विवेचन सारांश
The infinite Attributes and Qualities of the Divine
The 10th chapter of Bhagavadgītā is Vibhūti-Yoga - The Yoga of Divine Glories and manifestations
In this chapter, Bhagavān describes HIS magnificent Divine glories and Opulence. HE expounds on HIS magnificent manifestations and all-pervading quality thereby increasing Arjuna’s devotion. HE explains that everything that exists is a manifestation of HIS divine powers. HE is the powerhouse from where all beings or entities inherit their magnificence and emanate from HIM. HIS Divine forms, energies, manifestations, glories and opulence are infinite and unimaginable for the human mind to comprehend. When one contemplates on the Divine glories and the magnificent forms of HIS Supreme Self, one’s level of devotion would elevate, and one would be able to walk on the path of achieving the elevated levels of consciousness and an inner state of bliss.
The session begins with Deep Prajwalan and prayer.
In this chapter, Bhagavān describes HIS magnificent Divine glories and Opulence. HE expounds on HIS magnificent manifestations and all-pervading quality thereby increasing Arjuna’s devotion. HE explains that everything that exists is a manifestation of HIS divine powers. HE is the powerhouse from where all beings or entities inherit their magnificence and emanate from HIM. HIS Divine forms, energies, manifestations, glories and opulence are infinite and unimaginable for the human mind to comprehend. When one contemplates on the Divine glories and the magnificent forms of HIS Supreme Self, one’s level of devotion would elevate, and one would be able to walk on the path of achieving the elevated levels of consciousness and an inner state of bliss.
The session begins with Deep Prajwalan and prayer.
वसुदेवसुतं देवं कंसचाणूरमर्दनम् देवकीपरमानन्दं कृष्णं वंदे जगद्गुरुम् ||
योगेशं सच्चिदानंद वासुदेवं व्रजप्रियम्। धर्मसंस्थापकं वीरं कृष्णंवन्दे जगद्गुरुं।।
योगेशं सच्चिदानंद वासुदेवं व्रजप्रियम्। धर्मसंस्थापकं वीरं कृष्णंवन्दे जगद्गुरुं।।
With the grace of the almighty, we are bestowed with the blessing to learn the Divine knowledge of Gītā. The Srimad Bhagavad Gītā is one of scriptures in the world which paves the way for one to attain the elevated states of knowledge, wisdom and self-realization which translates into the welfare of the self and the other. This has been acknowledged and confirmed by the scholars across the world (i.e., nationally and internationally). If one is able to learn Gītā, one should consider himself as the chosen one to read or listen to this Divine knowledge. It would be due to the result of the virtuous deeds performed by oneself during the current or past lives, or the positive karmic reactions of one's ancestors, or the blessing bestowed by a saint in any of the past life due to which one is bestowed with an opportunity to learn Gītā and spread its knowledge all over the world. No other Sādhanā could be more auspicious than learning the divine knowledge of Gītā as quoted by the learned scholars and saints.
On the eve of Makar Sankranti, we would contemplate on Chapter 10 of the Gītā. The festival of Makar Sankranti is one of the festivals which is celebrated on a large scale across the length and breadth of India. This auspicious festival during the harvest season is celebrated as Pongal in Tamil Nadu, Lohri in Punjab, Uttarayan in Gujarat, Magha Saaji in Himanchal Pradesh, Bihu in Assam and with various names across many more states of India. Makar Sankranti is also called Uttarayana - the day on which the Sun begins its northward journey. Although the traditional Indian calendar is based on lunar positions, Makar Sankranti is a solar event. The date of Makar Sankranti remains constant over a long term, 14 January or occasionally, 15 January as the Sun begins to rise in Makara Rashi. Swamy Vivekananda ji was born on January 12th on the occasion of Makar Sankranti. The date of this festival is based on the solar position, and it is subjected to move ahead by a day once in 73 years.
The time of the sunrise differs across locations such as Jaipur, Delhi or Lucknow. The sunrise timings vary for every 100 Km. Hence, the astrologers who engage in preparing the birth charts ask the details of the location of birth. It is believed that even the Devatas or the celestial Gods arrive at the holy places to take a dip in the holy water. Makar Sankranti is one of the ancient festivals which has been described by ancient sages like Rishi Bharadwaj in Ramayana where he has mentioned about sages gathering to take a dip in the holy waters of Magh, Prayag, located in Bihar. Even if one is not able to take a dip in the holy waters at a religious place, one could still take a dip at the nearest river or ocean. One could even engage in Pooja of Lakshmi Narayan or Surya Dev or ancestors and engage in donation activities to the Brahmins or the needy. The scriptures also advice to donate Panchang (Hindu calendar) to the Brahmins, books to the students, Khichidi to the needy or groceries (say rice, dar or wheet grains which are not cooked). The grains remain fresh and can be consumed for up to a year when donated to the needy. One could prepare Khichidi with these grains and prepare the same for months.
The Hindu calendar consists of 12 Rashis - meṣa, vṛṣabha, mithuna, karka, siṃha, kanyā, tulā, vṛścika, dhanuṣa, makara, kumbha and mīna. Amongst these, the Makar Rashi happens to be the tenth Rashi in the Hindu calendar. The Sun enters the Makar Rashi and hence it is called Makar Sankranti. At the time of birth, the position of the Sun in one of the above Rashi becomes the birth Rashi of a person. If one stays in Prayag (Bihar) for a period of 40 days and follows all the rituals recommended as per scriptures, one will reap the benefit of Punya (positive karmic benefits) which is equivalent to 1 Kalpa (4.3 billion years) and hence it is called Kalpa Snaan.
