Gita Overview Mumbai 11.24-40 Material destruction paves the way for spiritual ressurection

Transcript

This is an AI-generated transcript and may contain some errors.
So the 11th chapter is detailed verses, verse 23, so we started with Arjuna’s request, then Krishna’s response with a description, brief introduction or preface of what was going to be shown, then Sanjaya’s description, then after that was Arjuna’s self-description of what was being seen and in both Sanjaya’s and Arjuna’s description, the primary rasa was ashtari, amazement, but as that vision becomes more and more clear and especially the mouth becomes more focused as it becomes, first it is not very clear to see, but as he starts seeing more clearly and he sees how the mouth is actually devouring everyone, then that becomes not just amazement, but it becomes fear, now suppose somebody is just watching an action movie and while watching the movie, there is a lot of destruction, there is a big building being destroyed, not just a building, a whole city is being destroyed, one will be amazed, what kind of destruction is it and then suddenly one sees that city that is being destroyed is my own city only and then one sees that people around me, all my neighbours are being killed by that, then what happens, it doesn’t just remain a movie, because it is a reality, what is it, so like that, first Arjuna is seeing the whole universe everywhere around him and everybody is there and then he sees that this is devouring and suddenly he will see actually who is being devoured, it is the Kauravas who are being devoured and he sees that actually that vision is not just some distant unconnected view of the universe, it is actually describing what is in some way connected with the battlefield, so when he sees that, that strikes fear in him, that fear is not so much the fear of personal safety, it is a fear of just seeing sudden unexpected destruction, so we will just see how this fear comes up, so we discussed verse 23, so the whole world is Pravetita and along with that, I am also Pravetita, he is saying, actually it takes a lot for a Kshatriya to become fearful because Kshatriyas are habituated to seeing violence, bloodshed, death and even murder, so they don’t get fearful, but this was such a horrible destruction that even a battle-hardened Kshatriya gets overwhelmed, so earlier it was, it is right from the earth to the sky, so same point is repeated, so it is like if when an enemy attacks, if the enemy is attacking from the front, you can run away to the back, but if you see the enemy is all pervading, there is no way one can run, so like that this Vishwaroopa is not exactly an enemy, but it is Navas Purusha, so therefore what is happening, Deeptam Anekavaranam is effulgent and there are many colours, Vyatananam, Vyata is mouth and Vyata is open, so all these forms are having wide open mouth and Deepta Vishalanetram, so the form is effulgent and in that effulgent, the eyes are especially blazing, normally when a person is angry, the eyes appear reddish, so Deepta Vishalanetram and in Dhrishtvahitvam Pravithitantaratma, my antaratma, my internal being is completely Pravithit, is stricken with fear, with trouble, so Dhriti is referred to steadiness and determination, Krishna will talk about three kinds of Dhriti in the 18th chapter, so it is Dhritimna Vindami, I am not able to maintain my Vindamis to sustain or maintain, I don’t have it, I don’t have my determination, Shamam, Shamam means calmness of mind, Shama and Dhamma, we discussed Shama little bit earlier, so Dhamma is sense control, Shama is mind control, so Dhritimna Vindami Shamamcha Vishnu, so this is the first time in Arjuna’s description, that he is giving a name to that form, he is recognising this is Vishnu, earlier it is Kirtinam, Gadhinam, Chakranamcha, so that indicates that it is Vishnu who has created Chakra and Gada, but first time he is mentioning, once more he will mention that this is Vishnu, so Dhamstra Karalani Chate Mukhani, Karalani is teeth, Dhamstra is teeth, Karalani is fierce, So, from the mouth, fierce teeth are coming out, this is the first description. Generally, fierce teeth coming out of the mouth indicates some carnivorous animal. Like Narasimha also has his teeth coming out.
So, it’s a very fearful sign. And, Drishtvaiva Kaalanal Sannibhani. And not only this fangs like teeth coming out, but along with that, from that mouth, fire is coming out.
Not ordinary fire, Kaalanal. Anal is fire. Kaala is the fire of time.
Fire of time. That is trikshu, you know. Sannibhani.
And, Dishona jaane na labhecha sharma. That actually, one is not so disoriented. Sometimes we are lost, you know.
Should I go here? Should I go there? When we are disoriented, we don’t know what to do. So, Dishona jaane. I have become completely disoriented.
And, Prasida devesha. When the devotee is overwhelmed, not knowing what to do then. My dear lord, please be pleased.
Please have mercy on me. So, you are the shelter of the gods. You are the shelter of the universe.
Devesha and Jagannivasa. So, therefore, please have mercy on me. So, he says, please be gracious to me.
Prabhupada once said that. And then, till now, he has described this Kaalanal Sannibhani. This fire of destruction.
But now, he will describe actually what all are entering. Earlier, he has said that devatas are entering into it. Rishis are offering prayers.
But now, the immediacy of the vision will become clear. Because, you will see the Kauravas entering into it. Vaktrani te tvaramaana vishanti.
Damshra karala nibhaya nakani. Te chitvilagna dashanantareshu. Sandrushyante churnite ruttamangai.
So, his last word is. Ruttamangai. Angai is body.
