Category Archives: ichhaami

Bhagavad Gita Verse 1, Chapter 18

20 Monday May 2013

Posted by in 18.1, chapter 18 verse 1, hrisheekesha, ichhaami, keshinishudana, mahaabaaho, prithak, sannyaasasya, tattvam, tyaagasya, veditum

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Arjuna uvaacha:
sannyaasasya mahaabaaho tattvamichhaami veditum |
tyaagasya cha hrisheekesha prithakkeshinishudana || 1 ||
 
Arjuna said:
O mighty armed, O Hrisheekesha, O slayer of Keshin, I wish to know the difference between sanyaasa and tyaaga.
 
sannyaasasya: sannyaasa
mahaabaaho : O mighty armed
tattvam : essence
ichhaami : I wish
veditum : know
tyaagasya : tyaaga
cha : and
hrisheekesha : O Hrisheekesha
prithak : difference
keshinishudana : slayer of Keshi
 
We now commence the eighteenth chapter, which is the final chapter of the Gita. It is the longest chapter, coming in at 78 shlokas. It is a summary of the entire Gita teaching condensed into one chapter. It addresses many topics and themes covered in the entire Gita, and ties up many loose ends as well. It is the most practical among all of the chapters, containing lessons applicable every aspect of our life. Arjuna begins this chapter with a question to Shri Krishna. He wants to know what is the difference between two terms – sannyaasa and tyaaga.
 
At a superficial level, both the terms have a common meaning which is renunciation. Arjuna probably had come across these terms being used in scriptures or chants, and wanted to know whether there was a difference. But this question is similar to his query in regards to the difference between karma yoga and jnyaana yoga in the third chapter, and the difference between karma yoga and karma sanyaasa in the fifth chapter. Broadly, he wants to know when to act and when not to act. It is a good question because the topic of karma contains many nuances that require clarification and elaboration, which are found in this chapter.
 
It is interesting to look at the three titles used by Arjuna to address Shri Krishna. Hrisheekesha is one who has conquered the senses. Mahabaaho is one who is mighty armed, one who has tremendous power and energy. Keshinisudana is one who has killed the demon Keshi, who is an enemy. Therefore, only one who has conquered the senses can gain power to destroy one’s internal and external enemies.

Bhagavad Gita Verse 31, Chapter 11

14 Wednesday Nov 2012

Posted by in 11.31, aadyam, aakhyaahi, bhavaan, bhavantam, chapter 11 verse 31, devavara, hi, ichhaami, kaha, me, na, namaha astu, prajaanaami, praseeda, pravruttim, tava, te, ugraroopaha, vijnyaatum

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aakhyaa hi me ko bhavaanugraroopo namostute devavara praseeda |
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
 
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
 
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
 
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
 
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
 
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.