विवेचन सारांश
Bhagavan Embodies HIS Cosmic Form As Time
The 11th chapter of the Bhagavadgītā is the Viśhwarūpa Darśhana Yoga- Yoga of the Vision of the Universal Form.
The session began with the auspicious lighting of the traditional lamp that lights the steadfast flame, guiding us towards the path of Dharma, cleansing our Antaḥkaraṇa with the light of knowledge shedding the path of Ignorance. Followed by offering of prayers to Bhagavan and Guru ji.
It is with the immense blessings of Bhagavān, the blessings of saints and /or our past good karmas, that our lives are illuminated with this great and Divine downpour of words of knowledge and wisdom. We are indeed are the chosen ones of Bhagavān, fortunate enough to delve into the nectar of Knowledge, that is the Gītā.
We are in level 4 going through Chapter 11, which is unique compared to other chapters of Bhagavad Gita. As, one can see very precisely what is being said in this chapter. So, far we have discussed the segment where Arjuna asks for Divine Vision. And soon realises that form was quite different from what he had thought. And on seeing the difference Arjuna became fearful which is evident in the verse 31 given below where he asks Bhagavan "Who are you?"
ākhyāhi me ko bhavān ugra-rūpo, namo ’stu te deva-vara prasīda
vijñātum ichchhāmi bhavantam ādyaṁ, na hi prajānāmi tava pravṛittim
Earlier, Arjun had requested to see the universal form. When Shree Krishna exhibited it, Arjun became bewildered and agitated. Having witnessed an almost unbelievable cosmic spectacle, he now wants to know the very heart of God’s nature and purpose. Hence, he asks the question, “Who are you and what is your purpose?”
एक हुतो सो गयौ स्याम संग, को अवराधै ईस॥
सिथिल भईं सबहीं माधौ बिनु जथा देह बिनु सीस।
स्वासा अटकिरही आसा लगि, जीवहिं कोटि बरीस॥
तुम तौ सखा स्यामसुन्दर के, सकल जोग के ईस।
सूरदास, रसिकन की बतियां पुरवौ मन जगदीस॥
We are like a body without a head, only in the hope of meeting our beloved Lord Krishn, we have kept our body, and we can live in this headless body for millions of years, only for this hope.
Gopis says sarcastically: O Uddhav, You are Sakha [friend] of Lord Krishn and crest jewel among the Yogis, but, O, Great Yogi, We have no other Lord except Lord Krishn [This Braj is is the land of Rasiks], states Shri Surdas.
An Austrian Neurologist, Founder of Psychoanalysis Freud once said, "at a time human beings can think the same thought in 24 ways. In reality we are capable of thinking endlessly; infact at times diametrically opposing thoughts. Here, Arjuna has an instinct not to fight because of his attachment to his kith and kin, but his subconscious mind is prone to fight. So on seeing the fierce form of Bhagavan, he says to HIM who are you in this fierce form?
11.32
śrībhagavānuvāca
kālo'smi lokakṣayakṛtpravṛddho,
lokān samāhartumiha pravṛttaḥ,
ṛte'pi tvāṃ(n) na bhaviṣyanti sarve,
ye'vasthtitāḥ(ph) pratyanīkeṣu yodhāḥ. 11.32
Inspite of a life long companionship with Sri Krishna, what Arjuna has come to know of HIM is very little and what remains to be know is much. Hence rises the question, "Tell me who You are." The answer, "I am the mightly world - destroying Time (The MAHAKALA). HE is not the noun of any body. HE is neither a thing, nor a person, nor is HE time, nor is HE space. HE is beyond all these. It is all because of HIM.
"I know not your purpose" is the firghtened inquiry made by Arjuna. The answer to this was that HE wanted to exterminate, the warriors of the two armies.
Since Arjuna in previously discussed chapter/s had said he does not want to fight; so Shri Krishna says, even without him, the warriors arrayed in the hostile army will not survive. Because HE is bent upon their destruction. Moreover, he himself has seen that the warriors of both the armies were rushing headlong, into HIS terrible mouths.
