Having explained different aspects of "yogas" for bhakta, LORD goes on to explain the goals of bhakti. A bhakta can be distinguished by the following attributes from the ordinary person.
Type 1: Who has dedicated his mind and intellect in the LORD:
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।।12.13।।
12.13 अद्वेष्टा non-hater, सर्वभूतानाम् of (to) all creatures, मैत्रः friendly, करुणः compassionate, एव even, च and, निर्ममः without mineness, निरहङ्कारः without egoism, समदुःखसुखः balanced in pleasure and pain, क्षमी forgiving.
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः।।12.14।।
12.14 सन्तुष्टः contented, सततम् ever, योगी Yogi, यतात्मा self-controlled, दृढनिश्चयः possessed of firm conviction, मयि अर्पितमनोबुद्धिः with mind and intellect dedicated to Me, यः who, मद्भक्तः My devotee, सः he, मे to Me, प्रियः dear.
Type 2: Abhyasa Yogi - The one who is established in Practice:
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः।।12.15।।
12.15 यस्मात् for whom, न not, उद्विजते is agitated, लोकः the world, लोकात् from the world, न not, उद्विजते is agitated, च and, यः who, हर्षामर्षभयोद्वेगैः by (from) joy, wrath, fear and anxiety, मुक्तः freed, यः who, सः he, च and, मे to Me, प्रियः dear.
Type 3: Karma Yogi - One who has given up choice of action:
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः।।12.16।।
12.16 अनपेक्षः (he who is) free from wants, शुचिः pure, दक्षः expert, उदासीनः unconcerned, गतव्यथः free from pain, सर्वारम्भपरित्यागी renouncing all undertakings or commencements, यः who, मद्भक्तः My devotee, सः he, मे to Me, प्रियः dear.
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः।।12.17।।
12.17 यः who, न not, हृष्यति rejoices, न not, द्वेष्टि hates, न not, शोचति grieves, न not, काङ्क्षति desires, शुभाशुभपरित्यागी renouncing good and evil, भक्तिमान् full of devotion, यः who, सः he, मे to Me, प्रियः dear.
Type 4: Sarva Sanga Parityagi - The Final Goal of a Sannyasi:
समः शत्रौ च मित्रे च तथा मानापमानयोः।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः।।12.18।।
12.18 समः (he who is) the same, शत्रौ to foe, च and, मित्रे to friend, च and, तथा also, मानापमानयोः in honour and dishonour, शीतोष्णसुखदुःखेषु in cold and heat, in pleasure and pain, समः the same, सङ्गविवर्जितः free from attachment.
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः।।12.19।।
12.19 तुल्यनिन्दास्तुतिः to whom censure and praise are equal, मौनी -- silent, सन्तुष्टः contented, येनकेनचित् with anything, अनिकेतः homeless, स्थिरमतिः steady-minded, भक्तिमान् full of devotion, मे to Me, प्रियः dear, नरः (that) man.
So, the final goal is to become a MUNI, "silent one" at the three layers of thought, word and deed. Being silent means not giving up; but not being emotionally attached to it. One who is not attached to his thoughts as these are my thoughts but dedicates them to the LORD as his thoughts, dedicates all his words to the LORD, dedicates all his actions to the LORD and lets LORD work through his instruments and ever contended with what comes on its own to him is the MUNI. He is most dear to LORD.
Finally Lord declares:
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः।।12.20।।
12.20 ये who, तु indeed, धर्म्यामृतम् immortal Dharma (Law), इदम् this, यथोक्तम् as declared (above), पर्युपासते follow, श्रद्दधानाः endowed with faith, मत्परमाः regarding Me as their Supreme, भक्ताः devotees, ते they, अतीव exceedingly, मे to Me, प्रियाः dear.
Hence this is called "nectar of dharma" i.e., Bhakti as explained by Lord in 12th Chapter of Srimad Bhagavad Gita. He who understands this and follows it with faith is a Supreme Devotee.
om tat sat.
Yóga Vedānta - An instruction on transcendental independence and mastery over life & death
Wednesday, June 30, 2010
Sunday, June 27, 2010
modes of BHAKTI
Lord goes on explaining the methods or modes of engaging in the process of fusion with the Lord (bhakti) as follows:
12-6 & 12-7: Ananya Yoga: Dedicate all the actions to the lord and considering the LORD as the SINGLE supreme goal. (Sannyasa); For those who can do this, LORD will deliver them from the "mrityu samsaara saagara" i.e., the trans-migratory world appearance. (Jnana Yoga)
12-8: O Partha, Merge a. Buddhi (the capacity of reasoning) and b. Manas (the capacity of doubting) in LORD. You are sure to merge in the Lord. (Raja Yoga)
12-9: If that is not possible, O Dhananjaya (conquerer of wealth!) continuously practice. (Abhyasa Yoga) is the mode you should get on to.
12-10: If Abhyasa is also not possible: Do all the actions for the LORD's sake. Thereby you will achieve perfection. (Karma Yoga Phase 2)
12-11: Even if that is not possible: Leave all the fruits of actions to the LORD. (Karma Yoga Phase 1)
By looking at this sequence one can mis-understand that leaving all the fruits of action to the LORD (i.e., Karma Yoga Phase 1) is the inferior BHAKTI.
To avoid any such confusion LORD clarifies as follows:
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्।।12.12।।
12.12 श्रेयः better, हि indeed, ज्ञानम् knowledge, अभ्यासात् than practice, ज्ञानात् than knowledge, ध्यानम् meditation, विशिष्यते excels, ध्यानात् than meditation, कर्मफलत्यागः the renunciation of the fruits of actions, त्यागात् from renunciation, शान्तिः peace, अनन्तरम् immediately
"TYAGA" - renunciation of fruits of all actions will lead to the immediate peace that is called BHAKTI.
