Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.
Friday, November 30, 2012
Thursday, November 29, 2012
Bhagavad Gita Verse 46, Chapter 11
kireetinam gadinam chakrahastamicchhaami tvaam drishtumaham tathaiva |
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
tenaiva roopena chaturbhujena sahastrabaaho bhava vishvamoorte || 46 ||
Wearing a crown, holding a mace, disc in hand, in that four-armed form do I wish to see you. O one with infinite arms, be that very form, O universal form.
kireetinam : wearing a crown
gadinam : holding a mace
chakrahastam : disc in hand
icchhaami : I wish
tvaam : you
drishtum : see
aham : I
tathaiva : like that
tenaiva : that very
roopena : form
chaturbhujena : with four arms
sahastrabaaho : O one with infinite arms
bhava : be
vishvamoorte : O universal form
Fearing Shri Krishna’s terrible form, Arjuna begged Shri Krishna to transform back into his normal form. Terming a four-armed figure as a normal form may seem strange. We need to dig deeper into the symbolic aspect of the number four to understand this request properly. The number four has a deep significance in the scriptures, since it represents the four Vedas, the four Varnas or classes, the four aashramas or stages, and the four purushaarthaas or aims of life. As an example, let us explore the four aashramas.
A person is supposed to pass through four aashramas or stages during their life. They begin life under the instruction of a guru or teacher, with the sole aim of seeking knowledge. This stage is called brahmacharya. After graduating from their school, they then lead the life of a householder in the grihastha stage. When that is fulfilled, they enter into a stage where they begin to gradually renounce all material attachments. This is known as vaanaprastha. After complete renunciation, a person’s life culminates in the sanyaasa stage where there sole aim is spiritual pursuits.
In this manner, we can uncover the significance behind several aspects of the number four. But what Arjuna really meant to convey to Shri Krishna was a request to assume the form that his admirers and devotees loved the most, the form that was the object of their meditation. This was Shri Krishna’s form as Lord Naaraayana, which was the embodiment of peace and serenity, and a polar opposite of his rudra or terrible form that Arjuna wanted to go away.
Wednesday, November 28, 2012
Bhagavad Gita Verse 45, Chapter 11
adrishtapoorvam hrishitosmi drishtvaa bhayena cha pravyathitam mano me |
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
tadeva me darshaya devaroopam praseeda devesha jagannivaasa || 45 ||
Seeing you form that was never seen before, I am overjoyed and (yet) fearful, my mind is disturbed. Show me that divine form. Be pleased, O Lord of lords, O abode of the universe.
adrishtapoorvam : prior unseen
hrishitaha : overjoyed
asmi : I am
drishtvaa : seeing
bhayena : fearful
cha : and
pravyathitam : disturbed
manaha : mind
me : my
tadeva : that
me : to me
darshaya : show
devaroopam : divine form
praseeda : be pleased
devesha : O Lord of lords
jagannivaasa : O abode of the universe
Fear is one of our most primal emotions. At some point or the other in our lives, we have encountered fear of losing our job, losing a loved one, fear of an angry confrontation, stage fright and so on. But we can boil all kinds of fear down to three things. First, the fear of losing something that is “ours”. This is the fear of losing our life, our job, our loved ones and so on. Next is the fear of loss of knowledge, or being duped. Third is the fear of losing joy and happiness, fear of sorrow in other words. We can sum it up in this manner: we are afraid of losing our existence, knowledge and happiness.
However, if we recall the teaching of the Gita so far, especially from the second chapter, we know that our true nature is the aatmaa, the eternal essence which is infinite existence, knowledge and happiness. So then, the cause of fear is the ego, the delusion that we are not the eternal essence. There is no scope for fear when we know our true nature as the infinite eternal essence. But if we assume that “I am the body”, then all the problems and fears of the body such as disease, old age, death etc become our problems. The fear of death, which is actually the fear of losing the existence of the body, becomes our fear.
