Bhagavad Gita Verse 29, Chapter 11

12 Monday Nov 2012

Posted by in 11.29, api, chapter 11 verse 29, eva, jvalanam, lokaaha, naashaaya, patangaahaa, pradeeptam, samriddhavegaahaa, tathaa, tava, vaktraani, vishanti, yathaa

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yathaa pradeeptam jvalanam patangaa vishanti naashaaya samriddhavegaahaa |
tathaiva naashaaya vishanti lokaastavaapi vaktraani samriddhavegaahaa || 29 ||
 
Like moths enter a blazing fire with great speed for their destruction, so also do these people enter your mouths with great speed for their destruction.
 
yathaa : like
pradeeptam : blazing
jvalanam : fire
patangaahaa : moths
vishanti : enter
naashaaya : for destruction
samriddhavegaahaa : with great speed
tathaa : so do
eva : only
naashaaya : for destruction
vishanti : enter
lokaaha : these people
tava : your
api : also
vaktraani : mouths
samriddhavegaahaa : with great speed
 
In the previous shloka, Arjuna gave the example of rivers flowing into the ocean to indicate the ultimate dissolution of all names and forms back to their source, Ishvara. Some may raise a doubt here. They may say, water is inert so naturally it goes wherever the flow takes it. In order to dispel this doubt, Arjuna gives the example of moths that rush towards a flame, and are eventually destroyed. Sant Jnyaneshwar gives the example of water droplets evaporating on a hot iron rod in his commentary.
 
By showing the process of destruction at such a grand scale, Shri Krishna also wants to remove Arjuna’s fear of death. Since the physical body goes away after death, there is no question of pain once we die. We are scared not about the pain of death, but about losing all of our identity as a so-and so, with all his possessions and attachments. The name and form that we have become attached, and its network of relationships with other names and forms, is what ultimately gets dissolved.
 
But when we know that death is nothing but a return of our name and form into that of Ishvara’s, our fear of death will go away, or at least, diminish to a great extent. In fact, when we become a devotee of Ishvara, death loses its unpleasantness because now it means a return to the original source of the universe. We begin to lead our lives with a great degree of courage and fearlessness, because we know how it will all end.

Bhagavad Gita Verse 28, Chapter 11

11 Sunday Nov 2012

Posted by in 11.28, abhimukhaa, abhivijvalanti, ambuvegaahaa, amee, bahavaha, chapter 11 verse 28, dravanti, eva, nadeenaam, naralokaveeraa, samudram, tathaa, tava, vaktraani, vishanti, yathaa

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yathaa nadeenaam bahavombuvegaahaa samudramevaabhimukhaa dravanti |
tathaa tavaamee naralokaveeraa vishanti vaktraanyabhivijvalanti || 28 ||
 
Like torrents of several rivers rush towards the ocean, so do those brave men of this earth run to your blazing mouths.
 
yathaa : like
nadeenaam : rivers
bahavaha : several
ambuvegaahaa : torrents
samudram : ocean
eva : only
abhimukhaa : towards
dravanti : rush
tathaa : so do
tava : to you
amee : those
naralokaveeraa : brave men of the earth
vishanti : run
vaktraani : mouths
abhivijvalanti : blazing
 
Putumayo, Caqueta, Vaupes, Guainea, Morona, Pastaza, Nucuray, Urituyacu, Chambira, Tigre, Nanay, Napo, and Huallaga. These are names of just a handful of 1100 rivers that feed the Amazon, the largest river in the world by volume. It covers almost 7 million square kilometres of land in South America, and empties 300,000 cubic metres per second into the Atlantic Ocean. The most distant source of the Andes is a glacier on the western edge of South America, near the Pacific Ocean, on the other side of the continent.
 
Arjuna, on seeing the hordes of warriors rushing into Ishvara’s mouths, compares them to the water in a river rushing with great speed into the ocean. It reminds him of Shri Krishna’s description of the water cycle as a sacrifice when he was explaining karma yoga. A drop of water which originated from the ocean evaporates into the sky, falls down as rain into a water body, and eventually finds its way into a flowing river that goes right back into its source, the ocean. At one point it thinks that it is rain, or it is a pond, a lake, a stream and so on, forgetting its true nature as water.
 
Similarly, we tend to think of ourselves as children, students, engineers, executives, rich people, poor people at different points in our lives, and forgetting that our journey is just a cycle that begins from Ishvara, the source, and ends back into that same source. So even though Arjuna was scared of Ishvara’s monstrous form, he understood that there was nothing to be scared about destruction. It was a bona fide part of Ishvara’s creative process.
 
Arjuna illustrates another aspect of this scene in the next shloka.

