Bhagwad Gita - Post 116

Verse 15

Swayamevaatmanaatmaanam vettha

Twam purushottama;

Bhootabhaavana bhootesha

Devadeva jagatpate.

Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of beings, O God of gods, O ruler of the world!

Verse 16

Vaktum arhasyasheshena

Divyaa hyaatmavibhootayah;

Yaabhir vibhootibhir lokaanimaamstwam

Vyaapya tishthasi.

Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existeth, pervading all these worlds. (None else can do so.)

Verse 17

Katham vidyaamaham yogimstwaam

Sadaa parichintayan;

Keshu keshu cha bhaaveshu

Chintyo’si bhagavanmayaa.

How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?

Verse 18

Vistarenaatmano yogam

Vibhootim cha janaardana;

Bhooyah kathaya triptirhi

Shrinvato naasti me’mritam.

Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satisfied with what I have heard of Thy life-giving and nectar-like speech!

Verse 19

Sri Bhagavaan Uvaacha:

Hanta te kathayishyaami

Divyaa hyaatmavibhootayah;

Praadhaanyatah kurushreshtha

Naastyanto vistarasya me.

The Blessed Lord said:

Very well, now I will declare to thee My divine glories in their prominence, O Arjuna! There is no end to their detailed description.

Verse 20

Ahamaatmaa gudaakesha Sarvabhootaashayasthitah;

Ahamaadishcha madhyam cha

Bhootaanaamanta eva cha.

I am the Self, O Gudakesha, seated in the hearts of all beings! I am the beginning, the middle and also the end of all beings.

Verse 21

Aadityaanaamaham vishnur

Jyotishaam raviramshumaan;

Mareechirmarutaamasmi

Nakshatraanaamaham shashee.

Among the (twelve) Adityas, I am Vishnu; among the luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.

Verse 22

Vedaanaam saamavedo’smi

Devaanaam asmi vaasavah;

Indriyaanaam manashchaasmi

Bhootaanaamasmi chetanaa.

Among the Vedas I am the Sama Veda; I amVasava among the gods; among the senses I am the mind; and I am intelligence among living beings.

Verse 23

Rudraanaam shankarashchaasmi

Vittesho yaksharakshasaam;

Vasoonaam paavakashchaasmi

Meruh shikharinaamaham.

And, among the Rudras I am Shankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am the Meru.

Verse 24

Purodhasaam cha mukhyam

Maam viddhipaartha brihaspatim;

Senaaneenaamaham skandah

Sarasaamasmi saagarah.

And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skanda; among lakes I am the ocean!

Verse 25

Maharsheenaam bhriguraham Giraamasmyekamaksharam;

Yajnaanaam japayajno’smi

Sthaavaraanaam himaalayah.

Among the great sages I am Bhrigu; among words I am the monosyllable Om; among sacrifices I am the sacrifice of silent repetition; among immovable things the Himalayas I am.

 Verse 26

Ashwatthah sarvavrikshaanaam

Devarsheenaam cha naaradah;

Gandharvaanaam chitrarathah

Siddhaanaam kapilo munih.

Among the trees (I am) the peepul; among the divine sages I am Narada; among Gandharvas I am Chitraratha; among the perfected the sage Kapila.

Verse 27

Ucchaihshravasamashwaanaam

Viddhi maamamritodbhavam;

Airaavatam gajendraanaam

Naraanaam cha naraadhipam.

Know Me as Ucchaisravas, born of nectar among horses; among lordly elephants (I am) the Airavata; and among men, the king.

Verse 28

Aayudhaanaamaham vajram

Dhenoonaamasmi kaamadhuk;

Prajanashchaasmi kandarpah

Sarpaanaamasmi vaasukih.

Among weapons I am the thunderbolt; among cows I am the wish-fulfilling cow called Surabhi; I am the progenitor, the god of love; among serpents I am Vasuki.

Continued...

Love.

Bhagwad Gita - Post 115

Verse 1

Sri Bhagavaan Uvaacha:

Bhooya eva mahaabaaho

Shrinu me paramam vachah;

Yatte’ham preeyamaanaaya

Vakshyaami hitakaamyayaa.

The Blessed Lord said:

Again, O mighty-armed Arjuna, listen to My supreme word which I shall declare to thee who art beloved, for thy welfare!

Verse 2

Na me viduh suraganaah

Prabhavam na maharshayah;

Ahamaadirhi devaanaam

Maharsheenaam cha sarvashah.

Neither the hosts of the gods nor the great sages know My origin; for, in every way I am the source of all the gods and the great sages.

Verse 3

Yo maamajamanaadim cha

Vetti lokamaheshwaram;

Asammoodhah sa martyeshu

Sarvapaapaih pramuchyate.

He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded; he is liberated from all sins.

Verse 4

Buddhir jnaanamasammohah kshamaa

Satyam damah shamah;

Sukham duhkham bhavo’bhaavo

Bhayam chaabhayameva cha.

Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth or existence, death or non-existence, fear and also fearlessness,

Verse 5

Ahimsaa samataa tushtistapo

Daanam yasho’yashah;

Bhavanti bhaavaa bhootaanaam

Matta eva prithagvidhaah.