There are 2 Lakhs tent installed every year in Prayag at this time of the year. The devotees engage in Bhagawat Parayana, Gayathri recitation and chant the holy names at this holy place of Prayag during the time of Makar Sankranti. This holy city of Prayag witnesses the three-river confluence of Ganges, Yamuna and Saraswathi.
Hence, as per the scriptures, if one takes a dip in these holy waters of Prayag, one would be able to cut through the negative karmic reactions accumulated across endless lifetimes. The scriptures also mention that out of all the dips that devotee could take, the four significant times where one could take a dip are during sankranti , mauni amavasya, vasanta panchami and maghi purnima. One could read more about this in Ramacharitra Manas where Tulsi Das ji has explained in detail in the Baal Kanda.
On the eve of Makar Sankranti, we would contemplate on Chapter 10 of the Gītā. The festival of Makar Sankranti is one of the festivals which is celebrated on a large scale across the length and breadth of India. This auspicious festival during the harvest season is celebrated as Pongal in Tamil Nadu, Lohri in Punjab, Uttarayan in Gujarat, Magha Saaji in Himanchal Pradesh, Bihu in Assam and with various names across many more states of India. Makar Sankranti is also called Uttarayana - the day on which the Sun begins its northward journey. Although the traditional Indian calendar is based on lunar positions, Makar Sankranti is a solar event. The date of Makar Sankranti remains constant over a long term, 14 January or occasionally, 15 January as the Sun begins to rise in Makara Rashi. Swamy Vivekananda ji was born on January 12th on the occasion of Makar Sankranti. The date of this festival is based on the solar position, and it is subjected to move ahead by a day once in 73 years.
The time of the sunrise differs across locations such as Jaipur, Delhi or Lucknow. The sunrise timings vary for every 100 Km. Hence, the astrologers who engage in preparing the birth charts ask the details of the location of birth. It is believed that even the Devatas or the celestial Gods arrive at the holy places to take a dip in the holy water. Makar Sankranti is one of the ancient festivals which has been described by ancient sages like Rishi Bharadwaj in Ramayana where he has mentioned about sages gathering to take a dip in the holy waters of Magh, Prayag, located in Bihar. Even if one is not able to take a dip in the holy waters at a religious place, one could still take a dip at the nearest river or ocean. One could even engage in Pooja of Lakshmi Narayan or Surya Dev or ancestors and engage in donation activities to the Brahmins or the needy. The scriptures also advice to donate Panchang (Hindu calendar) to the Brahmins, books to the students, Khichidi to the needy or groceries (say rice, dar or wheet grains which are not cooked). The grains remain fresh and can be consumed for up to a year when donated to the needy. One could prepare Khichidi with these grains and prepare the same for months.
The Hindu calendar consists of 12 Rashis - meṣa, vṛṣabha, mithuna, karka, siṃha, kanyā, tulā, vṛścika, dhanuṣa, makara, kumbha and mīna. Amongst these, the Makar Rashi happens to be the tenth Rashi in the Hindu calendar. The Sun enters the Makar Rashi and hence it is called Makar Sankranti. At the time of birth, the position of the Sun in one of the above Rashi becomes the birth Rashi of a person. If one stays in Prayag (Bihar) for a period of 40 days and follows all the rituals recommended as per scriptures, one will reap the benefit of Punya (positive karmic benefits) which is equivalent to 1 Kalpa (4.3 billion years) and hence it is called Kalpa Snaan.
There are 2 Lakhs tent installed every year in Prayag at this time of the year. The devotees engage in Bhagawat Parayana, Gayathri recitation and chant the holy names at this holy place of Prayag during the time of Makar Sankranti. This holy city of Prayag witnesses the three-river confluence of Ganges, Yamuna and Saraswathi.
Hence, as per the scriptures, if one takes a dip in these holy waters of Prayag, one would be able to cut through the negative karmic reactions accumulated across endless lifetimes. The scriptures also mention that out of all the dips that devotee could take, the four significant times where one could take a dip are during sankranti , mauni amavasya, vasanta panchami and maghi purnima. One could read more about this in Ramacharitra Manas where Tulsi Das ji has explained in detail in the Baal Kanda.
The nature of the almighty could be described with two concepts:
- 1. Tremendous diversity
- 2. Constant change with every moment
Even amongst siblings who share the similar genes, the nature, likes and dislikes differ. In humans, the intellect, hobbies, Saṃskāras, family origin, Parampara, caste, creed, tradition, internal states, behavior etc., are all different from one another. The waves that emerge in the ocean while one tapes a dip is also unique in itself. When one goes for the second dip, the next set of unique waves rise and fall.
Even the state of devotion varies between the two seekers. One would be an ardent devotee of Śrī Rama while the other would be an ardent devotee of Śrī Krishna, so on and so forth. One would worship the almighty in a form (Say Śrī Rama) and practice Sagun Bhakti while other might be devoted to the formless almighty and engage in Nirguna Bhakti. One is free to worship any of the 33 Koti (apex) Devatas or celestial Gods.
