Bhagwad Gita - Post 135

Verse 38

Twamaadidevah purushah puraanas

Twamasya vishwasya param nidhaanam;

Vettaasi vedyam cha param cha dhaama

Twayaa tatam vishwamanantaroopa.

Thou art the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable and the supreme abode. By Thee is the universe pervaded, O Being of infinite forms!

After experiencing the cosmic vision in its true spirit, Arjuna prostrates and declares  this verse on the basis of his personal subjective experience. 

YOU ARE THE PRIMAL GOD - Tvam ādidevaḥ - “The Original Ancient one, the God of gods, Thou art.” 

Puruṣaḥ purāṇas: “The ancient Purusha, Purushottama, Narayana.” 

The Self or Brahman is the Supreme Creator. risen. The Self, conditioned by Its own creative urge, plays the part of the Creator.

YOU ARE THE SUPREME ABODE OF THE UNIVERSE -The entire Viswa is housed in the Lord, and therefore, it is said that the Lord is the Abode for the Universe. 

The  term Viswa includes the entire world of perceptions and the whole field of emotions and the total realms of thought that we, as intelligent individuals, experience in all our lives. This totality of the world of experience through the body, mind and intellect together is indicated by the term Vishwa.

THOU ART THE KNOWER AND THE KNOWABLE --- Vettāsi vedyaṁ ca paraṁ ca dhāma: “Thou knowest everything, whatever is to be known, because in Thy knowing Thyself, everything has already been known. 

The Supreme Abode is already attained in the vision of Thy Great Form. Thou art all things, spreading Thyself everywhere, O Visva Anantarupa, O All-formed One!” 

The Awareness in us is the Factor that completes all our experiences as realities. If the Light of Awareness were not to illumine the inert world-of-matter, no knowledge would have been possible, and therefore, the Principle of Consciousness, represented here as Lord Krishna, the Charioteer --- is described here as the Knower. 

The knower referred here is that pure consciousness which illumines the entire creation

The knowable referred here is not any object to be known but the supreme goal of human birth, the realization of SELF.

Hence, in this context, it is explained that the Lord / SELF is that which illumines the creation as much as it illumines a jiva, to proceed in the path of Spiritual Sadhana to ultimately realize that the goal which had to be attained, the knowable, is He himself (He the pure self, not He the body mind ego).

YOU PERVADE THE ENTIRE UNIVERSE OF FORMS --- Tvam asya viśvasya paraṁ nidhānam: “The very support and life-breath of this universe, Thou art. Who can know You except Yourself?” 

The superimpositions cannot exist apart from the Substratum upon which they are being perceived. 

A post or a pillar mistaken as  ghost, but the truth is that without the substratum Post, no one has the possibility to mistake it as a ghost. 

Waves, when they rise, may be taken as real, but for the waves to rise, stay and recede and die, the  substratum is water / ocean.

The Self is the Substratum on which the multitude of the world-of-plurality is visualized, and therefore, it is rightly said that "HE PERVADES ALL." 

This is only a repetition of the great Upanishadic Truth that "the Infinite pervades all, and nothing pervades It."

Love.

Bhagwad Gita - Post 134

Dear All,

After witnessing all that Sri Krishna reveals to Arjuna after gracing him with  divine vision, Arjuna says: 

 Verse 31

Aakhyaahi me ko bhavaanugraroopo

Namo’stu te devavara praseeda;

Vijnaatumicchaami bhavantamaadyam

Na hi prajaanaami tava pravrittim.

Tell me, who Thou art, so fierce in form. Salutations to Thee, O God Supreme! Have mercy; I desire to know Thee, the original Being. I know not indeed Thy doing.

Ᾱkhyāhi me ko bhavān ugrarūpo (11.31): “Who are You? I cannot understand. I thought this is Krishna, my friend, but I am seeing something here that I cannot recognize. 

Would You kindly tell me who You are? O Mighty Being, are You Krishna? I cannot see Krishna here; I see something else.

