength in the strong that is free from desire and attachment, and I am desire in beings that is consistent with duty, O scion of the Bharataas.
balam : strength
baalvataam : in the strong
cha : and
aham : I am
kaama : desire
raaga : attachment
vivarjitam : free from
dharma : duty
aviruddhaha : consistent with
bhooteshu : beings
kaamaha : desire
asmi : I am
bharatarshabha : O scion of the Bharatas
Shri Krishna further adds to the list of Ishvara’s vibhootis in this shloka. He says that Ishvara is the strength that is free of selfishness and attachment, and the desire that is selfless.
What exactly are desire and attachment? Desire is craving for something that we do not have, and attachment is holding on to something that we already have. Selfish actions generate attachment which binds us to the material world. The more selfishly we act, the further we move away from Ishvara acting through us. Only when we act selflessly does Ishvara act through us. Shri Krishna says that Ishvara is that desire which is not selfish, or which is consistent with one’s duty.
Now, when we begin to act in a selfless manner, we develop an inner strength. Conversely, whenever we act out of selfish desire and attachment, we become weak. In the Mahabharata, the Pandavaas knew that they could not target Drona directly because he was too powerful. Instead, they targeted someone whom he was deeply attached to - his son Ashwaththaamaa. The more we turn towards Ishvara, the less we get attached to people and worldly objects.
It is our choice whether we act selfishly for our personal gains, or selflessly with a view to benefit a higher ideal. Any action that harmonizes or integrates brings with it the power of the entire universe. Therefore, Shri Krishna says that he is the strength that is free from selfish desire and attachment.
Shri Krishna concludes the topic of his vibhootis with this shloka. A much more in-depth discussion on this topic is found in chapter ten of the Gita.
dharmaaviruddho bhooteshu kaamosmi bharatarshabha || 11 ||
I am strength in the strong that is free from desire and attachment, and I am desire in beings that is consistent with duty, O scion of the Bharataas.
balam : strength
baalvataam : in the strong
cha : and
aham : I am
kaama : desire
raaga : attachment
vivarjitam : free from
dharma : duty
aviruddhaha : consistent with
bhooteshu : beings
kaamaha : desire
asmi : I am
bharatarshabha : O scion of the Bharatas
Shri Krishna further adds to the list of Ishvara’s vibhootis in this shloka. He says that Ishvara is the strength that is free of selfishness and attachment, and the desire that is selfless.
What exactly are desire and attachment? Desire is craving for something that we do not have, and attachment is holding on to something that we already have. Selfish actions generate attachment which binds us to the material world. The more selfishly we act, the further we move away from Ishvara acting through us. Only when we act selflessly does Ishvara act through us. Shri Krishna says that Ishvara is that desire which is not selfish, or which is consistent with one’s duty.
Now, when we begin to act in a selfless manner, we develop an inner strength. Conversely, whenever we act out of selfish desire and attachment, we become weak. In the Mahabharata, the Pandavaas knew that they could not target Drona directly because he was too powerful. Instead, they targeted someone whom he was deeply attached to - his son Ashwaththaamaa. The more we turn towards Ishvara, the less we get attached to people and worldly objects.
It is our choice whether we act selfishly for our personal gains, or selflessly with a view to benefit a higher ideal. Any action that harmonizes or integrates brings with it the power of the entire universe. Therefore, Shri Krishna says that he is the strength that is free from selfish desire and attachment.
Shri Krishna concludes the topic of his vibhootis with this shloka. A much more in-depth discussion on this topic is found in chapter ten of the Gita.
Wednesday, June 6, 2012
Bhagavad Gita Verse 10, Chapter 7
beejam maam sarvabhootaanaam viddhi paartha sanaatanam |
buddhirbuddhimataamasmi tejastejasvinaamaham || 10 ||
Know me as the eternal seed of all beings, O Paartha. I am the intellect of the intelligent, the radiance of the illustrious.
beejam : seed
maam : me
sarvabhootaanaam : of all beings
viddhi : know
paartha : O Paartha
sanaatanam : eternal
buddhihi : intellect
buddhimataam : of the intelligent
asmi : I am
tejas : radiance
tejasvinaam: of the illustrious
aham : I am
Previously, Shri Krishna spoke about seeing Ishvara as earthly fragrance, brilliance in fire, life in beings and austerity in the austere. He continues to give a list of his glories in this shloka, beginning with the statement that he is the eternal seed of all beings. He also addresses Arjuna as Paartha, descendent of King Prithu.
