prahlaadashchaasmi daityaanaam kaalaha kalayataamaham |
mrigaanaam cha mrigendroham vainateyascha pakshinaam || 30 ||
Among the demons I am Prahalaad and among the systems of counting I am time. Among animals I am the lion and among the birds I am Vainateya.
prahlaadaha : Prahalaad
cha : and
asmi : I am
daityaanaam : among the demons
kaalaha : time
kalayataam : among the systems of counting
aham : I am
mrigaanaam : among the animals
cha : and
mrigendraha : lion
aham : I am
vainateyaha : Vainateya
cha : and
pakshinaam : among the birds
The story of Prahalaad is found in the Srimad Bhaagavatam. Son of the demon-king Hiranyakashipu, he was an ardent devotee of Lord Naaraayana. So firm was his devotion that Lord Naaraayana appeared in the form of the half lion half man Narasimha to save Prahalaad from the atrocities committed by his father. Praising the strength of devotion, Shri Krishna says that Ishvara is found in Prahalaad among demons. Also, it drives home the message that we can change our destiny no matter what kind of family we are born into.
Next, Shri Krishna takes up the systems of counting. Even today there are various forms of such systems including the metric system, the imperial system and so on. The most accurate system, however, is that of time. Everything and everyone in the universe is under the influence of time and cannot escape its impact. So among the counting systems, Ishvara’s foremost expression is that of time.
For those of us who have seen a lion up close, it is no surprise that Shri Krishna finds the lion as prominent among the animals. The king of the jungle is magnificent even if found in a cage. His roar subdues animals that are much larger than he is. Among the birds, it is Vainateya, also known as Garuda the eagle, who is Ishvara’s finest expression. Garuda was the son of sage Kashyapa and Vinata. He is Lord Vishnu’s mount, emanating the Vedas from his wings as he flies.
So whenever we see someone succeeding despite their weaknesses, when we observe the passage of time, whenever we see animals or birds, we should remember that everything is Ishvara only.
Sunday, September 30, 2012
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.
Thursday, September 27, 2012
Bhagavad Gita Verse 27, Chapter 10
ucchaihshravasamashvaanaam viddhi maamamritodbhavam |
airaavatam gajendraanaam naraanaam cha naraadhipam || 27 ||
Among the horses, know me as Ucchaihshrava born of nectar. Among the elephants I am Airaavata, and among the humans I am the leader.
ucchaihshravasam : Ucchaihshrava
ashvaanaam : among the horses
viddhi : know
maam : me
amritodbhavam : born of nectar
airaavatam : Airaavata
gajendraanaam : among the elephants
naraanaam : among the humans
cha : and
naraadhipam : the leader
We continue to learn about Ishvara’s expressions in this shloka. The Puranaas describe the story of deities and demons churning the ocean for gaining the nectar of immortality. Before the nectar came out, several other divine entities emerged and Ucchaihshrava, the divine horse, was one of them. “Uchhai” means great and shravas means prosperity. Symbolically, Ucchaihshrava stands for the prosperity we attain when we put in focused effort and renounce our material desires. Shri Krishna says that among all the horses, the divine Ucchaihshrava is Ishvara’s expression.
Airaavata is a four-tusked white elephant who is the mount of Indra, king of the deities. He is credited with showering rain. His mother is Iravati, grand daughter of sage Kashyapa. Given his status, Shri Krishna says that among all the elephants, Airaavata is Ishvara’s expression.
Next, Shri Krishna turns to more familiar grounds by referencing humans. Among human beings, he says that Ishvara expresses in the leader. But this is not just any ordinary leader. Ishvara expresses himself in leaders whose accomplishments are a product of their hard work and effort, and whose leadership is in line with dharma or righteousness. It is easy to get name and fame by virtue of association or by performing unrighteous acts. This is not the leader that is referenced here.
So whenever we see the result of hard work, a humanitarian leader, or the cooling rain that parches a dry land, we should remember that all these are Ishvara’s expressions.
airaavatam gajendraanaam naraanaam cha naraadhipam || 27 ||
Among the horses, know me as Ucchaihshrava born of nectar. Among the elephants I am Airaavata, and among the humans I am the leader.
ucchaihshravasam : Ucchaihshrava
ashvaanaam : among the horses
viddhi : know
maam : me
amritodbhavam : born of nectar
airaavatam : Airaavata
gajendraanaam : among the elephants
naraanaam : among the humans
cha : and
naraadhipam : the leader
We continue to learn about Ishvara’s expressions in this shloka. The Puranaas describe the story of deities and demons churning the ocean for gaining the nectar of immortality. Before the nectar came out, several other divine entities emerged and Ucchaihshrava, the divine horse, was one of them. “Uchhai” means great and shravas means prosperity. Symbolically, Ucchaihshrava stands for the prosperity we attain when we put in focused effort and renounce our material desires. Shri Krishna says that among all the horses, the divine Ucchaihshrava is Ishvara’s expression.