As Bhagavān has explained in the below shloka in Chapter 4:
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |
In whatever way people surrender unto HIM, HE would reciprocate accordingly. One could surrender to the Divine and engage in devotion by conceiving the almighty in any form, as HE sees only the love in one's heart and the state of devotion towards HIM. Sant Kabir Das Ji has explained in the Doha below:
राम नाम की लूट है लूट सके तो लूट |
अंतकाल पछताएगा जब प्राण जाएगे छूट ||
अंतकाल पछताएगा जब प्राण जाएगे छूट ||
When Kabir Das Ji was asked to explain which Rama Naam, he refers to in this Doha, he responds with the below Doha by explaining the four types of devotion towards the Divine:
एक राम दशरथ का बेटा, एक राम घट घट में लेटा |
एक राम का जगत पसारा, एक राम सबसे न्यारा ||
एक राम का जगत पसारा, एक राम सबसे न्यारा ||
The first Charan explains that Śrī Rama or the Divine is infinite and describes the Pauranik Rama - Sagun Saakar or the Divine form devotion of the almighty. In Saguna Bhakti, one conceives the Divine in a form (Say Śrī Rama or Śrī Krishna). The Sagun Saakar form of devotion has been described by Bhagavān in the below shloka from the 9th Chapter of the Gītā (Shloka 26):
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |
Bhagavān has explained in the above shloka that if one offers to HIM with devotion a leaf, a flower, a fruit, or even water, HE would delightfully partake of that item offered with love by HIS devotee from pure consciousness.
In the 2nd Charan, Kabir Das Ji explains the formless almighty. In this method, the devotee's object of worship is on the formless aspect of the Divine and is called as Nirguna Nirakaar. One engages in worshiping the Pancha Bhūta (the five elements of nature – earth, sky, wind, water and fire). The Parsi sampradaya is aligned to this form of Nirguna Nirakaar Bhakti. The seekers engage in worshiping the fire, nature, light, so on and so forth. This method of worship is explained by Bhagavān in the 7th chapter of the Gītā.
In the 3rd Charan, Kabir Das Ji mentions that the Divine resides in everything and everywhere. HE is all pervading and is present in every atom of this universe. As Tulsi Das Ji explains in Ramcharitramanas:
In the 2nd Charan, Kabir Das Ji explains the formless almighty. In this method, the devotee's object of worship is on the formless aspect of the Divine and is called as Nirguna Nirakaar. One engages in worshiping the Pancha Bhūta (the five elements of nature – earth, sky, wind, water and fire). The Parsi sampradaya is aligned to this form of Nirguna Nirakaar Bhakti. The seekers engage in worshiping the fire, nature, light, so on and so forth. This method of worship is explained by Bhagavān in the 7th chapter of the Gītā.
In the 3rd Charan, Kabir Das Ji mentions that the Divine resides in everything and everywhere. HE is all pervading and is present in every atom of this universe. As Tulsi Das Ji explains in Ramcharitramanas:
सीय राममय सब जग जानी।
करउँ प्रनाम जोरि जुग पानी।।
करउँ प्रनाम जोरि जुग पानी।।
In the 4th Charan, Kabir Das Ji refers to the supreme Soul.
This could be understood with 17th shloka of Chapter 15 where Bhagavān has explained about the Supreme Divine Personality, which is also termed as Paramātma, which means the Supreme Soul. HE refers to the transcendental almighty who controls both the perishable and imperishable worlds. HE is called Purushottam as HE is above and beyond Prakṛti and Purush.
The Chapter 10 - Vibhuti Yog could be compared to the third Charan of Kabir Das Ji's Doha where Bhagavān describes HIS manifestations, magnificence, HIS divine powers and glories. HE explains in detail how the almighty is all pervading, residing in every atom of this universe and hence the chapter is called Vibhuti Yog. HE concludes Chapter 7 with the below shloka and then begins with this Chapter:
This could be understood with 17th shloka of Chapter 15 where Bhagavān has explained about the Supreme Divine Personality, which is also termed as Paramātma, which means the Supreme Soul. HE refers to the transcendental almighty who controls both the perishable and imperishable worlds. HE is called Purushottam as HE is above and beyond Prakṛti and Purush.
The Chapter 10 - Vibhuti Yog could be compared to the third Charan of Kabir Das Ji's Doha where Bhagavān describes HIS manifestations, magnificence, HIS divine powers and glories. HE explains in detail how the almighty is all pervading, residing in every atom of this universe and hence the chapter is called Vibhuti Yog. HE concludes Chapter 7 with the below shloka and then begins with this Chapter:
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण: || 34||
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण: || 34||
HE asks Arjuna to unite his consciousness in the almighty from the state of true Yog, by worshipping HIM, engaging the mind in meditation upon HIS divine form, and offering obeisance in pure humility to HIM.
Arjuna requests Bhagavān to tell him for certain on the best path that would be suited for him across three chapters in the Gītā. In Chapter 2, Arjuna asks Bhagavān to advise him on the best course of action in the shloka below:
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे | (Shloka 7)
In Chapter 3, Arjuna again asks Bhagavān to tell him decisively the one path by which he can attain the highest good in the below shloka:
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || 2||
In Chapter 5, Arjuna once again re-iterates and requests Bhagavān to advice decisively on what the path which is best suited for him for certain in the below shloka:
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || 1||
Bhagavān then starts to provide a detailed explanation and starts by expounding on HIS Vibhutis or Divine manifestations this Chapter.
