Category Archives: drishtum

Bhagavad Gita Verse 54, Chapter 11

07 Friday Dec 2012

Posted by in 11.54, aham, ananyayaa, arjuna, bhaktyaa, chapter 11 verse 54, drishtum, evam, jnyaatum, parantapa, praveshtum, shakyaha, tattvena, tu, vidhihi

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bhaktyaa tvananyayaa shakya ahamevamvidhorjuna |
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
 
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
 
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
 
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
 
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him “my house is your house, don’t behave like a stranger, take what you want”. Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
 
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
 
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.

Bhagavad Gita Verse 53, Chapter 11

06 Thursday Dec 2012

Posted by in 11.53, aham, asi, cha, chapter 11 verse 53, daanena, drishtum, drishtvaan, evam, ijyayaa, maam, na, shakyaha, tapasaa, vedaihi, vidhaha, yathaa

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naaham vedairna tapasaa na daanena na chejyayaa |
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
 
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
 
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
 
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
 
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
 
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.

Bhagavad Gita Verse 48, Chapter 11

01 Saturday Dec 2012

Posted by in 11.48, aham, chapter 11 verse 48, danaihi, drishtum, evam, kriyaabhihi, kurupraveera, nruloke, roopaha, shakyaha, tapobhihi, tvadanyena, ugraihi, vedayajnyaadhyayanaihi

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na vedayajnyaadhyayanairna danairna cha kriyaabhirna tapobhirugraihi |
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||
 
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
 
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
 
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
 
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these presceptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
 
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.

Bhagavad Gita Verse 46, Chapter 11

29 Thursday Nov 2012

Posted by in 11.46, aham, bhava, chakrahastam, chapter 11 verse 46, chaturbhujena, drishtum, gadinam, icchhaami, kireetinam, roopena, sahastrabaaho, tathaiva, tenaiva, tvaam, vishvamoorte

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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.

Bhagavad Gita Verse 8, Chapter 11

22 Monday Oct 2012

Posted by in 11.8, anena, chakshuhu, chapter 11 verse 8, dadaami, divyam, drishtum, eva, ishvaram, maam, me, na, pashya, shakyase, svachakshushaa, te, tu, yoga

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na tu maam shakyase drishtumanenaiva svachakshushaa |
divyam dadaami te chakshuhu pashya me yogaishvaram || 8 ||
 
But, even this you cannot see with your own eye. I give you a divine eye, (so that you can) see the majesty of my yoga.
 
na : not
tu : but
maam : my
shakyase : can
drishtum : you see
anena : this
eva : even
svachakshushaa : with your own eye
divyam : divine
dadaami : I give
te : you
chakshuhu : eye
pashya : see
me : my
yoga : yoga
ishvaram : majesty
 
Even after Shri Krishna had begun displaying his Vishwa roopa, his cosmic form, there seemed to be no response from Arjuna at all. He realized that Arjuna’s mortal eyes did not have the capability needed to view the cosmic form. So he blessed Arjuna with the “divya drishti”, the divine vision with which the yoga, the power of creating this diversity in the universe, could be seen in all its majesty.
 
Before we proceed with the rest of this chapter, let us pause to dig a little deeper into this shloka. Each chapter in the Gita is a “yoga”, a technique for lifting us higher from the material to the divine. Arjuna was bestowed this vision by Shri Krishna, and we will hear a description of that vision from Sanjaya and Arjuna later in the chapter. But if this chapter is meant to give us a practical technique, what are we supposed to do? What does “divine vision” mean for us?
 
Let us consider a person from India who is deeply attached to his state or territory. As we have seen repeatedly in the Gita, any sort of deep attachment is a recipe for creating never-ending sorrow. What technique, what yoga could be prescribed for someone in this situation? One could ask that person to get a map of India, look at his state’s border, then mentally erase that border as well as all the other state borders, and see what’s left.
 
What will he see? He will only see the border of India. There would be no other divisions or distinctions. All conflicts regarding one state versus another would seem meaningless. It does not mean that the sense of attachment has gone away. That is very difficult to achieve. It simply means that the sense of attachment has been raised one step from the relative to the absolute.
 
Similarly, Shri Krishna asks all of us to view the world with the vision that everything is in Ishvara. Our eyes, limited as they are, will always report divisions and distinctions. That is their nature. But we can always use our intelligence to look through those divisions and see that ultimately, Ishvara is in everything and everything is in Ishvara. If we learn to do this, our attachment to worldly concerns will drop, and shift towards Ishvara.
 
As we move to the next verse, we will find that the original narrator, Sanjaya, has taken over.

Bhagavad Gita Verse 7, Chapter 11

22 Monday Oct 2012

Posted by in 11.7, adya, anyat, cha, chapter 11 verse 7, dehe, drishtum, gudaakesha, icchasi, iha : this ekastham, jagat, kritsnam, mama, pashya, sacharaacharam, yat

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ihaikastham jagatkritsnam pashyaadya sacharaacharam |
mama dehe gudaakesha yachchaanyaddrishtumicchasi || 7 ||
 
Behold this entire universe now, with moving and non-moving (entities), in one place. Also, besides this, O Gudaakesha, see whatever else you desire in my form.
 
iha : this
ekastham : in one place
jagat : universe
kritsnam : entire
pashya : behold
adya : now
sacharaacharam : with moving and non-moving
mama : my
dehe : form
gudaakesha : O Gudaakesha
yat : whatever else
cha : also
anyat : besides
drishtum : see
icchasi : you desire
 
Nowadays, it is common for families to capture a wedding with a video as well as with photographs. So when a guest drops by a family that has just concluded a wedding, he is hit with a barrage of photos and a DVD of the wedding that could last three to four hours. The guest cannot refuse this demand because the family wants him to experience the entire wedding “right here, right now”.
 