HE uses the word pratyanīkeṣu (opponents) intentionally, because Bhagavan knows where Arjuna's mind and heart were getting entangled.
tasmāttvamuttiṣṭha yaśo labhasva,
jitvā śatrūn bhuṅkṣva rājyaṃ(m) samṛddham,
mayaivaite nihatāḥ(ph) pūrvameva,
nimittamātraṃ(m) bhava savyasācin. 11.33
Bhagavan said to Arjuna that he cannot leave the battlefield. tasmāttvamuttiṣṭha: and commands him to stand up, yaśo labhasva: and attain glory for yourself. HE makes Arjuna aware that outcome would be same, even without his participation. Just that HE wanted that Arjuna takes the credit.
jitvā śatrūn bhuṅkṣva rājyaṃ(m) samṛddham: Defeat your enemies and enjoy the affluent Kingdom that they will get on being victorious.
mayaivaite nihatāḥ(ph) pūrvameva: The warriors of Arjuna's hostile army, have already been slain by the HIM, because their days are numbered.
nimittamātraṃ(m) bhava savyasācin: Arjuna, was called savyasācin (ambidexterous) because he could shoot arrows with both hands with dexterity. He should fight, by giving his 200% (not just 100%), merely as his instrument and he should not feel proud of his victory because, they have already been slain by HIM.
The below Bhajan is sung on the lines as said above. Leaving aside the Sadhaks who have achieved sainthood, rest of us mostly end up singing this without believing the words.
करते हो तुम कन्हैया मेरा नाम हो रहा है
droṇaṃ(ñ) ca bhīṣmaṃ(ñ) ca jayadrathaṃ(ñ) ca
karṇaṃ(n) tathānyānapi yodhavīrān,
mayā hatāṃstvaṃ(ñ) jahi māvyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān. 11.34
In this verse, Bhagavan has disclosed the result of the war to Arjuna. HE said that he is going to win in this war. It's like before going for the exam teacher has told the student that you would top the class. So HE is saying, do not fear and perform what you are best at, for killing mighty stalwart warriors like Dronacharya, Bhishma Pitamaha, Jayadratha, Karana etc.
Here a question may come up, as to why Bhagavan has taken just four names in this shaloka. Two names that he referred, Dronacharya and Bhishma Pitamaha are understandable as Arjuna is very close to them and was finding it difficult to accept that he will have to slay them too in the war.
On the final day of the lessons from Parashurama, Karna unflinchingly bears a scorpion bite, when Parashurama is resting with his head on his lap. It was very painful and he started bleeding. However, fearing that if he moved his legs, he would awaken Parashuram, he did not move at all and continued to suffer. When Parashuram woke up, he saw Karna bleeding. Parashurama immediately realized that a Brahmin cannot suffer such intense pain. Only a warrior can endure so much pain. Karna was forced to reveal his identity.
A bewildered Parashurama on realizing this cursed Karna that he will forget the knowledge of the weapons, especially the Brahmastra, when he needs them the most. This curse came into effect when Karna forget the mantra to invoke the Brahmastra while fighting against Arjun in his last day on the battlefield. So, Karana was included because he was not only super powerful (MahaBali), super brave (MahaVeer), mighty warrior (MahaRathi) but was also cursed.
Now, what could be the reason for Jayadratha inclusion in this verse?
Jayadratha was the king of the Sindhu Kingdom and the husband of Dushala, the sister of Kauravas.
Jayadratha was present during Draupadi Svayamvara; hence, it is possible that he was yearning for her since the moment he saw her. When Pandavas went into exile, he sensed an opportunity to get her. Therefore, one day, when Pandavas had gone into the forest for some chores, he approached Draupadi and tried to lure her to go with him by offering her wealth and other blissful things. But when Draupadi rejected his offer and told him to go from there, he seized her and forced her into his chariot.