10.1
śrībhagavānuvāca
bhūya eva mahābāho, śṛṇu me paRāmaṃ(m) vacaḥ,
yatte'haṃ(m) prīyamāṇāya, Vākṣyāmi hitakāmyayā. 10.1
Śrī Bhagavān said :
Arjuna, hear once again My supreme word, which I shall speak to you,
who are so loving, out of solicitude for your welfare.
In this shloka, Bhagavān mentions that Arjuna is HIS beloved confidant, and hence HE would be revealing this very special knowledge to him. Bhagavān states three reasons for imparting this Divine knowledge to Arjuna:
The Gopis say -
Sant Kabir Das Ji describes the intensity of love and devotion of the Gopis in the below Doha:
- 1. paramaṁ vachaḥ - This is the supreme Divine knowledge or teaching
- 2. prīyamāṇāya - Beloved confidant. When someone is extremely dear, one would not hesitate to re-do or re-iterate words
- 3. hita-kāmyayā - Desiring welfare
In reality, if one truly loves someone then one will desire the other's wellbeing from the deepest core of the heart. On the contrary, if the other person is not a well-wisher, then it implies that the pure true love lacks from one's own end. The love and devotion which Gopis had, personifies true love. When the other's wellbeing is desired from this state of consciousness, it is highly unlikely that the other would reciprocate with hate or any other negative state. In reality, if one truly loves the other, one would desire the other's wellbeing from the deepest chords of the heart. When the other's wellbeing is desired from this state of consciousness, it is highly unlikely that the other would reciprocate with hate or any other negative state.
Bhagavān Śrī Krishna was on the banks of river Yamuna. A lotus was afloat on the riverbank. Bhagavān Śrī Krishna holds the lotus and becomes emotional upon seeing it. Uddhav further enquiries about the reason for being emotional upon seeing an ordinary lotus flower. Bhagavān Śrī Krishna responds by saying that it is not an ordinary lotus. Uddhav, who was a learned scholar was perplexed and unable to figure out the specialty about the lotus, as it looked ordinary.Bhagavān Śrī Krishna responds by saying that the flower was afloat from the banks of Yamuna originating at Gokul. Bhagavān Śrī Krishna also mentions that Radha Ji held the lotus flower near her by remembering Shri Krishna. The petals bear her tears which were shed from pure love, echoing her every emotion that she has towards Bhagavān Śrī Krishna and he could feel her emotions by holding the lotus close to him. Bhagavān Śrī Krishna mentions that every petal of the lotus emanates Radha Ji's feelings.
Uddhav advises that Bhagavān Śrī Krishna is an elevated Soul and it is mundane to feel the emotions upon seeing a leaf and exhibiting such emotions is suited only for an ordinary person with lower state of consciousness. Bhagavān Śrī Krishna wanted Uddhav to experience this pure and unconditional love and then advises him to visit Gokul and impart the knowledge of Brahmā gyaan to the Gopis. HE also mentions that if the Gopis do not remain unhappy due to separation from HIM and HE would also in turn remain happy if the Gopis are not disheartened due to separation. Bhagavān Śrī Krishna asks Uddhav to use his chariot and advises him to wear his clothes to visit Gokul.
Uddhav agrees and plans to impart the knowledge of Upanishads and shlokas to deliver a discourse on Brahmā Gyaan to the Gopis with an intention that the Gopis would drop the mundane emotion of separation from Bhagavān Śrī Krishna. However, the minute Uddhav was in the proximity of the city of Gokul, he starts to feel emotional when the winds from Gokul touch him. The residents of Gokul spot the chariot and dance with happiness and devotion thinking that Bhagavān Śrī Krishna is on the way to Gokul. The minute the residents of Gokul realized that it was Uddhav in the clothes of Bhagavān Śrī Krishna and riding his chariot, they were disappointed and the happiness that pervaded in the environment was thwarted.
Uddhav was welcomed with utmost respect and hospitality by the Gopis as he mentioned that Bhagavān Śrī Krishna sent him to Gokul to convey a message to them. The respect and affection grew further when Uddhav mentioned that he was a friend of Bhagavān Śrī Krishna. The residents of Gokul started to enquire from Uddhav if Bhagavān Śrī Krishna had sent any message for them or enquired about them. They were all excited and filled with true love to hear if Bhagavān Śrī Krishna. The Gopis took Uddhav to every corner of Gokul where Bhagavān Śrī Krishna spent his time and started to narrate all his glories and Leelas (pastime).
In this process, Uddhav was not able to recollect the knowledge he had planned to impart to them. Every other day, the Gopis would take him to every corner of Gokul and narrate his pastimes, offer him the butter which Bhagavān Śrī Krishna would cherish. After few days, Uddhav gets a chance to deliver his discourse on Brahmā Gyaan and Gopis mention that this knowledge implies to others as they are constantly absorbed in pure love and devotion towards Bhagavān Śrī Krishna. Although HE does not reside in Gokul anymore, they are eternally absorbed in HIM and would not be able to engage in Brahmā Gyaan.
Bhagavān Śrī Krishna was on the banks of river Yamuna. A lotus was afloat on the riverbank. Bhagavān Śrī Krishna holds the lotus and becomes emotional upon seeing it. Uddhav further enquiries about the reason for being emotional upon seeing an ordinary lotus flower. Bhagavān Śrī Krishna responds by saying that it is not an ordinary lotus. Uddhav, who was a learned scholar was perplexed and unable to figure out the specialty about the lotus, as it looked ordinary.Bhagavān Śrī Krishna responds by saying that the flower was afloat from the banks of Yamuna originating at Gokul. Bhagavān Śrī Krishna also mentions that Radha Ji held the lotus flower near her by remembering Shri Krishna. The petals bear her tears which were shed from pure love, echoing her every emotion that she has towards Bhagavān Śrī Krishna and he could feel her emotions by holding the lotus close to him. Bhagavān Śrī Krishna mentions that every petal of the lotus emanates Radha Ji's feelings.
