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Gita : Ch-11. Slo-3.



Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam )

Slokam-3. { O Lord,  though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.}


evametadyathattha  tvam  atmanam  paramesvara,


drastumicchami  te  rupam  aisvaram  purushottama.


paramesvara   purushottama  =  O Lord;

tvam  atmanam  yatha  atma  =  you  about  atma  ( yourself );

etat  eva  =  said,  all  ok;

te  aisvaram  rupam  =  your  glorious  form;

drshtum  iccami  -  I  wish  to  see.


The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on.

Now as far as Arjuna is concerned, he is inspired by the statements of Krishna, but in order to convince others in the future who may think that Krishna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna's asking the Lord's permission is also significant.

Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krishna.

But He can understand also that Arjuna wants to see the universal form to convince others.

He did not have any personal desire for confirmation.

Krishna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God.

The people, therefore, should be careful; one who claims to be Krishna should be prepared to show his universal form to confirm his claim to the people.


Lord Krishna is addressed as paramesvara or the Supreme Sovereign Lord.

Although Arjuna has fully accepted all that has been stated by Lord Krishna; he still desires that the Supreme Lord Krishna being the abode of all glorious attributes, out of compassion for His lieges and devotees show His resplendent, unparalleled visvarupa or divine universal form expressive of His divine, transcendental powers such as ruling, protecting, creating, maintaining, sustaining and destroying.

Only the Supreme Lord Krishna, the ultimate reality of all realities, who is sublimely unique from everything else in existence is able to reveal this form.


The reality about the Supreme Lord Krishna is being confirmed to be precisely what He has declared it to be, the total repository of extraordinary, phenomenal power and majesty.

The word evam means it is a certainty and denotes that it should not be construed that Arjuna has no faith in Lord Krishna because he desires to see His visvarupa or divine universal form possessed of full power, energy, glory, dominion and effulgence.


Arjuna continues further confirming that all Lord Krishna has stated is verily the absolute truth and that he has no doubt about it; yet still out of curiosity he desires to see Lord Krishna's resplendent visvarupa or divine universal form endowed with all knowledge, all power, all majesty, all dominion and all splendor.

To be continued  ...



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

Srimad  Bhagavad-Gita :

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.


Liste…

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 ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.


Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

Mahabutaniahankarah  bhuddhiraviyaktameva  ca,


Indriyani dasaikam  ca  panchendriyagocarah.



mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.



(7)-


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,


etat  kshetram  samasena  savikaramudahrutam.



etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

3.1
The five great …