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.
Showing posts with label dravanti. Show all posts
Showing posts with label dravanti. Show all posts
Monday, November 19, 2012
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.
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