I would like to know who this is that is standing before me and  with this Universal Form (formless form)?

Namostu te: “Prostrations to you. In humble submission I  plead  Thee to tell me who You are.”

Devavara prasīda, vijñātum icchāmi bhavantam ādyaṁ: “O God of gods, I would like to know Your beginning, Your middle and Your end—who You are. I cannot know what it is that is in front of me, from where it has come, how it is sustained, and what its intention is.”

Verse 32

Sri Bhagavaan Uvaacha:

Kaalo’smi lokakshayakrit pravriddho

Lokaan samaahartumiha pravrittah;

Rite’pi twaam na bhavishyanti sarve

Ye’wasthitaah pratyaneekeshu yodhaah.

The Blessed Lord said:

I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies shall live.

Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!

Kālo’smi lokakṣayakṛt pravṛddho (11.32): “I am the all-destroying Time.” The very Spirit of Time is speaking. “I am here in this form for the destruction of the world through this war that is going to take place, to see that everything is put an end to.” 

The avatar of Sri Krishna was for the destruction of all evil and wickedness in the world, and in that Universal Form he did it in one instant—in a timeless instantaneity, as it were.

Kālo’smi lokakṣayakṛt pravṛddho lokān samāhartum iha pravṛttaḥ: “I am here to withdraw everything into Myself. Even if you do not raise a finger, the Kauravas are not going to survive”.

                                                    

Ṛte’pi tvāṁ na bhaviṣyanti sarve ye’vasthitāḥ pratyanīkeṣu yodhāḥ: “None in this entire army is going to survive. You may say that you will not take up arms. You have your own flimsy arguments not to do anything and keep quiet. Even if you  don’t do anything.

But they shall not survive whether you take up arms or not, because their destruction has been already predetermined.

They have been doomed by My will (due to their wicked acts). So why do you consider yourself as a great instrument in bloodshed? You are nothing of the kind.

They have already gone to the other world, and you are under the impression that you are going to do something which is not very pleasant.

Therefore, wake up! Do not be weak-hearted. I have already done the work that you are expected to do. Why are you unnecessarily talking to Me?”

Krishna clearly says, "EVEN WITHOUT YOU" none of the warriors manning the secular folly of sheer materialism shall survive the war of the imminent cultural upheaval.

Many of us sometimes think, what will happen if I stop working one day? (We think like this with respect to our family, our work-place and even in Sai Organization, If I don't do that, then how it is going to be done, no one else is there to do what I can do). We have to be sure that God has his own ways and He makes sure whatever is required is done through someone or the other. 

Lest we attach undue importance to our actions and puff up our ego, Sri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. 

If He wants to do something, He will do it with whatever means available, even if it means generating a thought in one person or in a million people.

It does not mean that we leave all actions, believing that He will do whatever is required on his own and we are nothing. 

We must renounce, but not renounce the action, but renounce the expectation out of the actions with a firm conviction that HIS WILL BE DONE.

Love.

Bhagwad Gita - Post 133

Verse 15

Arjuna Uvaacha:

Pashyaami devaamstava deva dehe

Sarvaamstathaa bhootavisheshasanghaan;

Brahmaanameesham kamalaasanastha-

Mrisheemshcha sarvaanuragaamshcha divyaan.

Arjuna said:

I behold all the gods, O God, in Thy body, and hosts of various classes of beings; Brahma, the Lord, seated on the lotus, all the sages and the celestial serpents!

“O Lord! I behold everything here. Brahma, the Creator himself, is seen here. I am seeing him.” Who can have darshan of Brahma? We cannot see him, but here he was, and here Rudra was.

“In Your form, I see all the gods. Every form of creation, including every created essence — all animals, all creatures, all human beings, all the denizens of heaven—I am seeing here just in front of me. I am seeing all the rishis. 

Verse 16

Anekabaahoodaravaktranetram

Pashyaami twaam sarvato’nantaroopam;

Naantam na madhyam na punastavaadim

Pashyaami vishweshwara vishwaroopa.