Uddhav advises that Bhagavān Śrī Krishna is an elevated Soul and it is mundane to feel the emotions upon seeing a leaf and exhibiting such emotions is suited only for an ordinary person with lower state of consciousness. Bhagavān Śrī Krishna wanted Uddhav to experience this pure and unconditional love and then advises him to visit Gokul and impart the knowledge of Brahmā gyaan to the Gopis. HE also mentions that if the Gopis do not remain unhappy due to separation from HIM and HE would also in turn remain happy if the Gopis are not disheartened due to separation. Bhagavān Śrī Krishna asks Uddhav to use his chariot and advises him to wear his clothes to visit Gokul.
Uddhav agrees and plans to impart the knowledge of Upanishads and shlokas to deliver a discourse on Brahmā Gyaan to the Gopis with an intention that the Gopis would drop the mundane emotion of separation from Bhagavān Śrī Krishna. However, the minute Uddhav was in the proximity of the city of Gokul, he starts to feel emotional when the winds from Gokul touch him. The residents of Gokul spot the chariot and dance with happiness and devotion thinking that Bhagavān Śrī Krishna is on the way to Gokul. The minute the residents of Gokul realized that it was Uddhav in the clothes of Bhagavān Śrī Krishna and riding his chariot, they were disappointed and the happiness that pervaded in the environment was thwarted.
Uddhav was welcomed with utmost respect and hospitality by the Gopis as he mentioned that Bhagavān Śrī Krishna sent him to Gokul to convey a message to them. The respect and affection grew further when Uddhav mentioned that he was a friend of Bhagavān Śrī Krishna. The residents of Gokul started to enquire from Uddhav if Bhagavān Śrī Krishna had sent any message for them or enquired about them. They were all excited and filled with true love to hear if Bhagavān Śrī Krishna. The Gopis took Uddhav to every corner of Gokul where Bhagavān Śrī Krishna spent his time and started to narrate all his glories and Leelas (pastime).
In this process, Uddhav was not able to recollect the knowledge he had planned to impart to them. Every other day, the Gopis would take him to every corner of Gokul and narrate his pastimes, offer him the butter which Bhagavān Śrī Krishna would cherish. After few days, Uddhav gets a chance to deliver his discourse on Brahmā Gyaan and Gopis mention that this knowledge implies to others as they are constantly absorbed in pure love and devotion towards Bhagavān Śrī Krishna. Although HE does not reside in Gokul anymore, they are eternally absorbed in HIM and would not be able to engage in Brahmā Gyaan.
The Gopis say -
ऊधौ मन न भये दस बीस -
which implies that it is not possible to worship the Brahmān without the mind and their mind is surrendered and absorbed in Bhagavān Śrī Krishna.
This form of Madhurya Bhaava or Prema Bhakti is a stage of Bhakti which is characterized by pure love and devotion or even longing for the Divine.
This state and emotion of the Gopis has been explained by Sur Das Ji in the Bhajan below:
This form of Madhurya Bhaava or Prema Bhakti is a stage of Bhakti which is characterized by pure love and devotion or even longing for the Divine.
This state and emotion of the Gopis has been explained by Sur Das Ji in the Bhajan below:
There is no end to true love. As it is said - 'Prem mein Purnima nahin' - The true love does not wax or wane like the moon and it does not culminate like how the full moon, after the highest point starts to wane again. Sur Das Ji explains true love of devotion with the bhajan.
Sant Kabir Das Ji describes the intensity of love and devotion of the Gopis in the below Doha:
कबिरा-कबिरा क्यूं कहे, जा जमुना के तीर। एक गोपी के प्रेम में बह गये कोटि कबीर॥
Bhakti is similar to the true love and devotion which is explained by the Bhakti Saints like Kabir Das Ji and Surdas Ji. It never depletes nor undergoes waxing and waning like that of the moon. Bhakti is an internal state of sacred love and devotion which constantly keeps increasing and growing towards HIM. The essence of Bhakti is pure love and devotion. It is common for a devotee to harbor pure love towards the Divine; however, it is more special when Bhagavān showers his grace and pure love on a devotee.
na me viduḥ(s) suragaṇāḥ(ph), prabhavaṃ(n) na maharṣayaḥ,
ahamādirhi devānāṃ(m), maharṣīṇāṃ(ñ) ca sarvaśaḥ. 10.2
Neither gods nor the great sages know the secret of My birth (i.e., My manifestation in humanor other forms out of mere sport); for, I am the prime cause in all respects of gods as well as ofthe great seers.
In this shloka, Bhagavān explains that neither celestial devatās nor the great sages know HIS origin as they emanated from HIM. HE mentions that HE is the source of all the creation and the Devatās and the sages came into existence after the creation.
Consider the real-life scenario of children accessing the old wedding albums. The children are often seen questioning the elders why they were not invited to the wedding of their elders. The elders usually respond by saying that the children had not arrived in this world yet at the time of their wedding.