Earlier, Shri Krishna asserted that Ishvara is the cause of everything in the universe. So then, why is he seemingly repeating himself by the statement “I am the eternal seed”? It is to ensure that we gain the correct understanding.
Normally, when any tree grows out of a seed, the seed ceases to exist. In the case of Ishvara, however, the seed is eternal. In other words, the seed is changeless, but the entire content of the universe lies in an unmanifest form in this seed. It manifests itself at various points in the universe’s life span, not just at the beginning. So therefore, we need to learn to recognize the eternal seed and not get carried away or stuck in the level of names and forms.
Next, Shri Krishna urges us to recognize Ishvara in intelligence. We admire intelligent people for their ability to think clearly about complex issues without getting swayed by noise. How is their way of thinking different? A glass of clear water lets through more light than a glass of water that is agitated or clouded by dirt. Similarly, an intelligent person‘s mind is less dominated by the sway of emotion, and therefore enables the brilliance of Ishvara to shine through the intellect unhindered. In this manner, Ishvara becomes the intelligence of the intelligent.
Finally, Shri Krishna adds tejas or radiance to his list of vibhootis. This radiance manifests in us when when we are in good physical and mental health, when we have slept well, when we are fit. Also, when someone had earned a lot of wealth through self effort, or has performed selfless service, they also have a certain kind of glow. Shri Krishna says that it is Ishvara manifesting in these illustrious individuals in the form of tejas or radiance.
buddhirbuddhimataamasmi tejastejasvinaamaham || 10 ||
Know me as the eternal seed of all beings, O Paartha. I am the intellect of the intelligent, the radiance of the illustrious.
beejam : seed
maam : me
sarvabhootaanaam : of all beings
viddhi : know
paartha : O Paartha
sanaatanam : eternal
buddhihi : intellect
buddhimataam : of the intelligent
asmi : I am
tejas : radiance
tejasvinaam: of the illustrious
aham : I am
Previously, Shri Krishna spoke about seeing Ishvara as earthly fragrance, brilliance in fire, life in beings and austerity in the austere. He continues to give a list of his glories in this shloka, beginning with the statement that he is the eternal seed of all beings. He also addresses Arjuna as Paartha, descendent of King Prithu.
Earlier, Shri Krishna asserted that Ishvara is the cause of everything in the universe. So then, why is he seemingly repeating himself by the statement “I am the eternal seed”? It is to ensure that we gain the correct understanding.
Normally, when any tree grows out of a seed, the seed ceases to exist. In the case of Ishvara, however, the seed is eternal. In other words, the seed is changeless, but the entire content of the universe lies in an unmanifest form in this seed. It manifests itself at various points in the universe’s life span, not just at the beginning. So therefore, we need to learn to recognize the eternal seed and not get carried away or stuck in the level of names and forms.
Next, Shri Krishna urges us to recognize Ishvara in intelligence. We admire intelligent people for their ability to think clearly about complex issues without getting swayed by noise. How is their way of thinking different? A glass of clear water lets through more light than a glass of water that is agitated or clouded by dirt. Similarly, an intelligent person‘s mind is less dominated by the sway of emotion, and therefore enables the brilliance of Ishvara to shine through the intellect unhindered. In this manner, Ishvara becomes the intelligence of the intelligent.
Finally, Shri Krishna adds tejas or radiance to his list of vibhootis. This radiance manifests in us when when we are in good physical and mental health, when we have slept well, when we are fit. Also, when someone had earned a lot of wealth through self effort, or has performed selfless service, they also have a certain kind of glow. Shri Krishna says that it is Ishvara manifesting in these illustrious individuals in the form of tejas or radiance.
