yathaa pradeeptam jvalanam patangaa vishanti naashaaya samriddhavegaahaa |
tathaiva naashaaya vishanti lokaastavaapi vaktraani samriddhavegaahaa || 29 ||
Like moths enter a blazing fire with great speed for their destruction, so also do these people enter your mouths with great speed for their destruction.
yathaa : like
pradeeptam : blazing
jvalanam : fire
patangaahaa : moths
vishanti : enter
naashaaya : for destruction
samriddhavegaahaa : with great speed
tathaa : so do
eva : only
naashaaya : for destruction
vishanti : enter
lokaaha : these people
tava : your
api : also
vaktraani : mouths
samriddhavegaahaa : with great speed
In the previous shloka, Arjuna gave the example of rivers flowing into the ocean to indicate the ultimate dissolution of all names and forms back to their source, Ishvara. Some may raise a doubt here. They may say, water is inert so naturally it goes wherever the flow takes it. In order to dispel this doubt, Arjuna gives the example of moths that rush towards a flame, and are eventually destroyed. Sant Jnyaneshwar gives the example of water droplets evaporating on a hot iron rod in his commentary.
By showing the process of destruction at such a grand scale, Shri Krishna also wants to remove Arjuna’s fear of death. Since the physical body goes away after death, there is no question of pain once we die. We are scared not about the pain of death, but about losing all of our identity as a so-and so, with all his possessions and attachments. The name-and-form to which we have become attached, and its network of relationships with other names and forms, is what ultimately gets dissolved.
But when we know that death is nothing but a return of our name and form into that of Ishvara’s, our fear of death will go away, or at least, diminish to a great extent. In fact, when we become a devotee of Ishvara, death loses its unpleasantness because now it means a return to the original source of the universe. We begin to lead our lives with a great degree of courage and fearlessness, because we know how it will all end.
Showing posts with label vishanti. Show all posts
Showing posts with label vishanti. Show all posts
Monday, November 12, 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.
Saturday, November 10, 2012
Bhagavad Gita Verse 27, Chapter 11
vaktraani te tvaramaanaa vishanti damshtraakaraalaani bhayaanakaani |
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
They are rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
They are rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.
Sunday, November 4, 2012
Bhagavad Gita Verse 21, Chapter 11
amee hi tvaam surasanghaa vishanti kechidbheetaahaa praanjalayo grinanti |
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.
Thursday, August 16, 2012
Bhagavad Gita Verse 21, Chapter 9
te tam bhuktvaa svargalokam vishaalam ksheene punye martyalokam vishanti |
evam trayeedharmamanuprapannaa gataagaam kaamakaamaa labhante || 21 ||
Having enjoyed the (joys of) mighty heaven, they, with their merits exhausted, return to the mortal world. In this manner, those with selfish desires, who take refuge in the three-fold system, arrive and depart (repeatedly).
te : they
tam : that
bhuktvaa : enjoyed
svargalokam : heaven
vishaalam : mighty
ksheene : exhausted
punye : merits
martyalokam : mortal world
vishanti : come to
evam : in this manner
trayeedharmam : three-fold system
anuprapannaahaa : take refuge
gataagaam : arrival and departure
kaamakaamaahaa : those with selfish desires
labhante : attain
Shri Krishna continues the description of desire-oriented devotees (sakaam bhaktas) who worship Ishvara with a view to gain earthly and heavenly rewards and conforts. Shri Krishna says that their efforts will bear fruit on earth as well as in heaven. However, he says that their stay in heaven is temporary. After their stay ends, they once again come back to earth and get caught up in the endless cycle of birth and death.
As an example, consider the plight of those people who work hard, earn a good living but have trouble managing their spending. As soon as they get their salary, they instantly spend most of it on the first of the month, and barely manage to pay their bills for the remainder of the month. They somehow forget that fact that money, like anything else in this world, is finite.
Similarly, people who enjoy heavenly pleasures stay in heaven until their merits (punya) are depleted. Once that happens, they come back to earth and are born into a human form if they are lucky, or some other form if they are not.
Shri Krishna says that such people follow the “three-fold system”. This refers to Vedic knowledge comprising the three modes or gunaas. Since the gunaas themselves are finite and transient, the results attained by the followers of these gunaas will also be finite and transient.
So therefore, although the desire-oriented devotee is better than someone who has no room for devotion, he is still trapped in a pursuit of comfort in pleasure in this world as well as in other worlds. Unlike such a devotee, what we should truly desire is liberation or moksha.
What kind of devotee gets liberation? This is taken up next.
evam trayeedharmamanuprapannaa gataagaam kaamakaamaa labhante || 21 ||
Having enjoyed the (joys of) mighty heaven, they, with their merits exhausted, return to the mortal world. In this manner, those with selfish desires, who take refuge in the three-fold system, arrive and depart (repeatedly).
te : they
tam : that
bhuktvaa : enjoyed
svargalokam : heaven
vishaalam : mighty
ksheene : exhausted
punye : merits
martyalokam : mortal world
vishanti : come to
evam : in this manner
trayeedharmam : three-fold system
anuprapannaahaa : take refuge
gataagaam : arrival and departure
kaamakaamaahaa : those with selfish desires
labhante : attain
Shri Krishna continues the description of desire-oriented devotees (sakaam bhaktas) who worship Ishvara with a view to gain earthly and heavenly rewards and conforts. Shri Krishna says that their efforts will bear fruit on earth as well as in heaven. However, he says that their stay in heaven is temporary. After their stay ends, they once again come back to earth and get caught up in the endless cycle of birth and death.