Similarly, the almighty has created the entire universe, and he is the source from where the celestial Devatās and sages have emerged. HE is the master of all the worlds, HE is infinite and the source of all creations. Hence, they would not be able to comprehend his true nature and origin and it is this divine knowledge that is being imparted to Arjun by Bhagavān in this chapter.
Consider the real-life scenario of children accessing the old wedding albums. The children are often seen questioning the elders why they were not invited to the wedding of their elders. The elders usually respond by saying that the children had not arrived in this world yet at the time of their wedding.
Similarly, the almighty has created the entire universe, and he is the source from where the celestial Devatās and sages have emerged. HE is the master of all the worlds, HE is infinite and the source of all creations. Hence, they would not be able to comprehend his true nature and origin and it is this divine knowledge that is being imparted to Arjun by Bhagavān in this chapter.
yo māmajamanādiṃ(ñ) ca, vetti lokamaheśvaram,
asaṃmūḍhaḥ(s) sa martyeṣu, sarvapāpaiḥ(ph) pramucyate. 10.3
He who knows Me in reality as birthless and without beginning, and as the supreme Lord of the Universe, he, undeluded among men, is purged of all sins.
In this shloka, Bhagavān explains that those who know HIM as unborn, beginning less and as the Supreme being of the universe, they would be freed from all illusions and sins.
HE has stated this in the 4th Chapter in the below shloka that HIS birth and activities are Divine in nature.
In Ramacharitra Manas, When Bhagavān Śrī Ram meets Shabari Maata, HE explains to her what Navadha Bhakti is and mentions the below:
This is the impact of HIS Darshan. As Valmiki says -
Bhagavān mentions that he is the master of all the Lokas or the worlds. One is well aware about the external lokas described in the scriptures (i.e., the heavenly abodes, the Eath and the hellish abodes)
However, Bhagavān explains the twenty inner world or inner states of a being with elevated levels of consciousness. The temperature of the surrounding or water differs from place to place, the air enclosed within a class would have a certain temperature whereas the air in the surrounding would have a specific temperature. The environment outside would again have a different temperature when compared to the inner surroundings. Bhagavān now explains Chidakash or the 20 internal states that need to emanate from within in the next two shlokas.
HE has stated this in the 4th Chapter in the below shloka that HIS birth and activities are Divine in nature.
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: |
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 9||
Those who understand the divine nature of HIS birth and activities do not have to take birth again and reach the supreme destination which is HIS Divine abode.त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 9||
In Ramacharitra Manas, When Bhagavān Śrī Ram meets Shabari Maata, HE explains to her what Navadha Bhakti is and mentions the below:
मम दरसन फल परम अनूपा।
जीव पाव निज सहज सरूपा॥
HE mentions that one could cut through the negative karmic reactions and the stockpile of sins accumulated across several lifetimes will be burnt when one engages in HIS devotion from a state of pure consciousness.जीव पाव निज सहज सरूपा॥
This is the impact of HIS Darshan. As Valmiki says -
जानत तुम्हहि तुम्हइ होइ जाई -
One who understands HIM inherits HIS qualities. Bhagavān mentions that he is the master of all the Lokas or the worlds. One is well aware about the external lokas described in the scriptures (i.e., the heavenly abodes, the Eath and the hellish abodes)
- Satya-loka (Brahmā-loka)
- Tapa-loka
- Jana-loka
- Mahar-loka
- Svar-loka (Svarga-loka)
- Bhuvar-loka
- Bhu-loka
- Atala-loka
- Vitala-loka
- Sutala-loka
- Talatala-loka
- Mahatala-loka
- Rasatala-loka
- Patala-loka
However, Bhagavān explains the twenty inner world or inner states of a being with elevated levels of consciousness. The temperature of the surrounding or water differs from place to place, the air enclosed within a class would have a certain temperature whereas the air in the surrounding would have a specific temperature. The environment outside would again have a different temperature when compared to the inner surroundings. Bhagavān now explains Chidakash or the 20 internal states that need to emanate from within in the next two shlokas.
buddhirjñānamasaṃmohaḥ, kṣamā satyaṃ(n) damaḥ(ś) śamaḥ,
sukhaṃ(n) duḥkhaṃ(m) bhavo'bhāvo, bhayaṃ(ñ) cābhayameva ca. 10.4
Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness,
10.4 writeup
ahiṃsā ṣamatā tuṣṭiḥ(s), tapo dānaṃ(m) yaśo'yaśaḥ,
bhavanti bhāvā bhūtānāṃ(m), matta eva pṛthagvidhāḥ. 10.5
non-violence, equanimity, contentment, austerity, charity, fame and obloquy-these diverse traits of creatures emanate from Me alone.
In shloka 4 and 5, Bhagavān explains the twenty states or emotions that emanate from HIM. The twenty states or qualities or emotions explained in the two shlokas are as stated below:
1. Buddhi - The ability to analyze things in their proper perspective. Some embodied souls struggle in decision making and often depend on the ones who have the ability of making decisions. The ability to make wise and accurate decisions is a manifestation or the grace of the Divine.
2. Jñānam - The ability to discriminate spiritual from material. One who is bestowed with this ability of the Divine manifestation understands the discrimination of essential and non-essential, eternal and transient, truth and falsehood, right and wrong, duty/responsibility and irresponsibility or Prakṛti and Purush.
3. Asammoham - The absence of "ME" or "I" consciousness. Consider the process of hypnosis. In a hypnotic state an individual tends to see, feel, smell, and otherwise perceive in accordance with the hypnotist's suggestions, even though these suggestions may be in apparent contradiction to the actual stimuli present in the environment. In reality, the suggestions if the hypnotist might not be real.
