विवेचन सारांश

Arjuna’s sense of fear, forgiveness and realisation of truth

• Ākhyāhimeko  bhavānugrarūpo- Tell me who you are in this ferocious form
• Namo'stute devavara prasīda- salutation to you the merciful greatest among all,
• Vijñātumicchāmi bhavantamādyaṃ- Wish to know you the original primordial being
• na hi prajānāmi tava pravṛttim- Since I know not who you are and I know nature.

Viewing such a formidable and frightful form of Bhagavān, Arjuna seeks mercy and wants to understand the nature and purpose of Bhagavān. He had earlier pleaded to see the real cosmic form of Bhagavān, but on viewing the same, he got totally bewildered and agitated. He wanted to know the very essence of Bhagavān and HIS purpose. He saw both the divine and fearful form, and this conflicted his mind which could not decipher which was real. 

• Kālo'smiloka kṣayakṛtpravṛddho- The spirit of time and space are the great destroyer of the world
  
• lokān samāhartumihapravṛttaḥ- engaged in the activity of destroying in this world
  
• Ṛte'pi tvāṃ na bhaviṣyanti sarve- even without your involvement, no one will survive in future
  
• Ye'vasthtitāḥ pratyanīkeṣu yodhāḥ- All warriors on the opposite army will be exterminated
  

Bhagavān said that HE is the almighty kaal, the time, the destroyer of the world and will be engaged in destruction indicating that all the warriors in the opposing side will be killed irrespective of the reason and intent with which they are on the enemy side and whether they literally participate to fight. It was clear that everything gets buried in time.

This sloka became famous when Oppenheimer quoted the same when Hiroshima and Nagasaki were bombed. 

The three points that was clearly stated by Bhagavān here are

• HE was the kaal the time
  
• HE was there to destroy people on the battlefield
  
• Even if Arjuna does not physically fight, everyone on the opposing side will get killed.
  

Bhagavān Sri Krishna had vowed not to take any weapon in HIS hand and physically get involved in the war. However, HE had staged the entire situation such that adharma will be brought down. Bhagavān in HIS cosmic form was making a clear statement that no one is immortal, and that everything happens to HIS biding. The floods, the earth quakes, the tsunamis are all staged through nature where people lose their lives. While living one should follow Dharma and Kartavya karma. ‘Dharma yuddha’ means to fight the unrighteousness in the society to uphold the Dharma, and not as an act of terrorism or high-handedness. 

Krishna does not make any statement about HIS cosmic self but states clearly that death leaves no one untouched. By stating that all in the opposing camp will be meeting their death in the war, it is clear that time does not spare anybody. HE answers to Arjuna's question in the form of ‘mahakaal’ justifying that everything gets buried in time. Bhagavān affirms that even great and strong personalities like Bhīṣma pitāmaha, Dronacharya and Karna will meet their end in HIS grand plan to establish Dharma whenever adharma raises its hood.

• Tasmāttvamuttiṣṭha yaśo labhasva- Therefore arise and reap the glory
  
• Jitvāśatrūn  bhuṅkṣva rājyaṃ samṛddham- After conquering the enemies enjoy the fruits of the kingdom
  
• Mayaivaite nihatāḥ pūrvameva- All the warriors will be killed by the previous arrangement
  
• Nimittamātraṃ bhava savyasācin-  You are a mere instrument Oh cause ambidextrous bowman (Arjuna)
  

Arjuna is refered to as ambidextrous because he was adept at shooting arrows using either of his hands with equal strength.

In continuation with the earlier statement of confirmed death of the hostile army, Bhagavān  makes it clear that Arjuna still has to engage in war and the resultant carnage to attain glory. He should just be the medium in the conquest of the enemy and enjoy the Kingdom as the fruits. HE revealed that the Kauravas had to perish and Pandavas should ultimately rule the kingdom in the victory of righteousness. If Bhagavān wills, no one can go against it. This was an opportunity for Arjuna to accomplish the war and carry out the wishes of the almighty Bhagavān which will lead him to the path of ‘moksa’. To fulfil wishes of God is to be blessed with HIS grace and achieve HIM in the end. Bhagavān is always unsparing and relentless; and death, similar to life, is also a part of nature and no one can beat it. No one can create life nor anyone can win over death and remain forever.

