Bhagavad Gita Verse 32, Chapter 10

02 Tuesday Oct 2012

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sargaanaamaadirantashcha madhyam chaivaahamarjuna |
adhyaatmavidyaa vidyaanaam vaadaha pravadataamaham || 32 ||
 
Among the creations, I only am the beginning, end and middle, O Arjuna. Among the sciences I am spiritual science and among the debates I am Vaada.
 
sargaanaam : among the creations
aadihi : beginning
antaha : end
cha : and
madhyam : middle
cha : and
eva : only
aham : I am
arjuna : O Arjuna
adhyaatmavidyaa : spiritual science
vidyaanaam : among the sciences
vaadaha : Vaada
pravadataam : among the debates
aham : I am
 
To ensure that we do not get carried away by getting stuck in specific manifestations of Ishvara, Shri Krishna addresses Arjuna and reiterates that Ishvara is in everything and at all times. As Brahma, he creates the universe, as Vishnu he sustains the universe and as Shiva, he dissolves the universe. But Ishvara is ever present, he does not go away during any of these activities.
 
Next, Shri Krishna takes up the subject of knowledge. For most of us, knowledge refers either to academic knowledge, career-enhancing knowledge or knowledge about something we enjoy doing such as arts or literature. Although such knowledge has its place in our life, it is secondary or lower knowledge. It is “aparaa vidyaa”.
 
Why is it secondary? Such knowledge keeps us engaged in the material world, in Prakriti or in Maaya. We tend to correct, change and rearrange our life situations, but none of these yield lasting happiness. We do not look to correcting the real problem, which is our understanding of our own self. Only spiritual knowledge, knowledge of our own self, has the power to take us out of the material world and towards Ishvara. This is why Shri Krishna praises “adhyaatma vidyaa”, spiritual knowledge among all types of knowledge.
 
We now come to the topic of debates. In all spheres of life, a conversation between two people where one is trying to influence other is extremely important. In the US, debates between two presidential candidates can make or break their chances of winning. In general, there are three kinds of debates.
 
In “Jalpa”, the speaker wants to prove his point and bring down his opponent, no matter how sound or logical the opponent’s argument. In “Vitanda”, the speaker does not have any point to make, he just wants to bring down his opponent. Only in “Vaada” do both speakers listen to each other and push each other to ensure that the most logical argument prevails, not that one or the other speaker wins. Shri Krishna says that such a debate that places logic above ego is Ishvara’s foremost expression.

Bhagavad Gita Verse 31, Chapter 10

01 Monday Oct 2012

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pavanaha pavataamasmi raamaha shashtrabhritaamaham |
jhashaanaam makarashachaasmi strotasaamasmi jaahnavee || 31 ||
 
Among the purifiers I am the wind and among the weapon wielders I am Raama. Among the sea creatures I am the crocodile and among the rivers I am Gangaa.
 
pavanaha : wind
pavataam : among the purifiers
asmi : I am
raamaha : Raama
shashtrabhritaam : among the weapon wielders
aham : I am
jhashaanaam : sea creatures
makaraha : crocodile
cha : and
asmi : I am
strotasaam : among the rivers
asmi : I am
jaahnavee : Gangaa
 
Shri Krishna begins this shloka with the topic of purification. He says that wind is the foremost expression of Ishvara among all of the purifiers in the world. We know this from experience. Deep inhalation and exhalation removes several toxins from the body. If a room has been locked for a long time, the first thing we do is to open the window.
 
Lord Raama is also known as “Kodanda Paani”, the wielder of weapons. Among all of the weapon wielders in the world, Lord Raama is the foremost. This is because although he was adept at wielding several types of weapons, he only used them as a last resort when no other methods of diplomacy worked. In the Raamayana, we can see numerous instances when he killed Rakshasaas after they did not heed his warning.
 
Now, just like we saw power and majesty in the Lion, we see power and majesty in the giant whale and the crocodile. “Makara” refers either to crocodile or the giant whale. Both of these are powerful sea creatures. Shri Krishna says that among the sea creatures, Ishvara’s foremost expression is the Makara.
 