So then, why did Arjuna fear Shri Krishna’s cosmic form? For a brief moment, Arjuna’s ego had vanished when he considered himself part and parcel of the cosmic form. When his ego came back, it brought with it all the incorrect associations with the body, mind and so on. Arjuna then saw the cosmic form as something outside of himself, something that could destroy him. He acknowledged his fear to Shri Krishna, begging him to go back to his original form.
Tuesday, November 27, 2012
Bhagavad Gita Verse 44, Chapter 11
tasmaatpranamya pranidhaaya kaayam prasaadaye tvaamahameeshameedyam |
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness - three categories of forgiveness since he wanted all of these from Shri Krishna.
Monday, November 26, 2012
Bhagavad Gita Verse 43, Chapter 11
pitaasi lokasya charaacharasya tvamasya poojyashcha gururgareeyaan |
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.
Sunday, November 25, 2012
Bhagavad Gita Verse 42, Chapter 11
yacchaavahaasaarthamasatkritosi vihaarashayyasanabhojaneshu |
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
ekothavaapyachyuta tatsamaksham tatkshaamaye tvaamahamaprameyam || 42 ||
Whatever insults were said to you in jest, while resting, sleeping, sitting, dining, O resolute one, while in solitude or in front of others, for all that, I ask your forgiveness, O immeasureable one.
yat : whatever
cha : and
avahaasaartham : said in jest
asatkritaha : insults
asi : happened
vihaarashayyasanaha : resting, sleeping or sitting
bhojaneshu : dining
ekaha : in solitude
athavaa: or
api : also
achyuta : O resolute one
tatsamaksham : in front of others
tat : that
kshaamaye : forgiveness
tvaam : your
aham : I
aprameyam : O immeasureable one
Throughout the Gita, Shri Krishna repeatedly emphasized the importance of maintaining an attitude of equanimity, of sameness, to objects, situations and people that we encounter. He used phrases like “do not view a brahmin different that an outcaste”, “view gold and clay as the same”, “one who views friends, enemies and well wishers with the same vision is superior”. But when Arjuna examined his past treatment of Krishna, he found that he did not live up to that standard.
Now that he had received the knowledge of equanimity from Shri Krishna, Arjuna wanted to confess his misbehaviour and ask for forgiveness from Shri Krishna. He acknowledged that his behaviour was purely driven by ignorance and jest. It is said in the Mahaabhaarata that Arjuna was fond of pulling pranks on Shri Krishna during their childhood days. He once pulled a chair on which Shri Krishna was about to sit. He wanted to reassure Shri Krishna that in all those pranks, he meant no malice whatsoever.
As he implored for forgiveness, Arjuna addressed Shri Krishna as “achyuta”, one who never falls from his position, asserting that Shri Krishna’s conduct was beyond reproach, that he practised what he preached. He also addressed him as “aprameyam”, one who is so infinite that he cannot be measured. Forgiveness can only come from one who has a large heart. Confessing his wrongdoings to Shri Krishna enabled Arjuna to start with a clean slate and begin to follow his teachings.
Saturday, November 24, 2012
Bhagavad Gita Verse 41, Chapter 11
sakheti matvaa prasabham yaduktam he krishna he yaadava he sakheti |
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
ajaanataa mahimaanam tavedam mayaa praamadaatpranayena vaapi || 41 ||
Thinking of you as a friend, I addressed you rashly as O Krishna, O Yaadava, O friend. Not knowing your greatness, I said it in this manner out of carelessness or also out of affection.
sakhaa : friend
iti : in this manner
matvaa : thinking
prasabham : rashly
yat : whatever
uktam : said
he : O
krishna : Krishna
yaadava : Yaadava
ajaanataa : not knowing
mahimaanam : greatness
tava : your
idam : this
mayaa : I
pramaadaat : in carelessness
pranayena : in affection
vaa : or
api : also
Arjuna and Shri Krishna were childhood friends. Growing up together, Arjuna never realized the divine nature of Shri Krishna’s birth. He had treated him as he would treat any other friend of his. Now, having understood his divine nature having viewed the cosmic form, he wanted to acknowledge his ill-treatment of Shri Krishna, and beg for forgiveness for all the times he had acted imprudently. After all he was Arjuna, whose name meant “one who is extremely straight-forward”.