Electricity, Nuclear power, Gravity are all objective forces which can be caused but not created. Life and death, victory and defeat are not in human control. It is only the ego state that makes one think that they are the doer. In order to get rid of this ego consciousness in Arjuna, Bhagavān indicated that HE had already killed the opponents and Arjuna need not be bound to the conscience that he was responsible for their death, as he was only performing his duties. Bhagavān wanted Arjuna to understand that his actions were not responsible for the victory and glory, and hence he should not claim the glory for himself in an egoistic state. 

Bhagavān was leading Arjuna from the physical consciousness to soul consciousness and bringing home the thought that the fruits of action were not to be owned by Arjuna. Bhagavān didn't mean that Arjuna should act nominally and need not invest his skills in fighting effectively but only meant that he should not take pride in his achievement.

This is a message to all of us - whatever power and knowledge and capabilities that are bestowed upon us, should be applied in our duties to attain HIS grace duly keeping in mind that we are only the instrument of actions. Bhagavān graciously gives us HIS blessings. If we practice spiritual discipline we can achieve victory over worldly matters and attain HIM. Bhagavān is giving all confidence that HE is the doer and one should confidently go ahead and practice his skills.

• droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca;karṇaṃ tathānyā napi yodhavīrān-  Dronacharya, Bhishmacharya, Jayadrata, Karna and other heroic warriors
  
• mayā hatāṃstva jahi mā vyathiṣṭhā- Already slain by Me and hence do not be  distressed
  
• yudhyasva jetāsi raṇe sapatnān- Just fight and you will conquer the enemies in the battle field.
  

Bhagavān advised Arjuna to slay Bhishmacharya, Dronacharya, Jayadrata and Karna who are already doomed to be killed by HIM, and not to harbour any fear but conquer the enemies on the battlefield.

Kauravas had many warriors with some special powers.

• Jayadrata had a boon that whoever caused his head to fall on the ground would have their head blown into pieces.
  
• Karna had a special weapon from Indra dev ji which would slay whomever it was shot at. Only condition was that it could be used only once.
  
• Dronacharya had the knowledge of all the weapons and the knowledge to neutralise them as blessed by Parashurama, whose incarnation he was.
• Bhīṣma Pitāmaha had a boon that he could choose the time of his death.

However if Bhagavān decides on when they should meet their death, no power can stop even if endowed with special capabilities.

There is a quote in Ramayana that says: If Sri Rama decides against one, then if the person is in Vindhyachal forest he will not be able to get firewood to light fire despite being surrounded by trees in forest. Likewise one may be in the ocean, but water will not be available, or one may live in the house of Kubera the God of wealth but may not get enough to eat.

One cannot avoid death if Bhagavān has willed otherwise. Bhagavān said that he wishes Arjuna to accomplish HIS will and attain the glory as his reward. It is HIS nature to glorify HIS devotees. Arjuna was the medium to accomplish HIS will and Arjuna was to fight the war valiantly and ensure the win for pāṇḍavas. Credit of winning the war was the glory that HE offered to Arjuna though after the war people will speak about the skills of Arjuna in winning. Śrī Krishna was instilling confidence in Arjuna to do his prescribed duty as a warrior. HE was playing with the mind of Arjuna. He was convincing Arjuna that HE was the slayer and Arjuna being only the instrument in carrying out the actions should not get disturbed over the ill effects of the action.  

When a child stumbles and falls, the mother in order to console makes an action of hitting the object which caused the hurt. By this make and believe gesture the child forgets the pain, and also feels happy that he avenged the chair which hurt him.  The mother manages to divert the child’s attention. This is exactly what Bhagavān was doing here by consoling Arjuna that he need not take the onus of the war since HE was the cause and Arjuna was only the instrument.  In spiritual life too, aspirants may often get discouraged when they are incapable of removing anger, greed, envy, lust, pride and other negative emotions. In such instances a Guru can encourage and give confidence to the disciple and advise to put more effort and not get discouraged. One should become an instrument of action.

