विवेचन सारांश

The divine glories and the path to attain salvation through manifested forms of HIS glories

Bhagavān said that among horses, HE is the ‘Uccaiḥśrava’ the divine horse which came out during the ‘Samudra Manthana’ - the churning of the ocean.  Uccaiḥśrava, the celestial horse of Indra deva, was one among the 14 jewels or treasures that came out from the ocean.

The 14 jewels were:

• Chandra (moon)
• Airavata (elephant)
• Kamadhenu (divine cow)
• Kalpavriksha (wish-fulfilling tree)
• Parijata (celestial tree)
• Uchchaihshravas (horse)
• Lakshmi (goddess of wealth)
• Varuni (goddess of Sura)
• Apsaras (celestial dancers)
• Poison "Kalakuta"

Among the Elephants HE is the Airavata, the best of all elephants and the vehicle of Indra deva. This too came out of the churning of the ocean.

Among men HE is the King who is regarded as the best and the most powerful, and responsible for fostering the rules for the common people. Kings were said to have had divine powers as compared to other human beings in those days.

Whichever is HIS glory our attention is to be focussed on Bhagavān, and not on the individual glories.

Among the weapons HE is the ‘vajrayudha’ or the thunder bolt. This weapon is said to have been made from the bones of the great Sage ‘Dadichi’ who had given up his yogic body for the purpose of making the weapon to kill the demons. His sacrifice of life was considered unparalleled and best as it involved the willing sacrifice of the sage.  

Among the cows he is the celestial ‘Kamadhenu’, which was also one of the jewels which came out of churning of the ocean. It had the powerful capability to supply all the requirements of the Gods who were involved in the churning.

Among the ‘kandarpa’ is the ‘Kamadeva’ who was responsible for the sensuality to procreate. This was to be for procreation and not for gratification of self desires.

In 7th chapter, also HE declared:

बलं बलवतां चाहं कामरागविवर्जितम् |
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ || 11||

O best of the Bharatas, in strong persons, I am their strength devoid of desire and passion. I am sexual activity not conflicting with virtue or scriptural injunctions.

Bhagavān said that if used for the right purpose, it is HIS glory.

Among the serpents, Vasuki is defined as HIS glory. Vasuki was an ardent devotee of Bhagavān and was used as a rope to churn the mountain.

All these 4 are used as an allegory. When a sage is in his last moments he sees all these in his vision. The interpretation is that the Thunderbolt is the ‘Brahmā jñāni’ possessing religious wisdom and destroys all the enemies which have desire and lust.

Kamadhenu gives from its powers when sought by meditating and penance and when one has no lust or sexual desires. All these are latent and hidden meanings in defining the glories of Bhagavān to understand deeply.

Among the Nagas Ananta, the Serpent God, is HIS glory. The Nagas live below water and ‘Ananta’ is said to have thousand hoods and acts as a bed where HE rests. Whenever Bhagavān took birth as reincarnation, Ananta also came into being to be with HIM.

Among the aquatic creatures, HE is Varuna, the God of water creatures.  

Among the ancestors HE is Aryama, the presiding deity of ‘pitr loka.’ The dead ancestors are said to be in ‘pitr loka’ for the duration as defined by their karmic law. Having been born to Aditi, Aryama was considered at the highest level of pitrus in the cosmic order.

Among the dispensers of law, HE is Yama, the God of death. Yama enables the beings to know the fruits of their virtuous and evil acts. He is just and righteous and is the devotee of Bhagavān. 

These are the spiritual allegories. Ananta is the kundalini in our body, Yama is the purity to be observed in Ashtanga yoga.  

Among demons, HE is  Prahlada. Prahlad was considered a demon because his father was a demon. Demons are said to be born out of Dit and Daitya whereas Aditi's sons were considered as God. Among the demons, Prahlad was dedicated and had the highest level of devotion to Bhagavān.

The Prahlad who wakes up within us is because of HIS divine glory.

