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Gita : Ch-11. Slo-19.




Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-19. (You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.)


anadimadhyantamanantaviryam


anantabahum  sasisuryanetram


pasyami  tvam  diptahutasavaktram


svatejasa visvamidam  tapantam.


 anadimadhyantam = without a beginning,  middle, and end;

anantaviryam = unlimited glories;

anantabahum  = unlimited arms;

sasisuryanetram = with eyes of Sun and Moon;

svatejasa visvam  idam = with your own glory upon this Univrese;

tapantam = so heating;

tvam pasyami = I see you Lord.


Lord Krishna's visvarupa or divine universal form is infinite being devoid of beginning, middle or end.

The word ananta means unlimited and viryam means powerful so the visvarupa is unlimitedly powerful without any restrictions.

Other qualities are also implied by ananta such as cognizance, dominion, might, strength, etc.

The words ananta-bahum meaning unlimited arms also infers unlimited hands, chests, legs, feet, etc as well.

Sasi-surya-netram means eyes like the sun and moon.

The moon's rays denote the cool gentle beaming look that gladdens as it shines upon the Supreme Lords servitors the demigods and His votaries the devotees with compassion.

The sun's glowing rays denotes the hot, burning eye that scorches the inimical hosts of asuras or demons and raksasas or devils who are devoid of righteousness to others.

Dipta-hutasa-vaktram meaning with fire emitting from their mouths denotes the fire of universal destruction contained within the bosom of time raged therein.

Sva-tejasi means dazzling splendour and unprecedented radiance which illuminated everything around it.

 This glorious life giving energy flows unrestrictedly throughout all the universes.


Arjuna is explaining that he has seen the reality of the visvarupa according to the manner in which Lord Krishna deigned to teach him by exhibiting the visvarupa in before him and practically demonstrating that He is the complete creator, the complete sustainer, the total refuge of all and the absloute destroyer as well as being the receptacle for all divine qualities and transcendental attributes such as omniscience, omnipotence and omni-presence.

The question may arise as to how is it possible for unlimited bodily parts to be functioning all in one body.

The answer to this would be that one can imagine a single bodily midsection of vast proportions with unlimited chests, arms, hands necks and heads branching upwards from it in every direction and with every head having two eyes, two ears, a nose and a mouth.

Also branching downwards in every direction it is possible to imagine unlimited legs and feet as well.

So this conception is clearly not an impossibility and seeing it along with choice demigods and exalted liberated beings they were all inspired with awe and reverence.


In reference to Lord Krishna's visvarupa or divine universal form having His eyes being the sun and moon.

It should be understood as both the sun and the moon which originate from Him.

Then this is in accordance with the Rig Veda that states : -

Since all the 330 million demigods have been produced from just a portion of the Supreme Lord they are glorified as His individual parts.

Also other Vedic scriptures have stated : -

From the mind the moon was created and from the eyes the sun was created.

In consideration of the infinite number of forms within it that can be seen it is appropriate to say that all these infinite forms have their refuge in the visvarupa.


Lord Krishna's visvarupa or divine universal form is being described as anadi-madhya-antam meaning without beginning, middle or end with ananta- viryam or unlimitedly powerful of infinite prowess endowed with unlimited arms, heads, faces and eyes which are equated to the sun and moon.

The cool rays of the moon soothe and nourish the devotees who are distraught in separation from the Supreme Lord.

The scorching heat of the glowing sun punishes and chastises the demons like a blazing inferno which is comparable to the fire at the time of universal destruction.


Now Lord Krishna's visvarupa or divine universal form is precisely perceived as non-different from Him being without beginning or birth, of infinite potency and power, having the sun and the moon for eyes and with blazing fires erupting from His unlimited mouths, illuminating as well as scorching the creation with its fiery radiance.

To be continued  .....


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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 …

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.

13/04/2017

Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.

(8)

amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;

(9)

indriyartheshu  vairagyam   anahankara  eva  ca,

janmamrtyujaravyadhiduhkhadoshanudarsanam.

indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;

(10).

asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;

anab…

Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}




Duhkheshvanudvignamanah    sukheshu     vigatasprhah,


Vitaragabhayakrodhah   sthitadhirmunirucyate.




duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).





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