As an example, consider the plight of those people who work hard, earn a good living but have trouble managing their spending. As soon as they get their salary, they instantly spend most of it on the first of the month, and barely manage to pay their bills for the remainder of the month. They somehow forget that fact that money, like anything else in this world, is finite.
Similarly, people who enjoy heavenly pleasures stay in heaven until their merits (punya) are depleted. Once that happens, they come back to earth and are born into a human form if they are lucky, or some other form if they are not.
Shri Krishna says that such people follow the “three-fold system”. This refers to Vedic knowledge comprising the three modes or gunaas. Since the gunaas themselves are finite and transient, the results attained by the followers of these gunaas will also be finite and transient.
So therefore, although the desire-oriented devotee is better than someone who has no room for devotion, he is still trapped in a pursuit of comfort in pleasure in this world as well as in other worlds. Unlike such a devotee, what we should truly desire is liberation or moksha.
What kind of devotee gets liberation? This is taken up next.
Sunday, July 8, 2012
Bhagavad Gita Verse 11, Chapter 8
yadaksharam vedavido vadanti vishanti yadyatayo veetaraagaahaa |
yadichchanto brahmacharyam charanti tatte padam sangrahena pravakshye || 11 ||
That which is declared imperishable by the knowers of the Vedas, that which dispassionate sages enter, that whose desire leads them to engage in the study of brahman; for you, I shall speak of that goal, in summary.
yat : that which
aksharam : impersishable
vedavidaha : knowers of Vedas
vadanti : declared
vishanti : enter
yat : that which
yatayaha : sages
veetaraagaahaa : dispassionate
yat : that which
ichchantaha : desiring
brahmacharyam : study of brahman
charanti : engage
tat : that
te : for you
padam : goal
sangrahena : in summary
pravakshye : I shall speak
Having spoken of the technique of meditating upon Ishvara’s form, Shri Krishna now begins the topic of meditating upon Ishvara’s name. This shloka is written in the style of the Upanishads, and just like the previous shloka, is in a different meter.
Before the actual technique of meditation is described, Shri Krishna highlights the qualifications of the seeker who is about to perform this meditation. He should be free of selfish desires, likes and dislikes, indicated by the word “veetaraagaahaa”. We have already encountered this word under the topic of karma yoga. Strong passions or dislikes become obstacles in meditation as they push the mind to jump from one thought to the other. Only one who has managed to control the mind can perform such meditation.
The seeker should also possess a strong desire to inquire into the knowledge of the eternal essence, indicated by the word “brahmachaari”. The typical meaning of this word, celibacy, is not used here. It is used to indicate one who “moves around” or is preoccupied with the study of brahman or the eternal essence. Most of us, however, are preoccupied with actions. We are “karmachaaris”. Preoccupation with action will also become an obstacle in meditation, as we have already seen in the sixth chapter.
Endowed with these qualifications, the seeker is ready to meditate upon that which is considered as the ultimate goal: the imperishable Ishvara or “aksharam”. What is the process by which one can perform this meditation? This is taken up in the next two shlokas.
yadichchanto brahmacharyam charanti tatte padam sangrahena pravakshye || 11 ||
That which is declared imperishable by the knowers of the Vedas, that which dispassionate sages enter, that whose desire leads them to engage in the study of brahman; for you, I shall speak of that goal, in summary.
yat : that which
aksharam : impersishable
vedavidaha : knowers of Vedas
vadanti : declared
vishanti : enter
yat : that which
yatayaha : sages
veetaraagaahaa : dispassionate
yat : that which
ichchantaha : desiring
brahmacharyam : study of brahman
charanti : engage
tat : that
te : for you
padam : goal
sangrahena : in summary
pravakshye : I shall speak
Having spoken of the technique of meditating upon Ishvara’s form, Shri Krishna now begins the topic of meditating upon Ishvara’s name. This shloka is written in the style of the Upanishads, and just like the previous shloka, is in a different meter.
Before the actual technique of meditation is described, Shri Krishna highlights the qualifications of the seeker who is about to perform this meditation. He should be free of selfish desires, likes and dislikes, indicated by the word “veetaraagaahaa”. We have already encountered this word under the topic of karma yoga. Strong passions or dislikes become obstacles in meditation as they push the mind to jump from one thought to the other. Only one who has managed to control the mind can perform such meditation.
The seeker should also possess a strong desire to inquire into the knowledge of the eternal essence, indicated by the word “brahmachaari”. The typical meaning of this word, celibacy, is not used here. It is used to indicate one who “moves around” or is preoccupied with the study of brahman or the eternal essence. Most of us, however, are preoccupied with actions. We are “karmachaaris”. Preoccupation with action will also become an obstacle in meditation, as we have already seen in the sixth chapter.
Endowed with these qualifications, the seeker is ready to meditate upon that which is considered as the ultimate goal: the imperishable Ishvara or “aksharam”. What is the process by which one can perform this meditation? This is taken up in the next two shlokas.
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