Tuesday, June 5, 2012
Bhagavad Gita Verse 9, Chapter 7
punyo gandhaha prithvyaam cha tejashchaasmi vibhaavasau |
jeevanam sarvabhooteshu tapashchaasmi tapasvishu || 9 ||
I am the pleasant fragrance in earth and the brightness in fire. I am the life-force in all beings, and the austerity in the austere.
punyaha : pleasant
gandhaha : fragrance
prithvyaam : in the earth
cha : and
tejaha : brightness
cha : and
asmi : I am
vibhaavasau : in fire
jeevanam : life force
sarva : all
bhooteshu : in beings
tapaha : austerity
cha : and
asmi : I am
tapasvishu : austere
Earlier, Shri Krishna said that he is the taste in water, the light in the sun and moon, Om in the Vedas, sound in space, and valour in men. He now continues to list his glories or vibhootis in this shloka.
No fragrance can be compared to that which arises from the earth after the first shower in the monsoon season in India. You have to experience it yourself. Shri Krishna says that whenever we smell that pleasant fragrance, we should know that it is Ishvara in the form of that fragrance. Furthermore, Shri Shankaraachaarya in his commentary goes on to say that any fragrance is a product of prakriti or nature, and any odour is a product of ignorance or avidya.
Next, if we are asked to imagine that entity which contains the hottest fire, we immediately think of the sun. Even if we intellectually know that there are other stars that are much larger than the sun, we still think of the sun as the brightest and the hottest entity. Shri Krishna says that Ishvara is the heat or brilliance in fire everywhere, including the sun and the stars. In other words, the brilliance of the sun is darkness compared to the brilliance of Ishvara.
We intuitively know that there is a life force or life principle that distinguishes inert objects from plants, animals and humans. Our heart becomes joyful when we see an abundance of this life force, especially in children. Shri Krishna says that it is Ishvara that is the life force or life principle present in all plants, animals and human beings.
Finally, Shri Krishna brings up the topic of tapas or austerity. What is tapas? It is the energy that builds up in our body when we check the movement of our senses and our mind. We notice that whenever we over-indulge in eating, drinking, watching too much TV or partying, we feel drained of all our energy. Conversely, when we control our senses and our mind, we will find an increase in our energy levels. This energy is tapas, and Shri Krishna says that this tapas is Ishvara.
jeevanam sarvabhooteshu tapashchaasmi tapasvishu || 9 ||
I am the pleasant fragrance in earth and the brightness in fire. I am the life-force in all beings, and the austerity in the austere.
punyaha : pleasant
gandhaha : fragrance
prithvyaam : in the earth
cha : and
tejaha : brightness
cha : and
asmi : I am
vibhaavasau : in fire
jeevanam : life force
sarva : all
bhooteshu : in beings
tapaha : austerity
cha : and
asmi : I am
tapasvishu : austere
Earlier, Shri Krishna said that he is the taste in water, the light in the sun and moon, Om in the Vedas, sound in space, and valour in men. He now continues to list his glories or vibhootis in this shloka.
No fragrance can be compared to that which arises from the earth after the first shower in the monsoon season in India. You have to experience it yourself. Shri Krishna says that whenever we smell that pleasant fragrance, we should know that it is Ishvara in the form of that fragrance. Furthermore, Shri Shankaraachaarya in his commentary goes on to say that any fragrance is a product of prakriti or nature, and any odour is a product of ignorance or avidya.
Next, if we are asked to imagine that entity which contains the hottest fire, we immediately think of the sun. Even if we intellectually know that there are other stars that are much larger than the sun, we still think of the sun as the brightest and the hottest entity. Shri Krishna says that Ishvara is the heat or brilliance in fire everywhere, including the sun and the stars. In other words, the brilliance of the sun is darkness compared to the brilliance of Ishvara.
We intuitively know that there is a life force or life principle that distinguishes inert objects from plants, animals and humans. Our heart becomes joyful when we see an abundance of this life force, especially in children. Shri Krishna says that it is Ishvara that is the life force or life principle present in all plants, animals and human beings.
Finally, Shri Krishna brings up the topic of tapas or austerity. What is tapas? It is the energy that builds up in our body when we check the movement of our senses and our mind. We notice that whenever we over-indulge in eating, drinking, watching too much TV or partying, we feel drained of all our energy. Conversely, when we control our senses and our mind, we will find an increase in our energy levels. This energy is tapas, and Shri Krishna says that this tapas is Ishvara.
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