Caution should be taken not to interpret that a person can kill someone and say that he is only an instrument and it was God’s will. Any such actions with mal-intentions is a wilful bad act of a sinner. A warrior who kills on the battlefield cannot be compared to a person who kills with bad intentions. The effect for warriors that they do not incur sin is the prescribed Dharma. His duty is to defeat the enemy and kill them.  Arjuna is a warrior and he has to fight the war thrust upon him by Kauravas. He was not sure that they will win the war. Hence Bhagavan had revealed the cosmic form as announced in sloka 7 of this chapter:

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |

मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि || 7||

Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in My universal form. Whatever else you wish to see, observe it all within this universal form.

Here Bhagavān has also explained and answered Arjuna’s question asked in chapter 2, sloka 6 “yadvā jayema yadi vā no jayeyuḥ” clearing the doubt about who will win the war by giving some indications.

• Etacchrutvā vacanaṃ keśavasya- after hearing the words of Kesava
  
• Kṛtāñjalirvepamānaḥ kirīṭī- with folded hands and trembling the crown bearing Arjuna bowed  down
  
• Namaskṛtvā bhūya evāha kṛṣṇaṃ- Bowing his head again and again to Bhagavan Sri Krishna
  
• Sagadgadaṃ bhītabhītaḥ praṇamya- in fear filled choked voice bowed with folded hands
  

Arjuna received the reply to his question asked in Sloka 31. On hearing the words of Bhagavān Sri Krishna, Arjuna folded his hands and trembling with fear and with a choking and faltering voice, offered salutations again and again. Arjuna was terrified, looking at the cosmic form and was all the more disturbed looking at all the mighty warriors being devoured by the form of mahakaal. He felt that the only saviour was Bhagavān Sri Krishna who could save him from death and hence bowed down repeatedly and prostrated in front of HIM. On one side Arjuna was delighted to see the divine beauty of the cosmic form and on the other extreme was his feelings of fear looking at the terrible form.

Sanjaya makes a special reference to Arjuna’s dazzling crown, which he obtained from Indra dev ji as a reward for killing two demons and Indradev had rewarded him with a dazzling crown on Arjuna’s head. A crown is the sign of monarchy and here Sanjaya intentionally used the word to indicate to Dhritarashtra that the Kauravas will lose the war and the Kingdom will go to pāṇḍavas who will be crowned after the battle.

• Sthāne hṛṣīkeśa  tava prakīrtyā- By chanting your virtues and glories
  
• Jagat prahṛṣyat yanurajyate ca,-  The entire world gets attached rejoicing with affection
  
• Rakṣāṃsi bhītāni diśo dravanti-  The demons are fleeing in all directions  
  
• Sarve namasyanti ca siddhasaṅghāḥ-  All the siddhas are offering respect  
  

Addressing Bhagavān as Hrisikesha (the master of senses), Arjuna said that it is natural that the world rejoices in devotional praise and the demons run helter skelter in different directions and the siddhas bow down in deep reverence to HIM.

In a kingdom the subjects glorify the king, while the ones who harbour enmity will fear the king and flee away. The devoted ministers in the court will bow down to the king. Similarly, those who are spiritually oriented will glorify the Paramātmā; the non religious who ignore and oppose Bhagavān and are shackled in the overindulgence of anger, fear, lust and greed will be fearful of HIM and run away. The accomplished sages will naturally bow down to the Supreme.

• Kasmācca te na nameran mahātman- why will they not offer proper obeisance to the great one
  
• Garīyase  brahmaṇo 'pyādikartre- Greater than Brahman himself being the supreme creator,
  
• Ananta deveśa jagannivāsa- Infinite refuge of the entire universe
  
• Tvamakṣaraṃ sadasattatparaṃ yat- you are transcendental and that which is existent and non existent 
  

In the next 4 slokas, Arjuna is doing justice to whatever he said in the earlier sloka wherein he spoke about the virtues and glories of the supreme. He offers repeated salutations to Bhagavān and realises that HE is 

• the progenitor of Brahmā ji
• the greatest of all Gods and the abode of the universe
• HE is eternal 
• HE is ‘sat’ and ‘asat’ and beyond
• HE is the supreme ParaBrahmā. 

