Bhagavad Gita Verse 24, Chapter 13

dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa |
anye saankhyena yogena karmayogena chaapare || 24 ||
 
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
 
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
 
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
 
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
 
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
 
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
 
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.

Bhagavad Gita Verse 27, Chapter 11

vaktraani te tvaramaanaa vishanti damshtraakaraalaani bhayaanakaani |
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
 
They are rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
 
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
 
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
 
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
 
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
 
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.

Bhagavad Gita Verse 21, Chapter 11

amee hi tvaam surasanghaa vishanti kechidbheetaahaa praanjalayo grinanti |
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
 
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
 
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
 
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
 
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
 
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.