This act of Jayadratha caused a disturbance in the forest and the birds and animals started shrieking. Pandavas understood that something was wrong and returned immediately to their home.
Pandavas saw the tracks of chariots and observed a cloud of dust raised by the hoofs of the horses of Jayadratha’s army. Infuriated Pandavas followed them in their chariot and soon went near them. Seeing the five furious Pandavas, Jayadratha and his army were scared to death. Pandavas attacked them and started killing them.
Insult by Pandavas:
Terrified Jayadratha left the chariot and ran away into the forest. Pandavas stopped killing the soldiers and followed Jayadratha. Soon Bhima found him and started beating him severely. He wanted to kill him, but Dharmaraj Yudhistir stopped him and reminded him that he was the husband of their sister, Dushala. But Bhima was very angry and wanted to avenge Draupadi’s insult, so he shaved his head with an arrow. Then he tied him with ropes and returned to the hermitage along with Pandavas.
When they reached the hermitage, Yudhishthira freed and let Jayadratha go along with his army. Jayadratha wanting to avenge his insult went to the place where the Ganga debouches on the plains. There he started severe penance and propitiated Lord Shiva. Lord Shiva told him to ask for a boon. Jayadratha said, “May I be able to defeat in battle all the five sons of Pandu on their chariots!”
But Lord Shiva said that it was not possible to give that boon because Arjuna was invincible and his friend was Narayana himself. Also, Lord Shiva had given him Pashupatastra. Therefore, Lord Shiva gave him the boon of defeating the remaining four Pandavas for a single day.
Jayadratha played an important role in the death of Abhimanyu, the son of Arjuna. After the death of Bhishma, Dronacharya was appointed the commander-in-chief of the Kaurava army, but he also could not produce any significant results. Therefore, Duryodhana spoke some harsh words to him. Hence, Dronacharya decided to use the Chakravyuha strategy to capture Yudhishthira.
Only Arjuna knew how to break this formation successfully. Therefore, the Samsaptakas challenged Arjuna, taking him to the southern side of the battlefield. Abhimanyu, the son of Arjuna and Subhadra, knew how to penetrate Chakravyuha but not how to come out of it. When he entered the Chakravyuha and was trapped inside, Pandavas tried to help him, but they could not because Jayadratha made sure they could not enter the Chakravyuha. This was the day of fulfillment of his boon by Lord Shiva.
Death of Jayadratha:
Arjuna blames Jayadratha to be the cause for Abhimanyu's death and vows to kill him the very next day before sunset, vowing that if he fails he would immolate himself.
Krishna sends his Sudarshana Chakra in order to mask the sun and create an illusion of sunset. The Kaurava warriors rejoice over Arjuna's defeat and look forward to his imminent suicide.
Suddenly, the sun is free from the eclipse and Krishna points at the hiding Jayadratha, telling Arjuna to sever his head and shoot it into the lap of Jayadratha's father. Arjuna quickly shoots a divine weapon at Jayadratha, decapitating him. Jayadratha's head is taken with the arrow far from the battlefield, finally landing on the lap of his father, Vridhakshatra.
His father had granted him a boon that whosoever would be responsible for his son's severed head falling onto the ground would have his own head burst into a hundred pieces. Therefore, when Vridhakshatra, horrified at having his son's head fall in his lap hurriedly got up, it fell to the ground, killing Vridhakshatra himself at that very moment.
Besides the two charachters from Mahabarata (Karna and Jayadaratha) one character from Ramanaya also was discussed.
The character is Raja Bali. The characters that are discussed above, one is is Mahaveer, Mahabali, Maharathi but is cursed. Second is a mahaveer, maharathi and also is blessed with a boon. And both were killed by Bhagavan by means of Arjuna (nimittamātraṃ(m) - Arjuna was just an instrument). Similarly, Bhagavan killed Raja Bali through Sugriva (his brother).