Arjuna expresses that for such a supreme paraBrahmā why will not all offer respect since the entire universe is created by HIM, sustained by HIM and merges back into HIM. Bhagavān is everything and remains between manifest and unmanifested, and is the supreme energy. HE is transcendental to the soul and the material energy can impact HIS personality.

Bhagavān Vishnu has no beginning or end. HIS forms and glories are infinite and HE is the supreme of all gods and controls destiny. The Entire universe is HIS abode and is held by a fragment of Bhagavān. HE is imperishable, HE is real and does not cease to exist and also the unreal which never existed. HE is beyond the power of senses, mind and intellect.  Arjuna specifically mentions that Bhagavān is greater than the secondary creator Brahmā ji. Brahmā ji is considered as the senior most in the universe and all living beings are his progenies or descendents of his progeny. Brahmā ji himself was born out of the Lotus flower that grew out of the navel of Bhagavan Vishnu, and hence it was appropriate that Brahmā also bowed down to Bhagavan  Vishnu. HE is the progenitor of not only the universe but Brahmā dev too.

• Tvam ādidevaḥ puruṣaḥ purāṇaḥ- The original primal deity and very ancient
  
• Tvamasya viśvasya paraṃ nidhānam- Ultimate refuge of the universe
  
• Vettāasi vedyaṃ ca paraṃ ca dhāma- worthy of knowing you are knower and the knowable
  
• Tvayā tataṃ viśvamanantarūpa unlimited form of the universe- Pervade the universe in an unlimited form  
  

Arjuna addresses Bhagavān Sri Krishna as the original divine person, the cause of all causes. HE is the primordial spirit and ultimate shelter of the universe, the knower, the knowable and the supreme abode and is pervaded in infinite forms. Every object and person has a cause or source from which it comes into being. Our source of existence is our parents. Arjuna is said to be a part of Bhagavān Vishnu Himself and the cause of everything that exists.

Srimad Bhagavat says that true knowledge is that which helps us to know HIM and whatever work should be carried out in the service of Bhagavān with the true knowledge. 

HE is 

• ancient 
• the source of entire creation 
• eternal
• Ultimate resort for the universe as it entirely emanates from HIM, abides by HIM and merges with HIM. 
• The only one who has knowledge of the past, present and future and no one can know more than HIM and be more knowledgeable than HIM. The knowledge about HIM is the ultimate goal to be known. Once that is achieved there will be nothing more to achieve and that is the state of liberation.

The form that HE revealed in the cosmic form is infinite. The Universe may be endless but it resides in the fragment of HIM. HE is beyond time. The infinite manifestations are because of HIS yoga maya. He is the most ancient sole element, birthless, deathless and omnipresent. The gross body transmigrates but the supreme abode is beyond the change of time or space. The knower and the knowable is HE alone which will remain as the duality of truth.

Arjuna has described here the real essence of Paramātmā and not the visual of the Bhagavān  in the attire of a human with crown, jewels and attire. To attain a high level of knowledge the devotee has to prepare the base. One has to worship in all manners like name chanting, visit temples, practice yoga and tread the path of spirituality in totality. Once these steps are achieved, the next steps will be possible by disciplining the mind and restraining it. If not, the knowledge will be dangerous and prone to be misinterpreted. Wrong acts may be justified by saying that since Bhagavān is all pervading one can indulge in undesirable acts.

• Vāyuryamo'agnirvaruṇa śaśāṅkaḥ-  The gods of wind, death, fire, water and the Moon
  
• Prajāpatistvaṃ prapitāmahaśca-  Brahma dev and HIM being the father of Brahma dev
  
• namo namaste'stu sahasrakṛtvaḥ- repeated salutation thousands of times
  
• punaśca bhūyo' pi namo namaste- again and again offering respects. 
  

Arjuna experienced profuse reverence and hence offers repeated obeisance. He recognises Bhagavān as the essence of everything, tangible and intangible. The forms and attributes may differ, but the basic essence in everything is Bhagavān Himself. HE is the essence of the different gods that administer the universe. Each celestial God has different and distinct personalities, and a unique set of duties to discharge administration. Paramatma is in all of them and manifests in them with their special powers.

