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Gita : Ch-11. Introduction-1.


Introduction gives you  what  so  far  we  studied,  chapter after chapter, before the chapter-11.

Follow  very  carefully : - Very important  each line  which takes  you  to  why VISVA-RUPA-DARSANAM,  immediately after Vibhuthi Yogam....

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

Introduction to the Visva - rupa - Darsanam :

Part-1.

We concluded the Tenth Chapter of the Bhagavadgita, which gave a fairly good account of the glories of the Almighty as manifest in prominent and excellent forms in this world.

The Lord said, “Wherever there is immense knowledge and immense power, I am manifest there.”

If great genius, great strength, dexterity and great capacity to execute any work is discovered in a person—such as in geniuses like Srinivasa Ramanujan and Albert Einstein, who were exceptional human beings—it can be said that they are also one of the Vibhutis.

Though poets like Shakespeare and Kalidasa are not mentioned in the Gita, we may infer that they are all exceptional human beings, not ordinary persons.


We have been gradually moving onward in the direction of comprehending God in His Reality as He Himself is.

The emphasis in the early chapters was on discipline and the performance of one’s duty.

Then it became the duty of self-integration through dhyana, as explained in the Sixth Chapter.

In the Seventh Chapter, when we were found to be fit seekers to understand the mystery of the cosmos, we were introduced into the cosmology of the entire creation of the universe.

In the Eighth Chapter, we were told what happens to a seeker after he departs from this body.

In the Ninth Chapter, further light was thrown on the religion of humanity, what may be called true religion, and God gave us His promise that : -

"ananyascintayanto   mam   ye   janah   paryupasate,

tesham   nityabhiyuktanam   yogakshemam   vahāmyaham  - (9.22)  : - Meaning..

“Whoever is undividedly united with Me, him I shall take care of, and all shall be well with that person.”


Then Arjuna put a question :-

“I have understood everything that You say, but I want to know how You are visibly present in this world. What are Your special manifestations? I understand that You are, generally speaking, present everywhere; but where are You especially manifest?”

Then Lord Sri Krishna gave a long list of special manifestations of great glories, powers and magnificences.


The whole point is that the Lord wants to drive into the mind of Arjuna the truth of God not merely being all things, or God being everywhere, God being present in highly excellent manifestations, God being the Creator, and God being the Procurer of all the welfare of people.

This kind of teaching is good, but it is not enough for God, because God does not tolerate the presence of anyone outside Him.

He is a supremely selfish person, we may say.

God does not tolerate anything outside Him, not even the world.

There is no question of transmigration, going to another realm, taking rebirth in some other place, becoming a yogi and again practising yoga to reach God, and contemplating on the creation of the universe as if creation is outside God—as if there is a material out of which He fashions the world.

These ideas must be completely removed from the mind.


Though the intention of the Almighty is to say that nothing exists outside Him and He alone is, He did not proclaim it immediately because it is a hard nut to crack.

Such a thought cannot easily enter the mind of a person.

Hence, He slowly polished the mind of the student through karma and bhakti and philosophical initiation, in order to finally say something startling which nobody would have expected.

We would like to reach God and we would like to enjoy the presence of the Almighty, but we cannot understand anything at all when it is said “God only is”.

This statement has no sense for us because we are here as devotees of God and we pray to Him and do yoga, and our entire ambition in life is to unite ourselves with God.

We are here as seekers of God, and the world is there as an evolutionary process tending to perfection in Godhead.

If that is the case, the meaning of “God only is” is incomprehensible to anyone who sees a world, who sees himself or herself, who sees the evolutionary process taking place, who deduces effects from causes and knows that when somebody dies they will be reborn.

This conglomeration of ideas is the stock-in-trade of human thought, and the only way in which the human mind can operate.

With these appurtenances of confusion in the mind—though they are philosophical confusions and metaphysical chaos—with all this, we are not prepared to understand when God says that He alone is.


“I cannot understand. Please tell me what exactly it is that You mean when You say that outside You nothing is. You have told me about Your glories as manifested in this world, but You also told me that finally the world is not in You though You are in the world.”

Thus, the Eleventh Chapter starts with a prayerful question by Arjuna.

Madanugrahaya   paramam   guhyamadhyatmasamjnitam,


yattvayoktam   vacastena   mohoyam   vigato   mama - (11.1)  : - meaning ..                                

“The nectarine teachings which You have poured into my ears have dispelled all my confusion and ignorance. All my delusion has gone. I understand what You say about the coming and going of beings.”

To be continued  .....


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Gita : Ch-10. Slo-12 & 13.

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Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


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Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)


jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


anadimat  param   brahma  na  sat  tannasaducyate.



jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

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27.

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