None of the "modes" of BHAKTI is superior or inferior to the other. Whatever best suits an individual, can perform that mode as explained above. Knowledge suits some, meditation suits some one else, karma suits others and renunciation suits some others! But the final result of any mode of BHAKTI is the "unceasing peace" (santi anantaram)!
Bhakti is the means and also the goal in itself!
12-6 & 12-7: Ananya Yoga: Dedicate all the actions to the lord and considering the LORD as the SINGLE supreme goal. (Sannyasa); For those who can do this, LORD will deliver them from the "mrityu samsaara saagara" i.e., the trans-migratory world appearance. (Jnana Yoga)
12-8: O Partha, Merge a. Buddhi (the capacity of reasoning) and b. Manas (the capacity of doubting) in LORD. You are sure to merge in the Lord. (Raja Yoga)
12-9: If that is not possible, O Dhananjaya (conquerer of wealth!) continuously practice. (Abhyasa Yoga) is the mode you should get on to.
12-10: If Abhyasa is also not possible: Do all the actions for the LORD's sake. Thereby you will achieve perfection. (Karma Yoga Phase 2)
12-11: Even if that is not possible: Leave all the fruits of actions to the LORD. (Karma Yoga Phase 1)
By looking at this sequence one can mis-understand that leaving all the fruits of action to the LORD (i.e., Karma Yoga Phase 1) is the inferior BHAKTI.
To avoid any such confusion LORD clarifies as follows:
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्।।12.12।।
12.12 श्रेयः better, हि indeed, ज्ञानम् knowledge, अभ्यासात् than practice, ज्ञानात् than knowledge, ध्यानम् meditation, विशिष्यते excels, ध्यानात् than meditation, कर्मफलत्यागः the renunciation of the fruits of actions, त्यागात् from renunciation, शान्तिः peace, अनन्तरम् immediately
"TYAGA" - renunciation of fruits of all actions will lead to the immediate peace that is called BHAKTI.
None of the "modes" of BHAKTI is superior or inferior to the other. Whatever best suits an individual, can perform that mode as explained above. Knowledge suits some, meditation suits some one else, karma suits others and renunciation suits some others! But the final result of any mode of BHAKTI is the "unceasing peace" (santi anantaram)!
Bhakti is the means and also the goal in itself!
Bhakti is all about perfecting the "yoga" that suits you. It is Not comparing different "yogas" that are available!! All yogas will lead you into this process of fusion (bhakti) with the ultimate TRUTH.
om tat sat
Saturday, June 19, 2010
Who is better at Bhakti?
Arjuna has got the instruction of akshara and avyakta brahma earlier and also had a viswa roopa darsana. Now he is inquiring Lord:
अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः।।12.1।।
Of two groups
a. Those who are devoted to rendering services to the manifest form (viswa roopa)
b. Those who are after the avyakta and akshara i.e., the unmanifest eternal that is beyond speech and mind
who is a better knower of Yoga? (a, or b)?
श्री भगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः।।12.2।।
12.2 मयि on Me, आवेश्य fixing, मनः the mind, ये who, माम् Me, नित्ययुक्ताः ever steadfast, उपासते worship, श्रद्धया with faith, परया supreme, उपेताः endowed, ते those, मे of Me, युक्ततमाः the best versed in Yoga, मताः (in My) opinion.
Lord said (a) is best versed in Yoga. Then he is clarifying the second group as follows:
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्।।12.3।।
12.3 ये who, तु verily, अक्षरम् the imperishable, अनिर्देश्यम् the indefinable, अव्यक्तम् the unmanifested, पर्युपासते worship, सर्वत्रगम् the omnipresent, अचिन्त्यम् the unthinkable, च and, कूटस्थम् the unchangeable, अचलम् the immovable, ध्रुवम् the eternal.
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।
12.4 संनियम्य having restrained, इन्द्रियग्रामम् the aggregate of the senses, सर्वत्र everywhere, समबुद्धयः even-minded, ते they, प्राप्नुवन्ति obtian, माम् Me, एव only, सर्वभूतहिते in the welfare of all beings, रताः rejoicers.
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।
12.5 क्लेशः the trouble, अधिकतरः (is) greater, तेषाम् of those, अव्यक्तासक्तचेतसाम् whose minds are set on the unmanifested, अव्यक्ता the unmanifested, हि for, गतिः goal, दुःखम् pain, देहवद्भिः by the embodied, अवाप्यते is reached.
So, as long as there is body consciousness (deha vadbhih), it is difficult and painful to reach the goal of avyakta state. Hence the struggle is greater. But they are not any less in devotion. Those who meditate on akshara, avyakta, anirdesya will reach the LORD alone!
So, it is easier to take a "symbol" to worship for those who are embodied! That is the opinion of LORD.
Note: (based on Sri Abhinava Gupta's commentary on 12.3-12.5)
Why the "trouble" of contemplation on akshara, avyakta brahma is more?
Contemplation is done using the instrument called "mind." To contemplate on something that is beyond the "mind" itself, it need to superimpose some attributes on that avyakta like omnipresent, omnipotent etc., so there is a two-fold process of superimposing the attributes and denying them later....
om tat sat
अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः।।12.1।।
Of two groups
a. Those who are devoted to rendering services to the manifest form (viswa roopa)
b. Those who are after the avyakta and akshara i.e., the unmanifest eternal that is beyond speech and mind
who is a better knower of Yoga? (a, or b)?
श्री भगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः।।12.2।।
12.2 मयि on Me, आवेश्य fixing, मनः the mind, ये who, माम् Me, नित्ययुक्ताः ever steadfast, उपासते worship, श्रद्धया with faith, परया supreme, उपेताः endowed, ते those, मे of Me, युक्ततमाः the best versed in Yoga, मताः (in My) opinion.
