tameva sharanam gaccha sarvabhaavena bhaarata |
tatprasaadaatparamaam shaantim sthaanam praapsyasi shaashvatam || 62 ||
Take refuge wholeheartedly in him only, O Bhaarata. With his grace you will attain supreme peace and the eternal abode.
tam : him
eva : only
sharanam : refuge
gaccha : take
sarvabhaavena : wholeheartedly
bhaarata : O Bhaarata
tatprasaadaat : with his grace
paramaam : supreme
shaantim : peace
sthaanam : abode
praapsyasi : you will attain
shaashvatam : eternal
Imagine that a mother is cooking in the kitchen. Her twins are playing in the hall. It is time for their next meal. One twin has learned how to walk before the other twin, and so, walks across the hall to drink his glass of milk. Frustrated at his efforts to walk, the second twin cries out to his mother. The mother immediately rushes to lift him up and give him his glass of milk. She knows that the first child does not need her help, but the second one does.
Shri Krishna says that for people who are still in stuck in the material world, who cannot renounce it in order to gain knowledge about the eternal essence, do have a shot at liberation. This can only happen by taking refuge in Ishvara. But this is no ordinary kind of refuge. It is sarve bhavena, it is wholehearted surrender, also known as sharanaagati. We cannot partially take refuge in Ishvara and also take refuge in material entities such as wealth, power and influence. We cannot hedge our bets in this manner. It has to be complete surrender to Ishvara.
So what is the result of sharanaagati? It is the grace, the prasaada, of Ishvara. It is like the mother automatically lifting the child, without any effort of the child. This grace removes all impurities from the mind, resulting in supreme peace, parama shaanti. We stop worrying about our food, clothing and shelter, since we realize it was always in the hands of Ishvara. We simply carry on performing our duty. In time, through the grace of Ishvara, the seeker attains the eternal abode, the shaashvata sthaanam of Ishvara, which is liberation from all sorrow.
Showing posts with label shaashvatam. Show all posts
Showing posts with label shaashvatam. Show all posts
Saturday, July 20, 2013
Sunday, July 14, 2013
Bhagavad Gita Verse 56, Chapter 18
sarvakarmaanyapi sadaa kurvaano madvyapaashrayaha |
matprasaadaadavaapnoti shaashvatam padamavyayam || 56 ||
Always engaging even in all actions, one who considers me as his refuge, through my grace attains that eternal, imperishable state.
sarvakarmaani : all actions
api : even
sadaa : always
kurvaanaha : engaging
madvyapaashrayaha : one to whom I am the refuge
matprasaadaat : through my grace
avaapnoti : attains
shaashvatam : eternal
padam : state
avyayam : imperishable
Arjuna, after having heard the final message of the Gita discourse, would probably have had felt quite dejected and sad, like many of us. Unless one gave up all actions, took up a life of a monk, lived in a secluded place and contemplated constantly upon the eternal essence, liberation is not possible. How many of us, who are currently quite entrenched in the world, can see ourselves taking up a path of monkhood? It is next to impossible. We may begin to think that the Gita is not for us.
Anticipating this frustration, Shri Krishna brought the discourse back to Arjuna's level, as it were. Arjuna, like us, was not in a state to renounce his actions and retire to a state of monkhood. Shri Krishna reassured Arjuna that liberation is absolutely possible for such people. It is because of one key point. Whether one continues to act in this world, or takes up renunciation, liberation is entirely up to the grace of Ishvara. We can make all the preparations we want to fall asleep, but ultimately, whether or not we fall asleep is not in our hands.
So then, having known this, Arjuna, who had temporarily given up hope of attaining the shaashvata avyaya padam, the eternal and imperishable state of liberation, regained his interest in the discourse. Shri Krishna now began winding up the entire Gita, by summarizing its key aspects from a very practical standpoint. The simple practical advice given here is to continue performing our duty, not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge.
matprasaadaadavaapnoti shaashvatam padamavyayam || 56 ||
Always engaging even in all actions, one who considers me as his refuge, through my grace attains that eternal, imperishable state.
sarvakarmaani : all actions
api : even
sadaa : always
kurvaanaha : engaging
madvyapaashrayaha : one to whom I am the refuge
matprasaadaat : through my grace
avaapnoti : attains
shaashvatam : eternal
padam : state
avyayam : imperishable
Arjuna, after having heard the final message of the Gita discourse, would probably have had felt quite dejected and sad, like many of us. Unless one gave up all actions, took up a life of a monk, lived in a secluded place and contemplated constantly upon the eternal essence, liberation is not possible. How many of us, who are currently quite entrenched in the world, can see ourselves taking up a path of monkhood? It is next to impossible. We may begin to think that the Gita is not for us.