Airaavata is a four-tusked white elephant who is the mount of Indra, king of the deities. He is credited with showering rain. His mother is Iravati, grand daughter of sage Kashyapa. Given his status, Shri Krishna says that among all the elephants, Airaavata is Ishvara’s expression.
Next, Shri Krishna turns to more familiar grounds by referencing humans. Among human beings, he says that Ishvara expresses in the leader. But this is not just any ordinary leader. Ishvara expresses himself in leaders whose accomplishments are a product of their hard work and effort, and whose leadership is in line with dharma or righteousness. It is easy to get name and fame by virtue of association or by performing unrighteous acts. This is not the leader that is referenced here.
So whenever we see the result of hard work, a humanitarian leader, or the cooling rain that parches a dry land, we should remember that all these are Ishvara’s expressions.
Wednesday, September 26, 2012
Bhagavad Gita Verse 26, Chapter 10
ashvattaha sarvavrikshaanaam devarsheenaam cha naaradaha |
gandharvaanaam chitrarathaha siddhaanaam kapilo munihi || 26 ||
Among the trees I am Ashvattha, among the divine sages I am Naarada. Among the Gandharvas I am Chitraratha and among the Siddhas I am sage Kapila.
ashvattaha : Ashvattha
sarvavrikshaanaam : among the trees
devarsheenaam : among the divine sages
cha : and
naaradaha : Naarada
gandharvaanaam : among the Gandharvas
chitrarathaha : Chitraratha
siddhaanaam : among the Siddhas
kapilaha : Kapila
munihi : sage
Elaborating upon Ishvara’s expressions, Shri Krishna says that the Aswattha tree is Ishvara’s expression, as it is the foremost among trees. The Peepul tree, as it is more commonly known, is used to symbolically describe the human condition in the 15th chapter of the Gita. In India, women traditionally worship this tree for obtaining a good husband. In general, trees are given the status of saints in India. Like saints, trees always give back more to the world than they take.
We had already encountered Sage Naarada earlier in this chapter. Shri Krishna references Gandharvas next. Gandharvas are celestial beings who are accomplished singers, musicians and dancers. Among these, he considers Chitraratha foremost, and a manifestation of Ishvara. The word Chitraratha means one who has a wonderful chariot. In the Mahabhaarata, Chitraratha taught the fine arts to Arjuna, and advised the Paandavas to appoint a sage to guide them.
We now come to the notion of “siddhis”. A siddhi is a superhuman power. Most people are drawn to sages who demonstrate superhuman powers. But just because someone has superhuman powers does not necessarily mean that he has achieved liberation. Sage Kapila was one of those rare individuals who not only had superhuman powers but also had achieved liberation. He is credited as the originator of the Saankhya school of philosophy. he also delivered a sermon to his mother which is known as the Kapila Gita.
gandharvaanaam chitrarathaha siddhaanaam kapilo munihi || 26 ||
Among the trees I am Ashvattha, among the divine sages I am Naarada. Among the Gandharvas I am Chitraratha and among the Siddhas I am sage Kapila.
ashvattaha : Ashvattha
sarvavrikshaanaam : among the trees
devarsheenaam : among the divine sages
cha : and
naaradaha : Naarada
gandharvaanaam : among the Gandharvas
chitrarathaha : Chitraratha
siddhaanaam : among the Siddhas
kapilaha : Kapila
munihi : sage
Elaborating upon Ishvara’s expressions, Shri Krishna says that the Aswattha tree is Ishvara’s expression, as it is the foremost among trees. The Peepul tree, as it is more commonly known, is used to symbolically describe the human condition in the 15th chapter of the Gita. In India, women traditionally worship this tree for obtaining a good husband. In general, trees are given the status of saints in India. Like saints, trees always give back more to the world than they take.
We had already encountered Sage Naarada earlier in this chapter. Shri Krishna references Gandharvas next. Gandharvas are celestial beings who are accomplished singers, musicians and dancers. Among these, he considers Chitraratha foremost, and a manifestation of Ishvara. The word Chitraratha means one who has a wonderful chariot. In the Mahabhaarata, Chitraratha taught the fine arts to Arjuna, and advised the Paandavas to appoint a sage to guide them.
We now come to the notion of “siddhis”. A siddhi is a superhuman power. Most people are drawn to sages who demonstrate superhuman powers. But just because someone has superhuman powers does not necessarily mean that he has achieved liberation. Sage Kapila was one of those rare individuals who not only had superhuman powers but also had achieved liberation. He is credited as the originator of the Saankhya school of philosophy. he also delivered a sermon to his mother which is known as the Kapila Gita.
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.
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