Lord said (a) is best versed in Yoga. Then he is clarifying the second group as follows:
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्।।12.3।।
12.3 ये who, तु verily, अक्षरम् the imperishable, अनिर्देश्यम् the indefinable, अव्यक्तम् the unmanifested, पर्युपासते worship, सर्वत्रगम् the omnipresent, अचिन्त्यम् the unthinkable, च and, कूटस्थम् the unchangeable, अचलम् the immovable, ध्रुवम् the eternal.
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।
12.4 संनियम्य having restrained, इन्द्रियग्रामम् the aggregate of the senses, सर्वत्र everywhere, समबुद्धयः even-minded, ते they, प्राप्नुवन्ति obtian, माम् Me, एव only, सर्वभूतहिते in the welfare of all beings, रताः rejoicers.
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।
12.5 क्लेशः the trouble, अधिकतरः (is) greater, तेषाम् of those, अव्यक्तासक्तचेतसाम् whose minds are set on the unmanifested, अव्यक्ता the unmanifested, हि for, गतिः goal, दुःखम् pain, देहवद्भिः by the embodied, अवाप्यते is reached.
So, as long as there is body consciousness (deha vadbhih), it is difficult and painful to reach the goal of avyakta state. Hence the struggle is greater. But they are not any less in devotion. Those who meditate on akshara, avyakta, anirdesya will reach the LORD alone!
So, it is easier to take a "symbol" to worship for those who are embodied! That is the opinion of LORD.
Note: (based on Sri Abhinava Gupta's commentary on 12.3-12.5)
Why the "trouble" of contemplation on akshara, avyakta brahma is more?
Contemplation is done using the instrument called "mind." To contemplate on something that is beyond the "mind" itself, it need to superimpose some attributes on that avyakta like omnipresent, omnipotent etc., so there is a two-fold process of superimposing the attributes and denying them later....
om tat sat
Monday, June 14, 2010
Some clarifications on BHAKTI
This is the 50th post on this blog. So, let me summarize few silent features of this blog on Yoga Vedanta and its relation to "BHAKTI"
1. If the reader is still interested in the "Bhoga" (consumption of an object =vishaya by its consumer sense organ =indriya) this blog will not be of much help to the reader. But it is not a waste; you will still understand the limitation of Bhoga; There is nothing wrong with Bhoga but it always need to be supported by the "productive work". Without productive work to create vishayas, the indriyas will not have the vishayas to consume them.
2. Only after completely understanding that One can never consume someone else's hard work (this is the divine law of karma - action) one should move on to the path of Yoga. Only this law of karma supports the multiple layers of universe (the multiverse) together in their respective positions.
3. Initially it is advised to "give up" the choice of fruits of action. Do not hanker for favorable results. Perform your action with utmost skill without harming anyone intentionally or unintentionally.
4. After attaining some amount of success in the karma phala tyaga, one is advised to give up the choice of action itself and leave it in the hands of LORD.
5. For such "surrender" one should have faith in LORD. If you are an atheist, just think about those days when you were a baby (of few days old) even before you started your logic and started demanding for proofs, LORD made sure your mother has milk to feed you. It is Lord's design that keeps everything here in their respective places. (that design is called DHARMA or Sanatana Dharma that holds everything eternally in their respective places by the law of Action)
6. An individual limited mind will not be able to understand the nature of LORD as long as his heart is not purified from the duality of attraction and repulsion. Karma Yoga helps purify the external nature of an Individual.
7. Only after a fair amount of success on controlling the external nature (& Desires) a striving YOGI can attempt controlling his internal nature called MIND (chittam). When the YOGI is suitably conditioned, LORD will show him a GURU to learn Raja Yoga.
8. Raja Yoga leads to mastering the internal nature called mind. Once the mind is purified, a striving Yogi becomes eligible for Higher Knowledge of LORD.
9. Lord offers the Higher Knowledge in suitable means to the Yogi. This "knowledge" is essential for direct realization of the LORD.
10. Only after directly realizing the nature of LORD, if the subtle impressions (vasanas) of work and desires are taking the YOGI back into the emotions like fear, passion etc., then the solution is the "BHAKTI" --> Devotion to the LORD.
11. In some special cases, a KARMA YOGI will be directly moved on to the BHAKTI YOGA if the "chittam" is sufficiently pure from passion and other emotions.
When LORD said, it is not by Vedas, not by Tapas, not by Gifts etc., one gets such a direct experience of LORD, it is not to reduce the importance of Vedas, Tapas etc., All the Vedas, Tapas etc., are required for those who are in "need" of them.
Without BHAKTI, the knowledge will not be fruitful. It just becomes destructive like "Atom Bombs" etc., and finally destroy the person who is attached to such dry knowledge devoid of LORD. Such a dry knowledge is confusing also. It will never be complete.
In Adhyatma Ramayanam, Lord RAMA states "Mad bhakti vimukhaanam hi sastra garteshu muhyataam" means, "One who is devoid of Bhakti will keep roaming around in the ditch dug by the sastras (sciences) deluded!"
So, with BHAKTI, the JNANA (knowledge) will become complete (purnam) and results in complete removal of ignorance (viveka khyati or sthita prajnata or in parA vairAgya). Adi Sankara Bhagavadpaada Acharya states in his Viveka Chudamani as follows:
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी |
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ||
moksha kaarana saamagrayaam bhaktih eva gariiyasii
sva-svaruupa anusandhaanam bhaktih iti abhidhiiyate
In the saamagri for moksha, Bhakti is the highest and most important one.
Establishing in one's own true nature is called BHAKTI.
Hence, Bhakti is not an easy thing to do. It requires giving up of "sanga" (attachment) to worldly bhogas & vishayas and completely engaging all three layers of instruments called body, speech and mind in the service of LORD (the true self of the individual) as well as not having any feeling of "vaira" (enmity) to any being of this world.