The story of Bali and Sugriva
is an important episode in the Indian epic, the Ramayana. Bali was a powerful king who ruled the three worlds and was feared by the gods. Sugriva was the king of the monkeys, who lived in fear of Bali. One day, Lord Rama, an incarnation of Bhagavan Vishnu, came to Sugriva and promised to help him regain his kingdom from Bali.
Birth of Sugriva and Bali
Once Brahma ji threw smear from his eyes and a monkey Riksharaj appeared from the smear. He was instructed to wander in the forests and kill demons. Soon he got into a well and transformed into a beautiful lady. When Indradev and Suryadev saw the lady, they were attracted to her and thus Bali and Sugriva were born. These two brothers were very powerful and were asked to live in Kishkindha mountain by Brahma ji
Soon, in course of time, Bali killed Dundubhi. Sage Matang had his hermitage at Rishiyamooka Mountain. When the stream of blood fell on his hermitage which resulted from killing of Dundabhi, he wondered about the reason. Suddenly a Yaksha came and revealed the secret behind the stream of blood. Indignant, sage Matang cursed Bali that he would die if he ever ventured on Rishiyamooka Mountain. That is the reason Bali could not visit Rishiyamooka mountain.
Brahma had given a boon to Bali which made him virtually impossible to defeat and kill. Whenever facing an enemy in a combat, Bali would get half of the strength of his opponent. He was killed when he was involved in a fight with his brother, Sugriva. (This episode is detailed in Kishkindha kand – The Ramayana)Bali defeats Ravana
The might of Bali was such that he defeated and moved around while holding Ravana under his armpit. Ravana, the demon king of lanka and the main antagonist of the Ramayana, was a mighty ruler, but even he was helpless before Bali. So Ravana was weak before monkey (Bali) and Rama (human).
Once, Bali chased a demon Mayavi after killing his brother Dundabhi. Mayavi entered into a cave where Bali followed him. Bali too followed him into the cave. But before entering he cave, he instructed Sugriva to wait outside for a fortnight. He also said that if he did not come out of the cave after fifteen days, Sugriva would understand that Bali had been killed. After a month, He saw blood coming out of the cave and assumed that Bali was dead. Sugriva returned to the kingdom as a king. But Bali was alive. When he came back and saw Sugriva running the kingdom of Pampapuri, he became furious. He drove Sugriva out and enslaved his wife as well. Sugriva was hiding in Rishiyamooka mountain, because of curse of Sage Matang, this place was safe.
Rama helps Sugriva
Bhagavan Rama assured Sugriva that he will help him here. HE also cut the seven palm trees with one shot of his arrow convincing Sugriva of HIS strength. Bhagavan Rama also believed that Bali’s crime was unpardonable as he has taken his brother’s wife. HE asked Sugriva to invite Bali for a duel. Bali beat him badly as Bhagavan Rama could not differentiate one from another as both brothers looked alike. Bhagavan Rama asks Sugriva again to invite Bali for a duel and this time to wear a garland. During the battle, Rama kills Bali with an arrow passing through his heart. Here, though the arrow that killed Bali was shot by Bhagavan's Sugriva was instrumental for its happening.
sañjaya uvāca
etacchrutvā vacanaṃ(ṅ) keśavasya,
kṛtāñjalirvepamānaḥ(kh) kirīṭī,
namaskṛtvā bhūya evāha kṛṣṇaṃ(m),
sagadgadaṃ(m) bhītabhītaḥ(ph) praṇamya. 11.35
These 8 verses should be recited when someone is on a deathbed.. Before each stuti got discussed, below Marwari Bhajan by Bhaiji Hanuman Poddar ji got shared. The sentiments in the Bhajan are similar to what Arjuna was experiencing at that moment.
चोखो, बुरो, कुटिल अरु कामी, जो कुछ हूँ सो थारो॥
बिगड्यो हूँ तो थारो बिगड्यो, थे ही मनै सुधारो।
सुधर्यो तो प्रभु सुधर्यो थारो, थाँ सूँ कदे न न्यारो॥
नाथ मैं थारो जी थारो...
