Category Archives: devesha

Bhagavad Gita Verse 45, Chapter 11

28 Wednesday Nov 2012

Posted by in 11.45, adrishtapoorvam, asmi, bhayena, chapter 11 verse 45, darshaya, devaroopam, devesha, drishtvaa, hrishitaha, jagannivaasa, manaha, praseeda, pravyathitam, tadeva

≈ Comments Off on 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.

Bhagavad Gita Verse 37, Chapter 11

20 Tuesday Nov 2012

Posted by in 11.37, aadikartre, aksharam, ananta, api, brahmanaha, chapter 11 verse 37, devesha, gareeyase, jagannivaasa, kasmaat, mahaatman, nameran, sadasattatparam, yat

≈ Comments Off on Bhagavad Gita Verse 37, Chapter 11

kasmaaccha te na nameranmahaatman gareeyase brahmanopyaadikartre |
ananta devesha jagannivaasa tvamaksharam sadasattatparam yat || 37 ||
 
And why should they not bow to you, O great one, most honourable and ancient creator of even Brahmaa? You are infinite, O lord of lords, O abode of the universe, you are imperishable, that which is beyond both the manifest and unmanifest.
 
kasmaat : why
cha : and
te : you
na : not
nameran : they bow
mahaatman : O great one
gareeyase : most honourable
brahmanaha : Brahmaa
api : even
aadikartre : ancient creator
ananta : infinite
devesha : lord of lords
jagannivaasa : abode of the universe
tvam : you
aksharam : imperishable
sadasattatparam : beyond manifest and unmanifest
yat : what is
 
Arjuna continues his prayer to Ishvara’s cosmic form. Here, he justifies why people who have preference for a particular deity were seen offering their salutations to the cosmic form. He says that when we see someone superior in all respects to our deity, there is no reason not to bow to that person. Ishvara in his cosmic form is the original cause, the creator of Lord Brahmaa. Whereas Lord Brahmaa could create several universes, Ishvara creates several Lord Brahmaas. Therefore it is appropriate that people worship Ishvara.
 
Now, Arjuna described Ishvara as “sadasattatparam”. What does that mean? “Sat” in this context refers to the manifest world, things that we can perceive with our mind and our senses. “Asat” refers to the unmanifest world comprising our subconscious desires or our vaasanas. In computer terms, Sat is the hardware and asat is the software, the programming stored in memory. Our behaviour is driven by the unmanifest programming of our desires, just like a computer behaves according to its programming.
 
So, if we were to describe electricity, it would be beyond the hardware and the software. Tiny electrical currents store the software in memory, and powerful electrical currents create the hardware in a factory. Another example we have come across is gold. Five grams of gold can make a necklace, or a bangle, or a biscuit. When the necklace is manifest, all the other shapes become unmanifest. But the gold transcends, it is beyond the manifest and the unmanifest. In the same way, Ishvara transcends the manifest and the unmanifest names and forms in this universe.

Bhagavad Gita Verse 25, Chapter 11

08 Thursday Nov 2012

Posted by in 11.25, chapter 11 verse 25, damshtraa, devesha, dishaha, drishta, eva, jaane, jagannivaasa, kaalaanala, karaalaani, labhe, mukhaani, na, praseeda, sannibhaani, sharma

≈ Comments Off on Bhagavad Gita Verse 25, Chapter 11

damshtraakaraalaani cha te mukhaani drishtaiva kaalaanalasannibhaani |
disho na jaane na labhe cha sharma praseeda devesha jagannivaasa || 25 ||
 
Seeing you with dreadful tusks and your mouths blazing like fires of destruction, I neither know the directions nor do I have peace. Be pleased, O lord whose abode is the universe.
 
damshtraa : tusks
karaalaani : with dreadful
cha : and
te : your
mukhaani : mouths
drishta : seeing
eva : only
kaalaanala : fires of destruction
sannibhaani : blazing like
dishaha : directions
na : not
jaane : I know
na : not
labhe : have
cha : and
sharma : peace
praseeda : be pleased
devesha : O lord
jagannivaasa : whose abode is this universe
 
When we go beyond the imagery of this shloka and try to extract the meaning, we find that Arjuna comes face to face with a point of no return. He is unable to “know the directions”, unable to decide where to run away from here. All the plans he has made to do this or that thing are suddenly no more. Many people who come face to face with their mortality may have thoughts similar to what Arjuna is echoing here.
 
I came across a website of a terminal cancer patient who wrote his obituary just before he passed away. Here’s an excerpt from that website:
 
…It turns out that no one can imagine what’s really coming in our lives. We can plan, and do what we enjoy, but we can’t expect our plans to work out. Some of them might, while most probably won’t. Inventions and ideas will appear, and events will occur, that we could never foresee. That’s neither bad nor good, but it is real.
 
I think and hope that’s what my daughters can take from my disease and death. And that my wonderful, amazing wife _____ can see too. Not that they could die any day, but that they should pursue what they enjoy, and what stimulates their minds, as much as possible—so they can be ready for opportunities, as well as not disappointed when things go sideways, as they inevitably do…
 
So when we realize that ultimately, we are powerless in front of the grand scheme of the cosmos, our ego drops all its pretenses and surrenders itself in prayer to Ishvara. Prayer is only possible when there is utter surrender of individuality. So Arjuna prays to Shri Krishna, urging him to return to his pleasing form. But Shri Krishna is not done yet.