Uttamai is the best part of the body. That is the head. So, what is happening? Churnitai.
That is getting crushed. It is quite a ghastly vision. Sandrushyante.
So, I am seeing what is happening. That as these various warriors are entering into your mouth. He is describing.
Dhritharashtrasya putraha. And not just Dhritharashtrasya putraha. Along with that.
That is Bhishma, Drona and Suta putra. So, Kauravas are there. And then, Kauravas allies are there.
And Apiyodhamukkai. So, he uses two words. Palasangai and Apiyodhamukkai.
So, they are allies. The generals. What is happening? Vaktrani.
Your mouth. Vishanti. Tvarma.
They are entering into your mouth. And as they are entering. It is not just.
Actually from that mouth. Fire is coming out. And that is why as they are entering.
They are getting burnt. But not only are they getting burnt by that fire. But Damshtrakaralani.
Bhayanakani. As these terrible teeth are there. As they are going.
They are colliding against the teeth. And as they are colliding. Their head is getting smashed.
And as they are getting sapped. What is happening? Kechidh villadhina. So, they are getting caught within the teeth.
And churnithai ruttamangai. And not only that. This is.
We will discuss this. Afterwards, we will describe that. Leli yilse.
That the Virata Rupa is actually taking out. When the head is getting smashed. So, at that time blood is flowing everywhere.
And Virata Rupa is taking out his tongue. And licking the blood from everywhere. Leli yilse.
So, I will come two words later. But we will discuss this. After we discuss the next two examples.
I will elaborate on this a little bit. So, this is. Just as the rivers enter into the ocean.
They flow into. So, some warriors. They are entering into your mouth.
So, Vedanta Desika was a prominent Acharya. And Sri Sampradaya. The successor of.
Not immediate successor. But one of the later successors of Ramanacharya. And he is called as Tarkaratna.
The great logician. The jewel among logicians. So, he gives a very beautiful analysis of this verse.
And the next verse. It is. In his Gita sub commentary.
You know commentary is called as a bhashya. And a commentary and a commentary is called as a tika. So, because Ramanacharya has commented.
So, what he is. What he has written is often called as a tika. So, he is elaborating not just on the Bhagavad Gita.
But also on the commentary of the. Of Ramanacharya. So, he says.
That what is the contrast between this verse. And the next verse. Chakravarti Pada and Baldevudaya Bhushan.
Shila Prabhupada also roughly name it. Chakravarti Pada says that basically. This verse is saying.
River entering into the ocean. And next verse describes. Death entering into fire.
Let’s rewrite that. And I will explain what Vedanta Rishika says. Yatha Pradeeptham Jalanam Patanga.
Yatha Pradeeptham Jalanam Patanga. Vishanti Nashaya Samruddhavega. Vishanti Nashaya Samruddhavega.
Tathaiva Nashaya Vishanti Lokas. Tathaiva Nashaya Vishanti Lokas. Tava Pivatrani Samruddhavega.
Tava Pivatrani Samruddhavega. So, here he is saying. There are some other warriors.
Whose entry into the mouth of the Virat Rupa. Is like moth entering into fire. And here there is a bit of irony or sarcasm.
It is called Samruddhavega. Now, Samruddha is normally used for prosperity. Samruddhi hai.
Samruddhi means prosperity. But, so they are prosperous with speed. But what is the speed for? Speed is going towards destruction.
So, if somebody is going at a very high speed. He is going on a road which just takes a person off a mountain cliff. Then the faster that person is going.
The sooner that person is going to be destroyed. So, Samruddhavega here is used in an ironic sense. That just as the moths rush at top speed towards the fire.
Like that, some warriors are rushing towards the destruction by entering into the Virat Rupa. So, this actually describes two categories of people. So, Bhishma and Drona primarily.
They actually did not enter into the war by their own choice. They were forced by the power of circumstances to enter into the war against the Pandavas. Whereas, the other Kauravas, especially Duryodhana, Dushasana, Karna, Shakuni.
They wanted the wars and they voluntarily, willingly entered into the war. And were going to meet the destruction. So, the rivers entering into the ocean is natural and involuntary.
Whereas, the moth entering into the fire is voluntary and self-chosen. So, these two categories of people are there. So, ultimately everybody has to die.
But the way we die is very different. So, the way a devotee dies. Exactly, Bhishma is not a devotee here.
At least in this context. He is certainly Mahajana. But the fact is, the Virat Rupa is going to destroy him also.
But the difference is, Vedanta Dashika says, that when a moth enters into a fire, the moth thereafter ceases to exist. The soul may continue to exist. But the moth as it existed, its body is destroyed completely.
On the other hand, when a river flows towards the ocean, the water in the river, and the river you could say, the water is essentially water. The water continues to exist. Second point he says is, that actually, the river, whether it is the water in the river, whether it is in the river or it is in the ocean, essentially it is the same nature.
The nature doesn’t change. On the other hand, when the moth is flushing towards the fire, the moth is initially, the soul in the moth body is essentially a moth. But afterwards, it will die and its nature completely changes.