So by using the words “now” and “in one place”, Shri Krishna is pointing out the power of the Vishwa roopa or cosmic form. Arjuna is able to view the entire universe in one place, without leaving his chariot. Moreover, he is also able to view events that take millions of years in a split second. And what is he able to view? Everything including entities that move, and entities that are stable.
 
Now, if someone were to offer us the outcome of all the events that were to take place tomorrow, and if our favourite team was contesting a match tomorrow, we would be most interested in learning the outcome of the match. Knowing that Arjuna was most interested in the outcome of the Mahaabhaarata war, Shri Krishna suggested that even that would be visible in his cosmic form. He refers to Arjuna as “Gudaakesha”, one who has conquered sleep, so that Arjuna would remain alert while watching the cosmic form.
 
However, with all this going on, there seemed to be no response from Arjuna. What could be the reason? We shall see next.

Bhagavad Gita Verse 4, Chapter 11

18 Thursday Oct 2012

Posted by in 11.4, aatmaanam, avyayam, chapter 11 verse 4, darshaya, drishtum, iti, manyase, mayaa, me, prabho, shakayam, tat, tataha, tvam, yadi, yogeshvara

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manyase yadi tachchakayam mayaa drishtumiti prabho |
yogeshvara tato me tvam darshayaatmaanamavyayam || 4 ||
 
O Lord, if you think that it is possible for this to be seen by me, then O Yogeshvara, you show me your undivided form.
 
manyase : you think
yadi : if
tat : that
shakayam : possible
mayaa : by me
drishtum : seen
iti : this
prabho : O Lord
yogeshvara : O Yogeshvara
tataha : then
me : me
tvam : you
darshaya : show
aatmaanam : your
avyayam : undivided form
 
We come across another aspect of Arjuna’s request in this shloka. Imagine the plight of an movie actor who is absolutely devoted to his craft. He has worked day and nights for a whole year in a movie as a supporting actor. After the shooting ends, he is filled with a burning desire to see the entire movie. Why so? It is because he has only seen the bits and pieces of the movie that he was involved with, and he is not satisfied unless he sees it as a single story, end to end.
 
Likewise, Arjuna is no longer content with seeing bits and pieces of Ishvara’s expressions. He wants to see how it all comes together as one undivided entity. This is indicated by Arjuna’s use of the word “avyayam” which means undivided, without any discontinuity. And like the only person who can reveal the whole movie is the director, the only person that can reveal the undivided nature of the universe is the “prabhu”, the governor, master and controller.
 
Now, Arjuna knows that he has to approach Shri Krishna with humility. That’s why he politely says: “show me that form only if you think that I am qualified to see it”. Morever, Arjuna does not want to imagine it or dream it up, he wants to see it with his eyes, with his “drishti”. He also refers to Shri Krishna as “yogeshwara”, the teacher of several yogas in the Gita such as karma yoga, dhyana yoga, jnyana yoga and bhakti yoga. The yoga in “Vibhooti yoga” is the power that creates variety in the one undivided Ishvara.
 
So, does Shri Krishna agree to this request? We shall see next.

Bhagavad Gita Verse 3, Chapter 11

17 Wednesday Oct 2012

Posted by in 11.3, aatmaanam, aattha, aishvaram, chapter 11 verse 3, drishtum, etat, evam, ichchaami, parameshavara, purushottamam, roopam, te, tvam, yathaa

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evametadyathaattha tvamaatmaanam parameshavara |
drishtumichchaami te roopamaishvaram purushottamam || 3 ||
 
As you have spoken about yourself, so is it, O supreme Ishvara. I wish to see your divine form, O supreme person.
 
evam : it is that
etat : this
yathaa : as
aattha : spoken
tvam : you
aatmaanam : yourself
parameshavara : supreme Ishvara
drishtum : to see
ichchaami : I wish
te : your
roopam : form
aishvaram : divine
purushottamam : O supreme person
 
When someone describes the plot and special effects of the latest Hollywood summer blockbuster to us, and our curiosity and interest for that movie increases, we reach a point when we say “I want to see that movie right now, and I want to see it on a large IMAX screen”. Why does that happen? Of the five sense organs, the organ of sight is the dearest to us. As they say, “a picture is worth a thousand words”.
 
Similarly, Arjuna’s curiosity towards Shri Krishna had reached its peak at this point. That is why he asked Shri Krishna, who was the “avatar” or incarnation of Ishvara, to reveal his divine form that was described in the last shloka of the previous chapter. How magnificent would that form be, if this entire universe was sustained by only a fraction of Ishvara, and if all of the divine expressions were contained in Ishvara. In addition to the might and grandeur of this form, Arjuna also wanted to see how everything originated, existed and dissolved within Ishvara, and finally, how everything was Ishvara in essence.
 
We call something divine when it is endowed with the attributes of knowledge, lordship, power, prowess and brilliance. Arjuna put in a request to Shri Krishna to see that that form, where it is possible to have this vision of many in one. However, the sincere Arjuna did not order to command Shri Krishna to show that form. He qualified his request with a great deal of humility, which we see in the upcoming shloka.