Among recurrences of existence all beings in the universe undergo the cycle of appearance, stay and disappearance and hence 'kaal' the time is HIS glory. HE is not just ‘kaal’, but also the ‘Mahakaal’ the end for destruction.

As said by Bhagavan in 11th chapter:

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्त: |
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिता: प्रत्यनीकेषु योधा: || 32||

The Supreme Lord said: I am mighty Time, the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist.

Bhagavān can destroy the universe also.  

Among the animals his glory is seen in the Lion. Lions are more powerful and courageous as compared to other wild animals. In Samādhi yoga,  when in deep meditation a yogi hears the roar of a Lion.

Among birds HE is Garuda. Garuda is the son of ‘Pinaka’ and is also the symbol of speed and accuracy in addition to being a devotee of Bhagavān Vishnu. When its wings flutter the sound that emanates is like Samaveda. The distinction to be made by us is to worship Bhagavān and not HIS individual glory by thinking of HIM when we see HIS glories.

Among the purifiers the wind is HIS glory, The wind makes the body healthy; without wind we cannot live as it is a basic need to breathe.

Among the warriors, Sri Ramji is HIS glory. Ramji himself was an incarnation of Bhagavān Vishnu and the best builders of weapons. Because of Ramji himself being the incarnation of Bhagavān Vishnu, some interpret that the Ramji referred in this sloka as Parasuramji with an axe in his hand. Whatever be the interpretation, it is HIS divine glory.

Among water animals alligator is considered HIS glory. 

Among the rivers HE is Ganga the most pious and holy. Just by drinking the water from river Ganga one can attain salvation. It is even believed that if the bones of a dead person are dropped into the Ganga it will lead the soul to salvation.  

One should think of Bhagavān in all these divine glories as he is the root and origin of all the divine glories.  

When a person is born and comes on earth he is attracted by the beauty and gets entangled in it. One should think of this beauty in terms of the glory of Bhagavān and the reality of HIS glory to bring in unwavering devotion.

In 7th Sloka of this chapter itself Bhagavān said:

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वत: |
सोऽविकम्पेन योगेन युज्यते नात्र संशय: || 7||

Those who know in truth My glories and divine powers become united with Me through unwavering Bhakti Yoga. Of this there is no doubt.

HE is the cause and the effect and HE has created the glory and the cosmos and HE is to be remembered in all these. He is the gold smith as also the ornament too. As advised by HIM, If one follows this HE gives us the Knowledge of yoga by which we can attain HIM.

Bhagavān proclaimed that HE is the beginning, the middle and the end of all creations and is present in all. When we behold the creation we must think only of HIM as anything other than these 3 stages stated by HIM is not possible.

Among all the sciences and science of soul, the ‘adhyātma’ is HIS glory. Our soul is a fragment of HIM; to unite this fragment in us to the Paramātmā is adhyātma. The path to be followed can be different; whether it is Bhakti yoga, Karma yoga or jñāna yoga is one’s own decision. All other sciences are imperfect as there will be something that remains to be understood. It is adhyātma which is the only perfect knowledge beyond which there is nothing left to be known.  

Among the debate HE is the logic. Debates are of three types:

• Supporting and opposing others
• Only to oppose irrespective of whether it is logical or not.
• Third is to brush aside all prejudices and debating by reason to understand the reality and know. This rarely happens, and is the best form of debate, hence considered HIS glory.

The academic knowledge cannot be understood by all but the adhyātma knowledge can be understood by anyone and does not need any special skills to understood. Even an illiterate can understand and practice.

Eg: If we look back at our childhood, we notice that nothing is the same, whether it is the body, the habits, the place where we live, language, behaviour, time, companions, actions, ideas etc. Everything would have changed, but the inner self will not have changed. Whatever changed is the different nature related to the body and the senses and the surroundings; what did not change is the soul. This is self realisation. We are what we were years back. Soul does not change. It is as pure as it was at birth.

