Category Archives: chapter 7 verse 25

Bhagavad Gita Verse 25, Chapter 7

22 Friday Jun 2012

Posted by in 25, 7, abhijaanaati, aham, avyayam, ayam, chapter 7 verse 25, lokaha, maam, moodhaha, na, prakaashaha, samaavritaha, sarvasya, yogamaayaa

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naaham prakaashaha sarvasya yogamaayaasamaavritaha |
moodhoyam naabhijaanaati loko maamajamavyayam || 25 ||
 
Concealed by yoga maaya, I am not visible to everyone. Foolish people do not recognize me as unborn and unchanging.
 
na : not
aham : me
prakaashaha : visible
sarvasya : everyone
yogamaayaa : yoga maayaa
samaavritaha : concealed
moodhaha : foolish
ayam : this
na : do not
abhijaanaati : recognize
lokaha : people
maam : me
ajam : unborn
avyayam : unchanging
 
Earlier, Shri Krishna stated the fundamental problem that most people have with regards to understanding the nature of Ishvara. A mental limitation forces people to think of Ishvara as a visible, finite entity. Here, Shri Krishna provides the reason for this mental limitation. He says that Ishvara is hidden from us due to the power of maaya.
 
Our mind is trained to recognize two things: space and time. We can only see, hear, touch, smell and taste objects in space. We can also perceive changes in those objects, which is nothing but the time aspect. So, we are unable to perceive anything that is beyond space and time. We can say that space and time is maaya, or the three gunaas of prakriti known as sattva, rajas and tamas are maaya.
 
Shri Krishna says that Ishvara has disguised himself in a dress, as it were, made of maaya. Our senses can perceive only maaya. Therefore, we fail to comprehend Ishvara, who is beyond maaya, just like the light of the sun blinds us from seeing the sun itself. Those who think that only the visible is real and the visible is unreal are called moodha or foolish. They fail to see the real nature of Ishvara which is beyond birth and death.
 
But if we cannot pierce through maaya, can Ishvara do so? We shall see next.

Bhagavad Gita Verse 24, Chapter 7

21 Thursday Jun 2012

Posted by in 7.24, aapannam, abuddhayaha, ajaanantaha, anuttamam, avyaktam, avyayam, bhaavam, chapter 7 verse 25, maama, mama, manyante, param, vyaktim

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avyaktam vyaktimaapannam manyante maamabuddhayaha |
param bhaavamajaananto mamaavyayamanuttamam || 24 ||
 
The unintelligent, not knowing my unmanifest, supreme, incomparable and imperishable nature, believe that I assume a human form.
 
avyaktam : unmanifest
vyaktim : human form
aapannam : assume
manyante : believe
maama : me
abuddhayaha : unintelligent
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
avyayam : imperishable
anuttamam : incomparable
 
“To one that holds a hammer, everything looks like a nail”. When we get used to a certain mode of thinking or behaving, it becomes a disadvantage because that mode of thinking begins to limit our perspective. We spend all of our waking life taking in information from the sense organs – the eyes, ears, nose, tongue and skin. Due to this constant exposure, we tend to perceive everything in terms of these 5 senses. Ultimately, these senses limit what we can perceive.
 
Shri Krishna, having described the finite goal-seeking mindset of most people, now clearly articulates the problem that they face. Limited by their finite intellect, limited by the prison of the 5 senses, people tend to view Ishvara as a finite entity. As if this is not unfortunate enough, they get so attached to their favourite deity that they sometimes begin to develop a fanatic attitude – “my god is better than your god” and so on. The true Ishvara is beyond all senses. Neither the mind nor our speech can reach it. Ishvara is beyond all names and forms.
 
But, many of us go to temples to worship deities. Even spiritual masters worship deities. How should we understand this? It is because deities in a temple are indicators or pointers to the infinite. An idol in the shape of a deity helps us focus our attention on the form of the deity. But this focusing of attention on the finite deity is a stepping stone to contemplating the true nature of Ishvara which is infinite, imperishable and supreme.
 
What is the real reason for the problem pointed out here? Why do most people think of Ishvara in finite terms? This is examined next.