And depending on karma, it will get another body. So, like that he says, that those who are devoted to Vishnu, those who are living a life of Dharma, whether they are in this life or the next life, whether in this world or next world, will just continue on with the same nature. This is the water in the river or in the ocean.
Water continues the same nature. Another important point he says is, most important from the context, when a moth is rushing towards the fire, the moth does no good to anyone, and certainly not to itself. On the other hand, when the river flows to the ocean, the river provides water to all those who are in the banks of the river.
It does good to others. So, like that, those who are devoted to Dharma, those who are devoted to the Lord, as they are also being pushed by the force of time, by the force of nature, we could say, towards death. But during their life, as they are passing through, they are doing various good to others.
So, in that sense, although everybody has to die, there is a difference, a substantial difference. So, what are the differences? First is, continue to exist. And then, exist with the same nature.
And, while living, do good to others. So, on the other hand, those who are moth-like, they don’t continue to exist as moth. Their nature changes completely.
And even while they are living, they don’t do good to anyone. Not even to themselves. Certainly not to themselves.
They destroy themselves. So, destruction is inevitable in the world. But, all destruction does not necessarily have to be destructive.
What does that mean? How can destruction not be destructive? Destruction happens at the bodily or the material level. But, we are souls. So, if we are living at the level of the soul, the destruction at the level of the body is not destructive to us as beings, as spiritual beings.
But, if we are living at the level of this body, in bodily consciousness, then that destruction is devastating. The destruction completely ends all that we have lived for and just throws us, propels us off to some destination unknown where we again start from scratch. So, that’s why, actually, to the extent we give the body, we invest in our body too much.
Our desires, our fantasies, our hopes. To that extent, we will suffer. So, actually, we have to give death its due.
Death has its quota, that is, on the body. Death has no quota on the soul. Death cannot affect the soul.
But, if we stay attached to the body, then death affects us. And to the extent we use our lifetime to become detached from the body, to that extent, death will not affect us. So, many times, it is because of our attachment that we give death more than its quota.
Death, as an event, is going to happen. But, death doesn’t have to necessarily be a traumatic experience. Just like if I am going by a vehicle, the vehicle breaks down.
That’s an inconvenience. That’s not necessarily a trauma. But, if I get a fracture, it’s not just an inconvenience, it’s a trauma.
But, we understand the philosophical point. The body is like a vehicle. Because the extent of my attachment to the body is much more than my attachment to the vehicle, so I experience damage to a vehicle as an inconvenience.
And especially if the vehicle is not our own, if we are just going by the train and the train breaks down. It’s an inconvenience. But, if our attachment to the body is also not so much, we are just using the body as a means of serving the Lord, then we will see even the bodily breakdown as an inconvenience.
We’ll try to fix the inconvenience so that we can serve Krishna. But, we will not be personally traumatised. So, this is the significance of these two examples that were given.
The death is inevitable. But, what happens before death and what happens after death will vary depending on our choice of desires. Depending on how we choose to live.
Then it describes what I said earlier. LELIYA SEGRA SAMANAH SAMANTHAL LOKAN SAMAGRAN VADANAYI UJWALADBHI TEJO BHIRA PURYA JAGAD SAMAGRAM BHASA STHAVO GRAH PRATAPANTI VISHNO BHASA STHAVO GRAH PRATAPANTI VISHNO So, again, the word Vishno is coming here. It had come earlier in 24, I think.
Yeah, 24 not 30, it is coming. BHASA STHAVO GRAH PRATAPANTI VISHNO UGRA EFFUGENCES PRATAPANTI Everybody is getting burnt by it. LOKAN SAMAGRAN VADANAYI UJWALADBHI It is not only the Kauravas that are coming in.
LOKAN SAMAGRAN All living beings are entering into it. TEJO BHIRA PURYA JAGAD SAMAGRAM TEJO is APURYA. It has never been seen something like this before.
So, actually, destruction is quite ugly. Except in Krishna Leela, where even the killing of the demons creates a panoramic scene, normally destruction is not very pleasant. Some people who are a little patriotic may have a fanciful idea of wars.
I will go and fight and save my country. But actually, when one goes into the war and sees the suddenness and the brutality of death and the stench of dead bodies and moans and groans of dying people, it is quite a ghastly thing to see. So, we may wonder actually, how is this a part of Virata Rupa? Virata Rupa is a vision of God.
So, if it is a vision of God, then how is all this included? Now, if you go back to, I think, the Purport of 11.5, Prabhupada describes that a devotee is not interested in such a godless display of opulence. Now, actually, God is displaying his opulence and Prabhupada is saying that a devotee is not interested in a godless display of opulence. Where is it? Ok.
It is in 11.8 Purport. Prabhupada writes, Devotees who are correctly situated in a transcendental relationship with Krishna are attracted by loving features, not by a godless display of opulences. This is quite a bold statement.
But, what Prabhupada is saying, God is displaying his opulence and he is saying, I am not attracted by a godless display of opulence. Why? Because here, when the Virata Rupa is showing, Virata Rupa is actually just showing the power of God in, you could say, in its naked brutality. So, actually, power can contribute to glory, but when power is required to be used, that use can also be brutal.