Similarly, the one who functions from a state of "ME" or "I" consciousness is gripped by self-centeredness and tends to see oneself attached to the material possessions, people or pleasures of material realm. Say "My body", "My jacket", "My son" would be the perception of the one functioning from "ME" consciousness. However, in reality, the soul is separate from the body. Like how a person discards old clothes and adorns new ones, the soul discards the body at the time of death and enters new body in the next life. One who understands this reality is free from "ME" or "I" consciousness and attachment from material realm and one would be free from the delusions of the material realm.
The Pāṇḍavas are considered as Dharma avatars. During their final journey towards the heaven, they had to face the real test of attachment. It was instructed to them that during the walk towards heaven, if any of them drop dead on the way, the others would not stop and look back. Draupadi was the first to drop down dead, Nakul looks back and then drops down, following which Sahadev then looks back and drops down, then followed by Arjuna and Bhima. Yudhishthir was the only one who passes the test of being detached and walks alive towards the gates of heaven.
4. Kṣhamā - The ability to forgive those who have harmed us. It is a quality where one forgives and forgets, without harboring any memory about the act of forgiving the other.
5. Satyam - The ability to declare the truth for the benefit of all. It is a quality to discriminate between truth and falsehood. When elevated sages are in deep meditation, the birds, swans and other species fearlessly move around the sage as they are able to sense the truthful nature and are aware that the sage would not cause them any harm.
6. Dam - Restraining the senses from the sense objects.
7. Śham - restraint and control of the mind.
8. Sukham - the emotion of joy and delight.
9. Duḥkham - the emotion of sorrow and affliction.
One's perception of favorable and unfavorable situations causes the state of happiness or misery. If the situation appears to be favorable, one is in a state of happiness and if the situations are unfavorable, one is gripped by misery. However, the elevated one perceives both favorable and unfavorable situations from a state of equanimity.
10. Bhaya is the fear of oncoming difficulties.
11. Abhaya is freedom from fear. When Sant Kabir Das Ji was asked if he is gripped by fear, he responded by saying the below:
काल पकड़ चेला किया भय के कतरे कान।
समरथ गुरु सर पर खड़े काको करे सलाम।।
As they say-
हमारे साथ श्री रघुनाथ तो किस बात की चिंता, शरण में रख दिया जब माथ तो किस बात की चिंता
The deeper the faith in the Divine or the Sadguru, the lesser would be the frequency of fear that one would experience.
12. Bhavaḥ - the perception of one’s existence “I am.”
13. Abhāvaḥ - the experience of death.
14. Ahinsā is abstinence from harming any being through word, deed, or thought. One even engages in practicing Ahinsā on oneself. In any unfavorable situations, one tends to blame the Divine. The qualities of inferiority complex also cause Ahinsā on oneself.
15. Samatā - equanimity or balance in good and bad situations.
16. Tuṣhṭi - feeling content in whatever comes by one's karma. Once, Yudhishthir was asked to define Daridra (one who is penniless). He does not define Daridra as the one who is devoid of wealth. He defines Daridra as the one who lacks the feeling of content or satisfaction. The one who has a wealth of crores of rupees and lacks the feeling of content is Daridra.
17. Tapa - voluntary austerities for spiritual benefit. In Ramayana, Bharat Ji resided in Nandigram for 14 years and had lived a lifestyle that was lower when compared to Śrī Ram's ascetic living. This was an example of voluntary austerity as he was not bounded by any vow like his brother Śrī Ram, who was banished from Ayodhya.
18. Dān - giving in charity to one who is worthy.
19. Yaśh - fame arising from possessing good qualities.
20. Ayaśh - infamy for possessing bad qualities.
The session ends with the prayer and Hanuman Chalisa.
Question and Answer
Narendra Ji
Question: Please explain the terms - Kurodha, Maharshi, Devarshi, Kavi and Muni
Answer:
Kurodha - To become a perfectionist on a specific topic
Muni - The one who is in a state of contemplation upon an object
Devarshi - The celestial sages
Maharshi - The one who is the supreme of all sages. The one above the state of Maharshi can give the tag of Maharshi to the other. For example, sage Vishwamitra performed intense meditation to become a Brahmārshi from a Maharshi. At that time, only sage Vashishta was a Brahmārshi, who could elevate and declare him as Brahmarshi
Kavi - The learned one or a scholar
Question - What is Brahma Sutra?
Answer: these are 555 sutras to understand the Upinishads.
Anita Ji
Question: Please explain why this Chapter is called Vibhuti Yog?
Answer: In this Chapter, Bhagavān explains his Divine manifestations, glories and Divine powers which would be covered in detail in the next session. Hence it is called Vibhuti Yog.
Bhajarang Ji
Question: An incident came into light where someone murdered the four year old toddler. Even after being highly educated, how could one perform such a henious crime?
Answer: Even if one is highly educated, one needs to imbibe and implement the knowledge to avoid such cruelty. Ravana was also a well versed scholar in scriptures, however, he failed to implement and imbibe the same and he had to face his end.
Jai Raaj Ji
Question: If one is not one's body, what is one?
Answer: The soul is a part of Paramātmā, not the body. The soul is eternal and the body is perishable.
Navita Ji
Question: Bhagavan is all pervading, then what is significance of Vibhuti Yog?
