tvam aadidevaha purushaha puraanastvamasya vishvasya param nidhaanam |
vettaasi vedyam cha param cha dhaama tvayaa tatam vishvamanantaroopam || 38 ||
You are the primal lord, the ancient person. This universe is your supreme abode. You are the knower, the knowable and the supreme abode. By you is this universe pervaded, O one with infinite forms.
tvam : you
aadidevaha : primal lord
purushaha : person
puraanaaha : ancient
tvam : you
asya : this
vishvasya : universe
param : supreme
nidhaanam : abode
vettaa : knower
asi : are
vedyam : knowable
cha : and
param : supreme
cha : and
dhaama : abode
tvayaa : by you
tatam : pervaded
vishvam : universe
anantaroopam : having infinite forms
Arjuna’s understanding of Ishvara becomes clearer and clearer as this chapter unfolds. He acknowledges Ishvara’s creative power by addressing him as “aadideva”, the primal or first lord, the one who created Brahmaa, the creator. He also acknowledges that Ishvara has the power to create “anantaroopam”, an infinite number of forms, which is what we experience as “vishwam”, this magnificent universe. The first name of Ishvara in the Vishnu Sahasranaama, the thousand names of Vishnu, is vishwam.
Ishvara has not created the universe and stepped aside from it. He dwells in it as the ancient “purusha” or person, just like we dwell as the person in our body, the “city of nine gates” from the fifth chapter. Also, Ishvara is not located in just one specific area or corner of this universe. He is present everywhere. He is the “tatam” in the phrase “yenam sarvam idam tatam” from the second chapter. He pervades this entire creation, just like water pervades all ocean waves.
We know that even an inert object like a TV screen can conjure up an infinite number of names and forms. But Ishvara is far from inert. He is of the nature of awareness, of knowledge. He is the knower of everything that is to be known, all the forms that he has created. And when all these forms are dissolved, they end up in him, the final resting place, the “parama dhaama” or supreme abode.
Showing posts with label nidhaanam. Show all posts
Showing posts with label nidhaanam. Show all posts
Wednesday, November 21, 2012
Thursday, November 1, 2012
Bhagavad Gita Verse 18, Chapter 11
tvamaksharam paramam veditavyam tvamasya vishvasya param nidhaanam |
tvamavyayaha shaashvatadharmagoptaa sanaatanastvam purusho mato me || 18 ||
You are the imperishable, supreme (being) to be known. You are the supreme foundation of this universe. You are indivisible, the protector of the eternal law. In my opinion, you are the indivisible person.
tvam : you
aksharam : imperishable
paramam : supreme
veditavyam : to be known
tvam : you
asya : this
vishwasya : of this universe
param : supreme
nidhaanam : foundation
tvam : you
avyayaha : indivisible
shaashvatadharma : eternal law
goptaa : protector
sanaatana : eternal
tvam : you
purushaha : person
mataha : opinion
me : my
This shloka is a beautiful blend of upasaana (worship) and jnyaana (knowledge). Arjuna praises Ishvara’s cosmic form, and also reveals his understanding of the relationship between Ishvara and the eternal essence. It is similar to the relationship between the ocean and water that we have seen several times before.
The ocean is the foundation in which several waves are created, sustained and destroyed. Each of those waves thinks that it is separate from the ocean, and is also aware of its mortality. But the water in the ocean and the water in the wave is the same. It is indivisible, eternal, infinite and imperishable. All waves are subject to the universal laws of gravity - whatever goes up, must come down.
Similarly, Ishvara is the foundation which creates, sustains and dissolves this universe of names and forms. Each being thinks that it is separate from Ishvara, and is trapped in sorrow because of its finitude. It does not realize that it is the dweller or the Purusha, made up of the very same eternal essence that Ishvara is, like the ocean and the wave are made up of water. Also, all beings are subject to the universal law of karma, of actions generating results. Ishvara is praised as the protector of this law.
The Gita repeatedly urges us to discard all sectarian notions we have of Ishvara. Next time, when we prostrate in front of Ishvara in the form of a deity, we should try to think of Ishvara in the form that is described here.
tvamavyayaha shaashvatadharmagoptaa sanaatanastvam purusho mato me || 18 ||
You are the imperishable, supreme (being) to be known. You are the supreme foundation of this universe. You are indivisible, the protector of the eternal law. In my opinion, you are the indivisible person.
tvam : you
aksharam : imperishable
paramam : supreme
veditavyam : to be known
tvam : you
asya : this
vishwasya : of this universe
param : supreme
nidhaanam : foundation
tvam : you
avyayaha : indivisible
shaashvatadharma : eternal law
goptaa : protector
sanaatana : eternal
tvam : you
purushaha : person
mataha : opinion
me : my
This shloka is a beautiful blend of upasaana (worship) and jnyaana (knowledge). Arjuna praises Ishvara’s cosmic form, and also reveals his understanding of the relationship between Ishvara and the eternal essence. It is similar to the relationship between the ocean and water that we have seen several times before.
The ocean is the foundation in which several waves are created, sustained and destroyed. Each of those waves thinks that it is separate from the ocean, and is also aware of its mortality. But the water in the ocean and the water in the wave is the same. It is indivisible, eternal, infinite and imperishable. All waves are subject to the universal laws of gravity - whatever goes up, must come down.