Among the alphabets HE is the:

‘अ’

The first letter of the alphabet, whether in vowels or consonants, is important. We cannot pronounce any consonant without this vowel

Among the ‘samāsa’ compound words, HE is the dual combination.

In Sanskrit grammar there are 4 main types of ‘samāsa’

• TatPuruṣa- Second word adds value to the first word. Eg : Hasta-likhit, Ghode-sawar, Nara-dhama, raja-kumar
• Dvandva - first word and second word have same importance. Eg :Rama-Sita, desh-videsh, dal-roti, din-raat
• Bahuvrihi- Both words together gives meaning different from both- Eg: Gajanana (Elephant faced), Muralidhara (One who holds the flute), Girirdhara (one who holds the mountain)
• Avyayibhava - First word is important as it adds meaning to the second word. Eg : Ajanma, Yathamati, Prathidin 

Among the endless time, HE is the sustainer of all with HIS presence everywhere. Time is endless and in the final dissolution even the Sun also merges with HIM and at that point of time, the calculation of time based on the Sun is also lost. That time is HIS glory. Time passes for everything and everyone of HIS creations except for HIM. There is no change in time as HE HIMSELF is time. Bhagavān can see all the creatures of the cosmos. HE sustains the entire cosmos and takes care of all. 

HE is the destroyer and originator of future beings.

Among the females, HE is the perfect attributes they hold, fame fortune, speech, memory intelligence, steadfastness and forgiveness.

• Kīrtiḥ-  Fame 
• Śrīr- Fortune
• Vāk- Speech
• Smṛtir- Memory
• Medhā-Intelligence
• Dhṛtiḥ- Steadfastness, Determined
• Kṣamā- Forgiving

They are the daughters of Prajapathi Daksha who was created from the mind of Brahma deva.  śrīr is the daughter of Sage Bhrigu and Vāk is the daughter of Brahma.  

• A person achieves fame from virtues and prosperity.  
• Speech enables one to become a learned person
• Remembrance is to do with memory as without it a person is lost. 
• Intelligence gives power to the mind
• Steadfastness gives determination to fix to the principles and focus on HIM
• Forgiveness is to forget the wrong done. 

The qualities of Fame, Prosperity and Speech are connected to the outside world, whereas memory, Intelligence, Steadfastness and Forgiveness are qualities within us. If we see a person with any of these qualities one should think of Bhagavān.If one finds it in oneself it should be thought of as a gift from HIM. Assuming it as one's own goodness will result in developing pride, a demonic attitude which leads to downfall. Hence one should never harbour or exhibit pride in one’s own attributes. After death everything gets destroyed including the memory. If the memory was not destroyed it would have brought in lots of worry in thinking about the earlier people in past lives and the parents, friends, relatives, kith and kin resulting in complete chaos. Memory destruction on death is a divine gift to us. Rebirth is also because of HIS powers to not just create but also sustain the cycle of birth and death.

Among the hymns of Sama veda, HE is the ‘brihat sama’ attributed to Rishi Bharadwaj in praise of Indra devoted to Bhagavān.

Among all the vedic chandas, the Gayathri mantra is considered as HIS glory. The chandas is the originator of all the vedas and starts from ‘OM’. Meditating by chanting this mantra leads to realisation of Bhagavān.

Among the 12 months of the year, the ‘mārgaśira’ month is HIS glory. This is the month of harvesting and abundance, and it is in this season that yajña is performed. The HIndu calendar year commences from this month, and all satvik chants in this month are said to give double the benefit because of the divine glory of Bhagavan. 

Among all seasons, the spring season is HIS glory. In this season the plant kingdom gets reanimated with fresh leaves and flowers irrespective of whether it rains or not. The fresh sprouting and blossoming of flowers is an enchanting experience to feel HIS glory in full splendour.

One should remember HIM when we see life blooming around us in the spring season.  