For example, different varieites of sweets are made for festive occasions, but the essence of sweetness is common to all sweets and comes from the sugar. Similarly, ornaments can be of different forms and shapes, but the essence is the same - gold. The ornaments are gold, but gold is not an ornament. Likewise, Arjuna realised the enormousness of Bhagavān and his own significance when the emotion of surrender automatically overpowers him. Realising the higher wisdom Arjuna prostrates again and again with the understanding that he is just an instrument in the hands of the supreme.

• Namaḥ purastādatha pṛṣṭhataste- Salutation from front and from behind
  
• namo'stute sarvata eva sarva-  from all sides since you are in everything
  
• anantavīryāmitavikRāmastvaṃ- possessing unlimited prowess and might
  
• sarvaṃsamāpnoṣi tato'si sarvaḥ-  pervading the whole universe
  

Arjuna continues the glorification of Paramātmā and repeatedly prostrates again and again. He prostrates from front, behind and from all sides, acknowledging HIS limitless might and the all pervading power in everything and everywhere. In the climax of meditation of Samādhi, when mind becomes clear and ego is silenced, we see Paramātmā everywhere around us and see HIM enthroned in the heart of every creature. In Hindu religion there are several episodes explaining this aspect.

Hanuman and Ravana’s challenge:

Hanuman ji was captured by Ravana, who was impressed by his devotion to Sri Ram ji. Ravana gives him a necklace of precious stones. Hanumanji pulls out a couple of stones, bites them and throws the necklace out. Ravana gets angry that an expensive necklace was thrown away. He scolds Hanumanji, who responds that any material that has no essence of Sri Ram ji in it has no value for him. The stones did not have Sri Ram ji in them, and hence he threw them away. Ravana arrogantly goads Hanumanji to show Sri Ram ji presence in a material thing. Hanuman ji immediately rips open his heart and shows Sri Ram ji in his heart.

This shows the capacity of entering into the depth of one's consciousness where the source of all joy and security is Bhagavān Himself. We also have HIM in our heart but we do not dare to open our heart. But we must at least try to control our mind to understand that Bhagavān is present in each one of us.

• sakheti matvā  prasabhaṃ yad uktaṃ-  clearly spoken with the presumptuous opinion as a friend
  
• he kṛṣṇa he yādava he sakheti,- Hey Krishna, Hey yadava, Hey friend
  
• Ajānatā mahimānaṃ tavedaṃ- being ignorant of the glories
  
• Mayā pramādā praṇayena vā'pi- out of love and thoughtlessness  
  
• Yatccāavahāsārthamasatkṛto'si-  slighted by joking and made fun of
  
• Vihāraśayyāasanabhojaneṣu- sitting inclined, reposing and playing and eating together
  
• Eko'athavāapyacyuta tatṣamakṣaṃ-   infallible even when alone and even when among companions
  
• Tatkṣāmaye tvām ahamaprameyam- from you the immeasurable I ask for forgiveness
  

Arjuna becomes very apologetic. Arjuna said that he had regarded Bhagavān as a mere friend not knowing HIS divinity and had impudently addressed HIM as Hey Krishna, Hey Yadava, Hey Friend. He had not known the transcendental Bhagavān and disrespected him in lighter vein and jest, either while relaxing together or having food together or amidst people. He had treated HIM as an ordinary person and now fervently seeks forgiveness for all his behavior in the past. 

He confesses about his ignorance of the nature of Bhagavan who was imperishable and unchangeable, and who was the supreme yogi as disclosed in sloka 24.

When love is immense, one tends to forget the formal position or social status of the beloved. Arjuna forgot that HIS friend was a supreme yogi. With this extreme love for Bhagavan Krishna he had shared good moments with HIM blissfully unaware of his REAL form. Now, upon seeing the cosmic form, he started mulling over the past time that he spent with Sri Krishna, the irritating behaviours with each other, and the indulgences made him feel uncomfortable. He was ashamed that he did not realise the divinity of Bhagavān Sri krishna.

Those who are worthy of being worshipped are never called by their first names. Arjuna was appalled that he called Bhagavān by his first name, and disrespected HIM by seeing HIM as an equal. Even the divine eyes given to Arjuna by Bhagavan could not see the intensity in the cosmic form. He is now tenderly seeking forgiveness.