From the next post onwards we will deal with most subtle aspects of Vedanta that are meant for the TRUE Bhaktas on the path of Yoga Vedanta!
om tat sat
1. If the reader is still interested in the "Bhoga" (consumption of an object =vishaya by its consumer sense organ =indriya) this blog will not be of much help to the reader. But it is not a waste; you will still understand the limitation of Bhoga; There is nothing wrong with Bhoga but it always need to be supported by the "productive work". Without productive work to create vishayas, the indriyas will not have the vishayas to consume them.
2. Only after completely understanding that One can never consume someone else's hard work (this is the divine law of karma - action) one should move on to the path of Yoga. Only this law of karma supports the multiple layers of universe (the multiverse) together in their respective positions.
3. Initially it is advised to "give up" the choice of fruits of action. Do not hanker for favorable results. Perform your action with utmost skill without harming anyone intentionally or unintentionally.
4. After attaining some amount of success in the karma phala tyaga, one is advised to give up the choice of action itself and leave it in the hands of LORD.
5. For such "surrender" one should have faith in LORD. If you are an atheist, just think about those days when you were a baby (of few days old) even before you started your logic and started demanding for proofs, LORD made sure your mother has milk to feed you. It is Lord's design that keeps everything here in their respective places. (that design is called DHARMA or Sanatana Dharma that holds everything eternally in their respective places by the law of Action)
6. An individual limited mind will not be able to understand the nature of LORD as long as his heart is not purified from the duality of attraction and repulsion. Karma Yoga helps purify the external nature of an Individual.
7. Only after a fair amount of success on controlling the external nature (& Desires) a striving YOGI can attempt controlling his internal nature called MIND (chittam). When the YOGI is suitably conditioned, LORD will show him a GURU to learn Raja Yoga.
8. Raja Yoga leads to mastering the internal nature called mind. Once the mind is purified, a striving Yogi becomes eligible for Higher Knowledge of LORD.
9. Lord offers the Higher Knowledge in suitable means to the Yogi. This "knowledge" is essential for direct realization of the LORD.
10. Only after directly realizing the nature of LORD, if the subtle impressions (vasanas) of work and desires are taking the YOGI back into the emotions like fear, passion etc., then the solution is the "BHAKTI" --> Devotion to the LORD.
11. In some special cases, a KARMA YOGI will be directly moved on to the BHAKTI YOGA if the "chittam" is sufficiently pure from passion and other emotions.
When LORD said, it is not by Vedas, not by Tapas, not by Gifts etc., one gets such a direct experience of LORD, it is not to reduce the importance of Vedas, Tapas etc., All the Vedas, Tapas etc., are required for those who are in "need" of them.
Without BHAKTI, the knowledge will not be fruitful. It just becomes destructive like "Atom Bombs" etc., and finally destroy the person who is attached to such dry knowledge devoid of LORD. Such a dry knowledge is confusing also. It will never be complete.
In Adhyatma Ramayanam, Lord RAMA states "Mad bhakti vimukhaanam hi sastra garteshu muhyataam" means, "One who is devoid of Bhakti will keep roaming around in the ditch dug by the sastras (sciences) deluded!"
So, with BHAKTI, the JNANA (knowledge) will become complete (purnam) and results in complete removal of ignorance (viveka khyati or sthita prajnata or in parA vairAgya). Adi Sankara Bhagavadpaada Acharya states in his Viveka Chudamani as follows:
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी |
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ||
moksha kaarana saamagrayaam bhaktih eva gariiyasii
sva-svaruupa anusandhaanam bhaktih iti abhidhiiyate
In the saamagri for moksha, Bhakti is the highest and most important one.
Establishing in one's own true nature is called BHAKTI.
Hence, Bhakti is not an easy thing to do. It requires giving up of "sanga" (attachment) to worldly bhogas & vishayas and completely engaging all three layers of instruments called body, speech and mind in the service of LORD (the true self of the individual) as well as not having any feeling of "vaira" (enmity) to any being of this world.
From the next post onwards we will deal with most subtle aspects of Vedanta that are meant for the TRUE Bhaktas on the path of Yoga Vedanta!
om tat sat
Saturday, June 12, 2010
ananya bhakti is the way to moksha
Arjuna fails to get established in the divine vision. The primary reason is that he has still not realized the "vasudeva sarvam" even after the divine internal perception granted by the LORD. So, he requests LORD to appear in his normal human form. LORD grants his wish.
Arjuna then declares: (11.51)
O Janardana, having seen this serene human form of Yours-gracious, as of my friend I have now become calm in mind and restored to my own nature.
Having heard this LORD gives an important Instruction as follows:
Instruction 27:
श्री भगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः।।11.52।।
su-dur-darsam, idam rupam drustvaanasi yat mama
deva api yasya rupam nityam darsana-kaankshinah.
This "simultaneously brilliant and terrifying form" (su dur darsam idam rupam) that you have seen is desired to be seen even by the Devas (the shining ones - gods) always!
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा।।11.53।।
na aham vedaih na tapasaa na daanena na ca ijyayaa
sakya evam vidhe drastum drustuvaan asi maam yathaa.
Not through the four Vedas, not by tapas (austerity like chandrayana etc.,) not by giving gifts like land, gold etc., not even by sacrifices and worship I can be seen in the form that has been seen by you.
भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।
ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप।।11.54।।
11.54 भक्त्या by devotion, तु indeed, अनन्यया single-minded, शक्यः (am) possible, अहम् I, एवंविधः of this form, अर्जुन O Arjuna, ज्ञातुम् to know, दृष्टुम् to see, च and, तत्त्वेन in reality, प्रवेष्टुम् to enter into, च and, परंतप O Parantapa (O scorcher of the foes).
But only through "bhaktyaa ananyayaa" (bhakti based on "no second thought") it is possible.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।।11.55।।
11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for Me is mat-karma; one who does it is mat-karma-krt-.Mat-paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-.So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah - Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them - Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those engaged in doing unmost harm to him - Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.