Answer: The water molecule is a combination of two atoms of Hydrogen and one atom of oxygen. If water is consumed, it is not hydrogen or oxygen which one consumes. To light a lamp, the spark needs to be generated with a match stick or by rubbing two stones. Similarly, if one remembers the Vibhuti, one would be able to connect with the Divine in a faster way and he describes these Vibhutis or manifestations in this Chapter.
Question: Why did Bhagavān display his cosmic form to Duryodhana and why dint he stop the war?
Answer: It would have stopped the karmic cycle and hence he dint intervene in his human form. Even after displaying his cosmic form, it did not have any effect on Duryodhan as he was gripped by the feeling to have his material possessions.
Geeta Ji
Question: What is the easiest way to attain Bhagavān?
Answer: It is the path of Bhakti and Bhagavān likes the one who is the gyani amongst the Bhakt.
Neelam Ji
Question: What is the significance of Shradh as we are not aware about the destination and the fate of the soul after death?
Answer: If the soul is in Pitra loka or higher loka, one performing the Shradh would recieve the blessings and if one is in lower abodes, it would help them move and elevate further.
Amrendra Singh Ji
Question: Can one have multiple Gurus?
Answer: If the Guru is a Sadguru, then one need not have multiple Gurus
Kishore Ji
Question: Coming to the quality of Kshama or forgiveness, when Prithviraj Chauhan forgave the enemy kingdom, the repercussions are faced till date due to foreign invasion. Please clarify.
Answer: This quality is advised on the individual self and not for Raja Yog or King ruling a kingdom.
Renu Ji:
Question: Bhagavān says he is present in everything and also void in everything. Please clarify.
Answer: It is like a shadow, the sun is on the shadow or the shadow is on the Sun. It is a Brahmā Gyaan which one needs to understand. HE is the creator of the entire universe which is under the cycle of creation, sustainence and destruction. Universe is not a part of him as it is not eternal, but a creation of the Paramātmā.
Question and Answer
Narendra Ji
Question: Please explain the terms - Kurodha, Maharshi, Devarshi, Kavi and Muni
Answer:
Kurodha - To become a perfectionist on a specific topic
Muni - The one who is in a state of contemplation upon an object
Devarshi - The celestial sages
Maharshi - The one who is the supreme of all sages. The one above the state of Maharshi can give the tag of Maharshi to the other. For example, sage Vishwamitra performed intense meditation to become a Brahmārshi from a Maharshi. At that time, only sage Vashishta was a Brahmārshi, who could elevate and declare him as Brahmarshi
Kavi - The learned one or a scholar
Question - What is Brahma Sutra?
Answer: these are 555 sutras to understand the Upinishads.
Anita Ji
Question: Please explain why this Chapter is called Vibhuti Yog?
Answer: In this Chapter, Bhagavān explains his Divine manifestations, glories and Divine powers which would be covered in detail in the next session. Hence it is called Vibhuti Yog.
Bhajarang Ji
Question: An incident came into light where someone murdered the four year old toddler. Even after being highly educated, how could one perform such a henious crime?
Answer: Even if one is highly educated, one needs to imbibe and implement the knowledge to avoid such cruelty. Ravana was also a well versed scholar in scriptures, however, he failed to implement and imbibe the same and he had to face his end.
Jai Raaj Ji
Question: If one is not one's body, what is one?
Answer: The soul is a part of Paramātmā, not the body. The soul is eternal and the body is perishable.
Navita Ji
Question: Bhagavan is all pervading, then what is significance of Vibhuti Yog?
Answer: The water molecule is a combination of two atoms of Hydrogen and one atom of oxygen. If water is consumed, it is not hydrogen or oxygen which one consumes. To light a lamp, the spark needs to be generated with a match stick or by rubbing two stones. Similarly, if one remembers the Vibhuti, one would be able to connect with the Divine in a faster way and he describes these Vibhutis or manifestations in this Chapter.
Question: Why did Bhagavān display his cosmic form to Duryodhana and why dint he stop the war?
Answer: It would have stopped the karmic cycle and hence he dint intervene in his human form. Even after displaying his cosmic form, it did not have any effect on Duryodhan as he was gripped by the feeling to have his material possessions.
Geeta Ji
Question: What is the easiest way to attain Bhagavān?
Answer: It is the path of Bhakti and Bhagavān likes the one who is the gyani amongst the Bhakt.
Neelam Ji
Question: What is the significance of Shradh as we are not aware about the destination and the fate of the soul after death?
Answer: If the soul is in Pitra loka or higher loka, one performing the Shradh would recieve the blessings and if one is in lower abodes, it would help them move and elevate further.
Amrendra Singh Ji
Question: Can one have multiple Gurus?
Answer: If the Guru is a Sadguru, then one need not have multiple Gurus
Kishore Ji
Question: Coming to the quality of Kshama or forgiveness, when Prithviraj Chauhan forgave the enemy kingdom, the repercussions are faced till date due to foreign invasion. Please clarify.
Answer: This quality is advised on the individual self and not for Raja Yog or King ruling a kingdom.
Renu Ji:
Question: Bhagavān says he is present in everything and also void in everything. Please clarify.
Answer: It is like a shadow, the sun is on the shadow or the shadow is on the Sun. It is a Brahmā Gyaan which one needs to understand. HE is the creator of the entire universe which is under the cycle of creation, sustainence and destruction. Universe is not a part of him as it is not eternal, but a creation of the Paramātmā.
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