We can see the similarity in our daily lives when we too forget the Bhagavān. This sloka makes the reader emotional and the speaker recalled his childhood when he observed his father chant these slokas with tears in eyes, and how when he grew up he experienced the same emotions after learning the meaning and understanding the power of seeking forgiveness. 

The supreme source of love from Bhagavān will never have us to beg HIM for seeking forgiveness and ask for early decision. Real love knows no reservation. Most of us find it difficult to seek forgiveness and expect HIM to forgive but in human relation we do not seek forgiveness or forgive so easily however badly they have treated us. We should learn to forgive someone for the tantrums they threw and we should love them more as they really need our support. When we forgive others we begin to forgive ourselves also for the tantrums we have thrown at others. The ones who were the subject of our tantrums may have forgotten what we did or said. They may not have cared much about it also but deep in our minds it would have left a mark in ourselves like a storm in our consciousness through which the angry thoughts, words and acts step into our daily lives. The sacred act of forgiveness repairs the little holes in our consciousness and relieves us of the tremendous burden that we carry within us. When someone insults us we know how to forgive and the miracle of forgiveness works. This sloka teaches us all about forgiveness and its positive effect on us.

• Pitāsi lokasya carācarasya- father of the animate and inanimate creations of the universe
  
• tvamasya pūjyaśca gururgarīyān- respectful adorable great teacher ,
  
• na tvatsamo'styabhyadhikaḥ kuto'nyo- no one can excel you in all the three worlds
  
• Lokatraye'pyapratimaprabhāva- Manifesting in incomparable glory none equal to you 
  

Bhagavān Sri krishna is the father of fathers and master of all spiritual masters,  Brahma dev. Brahma dev passed on the knowledge to the disciples, but Brahma dev received the vedic knowledge from Bhagavān Vishnu as he was the first born. There is no one equal to HIM and nor is anyone superior to HIM. HE is the supreme Paramātmā of Vedas and is infinite. Everything, ideas, objects, qualities and beings emanate from HIM. 

Bhagavān is the supreme father and teacher of time and space in this world. No one can be compared to HIM. From the worldly point of view and by regarding the world as existent it is said that there is none equal to Bhagavān and no one can excel HIM.

Arjuna is overwhelmed and spoke these words of comparison. However, it is logically flawed. IF no one else is there other than Bhagavān, the question of someone equal to HIM or excelling HIM becomes a redundant argument.

Questions and Answers:

Srividya ji

Q: 1. Is sloka 36 to 46 good to chant every day?

A: If you are not able to chant complete Gita you can memorise the 36 to 46 slokas as kshama prarthana. We might have made mistakes and through this we seek forgiveness . These are very emotional and help us to move towards spirituality as it wipes out the disturbance in our mind having truthfully confessed and sought forgiveness.

Q: How can a person overcome from past trauma caused due to a family member's behaviour? 

A: We do not achieve anything by keeping in mind everything we face in life. If we mull over the past there is no future. Karma is faced and the unfavorable act has happened. When we face the consequences, the balance is getting cleared and peace will prevail. Difficulties are to be seen in this perspective and one should be thankful to HIM. The purpose of chanting Gītā without understanding the meaning is not favourable. One must understand the meanings and adopt the same in life. Geeta pariwar slogan is 'Learn Gītā, Teach Gītā, Live Gītā'. Attending Vivechan sessions will go a long way in bridging the gap between learning sloka and understanding its meaning and also get the doubts clarified so that one can introspect and contemplate to change oneself to a better person.

Sheela Neolia ji

Q: What is Sanchit prarabdha and Kriya karma?

A:  

Every karma has an undeniable Karmaphala. Whatever karma we do, be it Sattvik or Rajasik or Tamasik, leaves an imprint in ourselves. The karma that gives instant Karmaphala where the balance settled then and there is called kriya karma. Some karmas get deposited and carried over to the next life (lives), as sanchit prarabda. We do not carry material things in the end. But these three bags define what we will be in the next life. When we do not find answers to certain questions on why something happens to us we should understand it to be because of our ‘Prarabdha’. All that comes out of ‘sanchit prarabda’ comes out as having some effect on life and time. Paramātmā observes whatever we do and HE has the power of the radiance which affects the Karma even when we do wrongs.