In Arjuna’s time, just like in the present time, insults with respect to people’s skin colour or caste were quite popular. Arjuna recounts his insults to Shri Krishna where he used to call him dark-skinned, refer to his caste, or call him a friend instead of a more respectable title. And like any of us, his intellect knew that insulting anyone was not the right thing to do, but he did it anyway. Knowing this well, Arjuna owned up to his ignorance, carelessness and rash behaviour.
But Arjuna also gave another side of the story. Although he did insult Shri Krishna out of carelessness in some instances, there were other instances when he did it out of sheer affection for his friend. When there is affection from both sides between friends, it is totally acceptable to insult each other. Arjuna was going to ask for forgiveness very soon, and hoped that Shri Krishna would keep this side of the story in his mind.
Friday, November 23, 2012
Bhagavad Gita Verse 40, Chapter 11
namaha purastaadatha prishtataste namostu te sarvata eva sarva |
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
anantaveeryaamitavikramastvam sarvam samaapnoshi tatosi sarvaha || 40 ||
Salutations to you from before and behind. Indeed, let there be salutations to you everywhere, O one with infinite power, O one with infinite valour. You pervade all, therefore you are everything.
namaha : salutations
purastaat : before
atha : and
prishtataha : behind
te : you
namaha : salutations
astu : may there be
te : you
sarvataha : everywhere
eva : indeed
sarvaha : all
anantaveerya : infinite power
amitavikramaha : infinite valour
tvam : you
sarvam : all
samaapnoshi : pervade
tataha : therefore
asi : you are
sarvaha : everything
Arjuna, wielder of Lord Shiva’s Gaandiva bow, was universally regarded as one of the foremost archers of his time. So far, he thought that it was his might and power that was defeating the Kauravas. But now, after beholding the cosmic form, his pride had dropped completely. In this shloka, he acknowledged that his power and valour came from Ishvara, and that he was only the “nimitta”, the instrument for channeling that power.
Now, we have seen ten chapters of the Gita. Each chapter is called a “yoga”, because it takes us higher and higher in our spiritual journey if we can understand and implement its teaching. In the previous chapter, Shri Krishna wanted Arjuna to see the one Ishvara in all beings, to see unity in diversity. In this chapter, he wanted Arjuna to see all beings in that one Ishvara, to see diversity ultimately subsumed into unity. Shri Krishna’s goal was fulfilled when Arjuna realized the truth expounded in the Upanishads, declaring here that Ishvara pervades everything, and that he ultimately is everything.
So when he recognized Ishwara as the infinite source of all power and valour, and in fact, the ultimate source and cause of everything, Arjuna could not help but repeatedly offer salutations to that cosmic form. But as we saw earlier, he had lost all notions of space and direction. He did not know what was north or south, or what was up or down. So giddy was his state of mind that he wanted to offer salutations to Ishvara from the front, back and all directions.
Offering our salutations to Ishvara, also known as "vandanam", is considered one of nine methods of worship. Shree Ramdas Samartha has devoted an entire section of the Dasbodh to describe the glories of vandanam. He considers it one of the simplest and most effective tools to connect with Ishvara. By its very nature, offering salutations or bowing to someone automatically eliminates our ahankaara, our ego, the primary obstacle to connecting with Ishvara.
Having understood the purpose of the cosmic form, Arjuna began to ask for Shri Krishna's forgiveness next.