बुरो, बुरो, मैं भोत बुरो हूँ, आखर टाबर थाँरो।
बुरो कुहाकर मैं रह जास्यूँ, नाँव बिगड़सी थाँरो॥
नाथ मैं थारो जी थारो...
थाँरो हूँ, थाँरो ही बाजूँ, रहस्यूँ थारो, थारो!!
आँगळियाँ नुह परै न हौवै, या तो आप बिचारो॥
नाथ मैं थारो जी थारो...
मेरी बात जाय तो जाओ, सोच नहीं कछु म्हारो।
मेरे बड़ो सोच यों लाग्यो बिरद लाजसी थारो॥
नाथ मैं थारो जी थारो...
जचै जिस तराँ करो नाथ! अब, मारो चाहै त्यारो।
जाँघ उघाड्याँ लाज मरोगा, ऊँडी बात बिचारो॥
नाथ मैं थारो जी थारो...
https://drive.google.com/open?id=16sGO1fuQ6niU4X-eCoy5vHWLGiCFQ_vI&authuser=gitaparivar%40gmail....
arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā,
jagatprahṛṣyatyanurajyate ca,
rakṣāṃsi bhītāni diśo dravanti,
sarve namasyanti ca siddhasaṅghāḥ. 11.36
tava prakīrtyā,- in your praise
jagatprahṛṣyatyanurajyate ca: the whole word is delighted and is rejoicing, and
rakṣāṃsi bhītāni diśo dravanti: while the Rakshasas fly in fear in all four directions
ca siddhasaṅghāḥ: the siddha samghah (the hosts of Siddhas) pay their reverense
rsarve namasyanti: bow to You
kasmācca te na nameranmahātman
garīyase brahmaṇo'pyādikartre,
ananta deveśa jagannivāsa,
tvamakṣaraṃ(m) sadasattatparaṃ(m) yat. 11.37
tvamādidevaḥ(ph) puruṣaḥ(ph) purāṇaḥ(s),
tvamasya viśvasya paraṃ(n) nidhānam,
vettāsi vedyaṃ(ñ) ca paraṃ(ñ) ca dhāma,
tvayā tataṃ(m) viśvamanantarūpa. 11.38
vāyuryamo'gnirvaruṇaḥ(ś) śaśāṅkaḥ(ph),
prajāpatistvaṃ(m) prapitāmahaśca,
namo namaste'stu sahasrakṛtvaḥ(ph),
punaśca bhūyo'pi namo namaste. 11.39
Arjuna became emotional and was saying to Bhagavan, You are infinte, I have no words to praise You. Seeing His size he felt that his salutations are not enough. So he kept bowing again and again.
namaḥ(ph) purastādatha pṛṣṭhataste,
namo'stu te sarvata eva sarva,
anantavīryāmitavikRāmastvaṃ(m),
sarvaṃ(m) samāpnoṣi tato'si sarvaḥ. 11.40
He is seeing that it is Bhagavan the Supreme Father who was with him as a friend till now. Arjun is unable to express his feelings. He is praising HIM with gratitude. He did not even know how to praise the Supreme. He wants to say a lot but cannot find words, wants to do a lot but not able to act.
Today's session concludes with Arjuna's state of mind filled with gratitude.
Question & Answer Session
Shweta Modi Ji
Question: Is it right to recite Bhagavad Gita at a place where death has occurred? Am asking this as we had recently lost my Father-in-Law and there while we were reciting, Pandit ji did not approve of this.
Answer: In such a situation reading and touching Bhagavad Gita is considered appropriate. There are restrictions for certain scriptures but those are not applicable for Bhagavad Gita. Infact, Brahmalina Sri Jaydayal Goyandka the founder of Gita Press says to recite Bhagavad Gita at such a place is the highest Seva. If reading of Gita was restricted, he would not have said this.
Mohan Desai Ji
Question: In this chapter which verses should we refer to in which Arjuna is praising Bhagavan?