So, everything, when we say Krishna is sarvakarana karanam, so everything within this world ultimately originates from Krishna. So, even the destruction originates from Krishna. Now, we see this consciousness of Srila Prabhupada, when he saw the bombs coming during the Second World War, at that time he said, this is Krishna coming.
But Prabhupada says, this is not a very palatable form of Krishna. People don’t like this form of Krishna. Ultimately, it’s Krishna coming.
So, Krishna comes in that form, not because he hates people, but because that is what their karma ordains for them. This world has a particular nature. There are certain laws which are set up for its functioning.
And as a part of its functioning, just as there is creation, there is also destruction. So, we don’t, the Bhagavad Gita doesn’t deny the reality of this world in terms of, say, sometimes darkness or brutality. And it also encompasses that within the jurisdiction of God.
It is not that God is good and he is disconnected from the destructivist in this world. Actually, the Virata Rupa, in a sense, is destructive. But what is the purpose of the destruction? Ultimate purpose is that the purpose of the destruction of this world is to destroy the temporary so as to make way for the eternal.
The purpose is the destruction of the temporary so that there can be the resurrection of the eternal. The resurrection of the eternal in our hearts. That’s why, actually, when we see it from that context, if we just see this world from this worldly perspective only, we will see destruction is so ugly.
It makes life so meaningless. People work so hard to build their houses and their families and their countries and then just one earthquake comes and everything is wiped out. So, what is the point of it all? The point is that the destruction of the temporary is an opportunity for the resurrection of the eternal.
This is not the place where I am supposed to live. I must turn away from it. So, that’s how this also is incorporated within the plan of the Lord.
But when we see only one part of it, when we just see the destruction of the temporary and don’t see its purpose, then we can misunderstand that this is actually ghastly. How can this have anything to do with God? When there was this, in the Russian court, they had this court case against Bhagavad Gita. So, they had quoted this section.
And they were saying these Hare Krishna perverts that they worship such an ugly and ghastly conception of God. But this is completely decontextualised quoting. Because if we will see, this is one aspect of God.
But this is not the aspect of the God that Bhagavad Gita teaches essentially. Even Arjuna says, I don’t want to see this form. I want to see your Saumya Rupa.
And Bhagavad Gita concludes with surrender not to the Virat Rupa, but to the Saumya Rupa. So, in a sense, the Bhagavad Gita’s understanding of God is all-encompassing. It encompasses the ugly and the brutal also in this world.
But the ugly and the brutal is placed in a proper context so that we understand that it is an impetus for something that is beautiful and gentle. That is Krishna in Vrindavan. That is Vaikuntha.
The place free from all anxiety. Any questions about this? Yeah. Yes.
… In general, the question is that there are many people who are say like tribals living in forests and they suffer destruction and they just go through destruction and they don’t learn anything from it. How can they become elevated? See, it is not that when learning happens, we see it as learning at that time. Often, we see it as learning only in the end result.
For example, when a child is being forced to study by the mother, the child doesn’t see any learning happening at that time. The child sees only suffering over there. But, over a period of time, as the child grows up, the child will say, okay, that you know, when I didn’t study, say my mother chastised me, my teacher chastised me.
I felt so mortified by that. All that helped me to learn. So, in general, it is not that at the moment of learning or at the moment of teaching, learning happens.
The moment of teaching can be just one contributing factor which eventually leads to learning. So, like that, we could say that there are so many people, why we talk about, why should we talk only about tribals who don’t have some facility for education externally. We can look at, say, babies.
Sometimes babies suffer terribly in their womb and sometimes after suffering, they die. Or we look at the suffering of animals. We may wonder at what point does their suffering serve? Because they don’t have the capacity to learn at that time.
Their consciousness is not developed enough. But actually, it is all contributing. See, at that level, even the suffering contributes to the learning.
Just like when the child is studying, the suffering, the child doesn’t see that as a part of learning. But because of the suffering, the child studies. And when the child studies, the child learns and grows.
Now, we may ask, in this case, there is suffering. The child is having some terrible disease or the animal is suffering. But what exactly is the learning? See, even suffering brings about a certain level of internalised realisation.
Just like today, we know how to speak. We know how to write. Now, do we actually remember the time when we learned A, B, C, D, E, F, G? Do we really know the time when we learned the basic steps of language, the basic steps of writing? We see the result in the fact that the person that we are able to speak.
So, we may not even realise when, say, the baby as the baby is growing and is learning, the baby may not even realise that actually I am learning a language. The baby is just looking at the parents and they speak something and then they speak something and then it starts imitating and then it just starts learning at that time. So, even in this life, it is not always that we see when learning is happening when actually learning is happening from the external perspective.
From the perspective of the learner, the learner may not see it as learning. So, that’s why, in general, it’s not necessarily that there is a correlation externally speaking. Okay, this is the event and this is the learning.
They do not necessarily go together. Like, even if you read Journey Home, Radhan Maharaj says, after he finds, after he comes in contact with Lakshacharya Prabhupada, I could still look back at my life and I see everything was a pattern in which I was being led on towards God. But, say, when he was trapped in, where was that? In that Islamic country with all the gundas who were trying to kill him? Istanbul.