This last verse of 11th Adhyaya is considered as the overall purport of Srimad Bhagavad Gita by Adi Sankaracharya.
Also,
Sri Abhinava Gupta on last two verses says as follows:
Those, whose devotion, charming by the absence of any other object in it, bursts forth-to the field of realisation of those persons descends the Vasudea - tattva, the Absolute being, without any effort (on their part) just on account of their appreciation of the advice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge in Me. etc.'
om tat sat
Arjuna then declares: (11.51)
O Janardana, having seen this serene human form of Yours-gracious, as of my friend I have now become calm in mind and restored to my own nature.
Having heard this LORD gives an important Instruction as follows:
Instruction 27:
श्री भगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः।।11.52।।
su-dur-darsam, idam rupam drustvaanasi yat mama
deva api yasya rupam nityam darsana-kaankshinah.
This "simultaneously brilliant and terrifying form" (su dur darsam idam rupam) that you have seen is desired to be seen even by the Devas (the shining ones - gods) always!
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा।।11.53।।
na aham vedaih na tapasaa na daanena na ca ijyayaa
sakya evam vidhe drastum drustuvaan asi maam yathaa.
Not through the four Vedas, not by tapas (austerity like chandrayana etc.,) not by giving gifts like land, gold etc., not even by sacrifices and worship I can be seen in the form that has been seen by you.
भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।
ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप।।11.54।।
11.54 भक्त्या by devotion, तु indeed, अनन्यया single-minded, शक्यः (am) possible, अहम् I, एवंविधः of this form, अर्जुन O Arjuna, ज्ञातुम् to know, दृष्टुम् to see, च and, तत्त्वेन in reality, प्रवेष्टुम् to enter into, च and, परंतप O Parantapa (O scorcher of the foes).
But only through "bhaktyaa ananyayaa" (bhakti based on "no second thought") it is possible.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।।11.55।।
11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for Me is mat-karma; one who does it is mat-karma-krt-.Mat-paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-.So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah - Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them - Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those engaged in doing unmost harm to him - Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.
This last verse of 11th Adhyaya is considered as the overall purport of Srimad Bhagavad Gita by Adi Sankaracharya.
Also,
Sri Abhinava Gupta on last two verses says as follows:
Those, whose devotion, charming by the absence of any other object in it, bursts forth-to the field of realisation of those persons descends the Vasudea - tattva, the Absolute being, without any effort (on their part) just on account of their appreciation of the advice given earlier as 'Having the realisation that Vasudeva is all, one takes refuge in Me. etc.'
om tat sat
Friday, June 11, 2010
Fear, its cause and the solution
Having seen the universal form, Arjuna has directed his "divine vision" to know the future a bit. There he sees a terrifying form of LORD.
He Asks:
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम्।।11.31।।
Having heard the complete description about the LORD again and again in his own words, Even after seeing the three forms of LORD (His human form as Krishna, his manifest universal form and the unmanifestd form) Arjuna is still confused. He is asking again "What is your source?" "What is your actions?" I want to know.
The cause for such confusion is "FEAR" Fear is caused by the limitation imposed by the TIME in the nature of "form". All forms are limited by TIME. They emerge out of time and merge back into TIME. So, every "FORM" is a time quantum!
Lord explains this concept very nicely:
श्री भगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः।।11.32।।
11.32 कालः time, अस्मि (I) am, लोकक्षयकृत् world-destroying, प्रवृद्धः full-grown, लोकान् the worlds, समाहर्तुम् to destroy, इह here, प्रवृत्तः engaged, ऋते without, अपि also, त्वाम् thee, न not, भविष्यन्ति shall live, सर्वे all, ये these, अवस्थिताः arrayed, प्रत्यनीकेषु in hostile armies, योधाः warriors.
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्।।11.33।।
11.33 तस्मात् therefore, त्वम् thou, उत्तिष्ठ stand up, यशः fame, लभस्व obtain, जित्वा having conquered, शत्रून् enemies, भुङ्क्ष्व enjoy, राज्यम् the kingdom, समृद्धम् the unrivalled, मया by Me, एव even, एते these, निहताः have been slain, पूर्वम् before, एव even, निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथाऽन्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान्।।11.34।।
11.34 द्रोणम् Drona, च and, भीष्मम् Bhishma, च and, जयद्रथम् Jayadratha, च and, कर्णम् Karna, तथा also, अन्यान् others, अपि also, योधवीरान् brave warriors, मया by Me, हतान् slain, त्वम् thou, जहि do kill, मा not, व्यथिष्ठाः be distressed with fear, युध्यस्व fight, जेतासि shall conquer, रणे in the battle, सपत्नान् the enemies.
Arjuna was having a basic doubt that how he can win over Bhishma, Drona, Karna, Krupacharya, etc., great warriors lined up in the Kaurava army. The "vasana" of this doubt caused "Fear" in him. The same fear directed Arjuna's attention to the terrifying aspect of the Viswaroopa. That lead him to ask the question about the lords actions!
But, LORD is always clear of his position. He says the terrifying aspect is the TIME that consumes everything here. Even if Arjuna rejects to fight, NONE of the FORMS of Bhishma, Drona, etc., fighters are going to survive. Everything will be destroyed by the aspect of TIME.
So, What was the Instruction given by LORD to his Disciple:
INSTRUCTION 26:
निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.
O great archer (who can fire the arrows on both hands with equal precision)! Just be an instrument! and get the fame of winning this WAR in which all these powerful warriors are already been slain!
Note: This instruction is not for everyone. Only to a skillful warrior like Arjuna who has completely surrendered to the LORD and given the complete authority to LORD to "Drive" him.