Similarly, Ishvara is the foundation which creates, sustains and dissolves this universe of names and forms. Each being thinks that it is separate from Ishvara, and is trapped in sorrow because of its finitude. It does not realize that it is the dweller or the Purusha, made up of the very same eternal essence that Ishvara is, like the ocean and the wave are made up of water. Also, all beings are subject to the universal law of karma, of actions generating results. Ishvara is praised as the protector of this law.
The Gita repeatedly urges us to discard all sectarian notions we have of Ishvara. Next time, when we prostrate in front of Ishvara in the form of a deity, we should try to think of Ishvara in the form that is described here.
Monday, August 13, 2012
Bhagavad Gita Verse 18, Chapter 9
gatirbhartaa prabhuh saakshi nivaasaha sharanam suhrita |
prabhavah pralayah sthaanam nidhaanam beejamavyayam || 18 ||
I am the outcome, nourisher, master, witness, abode, refuge and well-wisher. I am the origin, dissolution, sustenance, repository and the imperishable seed.
gatihi : outcome
bhartaa : nourisher
prabhuh : master
saakshi : witness
nivaasaha : abode
sharanam : refuge
suhrita : well-wisher
prabhavah : origin
pralayah : dissolution
sthaanam : sustenance
nidhaanam : repository
beejam : seed
avyayam : imperishable
Shri Krishna gives 12 single-word pointers or indicators of Ishvara. These are considered the foundation of many bhakti traditions. A more exhaustive list is provided in the Vishnu Sahasranaama, the thousand names of Ishvara as Lord Vishnu.
“Gatihi” means goal, destination or outcome. The karmaphaa, the fruit of our action, leads us to our destination or goal. The actions are the means, and the fruit of the actions is the goal. Shri Krishna says that Ishvara is the highest goal that we can aspire to. “Bhartaa” is the controller and supporter of the entire universe. It literally means someone who provides for his family. Ishvara nourishes and takes care of all beings in this universe, hence he is the provider of the universe. Since he is also the ultimate controller and master, he is known as “Prabhuhu”.
When we are kids, we aspire to become like our parents. They provide for us and also control our activities. They are our gatihi, bhartaa and prabhuhu. But if they get too attached to us, they will continue planning our life even when we become adults. That is why Ishvara remains an unattached witness, or “saakshi”.
Furthermore, Ishvara is the “nivaasaha” or container of the universe. He is “sharanam”, the ultimate refuge when there is no one else left for us to turn to. He is a well wisher or “suhrita”, someone who does not expect anything in return. Ishvara creates, dissolves and maintains the universe therefore he is “prabhavaha”, “pralaya” and “sthaanam”. He is also “nidhaanam”, the repository where all beings become unmanifest at the end of creation.
Finally, Ishvara is the seed that has created the universe. Unlike most seeds that can only generate one plant, Ishvara continues to create the universe infinitely, without modification. Hence he is called the imperishable seed “avyayam beejam”.
prabhavah pralayah sthaanam nidhaanam beejamavyayam || 18 ||
I am the outcome, nourisher, master, witness, abode, refuge and well-wisher. I am the origin, dissolution, sustenance, repository and the imperishable seed.
gatihi : outcome
bhartaa : nourisher
prabhuh : master
saakshi : witness
nivaasaha : abode
sharanam : refuge
suhrita : well-wisher
prabhavah : origin
pralayah : dissolution
sthaanam : sustenance
nidhaanam : repository
beejam : seed
avyayam : imperishable
Shri Krishna gives 12 single-word pointers or indicators of Ishvara. These are considered the foundation of many bhakti traditions. A more exhaustive list is provided in the Vishnu Sahasranaama, the thousand names of Ishvara as Lord Vishnu.
“Gatihi” means goal, destination or outcome. The karmaphaa, the fruit of our action, leads us to our destination or goal. The actions are the means, and the fruit of the actions is the goal. Shri Krishna says that Ishvara is the highest goal that we can aspire to. “Bhartaa” is the controller and supporter of the entire universe. It literally means someone who provides for his family. Ishvara nourishes and takes care of all beings in this universe, hence he is the provider of the universe. Since he is also the ultimate controller and master, he is known as “Prabhuhu”.
When we are kids, we aspire to become like our parents. They provide for us and also control our activities. They are our gatihi, bhartaa and prabhuhu. But if they get too attached to us, they will continue planning our life even when we become adults. That is why Ishvara remains an unattached witness, or “saakshi”.
Furthermore, Ishvara is the “nivaasaha” or container of the universe. He is “sharanam”, the ultimate refuge when there is no one else left for us to turn to. He is a well wisher or “suhrita”, someone who does not expect anything in return. Ishvara creates, dissolves and maintains the universe therefore he is “prabhavaha”, “pralaya” and “sthaanam”. He is also “nidhaanam”, the repository where all beings become unmanifest at the end of creation.
Finally, Ishvara is the seed that has created the universe. Unlike most seeds that can only generate one plant, Ishvara continues to create the universe infinitely, without modification. Hence he is called the imperishable seed “avyayam beejam”.
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