In Istanbul. So, you know, at that time, it was just terror. Or, when he was on the border of India, not being allowed, there was despair.
So, it is not that at that time the plan was seen. At that time, it might have just seemed like pointless suffering. A person has travelled so much, so sincerely, and just some stupid guards are not allowing that person to come inside him.
So, often, it is at the end that we learn what it is that we were learning. Just like when a mother is weaving a pattern on a cloth. So, the mother is having the baby on the lap and the mother is just busy stitching.
Now, from the baby’s perspective, the needle is coming in and going out. And if you look at the artistic design from below, actually, it doesn’t make any sense. It just seems like a random pattern of threads coming in and going out.
But, from the mother’s point of view, there is a design coming up. And then when the whole design is done, and then the mother turns it around and says, this is a sweater for you. See this design.
Oh, this is so beautiful. Then the baby understands. So, like that, our perspective is limited.
And that’s why, you know, when we have to understand the events in the world and events in our life, um, we need intellectual humility. See, physical humility means, okay, I bow down. I submit to your will.
Intellectual humility means, I don’t know. I can’t understand. But I accept that there is some higher wisdom over here.
So, that admitting that I don’t know, I can’t understand. But there is something higher over here. That is actually intellectual humility.
And those who lack that intellectual humility, they often become sceptics and atheists. Because they don’t see any plan, any pattern with their limited intelligence. They think that there is no pattern or plan.
That is actually a sense of arrogance. What about scepticism? Scepticism means rascalism. That, because you can’t understand, because the fox did not get the grape, it caused the grape soar.
With our intelligence, we cannot understand the plan. So, we think that this is all bogus. This is all pointless.
This is all planless. So, that is actually a misunderstanding. Is it clear? So, now Arjuna has completed his description and he is with He is completely shaken to the core.
And then he was wondering what to do. First he has already said, Prasidha, please be gracious to me. But now he thinks, I have asked, who is this? Although he has addressed this as Vishnu, but still just as we have in Narsimha Leela, Lakshmi Devi could not recognise this form of Narsimha Deva as her own lord.
So, like that, although he conceptually has an understanding that it is Vishnu, but still, he has not seen Vishnu in this form. So, he asked, who are you? Akhyahimeko bhavanugra rupo. Akhyahimeko bhavanugra rupo.
Namostu te devavara Prasidha. Namostu te devavara Prasidha. Nahi prajanamitava pravrttim.
Nahi prajanamitava pravrttim. So, Akhyahime, like we have Vyakhya. Vyakhya means explanation.
So, Akhya means to ask for an explanation. Akhyahimeko bhavanugra rupo. So, bhavan is a very respectful address.
So, when Arjuna surrendered to Krishna, Akhyahimeko bhavantamadhyam. Prasidha. But, that you has become bhavan.
Akhyahimeko bhavantamadhyam. So, it has become a very respectful mode because you cannot address the virat rupa intimately. It’s a very fearful form.
Bhavanugra rupo. Who are you, my dear? My lord. Not my dear lord.
My lord. Paraprasida. Namostute Devavaraprasida.
I offer my obeisances. You are a devavara. You are the greatest of the gods.
Vijnatamicchami bhavantamadhyam. Vijnatamicchami. I wish to know bhavantam.
So, that bhavan is coming twice. So, bhavantamadhyam. Yours.
You are the original person. Nahi prajanami tava pravrtti. Pravrtti means inclination or intention.
So, he is asking two questions essentially. Who are you? And tell me who you are and what is your mission? What is your pravrtti? What is your intention manifesting this extraordinary root? And then, now, although Arjuna is confused that actually what is this? What is this? I can’t understand. But from the point of view of Sanjaya and from the point of view of Vyasadeva, they understand this is Vishnu.
This is the same Lord Krishna who is manifesting this form. That’s why it’s not Sri Vishvarupa Vacha. It is Sri Bhagavan Vacha.
So, it’s got this Krishna response. Let us see. Sri Bhagavan Vacha.
Sri Bhagavan Vacha. Kaalo Smiloka Kshaya Kruta Pravrtho. Kaalo Smiloka Kshaya Kruta Pravrtho.
Lokan Samahar Tomiha Pravrthaha. Lokan Samahar Tomiha Pravrthaha. Rite Pitwam Na Bhavishyanti Sarve.
Rite Pitwam Na Bhavishyanti Sarve. Ye Vasthita Pratyanikeshu Yodhaha. Vasthita Pratyanikeshu Yodhaha.
So, Kaalo Smiloka. Time I am. Actually, time brings about change.
Time brings about creation. Time brings about maintenance and time brings about destruction. But here, in the context of a battle where destruction is going to manifest.
So, the time is characterised here by Lokak Kshaya Kruta Pravrtho. So, in a sense, the first part, Kaalo Smiloka is answer to Arjuna’s first question. Who are you? And what is your mission? Lokak Kshaya Kruta Pravrtho.
The second part is answered over there. And that answer is elaborated by saying, Lokan Samahar Tomiha. All the people over here will be destroyed.