Footnotes
1. Vandanam is elaborated in the fifth section of the fourth chapter of the Dasbodh.
Thursday, November 22, 2012
Bhagavad Gita Verse 39, Chapter 11
vayuryamognirvarunaha shashaankaha prajaapatistvam prapitaamahashcha |
namo namastestu sahastrakritvaha punashcha bhooyopi namo namaste || 39 ||
You are Vayu, Yama, Agni, Varuna, Shashaanka, Prajaapati and Prapitaamaha. Salutations to you a thousand times. Salutations to you, again and again.
vayuhu : Vayu
yamaha : Yama
agnihi : Agni
varunaha : Varuna
shashaankaha : Shashaanka
prajaapatihi : Prajaapati
tvam : you
prapitaamaha : Prapitaamaha
cha : and
namaha : salutations
namaha : salutations
te : to you
astu : let there be
sahastrakritvaha : a thousand times
punaha : again
cha : and
bhooyoha : again
api : also
namaha : salutations
namaha : salutations
te : to you
Arjuna understood that the source of nature’s power was none other than Ishvara. He saw Ishvara in all the primal forces of nature and listed their presiding deities: Vayu, the lord of wind who sustains all living beings. Yama, the lord of death who ensures justice for everyone. Agni, the lord of fire who provides energy to all beings. Varuna, the lord of life-giving water. Shashaanka, the moon, who nourishes all plants and herbs.
How could Ishvara manifest as all these deities? Because Ishvara functions as Prajaapati, also known as Lord Brahmaa, creator of the universe who brought all the deities into existence. Vedic texts refer to Brahmaa as Hiranyagarbha, the golden womb that brought forth the universe. But Ishvara existed even before Brahmaa was created, he is the Prapitaamaha, the great-grandfather, the original person.
When we are humbled, when we come in the presence of someone who is infinitely more capable than we are, we could have one of two reactions. If we have no respect for that person, we could harbour feelings of resentment and anger. But in this case, Arjuna was humbled by Ishvara for whom he had the utmost reverence. Knowing that the source of the universe was on his side, all he could do was repeatedly prostrate and offer his salutations. Knowing that it was Ishvara who was doing his work all along, Arjuna’s completely surrendered his pride.
namo namastestu sahastrakritvaha punashcha bhooyopi namo namaste || 39 ||
You are Vayu, Yama, Agni, Varuna, Shashaanka, Prajaapati and Prapitaamaha. Salutations to you a thousand times. Salutations to you, again and again.
vayuhu : Vayu
yamaha : Yama
agnihi : Agni
varunaha : Varuna
shashaankaha : Shashaanka
prajaapatihi : Prajaapati
tvam : you
prapitaamaha : Prapitaamaha
cha : and
namaha : salutations
namaha : salutations
te : to you
astu : let there be
sahastrakritvaha : a thousand times
punaha : again
cha : and
bhooyoha : again
api : also
namaha : salutations
namaha : salutations
te : to you
Arjuna understood that the source of nature’s power was none other than Ishvara. He saw Ishvara in all the primal forces of nature and listed their presiding deities: Vayu, the lord of wind who sustains all living beings. Yama, the lord of death who ensures justice for everyone. Agni, the lord of fire who provides energy to all beings. Varuna, the lord of life-giving water. Shashaanka, the moon, who nourishes all plants and herbs.
How could Ishvara manifest as all these deities? Because Ishvara functions as Prajaapati, also known as Lord Brahmaa, creator of the universe who brought all the deities into existence. Vedic texts refer to Brahmaa as Hiranyagarbha, the golden womb that brought forth the universe. But Ishvara existed even before Brahmaa was created, he is the Prapitaamaha, the great-grandfather, the original person.
When we are humbled, when we come in the presence of someone who is infinitely more capable than we are, we could have one of two reactions. If we have no respect for that person, we could harbour feelings of resentment and anger. But in this case, Arjuna was humbled by Ishvara for whom he had the utmost reverence. Knowing that the source of the universe was on his side, all he could do was repeatedly prostrate and offer his salutations. Knowing that it was Ishvara who was doing his work all along, Arjuna’s completely surrendered his pride.
Wednesday, November 21, 2012
Bhagavad Gita Verse 38, Chapter 11
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.
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.
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