Category Archives: chapter 10 verse 7

Bhagavad Gita Verse 7, Chapter 10

06 Thursday Sep 2012

Posted by in 10.7, atra, avikampena, cha, chapter 10 verse 7, etaam, mama, na, saha, samshayaha, tatvataha, vetti, vibhootim, yaha, yogam, yogena, yujyate

≈ Comments Off on Bhagavad Gita Verse 7, Chapter 10

etaam vibhootim yogam cha mama yo vetti tatvataha |
sovikampena yogena yujyate naatra samshayaha || 7 ||
 
He who understands this, my manifestation and yoga in its essence; he becomes engaged with unperturbed yoga, without a doubt.
 
etaam : this
vibhootim : manifestation
yogam : yoga
cha : and
mama : my
yaha : he who
vetti : understands
tatvataha : in essence
saha : he
avikampena : unperturbed
yogena : with yoga
yujyate : engages
na : not
atra : any
samshayaha : doubt
 
What is the result of hearing about Ishvara’s expressions? Shri Krishna says that one who is able to perceive Ishvara as manifesting through expressions becomes established in “avikampena yoga” or a constant, unshakeable connection with Ishvara.
 
Vibhooti refers to the multiple or pluralistic manifestation of Ishvara, the presence of Ishvara in all forms present in the universe. Yoga, also known as yoga-maaya, is the power that makes this pluralistic manifestation possible. Shri Krishna says that one who knows this vibhooti and yoga as arising from Ishvara is constantly united with Ishvara.
 
The key here is to develop a vision that goes into the essence of any object or person or situation instead of getting distracted by the form, just like a scrap metal dealer’s vision goes straight into the metal, and not the shape.
 
How do we develop this vision? Let us bring back the concept of material cause and intelligent cause that we saw earlier. A pot is created by two aspects: the material cause which is clay, and the intelligent cause which is the potter. So for instance, when Shri Krishna said that the seven sages were created by Ishvara, it means that Ishvara is both the “stuff” and the “sculptor”. He is both the material and intelligent cause of those sages. The Mundaka Upanishad illustrates this concept with the example of a spider who creates a web from his own body, using no other external raw material. The spider becomes the material cause and the intelligent cause of the web.
 
So if our thoughts are made of Ishvara, objects are made of Ishvara, situations are made of Ishvara, if we develop this vision, what will happen to us? We will get established in an unshakeable, unwavering connection with Ishvara. In other words, if we know that Ishvara is present in everything, we will never be disconnected from Ishvara, just like our cell phones are never disconnected from their network no matter which part of the country we visit. We will we able to encounter every situation in life with poise and equanimity, without being shaken up, because everything is ultimately Ishvara.
 
This state of unwavering yoga is elaborated upon in the next shloka.

Bhagavad Gita Verse 10, Chapter 7

06 Wednesday Jun 2012

Posted by in 7.10, aham, asmi, beejam, buddhihi, buddhimataam, chapter 10 verse 7, maam, paartha, sanaatanam, sarvabhootaanaam, tejas, tejasvinaam, viddhi

≈ Comments Off on Bhagavad Gita Verse 10, Chapter 7

beejam maam sarvabhootaanaam viddhi paartha sanaatanam |
buddhirbuddhimataamasmi tejastejasvinaamaham || 10 ||
 
Know me as the eternal seed of all beings, O Paartha. I am the intellect of the intelligent, the radiance of the illustrious.
 
beejam : seed
maam : me
sarvabhootaanaam : of all beings
viddhi : know
paartha : O Paartha
sanaatanam : eternal
buddhihi : intellect
buddhimataam : of the intelligent
asmi : I am
tejas : radiance
tejasvinaam: of the illustrious
aham : I am
 
Previously, Shri Krishna spoke about seeing Ishvara as earthly fragrance, brilliance in fire, life in beings and austerity in the austere. He continues to give a list of his glories in this shloka, beginning with the statement that he is the eternal seed of all beings. He also addresses Arjuna as Paartha, descendent of King Prithu.
 
Earlier, Shri Krishna asserted that Ishvara is the cause of everything in the universe. So then, why is he seemingly repeating himself by the statement “I am the eternal seed”? It is to ensure that we gain the correct understanding.
 
Normally, when any tree grows out of a seed, the seed ceases to exist. In the case of Ishvara, however, the seed is eternal. In other words, the seed is changeless, but the entire content of the universe lies in an unmanifest form in this seed. It manifests itself at various points in the universe’s life span, not just at the beginning. So therefore, we need to learn to recognize the eternal seed and not get carried away or stuck in the level of names and forms.
 
Next, Shri Krishna urges us to recognize Ishvara in intelligence. We admire intelligent people for their ability to think clearly about complex issues without getting swayed by noise. How is their way of thinking different? A glass of clear water lets through more light than a glass of water that is agitated or clouded by dirt. Similarly, an intelligent person‘s mind is less dominated by the sway of emotion, and therefore enables the brilliance of Ishvara to shine through the intellect unhindered. In this manner, Ishvara becomes the intelligence of the intelligent.
 
Finally, Shri Krishna adds tejas or radiance to his list of vibhootis. This radiance manifests in us when when we are in good physical and mental health, when we have slept well, when we are fit. Also, when someone had earned a lot of wealth through self effort, or has performed selfless service, they also have a certain kind of glow. Shri Krishna says that it is Ishvara manifesting in these illustrious individuals in the form of tejas or radiance.