And Rite Pitwam Na Bhavishyanti Sarve. Rite means except for. Except for you, everybody will be destroyed.
Ye Avasthita Pratyanikeshu Yodhaha. All the warriors who are assembled over here. So, the Acharya describes the word Rite can mean except and also without.
That means except for you, everybody will be destroyed. The other meaning is, without you also everybody will be destroyed. Arjuna is thinking, should I fight or should I not fight? If I fight, my relatives will be killed.
If I don’t fight, then they will not die. No. Even if you don’t die, by my will, they will be killed.
Rite Pitwam. Without you, they will be killed. Actually, 4.24 Brahmaarpanam Brahmahave.
That verse is there. Brahmaagno Brahmanahutam Brahmaivate Narantavyam Brahmakarma Samadhinah. That actually I have that there Krishna was describing about Yajna.
And he was saying there are different kinds of Yajnas. And in different Yajnas, different offerings are given. So, the Acharya described Krishna’s purpose in telling Arjuna over there was, Chakravartipa says that actually this battlefield is like a Yajna.
Kurukshetra is like a Yajnesthali. And you are the Brahman. And your Gandiva is like the fire.
And the Kauravas are the Ahuti. And when there is on the Yajnesthali, there is a fire. Isn’t it? The fire consumes everything.
So, actually that fire is to be offered to Supreme Lord. That the Lord wants that those who are Adharmic should be destroyed. So, what was appointed indirectly over there is demonstrated directly over here.
When the Virat Rupa is showing through his mouth, through the mouth fire is also coming out. And that fire is consuming everyone. So, what is happening? The Virat Rupa as the Yajna, as the Yajna Bhuk, as the enjoyer of the Yajna, as the acceptor of the Ahuti in Yajna, is accepting Arjuna’s offering in terms of the destruction of the Adharmic elements.
So, you Pandavas are going to perform the Ahuti and everybody else is going to be the actual offering. They will all be destroyed. And now he gives Arjuna a command.
Tasmāt tamuttiṣṭha yaśo labhasva Tasmāt tamuttiṣṭha yaśo labhasva Jitvāśatraṁ bhūṅkṣa rājyaṁ samruddhaṁ Jitvāśatraṁ bhūṅkṣa rājyaṁ samruddhaṁ mayai vai te nihataḥ pūrvameva vai te nihataḥ pūrvameva nimittamā trambhavasau yasācīn trambhavasau yasācīn So, Tasmāt therefore So, what is the meaning of therefore? Previously it came. That everybody will be destroyed. Except for you.
Tasmāt tamuttiṣṭha yaśo labhasva. So, because your enemies are going to be killed, that means you will be victorious. Therefore, arise and attain victory.
Jitvāśatraṁ bhūṅkṣa rājyaṁ samruddhaṁ Enjoy a prosperous kingdom. What about killing the enemies? By maya arrangement they have already been killed. mayai vai te nihataḥ pūrvameva Before only they have been killed.
We just have to act as an instrument. nimittamā trambhavasau yasācīn nimittamā trambhavasau yasācīn This is actually a very important verse for all of us. When we are trying to share Krishna consciousness with others also, we may feel that it is overwhelming task.
The way the world is becoming materialistic, it may seem impossible how people will become devotees. But, when we understand that the power of God is behind this movement, then we understand that sharing Krishna’s message is not mission impossible. It is mission unstoppable.
It is mission unstoppable. Because God is unstoppable. And that’s why mayai vai te nihataḥ pūrvameva By maya arrangement, everybody is already destroyed.
So, actually, Prabhupāda had that confidence. Now, everybody was thinking that it’s not possible. What is the use of going abroad? What will you do over there? How can you make… Sumati Maharaj told Prabhupāda, if you want to speak Bhāgavat, you come to my house.
I will hear Bhāgavat from you everyday. Prabhupāda did not want nominal hearers like that. Prabhupāda wanted those people who will be transformed by their hearing.
And, he went abroad. So, everybody was saying it’s not possible. How can you expect the Americans, the Europeans to actually become Krishna devotees? So, what everybody was saying was mission impossible.
Prabhupāda said, no, this is the will of Lord Chaitanya. It must happen. And Prabhupāda, even when he was all alone, without any money, without any proper place for staying, there are many temples and there are many devotees.
Only time is separating us. Time is separating us. Prabhupāda explained, mission is unstoppable.
This time will flow and it will happen. So, there is a very moving letter of Śrīla Prabhupāda to one of his leaders. That leader somehow had some difficulties and he left.
He fell from the principles and he left the movement. And then Prabhupāda wrote to him and said, I have heard this very distressing news about you. Prabhupāda said, what horrible thing you have done.
Prabhupāda said, I have heard this distressing news about you and I am feeling so forlorn. Forlorn is actually very poetic word. Forlorn means I am feeling so lonely.
If somebody leaves us and goes away, I am feeling so forlorn. And then he said, I had given you such an opportunity, such an opportunity to play an important role in the mission of Lord Chaitanya. But unfortunately, you have given up that opportunity.