I see Thee of boundless form on every side, with many arms, stomachs, mouths and eyes; neither the end nor the middle nor also the beginning do I see, O Lord of the universe, O Cosmic Form!

“In this multifaceted manifestation of Yours, with faces everywhere turned in my direction, with all eyes gazing at me, I see the infinity of Yours everywhere. 

I cannot know where You begin, where You end, or where is Your middle is. I cannot understand how vast is this personality of Yours. Hey Viswesvara! O Lord of the universe! O Visvarupa! 

The All-form, Omni-form! I am not able to gauge how vast You are. I am simply struck with surprise.” 

Verse 17 

Kireetinam gadinam chakrinam cha,

Tejoraashim sarvato deeptimantam;

Pashyaami twaam durnireekshyam samantaad

Deeptaanalaarkadyutimaprameyam.

I see Thee with the diadem, the club and the discus, a mass of radiance shining everywhere, very hard to look at, blazing all round like burning fire and the sun, and immeasurable.

“With diadems on every head of this multifarious form, I am seeing you shining. With gadas, with astras, together with this radiance that You are manifesting, I am unable to locate what is what at any place. Like blazing fire, I am seeing Your form spread out everywhere. 

Columns of radiance, that is what I am seeing in front of me, and they have dazzled the whole space. I cannot see anything properly because my eyes are dazzled, dimmed completely in this light. Impossible it is for me to behold You, O Lord!” Durnirīkṣyaṁ: “Really I am speaking, I cannot behold You. It is not possible for me even with this blessing of a new eye that You have given me.

This is too much for me, and I cannot behold You any more because You are fire, You are radiance, You are the Sun of suns. Immeasurable Thou art, O Lord!”

Sri Chinmaya writes,

AS A MASS OF RADIANCE SHINING EVERYWHERE,

ALL ROUND GLOWING LIKE THE BLAZING SUN AND FIRE,

HARD TO GAZE ON.

One of the most expressive lines in this description, this brings home to us the glory of Pure Awareness. This is not 'light' in the physical sense of the term; but all the same we have to use the word, borrowed from ordinary language, though it is applied here with a special significance. 

Consciousness is the 'Light' in which we so clearly 'SEE' our own thoughts and emotions. It is the same light which, beaming out through the eyes, throws 'light' upon the world and illumines for us the Forms and shapes.  The same Consciousness, beaming out through the ears, with its special 'light,' illumines Sound , and so on. 

Naturally, therefore, the Universal-Form of Krishna, representing in Himself the Infinite Awareness, had to be described, in the faltering language of Arjuna, as a mass of resplendent light, blinding all faculties of perception, feeling and understanding.”

INCOMPREHENSIBLE (Aprameya) 

“Though the universal Form is painted here by the author, in the language of an "objective experience," he makes us understand that the Truth is the SUBJECT and not an object of even the intellect. “

Dear All,

Human beings COMPREHEND anything in this world through their senses / their mind and / or their intellect. These are the only faculties provided to them to know about anything in this world as an object.

It is the Body / senses that perceive, the mind that feels and the intellect that thinks about anything in this creation.

Here, Krishna represents THAT PURE SUBJECT, THE SELF, that illumines all these faculties and hence, subtler than all these senses / mind and intellect.

Hence, Arjuna represents all human beings in centuries to come when he declares, “Lord, you are incomprehensible”, which means, we can never KNOW the SELF as we have been knowing all other objects hitherto. 

So, what is the ultimate solution??

"Not to Know (as something outside) but to experience that we are verily the SELF, to transcend the duality between ourselves and God."

Aham nirvikalpo nirakara rupo

Vibhut vatcha sarvatra sarvendriyanam

Na cha sangatham naiva muktir na meyaha

Chidananda rupah Shivoham Shivoham

I am devoid of duality, my form is formlessness,

I exist everywhere, pervading all senses,

I am neither attached, neither free nor captive,

I am the form of consciousness and bliss,

I am the eternal Shiva…

Love.