Monthly Archives: September 2012

SERIES ON VERSES FROM THE HOLY BHAGVAD-GITA

In the first verse of this series I had written on the declaration of Sri Krishna, as he spoke, identifying himself with the Supreme Reality.

In the succeeding verse, I had written on Sri Krishna whilst he speaks as a philosopher.

In the following verses, Lord Krishna once again speaks – identifying himself with the Supreme Reality.

These are the opening verses of Chapter 10 in the Holy Bhagvad Gita titled the Yoga of Supreme manifestation.

Herein, Lord Krishna continues to advise Arjuna on the nature of the all encompassing Brahman.

I take up the first three verses and then the last two.

sri-bhagavan uvaca:

bhuya eva maha-baho
srnu me paramam vacah
yat te ‘ham priyamanaya
vaksyami hita-kamyaya

na me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah

yo mam ajam anadim ca
vetti loka-mahesvaram
asammudhah sa martyesu
sarva-papaih pramucyate

buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo ‘bhavo
bhayam cabhayam eva ca

ahimsa samata tustis
tapo danam yaso ‘yasah
bhavanti bhava bhutanam
matta eva prthag-vidhah


Lord Krishna, identifying himself with the Supreme, continues to declare unequivocally, the absolute and unmitigated dominion over all that exists in creation and beyond.

He speaks thus:

Maha Baho-(mighty-armed one), listen again to My word, which I impart to you for your benefit and which will fill you with great joy.

Gods & great sages do not know my beginning. I am the source of the Gods and the sages. 

Whoever knows Me as the unborn, without beginning, and as the greatest Lord of all the worlds, he – wise among men, is freed from all sins.

Discriminating Intelligence, knowledge, absence of doubt and delusion, forgiveness, truthfulness, self-control and tranquillity, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy, appear because of me alone.

There are many verses in the holy Gita that point to the nature of divinity. The Divine is changeless, formless, eternal and infinite; it is without attribute or quality, which makes it impossible to ‘define.’ Divinity cannot therefore be experienced, or seen or touched. 

Divinity can only be conveyed, put across, symbolized, signified by way of metaphor.

The Brahman, the unmanifest reality and pure consciousness is the source of all that is manifest. It is not possible for the created to go back into the supreme’s primeval nature. Waves at the surface cannot perceive the depth of the ocean. Multitudes of Gods and sages, they too, no matter how advanced, cannot examine the supreme Brahman’s origin or postulate its future.

We are told in Vedanta that an enlightened being merges with divinity and ‘realises’ it. Aja and Anadi mean unborn and beginning less. Lokeshwara means the lord of the universe. Extending everywhere, and forever, in all directions, the Supreme Brahman remains before and after the beginning and end of the fabric of space-time.

The known rules of physics cannot take us to the instant of the Big Bang. Quantum physics does not attempt to question what before the big bang; there is no ‘before’ since that is considered the moment of creation. But on what this creation rests, cannot be ascertained by material equipment, the mind or the intellect. It being the very source of all there is, can only be realized on merging with the Supreme pure consciousness, and bring about freedom from despair and delusion.

Sarva-papaih pramucyate means liberated from all sins. Sins in Vedanta mean an agitation of the mind and liberation means a state of total equanimity on merging with pure consciousness.

A background:

‘God,’ is often thought of as a powerful person located in some geographical corner, dispensing favours and justice. Confronted with suffering and evil the world view changes to, ‘if there is God why should there be suffering and evil,’ and if there is suffering and evil there must be no God.

Now verse 4&5

Sri Krishna identifying himself with the Supreme Reality; declares that being all pervasive, omnipotent, and omnipresent, the Supreme Lord is the source of all good and evil. He affirms, that all states of joy, pain, equanimity, agitation, fame, infamy, and the endless list of all tendencies and traits emanate from the Brahman – and He enlivens all there is. Later, in the ensuing verses, in this chapter, the Lord goes on to declare that the fraudulence of the gambler and the sceptre of kings, are both powered by him!

Just as the Sun and rain fall equally on all living beings, just as the ocean is the source of pleasant waves, and the tsunami, just as without air there can be no gentle breeze or tornado, the Supreme Lord enlivens all manner of beings. No matter what our circumstances, traits or personalities, the Supreme Lord is the enlivening principle behind it all.

 

*Brahman is not to be confused with  Brahma, or Brahmin.

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