But then Śrīla Prabhupāda speaks some things to him and he says, anyway, I am confident that Lord Chaitanya will send me souls to assist him in spreading his mission all over the world. If not you, then somebody else. So, that is Prabhupāda’s confidence.
If not you, then somebody else. Nitya mātram bhavasau deśāchi. Whoever is willing to become an instrument, that person will become an instrument and that person will get the glory.
But those who falter, they will not get. Ravindra Svarūpa writes in one of his Vyāsapuja offerings that, generally, I think I mentioned this earlier also, in the Veda ways, we have the letters that Prabhupāda wrote to his disciples. But we don’t have the letters that were written to Prabhupāda.
Because they were all expressing, they were private letters, they were expressing their problems. So, he said, he got a hold of those letters and he said, those 3-4 hours that I was reading those letters, it was the most depressing time of my Kṛṣṇa consciousness. Because practically, everybody seemed to have big, big problems.
And I said, how much is the future for our movement if everybody has such problems? And then he said, suddenly my thoughts went to Prabhupāda. I was just hearing about the problems, but Prabhupāda had to tackle these problems. And yet, Prabhupāda was always so confident and even jubilant.
So, Prabhupāda’s faith was not just in the people who were running the movement, but ultimately the faith that Kṛṣṇa is running the movement. And he said that, so he was like a commander who was fixed on victory. He knew that some of the soldiers will fall, but whoever was ready to fight, was ready to engage them, deploy them and attain victory.
So, he said, see, Prabhupāda’s confidence and jubilance even amidst such overwhelming problems, that boosted my faith up tremendously. So, in general, whenever there are some issues, a lot of issues often come up, this may be wrong, that may be wrong, and there may actually be some complaints and some may be genuine issues, grievances also, but ultimately we have to recognise that it is Kṛṣṇa’s mission. And if we find some problems, we may have to change the department, change this, change that, but go on, because ultimately it is Kṛṣṇa’s mission, and if we participate in it, we get the get to it.
So, Arjuna had used the word Bhīṣma and Drona. Bhīṣma means Drona, he had used Sūtaputra Sathāsa. But here it is significant that the word Jayadratha is used over here.
Actually, Jayadratha is not a very significant warrior. And, if you read the first chapter of the Gita, there is no reference to Jayadratha in that. Sindhu Narayana is not there over there.
But then why is Jayadratha being referred to over here? Because Kṛṣṇa is Sarvajahino, in future Jayadratha is going to pose a significant problem. And that Jayadratha, crossing over Jayadratha might seem impossible. But, Arjuna will succeed in crossing over Jayadratha.
Therefore, Bhīṣmaṁ chidronam sa jayadrathaṁ ca. And, others also, mayaḥ hatāṁ sthoṁ, by me they have been killed, jahimā vetishta, I have no doubts, not been disturbed. And, vidyas vijetāsi rane sa patnā, just fight and you will attain victory.
Now, actually, in this chapter, this is the chapter in which Kṛṣṇa speaks the least. First he has spoken 4 verses, from 5 to 8 roughly. And then, now he is speaking 3 verses.
And later on he will speak a few verses. But overall his speech is much lesser than the speech of Arjuna and that of Sanjaya. So, let us see what Sanjaya says now.
So, there is a flashback now. His action is there. Arjuna spoke, then Kṛṣṇa responded.
And now, before Arjuna starts speaking, Vyāsadeva is giving us a view of what was the reaction. Sometimes, when a person speaks, we can understand through the speech the reaction. But along with speech, there are also the facial expressions.
Those also help us to understand what the person is trying to say. So, if there is only Arjuna vācha directly coming up, then we will not understand what is actually Arjuna’s physical response. We know it is only verbal response.
So, in that sense, what Vyāsadeva is doing, it is like, you know, sometimes you see in movies, when the fight is there, the camera goes close to the action, camera goes further away from the action. So, when two warriors are fighting, you focus the camera on those two warriors. But when you want to show how the whole battle is going, take the camera a little further away.
And see what is happening among the whole warriors. So, like that, in this, in a cinematographic or dramatic sense, the camera goes forward and backward, so that we can get a broader perspective, more complete understanding of what is happening. So, what does Sanjay say? … … … So, actually, you know, when a person is stammering, if you write, any time you write novels, you know, if a person is stammering, and a person speaking is stammering, if you have to say one sentence, then you say, the police are beating somebody.
And, … … … So, you know, every time, if there is a long discussion going on, you won’t put stammers all the time, you know, … like that. So, what happens is, in the beginning, they will say, actually, the person was stammering. And then, when the conversation goes on, it will be a normal description.
So, here, similarly, this is only, actually, one verse that is said by Sanjay, but that is given a context, that, … So, although, Arjuna’s speech, when it comes out, it might seem like eloquent, flowing Sanskrit. And you might think, this is a Pandita speaking on a Vyasa-Santu audiences. But it’s not like that.
Arjuna is emotionally overwhelmed. And that is conveyed by this verse. So, what does it say? … … And then, so, the body is trembling, and the voice is also shaky.
It’s overwhelming. And, overall, what is the emotion? That is, So, actually, we know that there is a body, the mind, and the words. There are three faculties by which we serve Krishna.