Among the rivers, Ishvara is Jaahnavi or Gangaa. Jaahnavi refers to the daughter of sage Jahnu. It is said that the Gangaa’s turbulent waters disturbed the meditation of sage Jahnu. Angered, he drank her, and only released her when the gods prayed to him. Furthermore, knowledge, just like the river Gangaa, flows from a higher plane to a lower plane, and is perennial. Also, knowledge purifies, just like a river purifies.
 
So whenever we feel the wind, when we see weapons used justly, when we behold the giant whale or the mighty river, we should know that all these are Ishvara’s manifestations.

Bhagavad Gita Verse 30, Chapter 10

30 Sunday Sep 2012

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prahlaadashchaasmi daityaanaam kaalaha kalayataamaham |
mrigaanaam cha mrigendroham vainateyascha pakshinaam || 30 ||
 
Among the demons I am Prahalaad and among the systems of counting I am time. Among animals I am the lion and among the birds I am Vainateya.
 
prahlaadaha : Prahalaad
cha : and
asmi : I am
daityaanaam : among the demons
kaalaha : time
kalayataam : among the systems of counting
aham : I am
mrigaanaam : among the animals
cha : and
mrigendraha : lion
aham : I am
vainateyaha : Vainateya
cha : and
pakshinaam : among the birds
 
The story of Prahalaad is found in the Srimad Bhaagavatam. Son of the demon-king Hiranyakashipu, he was an ardent devotee of Lord Naaraayana. So firm was his devotion that Lord Naaraayana appeared in the form of the half lion half man Narasimha to save Prahalaad from the atrocities committed by his father. Praising the strength of devotion, Shri Krishna says that Ishvara is found in Prahalaad among demons. Also, it drives home the message that we can change our destiny no matter what kind of family we are born into.
 
Next, Shri Krishna takes up the systems of counting. Even today there are various forms of such systems including the metric system, the imperial system and so on. The most accurate system, however, is that of time. Everything and everyone in the universe is under the influence of time and cannot escape its impact. So among the counting systems, Ishvara’s foremost expression is that of time.
 
For those of us who have seen a lion up close, it is no surprise that Shri Krishna finds the lion as prominent among the animals. The king of the jungle is magnificent even if found in a cage. His roar subdues animals that are much larger than he is. Among the birds, it is Vainateya, also known as Garuda the eagle, who is Ishvara’s finest expression. Garuda was the son of sage Kashyapa and Vinata. He is Lord Vishnu’s mount, emanating the Vedas from his wings as he flies.
 
So whenever we see someone succeeding despite their weaknesses, when we observe the passage of time, whenever we see animals or birds, we should remember that everything is Ishvara only.

Bhagavad Gita Verse 29, Chapter 10

29 Saturday Sep 2012

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anantashchaasmi naagaanaam varuno yaadasaamaham |
pitrunaamaryamaa chaasmi yamaha samyataamaham || 29 ||
 
Among the water snakes I am Ananta and among the marine beings I am Varuna. Among the Pitrs I am Aryamaa and among the controllers I am Yama.
 
anantaha : Ananta
cha : and
asmi : I am
naagaanaam : among the water snakes
varunaha : Varuna
yaadasaam : marine beings
aham : I am
pitrunaam : among the Pitrs
aryamaa : Aryamaa
cha : and
asmi : I am
yamaha : Yama
samyataamaham : among the controllers
 
In the previous shloka, Shri Krishna spoke about Ishvara’s expressions among snakes that live on land. Here, he says that among the snakes that live in water, Ishvara’s foremost expressions is Ananta. Also known as Aadishesha, he is depicted with a thousand heads, each head singing the glory of Lord Vishnu, who rests on Aadishesha’s coils. His name comes from the Sanskrit root “sis” meaning “that which remains”, because Aadishesha remains unaffected after the dissolution of the universe.
 