Anticipating this frustration, Shri Krishna brought the discourse back to Arjuna's level, as it were. Arjuna, like us, was not in a state to renounce his actions and retire to a state of monkhood. Shri Krishna reassured Arjuna that liberation is absolutely possible for such people. It is because of one key point. Whether one continues to act in this world, or takes up renunciation, liberation is entirely up to the grace of Ishvara. We can make all the preparations we want to fall asleep, but ultimately, whether or not we fall asleep is not in our hands.
So then, having known this, Arjuna, who had temporarily given up hope of attaining the shaashvata avyaya padam, the eternal and imperishable state of liberation, regained his interest in the discourse. Shri Krishna now began winding up the entire Gita, by summarizing its key aspects from a very practical standpoint. The simple practical advice given here is to continue performing our duty, not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge.
Wednesday, September 12, 2012
Bhagavad Gita Verse 12, Chapter 10
Arjuna uvaacha:
param brahma param dhaama pavitram paramam bhavaan |
purusham shaashvatam divyamaadidevamajam vibhum || 12 ||
Arjuna said:
You are the supreme absolute, the supreme abode, supremely pure. You are the divine eternal person, the original deity who is beyond birth, all-pervading.
param : supreme
brahma : absolute
dhaama : abode
pavitram : pure
bhavaan : you are
purusham : person
shaashvatam : eternal
divyam : divine
aadidevam : original deity
ajam : beyond birth
vibhum : all-pervading
Over the course of the previous chapters, Arjuna gained an understanding of the real nature of Ishvara, and of Shri Krishna as an avatara, a divine manifestation of Ishvara. This understanding prompted him to praise Ishvara, and that is what we will see in the next few shlokas.
Arjuna spoke of Ishvara as “parama brahman” which is the absolute reality, the eternal essence that was spoken of in the second chapter. He understood that Ishvara’s real nature is beyond time and space, it is that which is the support of time and space. Ishvara is”parama dhaaman”, the supreme goal, the ultimate abode of all beings. Ishvara is also the supreme purifier, as he destroys all traces of impurities in the form of ignorance.
The word “purusha” literally means, one who fills the body. Ishvara is the “divyam shaashvatam purusha”, the divine eternal person who comprises the entire universe, just like all of the cells in our body are termed as “body” in aggregate. Ishvara is divine because he is beyond the realm of impermanence caused by maaya. He is “ajam”, beyond birth, but is the cause of everyone else’s birth. He is “vibhum” which is all-pervading, he alone appears as everything.
Like the Vishnu Sahasranaam that enumerates a thousand names of Ishvara, this shloka can be used as a prayer to meditate upon Ishvara’s glories. Now, did only Arjuna think that this was the real nature of Ishvara or did others as well? Arjuna takes this up in the next shloka.
param brahma param dhaama pavitram paramam bhavaan |
purusham shaashvatam divyamaadidevamajam vibhum || 12 ||
Arjuna said:
You are the supreme absolute, the supreme abode, supremely pure. You are the divine eternal person, the original deity who is beyond birth, all-pervading.
param : supreme
brahma : absolute
dhaama : abode
pavitram : pure
bhavaan : you are
purusham : person
shaashvatam : eternal
divyam : divine
aadidevam : original deity
ajam : beyond birth
vibhum : all-pervading
Over the course of the previous chapters, Arjuna gained an understanding of the real nature of Ishvara, and of Shri Krishna as an avatara, a divine manifestation of Ishvara. This understanding prompted him to praise Ishvara, and that is what we will see in the next few shlokas.
Arjuna spoke of Ishvara as “parama brahman” which is the absolute reality, the eternal essence that was spoken of in the second chapter. He understood that Ishvara’s real nature is beyond time and space, it is that which is the support of time and space. Ishvara is”parama dhaaman”, the supreme goal, the ultimate abode of all beings. Ishvara is also the supreme purifier, as he destroys all traces of impurities in the form of ignorance.
The word “purusha” literally means, one who fills the body. Ishvara is the “divyam shaashvatam purusha”, the divine eternal person who comprises the entire universe, just like all of the cells in our body are termed as “body” in aggregate. Ishvara is divine because he is beyond the realm of impermanence caused by maaya. He is “ajam”, beyond birth, but is the cause of everyone else’s birth. He is “vibhum” which is all-pervading, he alone appears as everything.
Like the Vishnu Sahasranaam that enumerates a thousand names of Ishvara, this shloka can be used as a prayer to meditate upon Ishvara’s glories. Now, did only Arjuna think that this was the real nature of Ishvara or did others as well? Arjuna takes this up in the next shloka.
Subscribe to:
Posts (Atom)