Answer: One should refer to 8 verses (from 36 to 43). Arjuna was mesmerised on seeing Bhagavan's cosmic form and he keeps praising HIM for some time.
Question: Like there is difference between sthool sharir, sookshma sharir and karan sharir, similarly is there any difference between mind (Mann), Citta (emotions) and conscience mind (AntahKarna)?
Answer: These are not different but one. The time when it does sankalp vikalp (explores the resolution options) the same is said as Mann. The time when it makes decision, it is called as Buddhi and time when it retains or turns into belief (Dharan Karna) then it is called as Citta and the time it becomes conscious about one self or one's being it is called as Ego (Aham). So in this manner we keeping moving within four compartments of mind (mann, buddhi, citta and ahankar) influenced by our respective pravritti. To conclude these are not different, instead are expressions of mind (mann ke bhaav).
Question: Chapter 4 Shaloka 13 starts with chātur-varṇyaṁ. While explaining this it was said the four caste (Brahmana, Ksatriya, Vaisya and Sudra) does not apply only to human beings, but also to birds and other creations. Is this understanding correct? And where can I find more material on the said subject?
Answer: Yes the understanding is correct. There is a reference of this in Sadhaka-Sanjivani written by Swami Ramsukhdas Ji.
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam
Ram Hari Sharma Ji
Question: Jyotisha (time keeping and astronomy) is considered to be one of the subjects of Vedas. It is said that through the use of this science once can precisely know that during one's life time when will he or she face illhealth. So should we rely on said science for our daily existance?
Answer: One should rely on Jyotisha Shastra only when one knows one will not able to find way out by means of one's own efforts. For example, out of the following two options which one is better:
1. Knowlege about why I fell sick?, or
2. Knowing the planet condition (Graha) which led me to falling sick?
With our experience, we will come to know that we had eaten wrong food which caused stomach upset. And this did not happen because of any of my planet position. Infact, it was my mistake due to which I ended up becoming sick. The more we rely on Jyotish Shastra for our daily existence the more we loose our will power. One ends up loosing confidence in one's abilities and also on Bhagavan's Grace (Kripa). For example: when my mother fell sick and doctors could not help. In that situation had referred to the science. So, one should make use of the science only in emergency like situation and not for day to day situations.
Devaram Chouhan Ji
Question: I am not able to remember the shlokas. And, I tend to sleep during the Vivechan or mind gets drifted. What should I do to overcome these?
Answer: While answering this, jokingly the speaker said the discussion is probably boring. So may be that is why these issues. Following which, below was advised for improving the retention power of mind and attentively listening to discussions:
1. In a day, one should have the habit of sleeping for 8 hours. And, supposing if that is not possible then, sleep of at least 6 hours is a must.
2. One should avoid keeping any task pending. Like for example, insurance payment, utilities bill payments, vehicle service is overdue etc. As those will keep playing on the mind. The person's list of pending task is more then mind will not remain fixed. The person who wants to move forward in spiritual path, should keep his tasks up to date. Pragya Chakshu Swami Shraddhanand Ji Maharaj had said the same that Sadhak should not keep any work pending.
3. All the time we should keep listening to Suvarna Kaki ji's audios. While, eating, relaxing, working etc. In fact, we can even put those as our alarm tunes. This way, those will enter our mind and we will start retaining those eventually.
Question: Is it compulsory to observe the recently introduced grammar rules, while reciting the Shalokas? Will the examiner accept, if we recite shlokas as was taught previously?
Answer: Those have been introduced to sharpen the pronunciation skills. If those are getting mixed up with previously taught rules. Then may continue to follow the old way. In the examination old rules are still considered as appropriate.
Question: About one's Deity. Sanathan Dharm it has been suggested to worship at least 5 Devtas. So, what is appropriate worshipping 5 Devatas or worshipping one Deity?
Answer: Appropriate would be worshipping, keeping the Deity in middle of Pancha Devatas.
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