Next, we encounter the world of marine dwelling beings or “Yaadas”. Among these, Shri Krishna says that Ishvara is Lord Varuna, the king of the ocean. He is mentioned as part of the daily prayer ritual known as Sandhyavandanam. Symbolically, “yaadas” refers the to divinity prevalent in any seemingly inert object. Recognizing the divinity in everything, the Indian tradition encourages worship of the Tulsi leaf, of trees, of the earth and so on.
 
Pitra loka is the realm of the manes or ancestor gods. The seven primary manes are Kavyavaha, Anala, Soma, Yama, Aryama, Agnisvatta and Barhisat. Among these, Shri Krishna says that Ishvara is Aryaman, the chief of the manes. Ishvara is also Lord Yama among all the controllers. This is because he is also the lord of justice, using the ultimate punishment o death to maintain order and harmony in the universe.

Bhagavad Gita Verse 28, Chapter 10

28 Friday Sep 2012

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aayudhaanaamaham vajram dhenoonaamasmi kaamadhuk |
prajanashchaasmi kandarpaha sarpaanaamasmi vaasukihi || 28 ||
 
Among the weapons, I am Vajra and among cows I am Kaamadhenu. Among the creative powers I am Kandarpa and among the snakes I am Vaasuki.
 
aayudhaanaam : among the weapons
aham : I am
vajram : Vajra
dhenoonaam : among cows
asmi : I am
kaamadhuk : Kaamadhenu
prajanaha : among the creative powers
cha : and
asmi : I am
kandarpaha : Kandarpa
sarpaanaam : among the snakes
asmi : I am
vaasukihi : Vaasuki
 
The Srimad Bhagavatam recounts the story of the demon Vritraasura who was created to kill all the deities. When their weapons were rendered powerless, they approached sage Dadhichi for help. Dadhichi, without any hesitation, offered to give his bones to the deities so that they could create Varja, the thunderbolt weapon of Lord Indra. Shri Krishna says that Ishvara is Vajra among the weapons, because it is powered by austerity and penance.
 
In the Puraanas, Kaamadhenu is a cow that has the ability to fulfill any desire that she is approached with. Even a normal cow has the ability to provide milk to a fanily in need, Symbolically, Kaamadhenu represents our mind because it can generate all kinds of thoughts, good or bad, out of thin air. Shri Krishna says that Ishvara expresses himself as Kaamadhenu.
 
Now, our mind has the ability to generate desires that prompt us to act. Kandarpa referes to Kaama deva, the lord of desire. Desires are the seed of creativity because without desire, there will be no creation. As we have seen so far, the Gita does not condemn desire as long as it falls within the purview of dharma or righteousness. So then, Ishvara manifests through those desires that are in line with dharma or righteousness.
 
Vaasuki is the king of snakes and is seen coiled around the neck of Lord Shiva. He symbolizes our ego or ahankaara, our sense of “I”. If we are able to tame our ego, then it becomes an ornament, as in the case of Lord Shiva. If we cannot tame it, it becomes dangerous and can strike us when we least expect it, by causing strong feeling of superiority or inferiority as an example. So Shri Krishna says that Vaasuki is Ishvara’s expression among all the snakes.
 
So whenever we see someone devote their life towards a selfless cause, when our mind generates positive thoughts, when our desires are righteous and our ego is in check, we should realize that all this is Ishvara’s expression.

Bhagavad Gita Verse 27, Chapter 10

27 Thursday Sep 2012

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ucchaihshravasamashvaanaam viddhi maamamritodbhavam |
airaavatam gajendraanaam naraanaam cha naraadhipam || 27 ||
 
Among the horses, know me as Ucchaihshrava born of nectar. Among the elephants I am Airaavata, and among the humans I am the leader.
 
ucchaihshravasam : Ucchaihshrava
ashvaanaam : among the horses
viddhi : know
maam : me
amritodbhavam : born of nectar
airaavatam : Airaavata
gajendraanaam : among the elephants
naraanaam : among the humans
cha : and
naraadhipam : the leader
 
We continue to learn about Ishvara’s expressions in this shloka. The Puranaas describe the story of deities and demons churning the ocean for gaining the nectar of immortality. Before the nectar came out, several other divine entities emerged and Ucchaihshrava, the divine horse, was one of them. “Uchhai” means great and shravas means prosperity. Symbolically, Ucchaihshrava stands for the prosperity we attain when we put in focused effort and renounce our material desires. Shri Krishna says that among all the horses, the divine Ucchaihshrava is Ishvara’s expression.
 