Bhagavad Gita Verse 27, Chapter 11

10 Saturday Nov 2012

Posted by in 11.27, bhayaanakaani, chapter 11 verse 27, choornitaihi, damshtraakaraalaani, dashanaantareshu, kechit, sandrishyante, tvaramaanaahaa, uttamaangaihi, vaktraani, vilagnaahaa, vishanti

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vaktraani te tvaramaanaa vishanti damshtraakaraalaani bhayaanakaani |
kechidvilagnaa dashanaantareshu sandrishyante choornitairuttamaangaihi || 27 ||
 
(They are) rushing to enter into your mouths, with fearful fangs, wide open. Some appear with their skulls crushed, stuck between your teeth.
 
vaktraani : mouths
te : your
tvaramaanaahaa : rushing
vishanti : entering
damshtraakaraalaani : wide open fangs
bhayaanakaani : fearful
kechit : some
vilagnaahaa : caught
dashanaantareshu : between teeth
sandrishyante : appear
choornitaihi : crushed
uttamaangaihi : skulls
 
Arjuna continued to narrate the horrifying scene from the future state of the Mahabhaarata war. He now saw several warriors from both armies rushing to enter the numerous mouths of Ishvara’s cosmic form. He also saw Ishvara devouring these warriors, with the remnants of his meal stuck between the gaps of his teeth. Arjuna uses the word “choornit” meaning powder to highlight the force of Ishvara’s jaws and their impact on the warriors.
 
This gruesome scene serves to remind us of the ephemerality of the material world comprised solely of names and forms. If Ishvara can create the variety of names and forms in his pleasant form, he can also dissolve that variety in his terrible form. Arjuna saw this vision quite clearly, as did many people in the northeastern United States that were impacted recently by the most powerful hurricane in history. Ishvara’s power can level entire towns within minutes.
 
Another intriguing aspect of this shloka is that Ishvara’s cosmic form isn’t going after all the warriors, in fact, they themselves are rushing into his mouths. It reinforces the message given by Shri Krishna earlier. Ishvara does not favour or hate anyone. Every individual creates his own destiny by the fruit of his choices and actions. The Kauravas and Paandavas decided to engage in a war, so it was natural that many of them would end up dead when the war ended.
 
Now, knowing that Shri Krishna could show him the future, Arjuna was curious to know whether he would win or lose. But he did not ask this question directly. He continued describing the scene, hoping that Shri Krishna would reveal it eventually.

Bhagavad Gita Verse 26, Chapter 11

09 Friday Nov 2012

Posted by in 11.26, amee, api, asau, asmadeeyahi, avanipaala, bheeshmaha, chapter 11 verse 26, dhritaraashtrasya, dronaha, putraahaa, saha, sanghai, sarve, sootaputraha, tathaa, tvaam, yodhamukhyaihi

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amee cha tvaam dhritaraashtrasya putraahaa sarve sahaivaavanipaalasanghai |
bheeshmo dronaha sootaputrastathaasau sahaasmadeeyairapi yodhamukhyaihi || 26 ||
 
And all the sons of Dhritaraashtra, with bands of warrior kings, and also Bheeshma, Drona, and also that son of Soota, along with our prime warriors..
 
amee : these
cha : and
tvaam : you
dhritaraashtrasya : of Dhritaraashtra
putraahaa : sons
sarve : all
saha : with
eva : only
avanipaala : warrior kings
sanghai : bands of
bheeshmaha : Bheeshma
dronaha : Drona
sootaputraha : son of Soota
tathaa : also
asau : that
saha : with
asmadeeyahi : our
api : also
yodhamukhyaihi : prime warriors
 
Shri Krishna had a surprise in store for Arjuna, even though Arjuna wanted him to stop showing his terrible form. Among all the scenes shown on the canvas of the cosmic form, Arjuna began to see the Mahabhaarata war. However, he saw things that had not happened so far. In other words, Shri Krishna was showing him the future.
 
Maaya, Ishvara’s great power, creates space and time. Space and time create the sense of separateness between us and the universe. Both space and time are interrelated. The larger the space, the more time it takes to go from one corner to another. A fish can traverse a bowl much faster than it can traverse a giant aquarium tank. Only Ishvara, who is beyond the notion of space and time, could show a scene that was to occur in the future, like a movie director who solely knows the outcome of a script.
 
Earlier, Shri Krishna had destroyed all notion of space, since it appeared that everyone and everything had congealed together in his cosmic form. Now, he began eliminating the notion of time. Arjuna could see the past, present and future all at once in the cosmic form. He now saw the Paandava and the Kaurava armies in that scene. He had a special place of dislike for Karna, calling him “that son of a Suta”. Suta refers to one whose mother is a brahmin and
father is a kshatriya.
 