Bhagavān said HE is gambling in the game of chance by rolling the dice. People gamble for money, property etc. Gambling is not a good practice, and Bhagavān does not mean it is good to gamble. It is forbidden by scriptures to gamble. The glories discussed are what should be done or not done. Bhagavān explains this to Arjuna that the entire universe is created by HIM. The result of gambling is a means of cause and effect of the ‘karmaphala’ of the previous lives for a gambler. 

Bhagavān is not only Satvik but also holds the Rajasik and Tamasik attributes. All the 3 gunas are HIS as we understand in 11th chapter wherein the cosmic form exhibits the most fearful sight indicating that even the scary, dreadful form is also HIS.  

The glory of the glorious is HIS Vibhuti. The great saints, sages have an aura around them which deters others from going near. If one sees Swami Govind dev Giri Maharaj the aura around him can be felt. If one visits the Kanchi mutt, the divine aura around Sri Adi Shankaracharya becomes evident.

The victory of the victorious is the glory of Bhagavān. Everyone likes victory, but the person who is victorious should understand that the achievement is also the manifestation of Bhagavān and not his own glory. 

In 2nd Chapter Bhagavān said:

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 41||

O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.

The resolute ones are focussed and are on the right path to attain HIM whereas the irresolute get dragged into many worldly matters and lose their way. A lot of importance is attached to attaining Paramātmā which can only be achieved with a single minded focus and devoid of attachment to the material world. Irresolute persons have a lot of desires and lack the determined intellect, and may not have the conviction of attaining HIM in life. 

The goodness of the good person is HIS glory. The quality of satvik suppresses the mode of passion and ignorance. One should acknowledge that his own sattvik nature is HIS glory and should not think of it as one's own effort and achievement.  Goodness and resolute attributes are to be considered as HIS grace and not one's own. The spiritual path on becoming a yogi should be set by an individual. After setting the goal it is important to be steadfast and pursue the goal.

Illustration: The episode of a confectioner and a kid

Once a master was teaching the disciples on how to be a true seeker, and not remain half baked and raw seekers. A disciple wanted to understand how to become a thorough seeker.

The teacher started to tell him a story of a confectioner and a kid in the village. The confectioner was very famous for the tasty sweets that he prepared and everyone came to his shop to buy them. A couple heard about this famous confectioner and brought their kid to taste and enjoy the sweets. They ordered for a pudding for the kid and waited for it to be prepared and served.

The kid was impatient and repeatedly approached the confectioner enquiring if the dish was ready. The confectioner kept replying that it was being cooked and it will take some time and the kid should sit and wait to be served.

The kid continued to check on whether it was ready. The confectioner got tired of replying and gave a spoon of the pudding to the kid in its incompletely cooked form. The kid tasted and immediately sad it was not good and went back to sit and wait. After some time when it was completely ready the pudding was served and the kid enjoyed eating the tasty pudding. The kid then asked the confectioner the reason for it to be not good the first time it was tasted and how it became so tasty when finally served.

The confectioner explained that anything raw and uncooked will not taste good, and to enjoy the sweet one should put effort into it and have the patience to wait for the end result to be perfect.

The teacher asked the disciple whether he understood the difference between raw and cooked. The disciple was confused on how the story related to his learning. The teacher further explained that the seeker is like a confectioner and that the seeker has to cook himself with constant meditation and practice. Even if ingredients are gathered and used unless one goes through the intense meditation he will remain uncooked. The seeker has to be watchful and be aware of his own mind like the confectioner who watches when the sweet changes color and gives a nice aroma. When the seeker starts emanating the fragrance of love it shows that he is well cooked. Until then the seeker is under constant vigilance as the surroundings are very tempting and may result in deviating from the path.

Among the ‘vrishni’ clan HE is Sri Krishna, the incarnation of Bhagavān Vishnu and the best of Yadavas.