Airaavata is a four-tusked white elephant who is the mount of Indra, king of the deities. He is credited with showering rain. His mother is Iravati, grand daughter of sage Kashyapa. Given his status, Shri Krishna says that among all the elephants, Airaavata is Ishvara’s expression.
 
Next, Shri Krishna turns to more familiar grounds by referencing humans. Among human beings, he says that Ishvara expresses in the leader. But this is not just any ordinary leader. Ishvara expresses himself in leaders whose accomplishments are a product of their hard work and effort, and whose leadership is in line with dharma or righteousness. It is easy to get name and fame by virtue of association or by performing unrighteous acts. This is not the leader that is referenced here.
 
So whenever we see the result of hard work, a humanitarian leader, or the cooling rain that parches a dry land, we should remember that all these are Ishvara’s expressions.

Bhagavad Gita Verse 26, Chapter 10

26 Wednesday Sep 2012

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ashvattaha sarvavrikshaanaam devarsheenaam cha naaradaha |
gandharvaanaam chitrarathaha siddhaanaam kapilo munihi || 26 ||
 
Among the trees I am Ashvattha, among the divine sages I am Naarada. Among the Gandharvas I am Chitraratha and among the Siddhas I am sage Kapila.
 
ashvattaha : Ashvattha
sarvavrikshaanaam : among the trees
devarsheenaam : among the divine sages
cha : and
naaradaha : Naarada
gandharvaanaam : among the Gandharvas
chitrarathaha : Chitraratha
siddhaanaam : among the Siddhas
kapilaha : Kapila
munihi : sage
 
Elaborating upon Ishvara’s expressions, Shri Krishna says that the Aswattha tree is Ishvara’s expression, as it is the foremost among trees. The Peepul tree, as it is more commonly known, is used to symbolically describe the human condition in the 15th chapter of the Gita. In India, women traditionally worship this tree for obtaining a good husband. In general, trees are given the status of saints in India. Like saints, trees always give back more to the world than they take.
 
We had already encountered Sage Naarada earlier in this chapter. Shri Krishna references Gandharvas next. Gandharvas are celestial beings who are accomplished singers, musicians and dancers. Among these, he considers Chitraratha foremost, and a manifestation of Ishvara. The word Chitraratha means one who has a wonderful chariot. In the Mahabhaarata, Chitraratha taught the fine arts to Arjuna, and advised the Paandavas to appoint a sage to guide them.
 
We now come to the notion of “siddhis”. A siddhi is a superhuman power. Most people are drawn to sages who demonstrate superhuman powers. But just because someone has superhuman powers does not necessarily mean that he has achieved liberation. Sage Kapila was one of those rare individuals who not only had superhuman powers but also had achieved liberation. He is credited as the originator of the Saankhya school of philosophy. he also delivered a sermon to his mother which is known as the Kapila Gita.

Bhagavad Gita Verse 25, Chapter 10

25 Tuesday Sep 2012

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maharsheenaam bhriguraham giraamasmyekamaksharam |
yajnyaanaam japayajnyosmi sthaavaraanaam himaalayaha || 25 ||
 
Among the great sages I am Bhrigu, among spoken words I am the one letter (Om). Among the sacrificial rituals I am the ritual of japa, and among the immovable objects I am the Himalayas.
 
maharsheenaam : among the great sages
bhriguhu : Bhrigu
aham : I am
giraam : among spoken words
asmi : I am
ekam : the one
aksharam : letter
yajnyaanaam : among the sacrificial rituals
japayajnyaha : ritual of japa
asmi : I am
sthaavaraanaam : among the immovable objects
himaalayaha : Himalayas
 
Shri Krishna considers the great sage Bhrigu, the foremost among the great sages. as Ishvara’s manifestation. Bhrigu is one of the seven sages or the Sapta Rishis that were willed into existence by Lord Brahma at the beginning of creation.
 