So then, what was happening to all these warriors? This shloka continues further.\

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

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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.

Bhagavad Gita Verse 24, Chapter 11

07 Wednesday Nov 2012

Posted by in 11.24, aananam, anekavarnam, antaraatmaa, chapter 11 verse 24 cha : and vishnoho, deeptam, deeptavishaalanetram, dhritim, drishtvaa, hi, na, nabhahasprisham, pravyathita, shamam, tvaam, vindaami, vyaatta

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nabhahasprisham deeptamanekavarnam vyaattaananam deeptavishaalanetram |
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
 
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
 
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
 
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
 
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
 
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
 
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
 
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.

Bhagavad Gita Verse 23, Chapter 11

06 Tuesday Nov 2012

Posted by in 11.23, aham, bahoodaram, bahubaahooroopaadam, bahudamshtraakaraalam, bahuvaktranetram, chapter 11 verse 23, drishtvaa, lokaahaa, mahaabaaho, mahat, pravyathitaahaa, roopam, tatha, te

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roopam mahatte bahuvaktranetram mahaabaaho bahubaahooroopaadam |
bahoodaram bahudamshtraakaraalam drishtvaa lokaahaa pravyathitaastathaaham || 23 ||
 
Seeing your grand form with several mouths and eyes, O mighty armed, with several arms, thighs, feet and bellies, with fearful fangs, all beings are disturbed, and (so too am) I.
 
roopam : form
mahat : grand
te : your
bahuvaktranetram : with several mouths and eyes
mahaabaaho : O mighty armed
bahubaahooroopaadam : with several arms, thighs and feet
bahoodaram : with several bellies
bahudamshtraakaraalam : with fearful fangs
drishtvaa : seeing
lokaahaa : beings
pravyathitaahaa : disturbed
tatha : and
aham : I
 
Arjuna’s amazement turned into fear as he witnessed the transformation of Ishvara’s cosmic form. The “soumya roopa” or the pleasant form morphed into into the “ugra roopa”, the fear-inducing form. Shri Krishna’s kind, shining face was no more visible. It now was the face of a monster, with long sharp teeth that were “kaarala”, ready to take a bite.
 
When we see someone who has power but is benevolent and kind, we feel at peace. But when someone with power is clearly intent on causing destruction, we are afraid. When a general of a country army is disciplined and respects civilian authority, people are happy, otherwise he becomes a dictator and scares people. So therefore, seeing this terrible form of Ishvara, Arjuna saw that all beings in all of the worlds were cowering in fear of this form.
 
Why did Ishvara show this form to Arjuna? Didn’t Shri Krishna want everyone to remember his pleasant form only? There is a reason to this. Earlier, we learned about the tendency of our mind to demarcate certain aspect of the world as “good” or “bad”. But if we use the cosmic form as a means to meditate upon Ishvara, we need think like Ishvara. Ishvara comprises the entire creation where everything is necessary and everything has its place. We cannot demarcate anything good or bad. Only by discarding our prior conceptions of good and bad can we truly understand this terrible form of Ishvara.
 
What else about the form scared Arjuna? He continues in the next shloka.

Bhagavad Gita Verse 22, Chapter 11

05 Monday Nov 2012

Posted by in 11.22, ashvinau, asura, chapter 11 verse 22, gandharva, marutaha, rudraaditya, saadhyaa, sanghaa, sarve, siddha, ushmapaahaa, vasavaha, veekshante, vishve, vismitaahaa, yaksha

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rudraaditya vasavo ye cha saadhyaa vishveshvinau marutashchoshmapaascha |
gandharvayakshaasurasiddhasanghaa veekshante tvaam vismitaashchaiva sarve || 22 ||
 
The hosts of Rudraas and Adityaas, the Vasus, the Saadhyaas, the Vishwadevaas, the Ashwini Kumaaraas, the Maruts, the Ushmapaas, the Gandharvas, the Yakshas, the Asuras and the Siddhas, all of them are amazed, observing you.
 
rudraaditya : the Rudraas and Adityaas
vasavaha : the Vasus
ye : those
cha : and
saadhyaa : the Saadhyaas
vishve : the Vishwadevaas
ashvinau : the Ashwini Kumaraas
marutaha : the Maruts
cha : and
ushmapaahaa : the Ushmapaas
cha : and
gandharva : the Gandharvas
yaksha : the Yakshas
asura : the Asuras
siddha : the Siddhas
sanghaa : hosts of
veekshante : are observing
tvaam : you
vismitaahaa : amazed
cha : and
eva : only
sarve : all
 
Previously, Arjuna had heard about Ishvara manifesting as deities in the universe. Now, in the cosmic form, he is able to see them clearly enough to recognize who they are. For most people during Arjuna’s time, deities were worshipped but were inaccessible, they were invisible. Arjuna was clearly delighted to see those deities that were only invoked and worshipped in rituals. Even though these deities may have had meaning to Arjuna, they may not have meaning to many of us. So let’s look more closely at these deities from our standpoint.
 