So, NO FORM is eternal as it is just a pocket of TIME. The SOUL (the essence) of ALL FORMS is never destroyed and it is always beyond TIME. Realizing this fact makes one transcend the TIME and be FEARLESS forever!
om tat sat
He Asks:
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम्।।11.31।।
Having heard the complete description about the LORD again and again in his own words, Even after seeing the three forms of LORD (His human form as Krishna, his manifest universal form and the unmanifestd form) Arjuna is still confused. He is asking again "What is your source?" "What is your actions?" I want to know.
The cause for such confusion is "FEAR" Fear is caused by the limitation imposed by the TIME in the nature of "form". All forms are limited by TIME. They emerge out of time and merge back into TIME. So, every "FORM" is a time quantum!
Lord explains this concept very nicely:
श्री भगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः।।11.32।।
11.32 कालः time, अस्मि (I) am, लोकक्षयकृत् world-destroying, प्रवृद्धः full-grown, लोकान् the worlds, समाहर्तुम् to destroy, इह here, प्रवृत्तः engaged, ऋते without, अपि also, त्वाम् thee, न not, भविष्यन्ति shall live, सर्वे all, ये these, अवस्थिताः arrayed, प्रत्यनीकेषु in hostile armies, योधाः warriors.
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्।।11.33।।
11.33 तस्मात् therefore, त्वम् thou, उत्तिष्ठ stand up, यशः fame, लभस्व obtain, जित्वा having conquered, शत्रून् enemies, भुङ्क्ष्व enjoy, राज्यम् the kingdom, समृद्धम् the unrivalled, मया by Me, एव even, एते these, निहताः have been slain, पूर्वम् before, एव even, निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथाऽन्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान्।।11.34।।
11.34 द्रोणम् Drona, च and, भीष्मम् Bhishma, च and, जयद्रथम् Jayadratha, च and, कर्णम् Karna, तथा also, अन्यान् others, अपि also, योधवीरान् brave warriors, मया by Me, हतान् slain, त्वम् thou, जहि do kill, मा not, व्यथिष्ठाः be distressed with fear, युध्यस्व fight, जेतासि shall conquer, रणे in the battle, सपत्नान् the enemies.
Arjuna was having a basic doubt that how he can win over Bhishma, Drona, Karna, Krupacharya, etc., great warriors lined up in the Kaurava army. The "vasana" of this doubt caused "Fear" in him. The same fear directed Arjuna's attention to the terrifying aspect of the Viswaroopa. That lead him to ask the question about the lords actions!
But, LORD is always clear of his position. He says the terrifying aspect is the TIME that consumes everything here. Even if Arjuna rejects to fight, NONE of the FORMS of Bhishma, Drona, etc., fighters are going to survive. Everything will be destroyed by the aspect of TIME.
So, What was the Instruction given by LORD to his Disciple:
INSTRUCTION 26:
निमित्तमात्रम् a mere instrument, भव be, सव्यसाचिन् O ambidexterous one.
O great archer (who can fire the arrows on both hands with equal precision)! Just be an instrument! and get the fame of winning this WAR in which all these powerful warriors are already been slain!
Note: This instruction is not for everyone. Only to a skillful warrior like Arjuna who has completely surrendered to the LORD and given the complete authority to LORD to "Drive" him.
So, NO FORM is eternal as it is just a pocket of TIME. The SOUL (the essence) of ALL FORMS is never destroyed and it is always beyond TIME. Realizing this fact makes one transcend the TIME and be FEARLESS forever!
om tat sat
Tuesday, June 8, 2010
simultaneously brilliant and terrifying form
Having gained a "divine vision" it is difficult to narrate the "vision" in words!
Sanjaya (the narrator of Srimad Bhagavad Gita to Dhritarastra - "sanjaya" means the one who has completely conquered his external and internal nature) describes the vision in most brilliant way as follows:
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।
11.12 दिवि in the sky, सूर्यसहस्रस्य of a thousand suns, भवेत् were, युगपत् at once (simultaneously), उत्थिता arisen, यदि if, भाः splendour, सदृशी like, सा that, स्यात् would be, भासः splendour, तस्य of that, महात्मनः of the mighty Being (great soul).
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।
11.13 तत्र there, एकस्थम् resting in one, जगत् the universe, कृत्स्नम् the whole, प्रविभक्तम् divided, अनेकधा in many groups, अपश्यत् saw, देवदेवस्य of the God of gods, शरीरे in the body, पाण्डवः son of Pandu, तदा then.
ekastham (resting in one) pravibhaktam anekadhaa (divided in many groups) is a truly graphic description of the viswa roopa by Sanjaya. It has to be realized in the transcendental state of samadhi not by the "mind"!
at the same time Arjuna starts seeing the Ugra Rupam of Lord:
अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रम्
स्वतेजसा विश्वमिदं तपन्तम्।।11.19।।
11.19 अनादिमध्यान्तम् without beginning, middle or end, अनन्तवीर्यम् infinite in power, अनन्तबाहुम् of endless arms, शशिसूर्यनेत्रम् Thy eyes as the sun and the moon, पश्यामि (I) see, त्वाम् Thee, दीप्तहुताशवक्त्रम् Thy mouth as the burning fire, स्वतेजसा with Thy radiance, विश्वम् the universe, इदम् this, तपन्तम् heating.
Arjuna describes his experience with the Ugra Roopa and concludes his experience as follows:
11.30 लेलिह्यसे (Thou) lickest, ग्रसमानः devouring, समन्तात् on every side, लोकान् the worlds, समग्रान् all, वदनैः with mouths, ज्वलद्भिः flaming, तेजोभिः with radiance, आपूर्य filling, जगत् the world, समग्रम् the whole, भासः rays, तव Thy, उग्राः fierce, प्रतपन्ति are burning, विष्णो O Vishnu!
So, Arjuna's perception of the viswaroopa is slightly different from the Sanjaya's perception. Why is it so?