It is said that Bhrigu wanted to test who is the most patient among the holy trinity of Brahma, Vishnu and Shiva. Bhrigu tested Brahma and Shiva and was not pleased. When he went to visit Vishnu, Vishnu was taking a nap and did not notice Bhrigu enter. Angry with this, Bhrigu kicked Vishnu on the chest. Vishnu woke up from his nap and asked Bhrigu whether his foot was hurt, instead of getting angry at just been kicked. Bhrigu then decided that Vishnu was the most patient among the trinity.
 
Next, Shri Krishna says that among all the utterances or spoken words, the word Om, made up of just one letter, is the foremost. The entire Mandukya Upanishad describes the glory of the word Om in great detail, and uses Om as a method to achieve liberation.
 
In Indian culture, there are several rituals for appeasing various deities. Shri Krishna says that the act of chanting a mantra, also known as japa, is the foremost ritual possible. This is because most other rituals require wealth for procurement of materials, lot of time as well as knowledge of the right procedures and mantras. The ritual of japa is easy because it does not have such requirements. It can also be performed by someone who may not be physically fit or bedridden.
 
The Himalayas, the “abode of snow”, is the highest and most massive mountain system in the world. It comprises a 2400 km span of land with peaks ranging as high as 8000 metres. Shri Krishna says that among the immobile objects in the world, the Himalayas are the most prominent manifestation of Ishvara.

Bhagavad Gita Verse 24, Chapter 10

24 Monday Sep 2012

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purodhasaam cha mukhyam maam viddhi paartha brihaspatim |
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
 
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
 
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
 
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
 
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
 
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
 
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.

Bhagavad Gita Verse 23, Chapter 10

23 Sunday Sep 2012

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rudraanaam shankaraashchaasmi vittesho yaksharakshasaam |
vasoonaam paavakaashchaasmi meruhu shikharnaamaham || 23 ||
 
Among the Rudras I am Shankara and among the Yakshas and Raakshasaas I am Vittesha. Among the Vasus I am the purifying fire and among the mountain peaks I am Meru.
 
rudraanaam : among the Rudas
shankaraha : Shankara
cha : and
asmi : I am
vitteshaha : Vittesha
yaksha : Yakshas
rakshasaam : among Raakshasaas
vasoonaam : among Vasus
paavakaha : purifying fire
cha : and
asmi : I am
meruhu : Meru
shikharnaam : among mountain peaks
aham : I am
 
Shri Krishna goes on to describe Ishvara’s expressions. He says that among the deities known as Rudras, he is Lord Shiva, the foremost among them. Rudras are deities that have been mentioned since Vedic times. Their name is derived from the rood “rud” which means to cry or howl. They symbolically represent the vital life energies, and therefore make people cry when they leave the body.
 
It is said that there are eleven Rudras: Hara, Bahuroopa, Trayambaka, Aparaajita, Vrishaakapi, Shambhu (Lord Shiva), Kapardin, Raivata, Mrigavyaadha, Shaarva and Kapaalin. Shri Krishna says that Lord Shiva is Ishvara’s expression because he is the calmest among them, and brings joy to his devotees.
 
Among the demigods known as the Yakshas and Rakshasaas, Ishvara is Vittesha who is also known as Kubera. Vitta means wealth, so Kubera is considered the lord of wealth. He is worshipped during the Lakshmi Pooja festival. Among the eight Vasus, deities who represent the elemental forces, Ishvara’s expression is fire because it is the greatest purifier.
 
Next, Shri Krishna says that among the mountain peaks, Ishvara is the mountain known as Meru. It is considered the most prominent mountain and the centre of the universe in the Srimad Bhaagavatam, hence it is Ishvara’s expression. The human spinal column is also known as “Meru danda” or the Meru rod, and the primary bead in a rosary is known as the Meru bead.
 
Whenever we see fire, mountains, wealth, or someone in sorrow due to punishment, we should remember Ishvara through his expressions of fire, Kubera, mount Meru and Lord Shiva.