Among Pandavas he is ‘Dhanajaya’ as all the distinction that Arjuna possesses is HIS glory. Arjuna was Bhagavān Sri Krishna’s favourite as if HE was an alter ego of Bhagavān Sri Krishna. Hence HE chose to impart Gītā to him, athough ‘Yudhiṣṭhira’ was the dharmaraj known to be the ardent follower of dharma.

Among the sages HE is the Maharshi Veda Vyasa. Maharshi Veda Vyasa was the one who compiled the Vedas and divided them into 4 parts; the Samaveda, Yajurveda, Rig veda and the Atharva veda. He also wrote Mahabharata and origin of all other scriptures of transcendental spiritual literatures and is considered the ultimate.

Out of the learned ones, HE is sage Shukracharya who knew the principles of scripture very well and was an expert. He was known for his virtues of ethics.

HE is the ruling authority of punishment, for imparting just and right punishment for the convicts so that the person is veered into the right path.

HE is the righteousness for those who seek victory. It is also this quality of righteousness which makes the victory everlasting..

He is the secret and silence and is the most important. If one speaks, the secrets go out. Best way is to observe silence. HE is the silence and wisdom of the wise. The knowledge that a person has is because of HIS glory.

HE is the seed of all beings; none of the creatures can exist without HIM. HE himself is the creator and the creation. HE is the gold smith and the ornament itself.

In 7th chapter also Bhagavan clearly stated that:

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् || 10||

O Arjun, know that I am the eternal seed of all beings. I am the intellect of the intelligent, and the splendor of the glorious.

In the 9th chapter, HE repeated:

गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् |
प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम् || 18||

I am the Supreme Goal of all living beings, and I am also their Sustainer, Master, Witness, Abode, Shelter, and Friend. I am the Origin, End, and Resting Place of creation; I am the Repository and Eternal Seed.

Bhagavān is unmanifest and remains forever. Inspite of this Bhagavān manifests in the entire universe in different forms. The seed is the origin for agriculture and HE is the origin of the entire universe.

Millet seeds produce millets, wheat produces wheat crops and animals procreate animals. The whole world emanates only from HIM. Different crops have different seeds but from HIM emanates the different types of creations and still HE remains unchanged and immutable. Further, HE said that HE manifests in everything in the world moving or immovable.  

The 82 glories have been discussed up to here. One should think of HIM whenever we see anything around. Nothing exists without HIM.

The concept of dvaita philosophy states ‘I am different and HE is different’, whereas the advaita  philosophy concept states that ‘Me and HIM are same’. Since Paramātmā is everywhere there cannot be another power since all are HIM. 

Bhagavān concluded saying there is no end to HIS divine glories. The divinity is revealed only when the seeker thinks of HIM in whatever circumstances and sees Paramātmā everywhere and in everything around. 

In 11th chapter Bhagavān said that even the demi gods want to see HIM in HIS original cosmic form but are unable to:

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |

देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण: 

This form of Mine that you are seeing is exceedingly difficult to behold. Even the celestial gods are eager to see it.

In Bhagavata also, HE said that HE can count the number of atoms in passage of time but HE cannot explain HIS entire glory as HE is endless, limitless and beyond time and space. Here, HE explained only those which are relevant to Arjuna and for our benefit too. The principle to be followed is that whatever attracts the mind of the seeker should be thought of as because of HIM.

The purpose of this chapter is to make the seeker rise above the the real existence of the world and just know that it is as said by HIM in 7th chapter:

“वासुदेव: सर्वमिति”

‘Bhagavān is all that is’.

The divine manifestation of Brahman is endless and HE is more than the universe and one should see HIM in all objects.

The physicist Hubble would have felt delighted if he had read this as his telescope showed how the universe was expanding. The attachment which causes bonding to the man should be avoided. Our focus should be on the creator and not the creation.

In the 18th sloka, Arjuna had asked to be shown the divine glories and the power of yoga. Everything glorious, brilliant and powerful is a spark of HIS splendour. Whatever selflessness, forgiveness and wherever we see suffering, we can be sure Bhagavān is present there.