Arjuna is still not completely conquered his Mind. One who has not completely conquered his mind can't get established in the natural unseeded samadhi. Even if the "divine vision" is granted, they get back to the world vision for more saadhana.
om tat sat
Sanjaya (the narrator of Srimad Bhagavad Gita to Dhritarastra - "sanjaya" means the one who has completely conquered his external and internal nature) describes the vision in most brilliant way as follows:
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।
11.12 दिवि in the sky, सूर्यसहस्रस्य of a thousand suns, भवेत् were, युगपत् at once (simultaneously), उत्थिता arisen, यदि if, भाः splendour, सदृशी like, सा that, स्यात् would be, भासः splendour, तस्य of that, महात्मनः of the mighty Being (great soul).
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।
11.13 तत्र there, एकस्थम् resting in one, जगत् the universe, कृत्स्नम् the whole, प्रविभक्तम् divided, अनेकधा in many groups, अपश्यत् saw, देवदेवस्य of the God of gods, शरीरे in the body, पाण्डवः son of Pandu, तदा then.
ekastham (resting in one) pravibhaktam anekadhaa (divided in many groups) is a truly graphic description of the viswa roopa by Sanjaya. It has to be realized in the transcendental state of samadhi not by the "mind"!
at the same time Arjuna starts seeing the Ugra Rupam of Lord:
अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रम्
स्वतेजसा विश्वमिदं तपन्तम्।।11.19।।
11.19 अनादिमध्यान्तम् without beginning, middle or end, अनन्तवीर्यम् infinite in power, अनन्तबाहुम् of endless arms, शशिसूर्यनेत्रम् Thy eyes as the sun and the moon, पश्यामि (I) see, त्वाम् Thee, दीप्तहुताशवक्त्रम् Thy mouth as the burning fire, स्वतेजसा with Thy radiance, विश्वम् the universe, इदम् this, तपन्तम् heating.
Arjuna describes his experience with the Ugra Roopa and concludes his experience as follows:
11.30 लेलिह्यसे (Thou) lickest, ग्रसमानः devouring, समन्तात् on every side, लोकान् the worlds, समग्रान् all, वदनैः with mouths, ज्वलद्भिः flaming, तेजोभिः with radiance, आपूर्य filling, जगत् the world, समग्रम् the whole, भासः rays, तव Thy, उग्राः fierce, प्रतपन्ति are burning, विष्णो O Vishnu!
So, Arjuna's perception of the viswaroopa is slightly different from the Sanjaya's perception. Why is it so?
Arjuna is still not completely conquered his Mind. One who has not completely conquered his mind can't get established in the natural unseeded samadhi. Even if the "divine vision" is granted, they get back to the world vision for more saadhana.
om tat sat
Thursday, June 3, 2010
The "divine" perception
Usual human "eyes" can't perceive the air. If they are able to see the air, they will not be able to see anything else as the "air" acts as a screen between the eyes and the object to be seen. None of the human perception can perceive "space".
But Arjuna wants to see the "vibhutis" of the LORD who is in the space within an atom and at the same time who supports the whole of this Brahmanda (The Multiverse)
Lord is subtler than time (time can be infinitesimally divided into "moments" so Lord is shorter than the shortest moment anyone can perceive) and bigger than the space (space supports and pervades all the objects including the galaxies and lokas - universes).
So,
Lord Says:
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि।।11.7।।
11.7 इह in this, एकस्थम् centred in one, जगत् the universe, कृत्स्नम् whole, पश्य behold, अद्य now, सचराचरम् with the moving and the unmoving, मम My, देहे in body, गुडाकेश O Gudakesa, यत् whatever, च and, अन्यत् other, द्रष्टुम् to see, इच्छसि (thou) desirest.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।।11.8।।
11.8 न not, तु but, माम् Me, शक्यसे (thou) canst, द्रष्टुम् to see, अनेन with this, एव even, स्वचक्षुषा with own eyes, दिव्यम् divine, ददामि (I) give, ते (to) thee, चक्षुः the eye, पश्य behold, मे My, योगम् Yoga, ऐश्वरम् lordly.
A yogiswara GURU alone can bestow such "divine" perception to have a glimpse of "Viswa Rupa" - the universal imperishable form. That Universal form is all encompassing all the spaces and all times (past, present and future) as well as transcends space and time.
om tat sat
Note: This is no trick like curing a disease, getting some object from nowhere, or creating and illusory vision like a magician creates it etc.,
The "Viswa Rupa" darsana is a deep and profound vision of LORD by his own grace of divine internal perception.
But Arjuna wants to see the "vibhutis" of the LORD who is in the space within an atom and at the same time who supports the whole of this Brahmanda (The Multiverse)
Lord is subtler than time (time can be infinitesimally divided into "moments" so Lord is shorter than the shortest moment anyone can perceive) and bigger than the space (space supports and pervades all the objects including the galaxies and lokas - universes).
So,
Lord Says:
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि।।11.7।।
11.7 इह in this, एकस्थम् centred in one, जगत् the universe, कृत्स्नम् whole, पश्य behold, अद्य now, सचराचरम् with the moving and the unmoving, मम My, देहे in body, गुडाकेश O Gudakesa, यत् whatever, च and, अन्यत् other, द्रष्टुम् to see, इच्छसि (thou) desirest.
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।।11.8।।
11.8 न not, तु but, माम् Me, शक्यसे (thou) canst, द्रष्टुम् to see, अनेन with this, एव even, स्वचक्षुषा with own eyes, दिव्यम् divine, ददामि (I) give, ते (to) thee, चक्षुः the eye, पश्य behold, मे My, योगम् Yoga, ऐश्वरम् lordly.
A yogiswara GURU alone can bestow such "divine" perception to have a glimpse of "Viswa Rupa" - the universal imperishable form. That Universal form is all encompassing all the spaces and all times (past, present and future) as well as transcends space and time.
om tat sat
Note: This is no trick like curing a disease, getting some object from nowhere, or creating and illusory vision like a magician creates it etc.,
The "Viswa Rupa" darsana is a deep and profound vision of LORD by his own grace of divine internal perception.