Non-injury, equanimity, contentment, austerity, fame, beneficence, ill-fame—(these) different kinds of qualities of beings arise from Me alone.

Verse 6

Maharshayah sapta poorve

Chatwaaro manavastathaa;

Madbhaavaa maanasaa jaataa

Yeshaam loka imaah prajaah.

The seven great sages, the ancient four and also the Manus, possessed of powers like Me (on account of their minds being fixed on Me), were born of (My) mind; from them are these creatures born in this world.

Verse 7

Etaam vibhootim yogam cha

Mama yo vetti tattwatah;

So’vikampena yogena

Yujyate naatra samshayah.

He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine, becomes established in the unshakeable Yoga; there is no doubt about it.

Verse 8

Aham sarvasya prabhavo

Mattah sarvam pravartate;

Iti matwaa bhajante

Maam budhaa bhaavasamanvitaah.

I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.

Verse 9

Macchittaa madgatapraanaa

Bodhayantah parasparam;

Kathayantashcha maam nityam

Tushyanti cha ramanti cha.

With their minds and lives entirely absorbed in Me, enlightening each other and always speaking of Me, they are satisfied and delighted.

Verse 10

Teshaam satatayuktaanaam

Bhajataam preetipoorvakam;

Dadaami buddhiyogam

Tam yena maamupayaanti te.

To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.

Verse 11

Teshaam evaanukampaartham

Aham ajnaanajam tamah;

Naashayaamyaatmabhaavastho

Jnaanadeepena bhaaswataa.

Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge.

Verse 12

Arjuna Uvaacha:

Param brahma param dhaama

Pavitram paramam bhavaan;

Purusham shaashvatam divyam

Aadidevamajam vibhum.

Arjuna said:

Thou art the Supreme Brahman, the supreme abode (or the supreme light), the supreme purifier, the eternal, divine Person, the primeval God, unborn and omnipresent.

Verse 13

Aahustwaam rishayah sarve Devarshirnaaradastathaa;

Asito devalo vyaasah

Swayam chaiva braveeshi me.

All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala and Vyasa; and now Thou Thyself sayest so to me.

Verse 14

Sarvametadritam manye

Yanmaam vadasi keshava;

Na hi te bhagavan vyaktim

Vidurdevaa na daanavaah.

I believe all this that Thou sayest to me as true, O Krishna! Verily, O blessed Lord, neither the gods nor the demons know Thy manifestation (origin)!

Continued...

Love.

Bhagwad Gita - Post 114

THE YOGA OF THE DIVINE GLORIES

Summary of Tenth Discourse

In the Tenth Chapter we go further, to a greater emphasis of the immanence of God — not God coming sometimes when we are in a state of distress, not a God who provides us with what we need when we need it, but God perpetually residing in all things which are the glories of this world.

God is both beauty and grandeur. Mostly, religions do not consider God as a beautiful person; there is no emphasis on that.  Religions prescribe fatherhood of God, thus keep God far away from us, to be respected, to be feared. So, we always fear God and we think that He has to be respected because of His power and His capacity to punish us. 

We do not embrace God as if He is a beautiful, beloved thing. 

Sakshan manmathamanmathah (S.B. 10.32.2) is a term used in the Bhagawata: “He is the cupid of cupids, the beauty of beauties.” Even if the essences of all the beautiful things in the world—the quintessence of the most beautiful things, human or otherwise, whatever they be—are taken together, it will not stand before the beauty of God. It is very unfortunate that God should be regarded only as a terror, as a justice, and as a fearful person. He is the most enchanting. 

The enchanting, beautiful character of God is especially brought into high relief in the life of Bhagawan Sri Krishna, who is the might of mights, the power of powers, and represents the fatherhood of God in this tremendous incarnation as the height of yogic ecstasy and power; and yet, he was the beauty of beauties. 

The Bhagawata Purana and the Mahabharata also describe Bhagavan Sri Krishna as an incarnation of God, and they remove the partial notion of God as only a father who is merely just and legal in His attitude, rather than compassionate and friendly. 

The friendliness of God, the power of God, the transcendence of God, the superiority of God, the beauty of God, the enchanting capacity of God, the tremendous attraction that He exerts upon us is delineated in Bhagawan Sri Krishna, who is the full incarnation of God. 

Bhakta asks- “Where are You actually present in this world, O Lord? You said that You are in all things. Are You in an atom? Are You in a dustbin? Are You in a tree? Are You in a stone? Where are You?” 

Lord responds- “I am in everything, no doubt, yet My presence can be especially felt in certain exalted manifestations.” Towards that description we are entering the most glorious chapter, the Tenth—where Sri Bhagavan Himself starts speaking without Arjuna raising a question. “I shall speak to you further about My glories and My supernal greatness.”

Krishna tells Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their Karmas. All these qualities—wisdom, truth, contentment, etc.—originate from Him.

Arjuna accepts the descent of the Supreme in a human form but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe.

The true devotees of the Lord are wholly absorbed in Him. They have completely surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed, and knowledge gained through Divine Grace alone.

Love.