yatra yogeshvaraha krishno yatra paartho dhanurdharaha |
tatra shreervijayo bhootirdhruvaa neetirmatirmama || 78 ||
Where there is Krishna, the lord of yogas, and where there is Paartha, wielder of the bow, there is fortune, victory, prosperity and infallible morality, in my opinion.
yatra : where
yogeshvaraha : lord of yogas
krishnaha : Krishna
yatra : where
paartho : Paartha
dhanurdharaha : wilder of the bow
tatra : there
shreehi : fortune
vijayaha : victory
bhootihi : prosperity
dhruvaaha : infallible
neetihi : morality
matihi : opinion
mama : my
Sanjaya's final statement in the Gita can be viewed from three standpoints. Taken literally, we can see that Sanjaya wanted to very subtly inform Dhritraashtra that the Paandava army would be victorious, and that his sons, the Kauravas, would be annihilated. This was bound to happen because the world's foremost warrior, Arjuna, and Shri Krishna, the lord of all yogas, were on the opposing side of the Kauravas. There was not even a tiny chance that the Kauravas would win the war. This was the conclusive answer to the first line of the Gita, where Dhritraashtra wanted to know what did the Kauravas and Paandavas do on the battlefield.
From the standpoint of our duty, we can interpret this shloka as follows. Regardless of how much time and effort we put into any action, we cannot be assured of success. We saw earlier that the success of any action depends on a multitude of factors, but it boils down to two things: self effort and Ishvara's grace. If either aspect is missing, our actions will not be successful. Self effort or purushaartha alone cannot guarantee a result, neither can waiting for Ishvara's grace or prasaada without any effort from the part of the individual.
From the absolute standpoint, liberation from bondage, realization of our true self is not possible purely through self effort. We need to perform our duty selflessly, in a spirit of service to Ishvara, without any other person or object as our goal. Selfless devoted service to Ishvara, combined with Ishvara's grace, will result in progress and success in the spiritual journey. Without Ishvara's grace, it is not possible.
We end our journey through the Gita here.
Om Poornamadah Poornamidam Poornaat Poornamudachyate |
Poornasya Poornamaadaya Poornamevavashisyate ||
Om Shaantih Shaantih Shaantihi ||
Om Tat Sat. Shri Krishnaarpanamastu.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade moskhasanayasayogo naama ashtaadashodhyaayaha || 18 ||
Showing posts with label krishnaha. Show all posts
Showing posts with label krishnaha. Show all posts
Wednesday, July 31, 2013
Sunday, July 22, 2012
Bhagavad Gita Verse 25, Chapter 8
dhoomo raatristathaa krishnaha shanmaasaa dakshinaayanam |
tatra chaandramasam jyotiryogi praapya nivartate || 25 ||
Smoke, night, darkness and the southern movement comprising six months; the yogi (travels through) that path, attains the light of the moon, to return.
dhoomaha : smoke
raatrihi : night
tathaa : and
krishnaha : darkness
shanmaasaa : comprising six months
dakshinaayanam : southern movement
tatra : through that path
chaandramasam : of the moon
jyotihi : light
yogi : yogi
praapya : attains
nivartate : return
We saw earlier that jeevas who have practised single-pointed devotion travel on the path of light, attain the abode of Lord Brahma, and eventually achieve liberation. Now, Shri Krishna describes the path of the jeeva who has performed good deeds in its lifetime, but had not practiced devotion. This path is called the path of the moon or the lunar path.
The jeeva is guided on this path by the deities who preside over the smoke of the pyre, night, the dark lunar fortnight and the six months between summer and winter. Having travelled through the lunar path, these jeevas attain a lower realm called Chandraloka or the abode of the moon. In modern language, this is nothing but heaven. The jeeva enjoys heavenly pleasures, which are the fruits of its earthly actions. Unlike the jeeva in Lord Brahma’s abode, this jeeva returns to earth once the fruits of its good actions have depleted.
Both the dark lunar fortnight and the period between summer and winter are relatively less auspicious than their brighter counterparts. But many festivals including Maha Shivraatri and Krishna Janmaashtami are celebrated during the dark lunar fortnight.
Shri Krishna summarizes the difference between the two paths in the next shloka.
tatra chaandramasam jyotiryogi praapya nivartate || 25 ||
Smoke, night, darkness and the southern movement comprising six months; the yogi (travels through) that path, attains the light of the moon, to return.
dhoomaha : smoke
raatrihi : night
tathaa : and
krishnaha : darkness
shanmaasaa : comprising six months
dakshinaayanam : southern movement
tatra : through that path
chaandramasam : of the moon
jyotihi : light
yogi : yogi
praapya : attains
nivartate : return
We saw earlier that jeevas who have practised single-pointed devotion travel on the path of light, attain the abode of Lord Brahma, and eventually achieve liberation. Now, Shri Krishna describes the path of the jeeva who has performed good deeds in its lifetime, but had not practiced devotion. This path is called the path of the moon or the lunar path.
The jeeva is guided on this path by the deities who preside over the smoke of the pyre, night, the dark lunar fortnight and the six months between summer and winter. Having travelled through the lunar path, these jeevas attain a lower realm called Chandraloka or the abode of the moon. In modern language, this is nothing but heaven. The jeeva enjoys heavenly pleasures, which are the fruits of its earthly actions. Unlike the jeeva in Lord Brahma’s abode, this jeeva returns to earth once the fruits of its good actions have depleted.
Both the dark lunar fortnight and the period between summer and winter are relatively less auspicious than their brighter counterparts. But many festivals including Maha Shivraatri and Krishna Janmaashtami are celebrated during the dark lunar fortnight.
Shri Krishna summarizes the difference between the two paths in the next shloka.
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