Tuesday, June 1, 2010
The result of "higher knowledge"
On this blog, the discussion on the "higher knowledge" or the knowledge of LORD is started from this post. As a prerequisite one should have carried out karma yoga and Raja yoga to conquer his own internal and external natures and made himself eligible to recieving this "higher knowledge" about the LORD.
In Srimad Bhagavad Gita chapters 7,8,9 and 10 are of highest metaphysical value. They describe the true nature of LORD in his own words. It is very difficult to understand them as a whole for a person who has not conquered the external and internal indriyas (the external senses + the internal mind) thoroughly.
But without this higher knowledge, the "delusion" still remains! (only conquering one's own nature temporarily is not sufficient). Only after proper understanding of true nature of LORD one can cross over his differentiated lower nature called "maaya" which repeatedly causes the "moha" in the individual.
Arjuna declares that his "moha" is gone by listening to the secret knowledge given to him as "grace" (anugraha): (the first verse of 11th Adhyaya)
अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।।
mat+anugrahaya (for the sake of blessing me), paramam guhyam adhyatma sanjtam (the highest secret called adhyatma) yat tvya uktam vachah (that which was revealed by YOUR words) tena moha ayam vigatah mama (by those words, my delusion has gone)
What was this delusion? Arjuna's agency in killing in the war. Arjuna thought he is going to be the agent of all killing he is going to perform in the war due to his ahamkaara (ego). He thought he is going to accrue sin by killing his relatives and preceptors. This was his original delusion due to ignorance of true nature of SELF (adhyatma).
By shravana (listening) and manana (contemplating continuously) with a controlled and composed mind on the words of LORD, one can indirectly realize the true nature of LORD.
but, the last statement of LORD "Having established or pervaded this whole world with one fragment of Myself, I remain." Arjuna wishes to "see" that eternal form of LORD.
So, He requests LORD:
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्।।11.4।।
11.4 मन्यसे Thou thinkest, यदि if, तत् that, शक्यम् possible, मया by me, द्रष्टुम् to see, इति thus, प्रभो O Lord, योगेश्वर O Lord of Yogins, ततः then, मे me, त्वम् Thou, दर्शय show, आत्मानम् (Thy) Self, अव्ययम् imperishable.
This is the manner one should request for the divine vision of imperishable "SELF" (who is the LORD of all) Only through the grace one gets the divine vision! Not by force, Not by effort, Not by ACTION of the deluded ahamkaara.
Swami Sivananda explains who is a "Yogiswara" as follows:
"Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And, Yoga is identity of the individual soul with the Absolute. He who is able to bestow this realization of identity on the deserving spiritual aspirant is Yogesvara. He Who is able to create, preserve, destroy, veil and graciously release is the Lord. (These five actions, Panchakriyas, are known respectively as Srishti, Sthiti, Samhara, Tirodhana and Anugraha.)"
So, the result of receiving higher knowledge is removal of MOHA (delusion) and an opportunity to get a divine vision of imperishable ATMA, the LORD.
om tat sat
In Srimad Bhagavad Gita chapters 7,8,9 and 10 are of highest metaphysical value. They describe the true nature of LORD in his own words. It is very difficult to understand them as a whole for a person who has not conquered the external and internal indriyas (the external senses + the internal mind) thoroughly.
But without this higher knowledge, the "delusion" still remains! (only conquering one's own nature temporarily is not sufficient). Only after proper understanding of true nature of LORD one can cross over his differentiated lower nature called "maaya" which repeatedly causes the "moha" in the individual.
Arjuna declares that his "moha" is gone by listening to the secret knowledge given to him as "grace" (anugraha): (the first verse of 11th Adhyaya)
अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।।
mat+anugrahaya (for the sake of blessing me), paramam guhyam adhyatma sanjtam (the highest secret called adhyatma) yat tvya uktam vachah (that which was revealed by YOUR words) tena moha ayam vigatah mama (by those words, my delusion has gone)
What was this delusion? Arjuna's agency in killing in the war. Arjuna thought he is going to be the agent of all killing he is going to perform in the war due to his ahamkaara (ego). He thought he is going to accrue sin by killing his relatives and preceptors. This was his original delusion due to ignorance of true nature of SELF (adhyatma).
By shravana (listening) and manana (contemplating continuously) with a controlled and composed mind on the words of LORD, one can indirectly realize the true nature of LORD.
but, the last statement of LORD "Having established or pervaded this whole world with one fragment of Myself, I remain." Arjuna wishes to "see" that eternal form of LORD.
So, He requests LORD:
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्।।11.4।।
11.4 मन्यसे Thou thinkest, यदि if, तत् that, शक्यम् possible, मया by me, द्रष्टुम् to see, इति thus, प्रभो O Lord, योगेश्वर O Lord of Yogins, ततः then, मे me, त्वम् Thou, दर्शय show, आत्मानम् (Thy) Self, अव्ययम् imperishable.
This is the manner one should request for the divine vision of imperishable "SELF" (who is the LORD of all) Only through the grace one gets the divine vision! Not by force, Not by effort, Not by ACTION of the deluded ahamkaara.
Swami Sivananda explains who is a "Yogiswara" as follows:
"Yogesvara also means the Lord of Yoga. A Yogi is one who is endowed with the eight psychic powers (Siddhis). The Lord of the Yogins is Yogesvara. And, Yoga is identity of the individual soul with the Absolute. He who is able to bestow this realization of identity on the deserving spiritual aspirant is Yogesvara. He Who is able to create, preserve, destroy, veil and graciously release is the Lord. (These five actions, Panchakriyas, are known respectively as Srishti, Sthiti, Samhara, Tirodhana and Anugraha.)"
So, the result of receiving higher knowledge is removal of MOHA (delusion) and an opportunity to get a divine vision of imperishable ATMA, the LORD.
om tat sat
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