We may not worship the Vedic and Puraanic deities mentioned in this shloka, but we do worship material deities. If we want a telephone connection, we approach the telephone company. If we want an internet connection, we approach the internet service provider. If we want to admit a child into school, we approach the principal of that school. Broadly speaking, when we want to access something that is beyond our reach, we approach a deity and convince them to give us access to what we desire.
 
In all these cases, there are three aspects – the individual, the object of desire, and the deity that connects the individual to the object of desire. In many ancient texts, it is said that the universe split into 3 parts during the process of creation. The individual is known as the “adhyaatma”, the world of objects known as the “adhibhoota” and the presiding deity that connects the two, the “adhidaiva”.
 
It is said that we should worship a deity if we are seeking to acquire certain traits. If one wants to acquire strength and power, he should appease that adhidaiva who presides over a storehouse of strength. So we see that seekers of power worship Lord Hanumaan. Seekers of dispassion worship Lord Shiva. Seekers of knowledge worship Sarasvati and so on.
 
So when we begin practicing meditation, we can choose a deity that we have a particular attraction to. Some people love to worship Shri Krishna in his childhood for, whereas some people worship Lord Shiva in his serene form. It does not matter which deity we choose as long as we use the deity to ultimately take our meditation all the way up to Ishvara.

Bhagavad Gita Verse 21, Chapter 11

04 Sunday Nov 2012

Posted by in 11.21, amee, bheetaahaa, chapter 11 verse 21, grinanti, kechit, maharshi, praanjalayaha, pushkalaabhihi, sanghaahaa, siddha, stutibhihi, stuvanti, surasanghaa, svasti, uktvaa, vishanti

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amee hi tvaam surasanghaa vishanti kechidbheetaahaa praanjalayo grinanti |
svasteetyuktvaa maharshisiddhasanghaahaa stuvanti stvaam stutibhihi pushkalaabhihi || 21 ||
 
Certainly, this host of deities enters into you. Many are scared, singing praises with folded hands, “may all be well”, saying this. Hosts of great rishis and siddhas are praising you, through sublime hymns.
 
amee : they
hi : certainly
tvaam : in you
surasanghaa : host of deities
vishanti : enter
kechit : many
bheetaahaa : scared
praanjalayaha : folded hands
grinanti : singing praises
svasti : “may all be well”
iti : this
uktvaa : saying
maharshi : great rishis
siddha : siddhas
sanghaahaa : hosts of
stuvanti : praise
tvaam : you
stutibhihi : through hymns
pushkalaabhihi : sublime
 
Arjuna’s was beginning to see the cosmic form in more detail. Previously, he had mentioned that all the three worlds were quite afraid of Ishvara’s fearful form. In one of those worlds, the heavenly world which was populated by the deities, he saw something quite amazing. The deities were arising out of Ishvara’s cosmic form and dissolving back into it, just like waves in the ocean. He indicates this by using the word “vishanti”, entering into.
 
This shloka brings out the different kinds of people with regards to their spiritual awareness. First, there are those who are completely engrossed in the material world of names and forms. They have very little to no awareness of the unity of things, of the presence of Ishvara in everything, due to extreme entanglement with their senses. Next, there are those seekers who have recognized the presence Ishvara, and are working hard to turn themselves towards the higher. Finally, there are those rare few who have transcended all names and forms, who have realized the absolute.
 
Arjuna saw all three types of people, the ignorant, the seekers, and the realized masters in this scene. The ignorant individuals and the seekers were dissolving into Ishvara, but only the seekers were singing praises of Ishvara since they knew that he was their ultimate goal. The realized masters, the sages and siddhas, stood apart from this process of creation and dissolution, singing hymns to glorify Ishvara.

Bhagavad Gita Verse 20, Chapter 11

03 Saturday Nov 2012

Posted by in 11.20, adbhutam, agram, antaram, chapter 11 verse 20, dishashcha, drashtvaa, dyaavaaprathivyoho, ekena, hi, idam, lokatrayam, mahaatman, pravyathitam, roopam, sarvaahaa, tava, tvayaa, vyaaptam

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dyaavaaprathivyoridamantaram hi vyaaptam tvayaikena dishashcha sarvaahaa |
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
 
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
 
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
 
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
 
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
 
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
 
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.