It is not necessary to look for physical manifestation. The qualities of patience and forgiveness and the nature of unity is latent in all of us and one has to wake them up and be conscious to practice. Similar to physical forces, even the natural universal forces also respond to patience and forgiveness. The wild animals also show response to these attributes.

Bhagavān explained the need for knowing and understanding all HIS glories. When imparting Gītā, HE was right in front of Arjuna and asks him to look at HIM, and remember that HE supports the entire cosmos with a fragment of HIMSELF. Out of love of Arjuna, HE described this many glories and with lots of examples whether it is of the sages, households, mythological creations, grammatical compounds and so on. Bhagavān is in every activity and creation and whatever reveals perfection, beauty, awareness, HE is present. 

Having satisfied Arjuna’s desire to listen to the endless categories of ‘VIBHUTIs’ HE said that it is enough to know that HE exists and that HE holds the Billions of galaxies and cosmos in the countless forms of life. The Vedas consist of scriptural references to only 1 part of Brahmā which is the visible Saguna Brahmā and 3 parts of the not visible Nirguna Brahmā. The ‘nirguna Brahmā’ has not been explored so far. HIS vastness is unimaginable and this expanding universe itself is a vast unmanifested reality. HE is indicating and leading towards the shortcut of seeking the manifested forms of glories seen around to avoid getting into his wondrous unmanifested self which may be difficult for us.

Concentrate on the source of all HIS glories and Paramātmā reveals HIMSELF with divine generosity to the intense seeker. HE reinforces devotion and faith to tread the path towards salvation. Bhagavān said HE is holding the entire cosmos in the small fragment of himself and awakened the desire in the mind of Arjuna to see the Cosmic form of Bhagavān Sri Krishna, leading to the 11th Chapter in which Bhagavān reveals HIS cosmic form.  

Questions and Answers:

Lalithaji

Q: Is it bad to wear other people's clothes?

Answer: It is better to avoid using other people's things. It is believed that clothes like all other things may absorb the thoughts and desires and negativity of a person and hence it should be avoided.

Santoshji

Q: What is the importance of ‘margashira’ month, and the dvait and advait ? Can the bad things that happen be attributed to God because of the advait philosophy?

Answer: Margashira is considered important as it was the first month during Mahabharata times when the farmers were harvesting and will be happier. The religious sacrifice was also being celebrated at this time and considered as a holy month. All sattvik karma during this month is said to double the impact.

When the cause and effect is the same there is no other thing available. We are creations and HE is the creator; there is no other effect that can happen. The wrongdoings of humans is because of the freedom given by HIM for doing the karma also. HE has given intelligence not for gratification and being in the cycle of birth and death forever. Once this is misused and Karma is performed as one desires, it is a mistake done without heeding to HIS teachings. All this is explained in Gītā but it is for us to follow the right path and make the right choices. HE only says it is HIS opinion and states what is good and bad clearly. One should make the proper choice. Whatever is happening in the world is because of us and not because of HIM. 

Geetaji

Q:Essence of everything is Paramātmā. Basically bad and good is necessary. If it is summer we curse the heat but it is required. Different seasons are necessary. After death in the house people dispose of all things of the deceased, but keep the gold. Is it correct?

Answer: if the entire population of the world behaves in the same way, the world becomes very boring with the same sentiment, same actions, same karma. Paramātmā gave freedom to us with a purpose and wants us to interact with each other with good intentions. The freedom of thinking is with us and we may have different opinions. One should not misuse freedom. Human beings are unique. 

Even if all things of the dead person are disposed of, the Gold is costly and never disposed of and in fact passed off to the next generation with blessings. This is the attachment. After someone passes away it is better to not even keep the photo. The soul would have found a new body and one should not lament and bring distress to the departed soul. The relationship has ended and the next life will bring in a different set of people around on rebirth. Detachment is important. Love is important but not attachment.