That’s the three-whelming Tanyasi. So, that effect on all three is being depicted over here. The body is, … … … So, that experience of interacting with Virat Rupa is having a profound influence on Arjuna.
And that is depicted over here. … … So, he does. So, actually, even the obeisances are described in three ways.
You know, … … … So, basically, the dynamic of the relationship is, till now, almost Krishna and Arjuna are equal. Although Arjuna is a student of Krishna, but still, they are Guru and disciple. But here, it’s like an all-pervading Godhead and a tiny mortal in front of it.
So, the dynamic has changed. That is depicted through this verse, one verse which Sanjay speaks. And then, … … … … … … … … … … … … So, … here, means … rightly.
So sthana means everything in its proper place. So now I thought his whole destruction was there, but now I understand everything is right, everything is happening by Lord’s will, sthane. So the word sthane is very significant.
When we say everything is going wrong, but actually it’s going wrong from our perspective, from Krishna’s plan, everything is going right only. So once one hears the voice of Krishna, sthane, everything is happening, sthane rishikesh So sthane rishikesh, everything is happening by will and jagat pranjshitya anurajyate ca. So by hearing your glories, everybody becomes happy, but except for some people, who are they? Rakshamsibhitani nishodravanti.
So those who are demoniac, they run away from there. So and then sarve namasyanti siddhasangha. Those who are siddhas, they are all offering obeisances to you.
So what has happened is the destructiveness of the vision was there, but now Arjuna understands how this destructiveness is only meant for the demons. And actually the devatas are happy. And you see that this virat rupa is also being seen.
So actually when say Vamandeva was just small, dark and suddenly assumed a virat rupa. So for the associates of Bali Maharaj, it was a terrifying scene. What has this happened? He is taking up the whole world.
It’s terrifying. But for the devatas, they all started offering prayers, Brahmaji started offering water from his kamandalu on the feet of Vamandeva and Abhishek of that. So for them, it was an event for celebration.
So what has happened is Arjuna, Krishna’s brief reply has sort of led Arjuna to readjust his vision. So that he is able to contextualise the destruction. This destruction is there, but that is for the demons and they are fearful.
But others are happy by seeing this. And then he further describes. Now he starts actually offering prayers.
Earlier he has offered one prayer. Most of it earlier was description. But in this narration, it’s more of prayers.
This is the only section where actually Arjuna offers prayers in the bhagavad-gita directly to Krishna. Even in the Mahabharata, there are very few sections where Arjuna prays to Krishna directly. So, kasmācchate, where can be namerana mahātmā? He says, you know, actually, why should everybody is offering obeisances.
Why should they not offer obeisances to you? Kasmācchate, no, means not. Why should they not offer? After all, you deserve obeisances. You are greater than even Brahma.
Devas offer obeisances to Brahma. You are greater than Brahma. You are the Adhikartara.
You are the original doer, the supreme creator. Anantadevesha Jagannath. This phrase is coming second time now.
You are Akshara and you are beyond the sattva and sattva of this world. You are transcendental. You are beyond the cause and effect of this world.
Tamādhideva puruṣa purāṇas tamasya viśvasya param nidhānaṁ ved tāsya vedvāṁ ca param ca dhāma tāyātataṁ viśvamananta rūpa tāyātataṁ viśvamananta rūpa So it’s very simple. Tamādhideva puruṣa purāṇas. You are the original God, you are the original person, ancient person.
You are the shelter of this universe and you are the knower and you are there to be known. Supreme shelter. Tāyātataṁ viśvamananta rūpa.
By you, this viśvarūpa is manifested. The whole cosmic manifestation is pervaded by you. Now he is describing a glimpse.
So the first verse, everything is alright. And then all the devatas are glorifying you. Why? Because you have the position to be glorified.
Then what is that position? He is describing next verse. How you are the supreme among everyone. And then you pervade everything.
So how you pervade everything is described in the next verse. vāyuryamoganirvaruṇaśaśaṅka prajāpatiṣṭhvāṁ prapitaḥ mahaśhya namo namaste stu sahasra krittvā punaśyabhūyopi namo namaste So he is describing how the Lord is. vāyuryamoganirvaruṇaśaśa So all the devatas are describing.
You could refer to these as devatas. You could refer to these as universal elements. But all of them are actually manifestations of you.
So this is not Māyāvāda. It is not that you are air, you are water, you are fire. Actually the previous verse is it.
Tāyātataṁ viśvamananta rūpa. So actually the whole manifestation is pervaded by you. So how that is? Actually they are all manifestations of you and they are all contained within you.
And sahasra krittvā. So he is saying that I offer obeisances to you. How many times? Every one of these deities is worshipable.
It is worthy of my obeisances. All of them are present in you. So I offer my obeisances to you hundreds of times and thousands of times.
Sahasra krittvā and then again and again I offer you. That is not enough. Now he starts thinking, actually when the deities are in front, we will offer obeisances in front.
But if the deity is everywhere, where will you offer obeisances? Is it? So therefore he says I offer obeisances from front, from behind, from right, from left, from all directions. That is the next verse. We will stop with this.
namaḥ puraṣṭhāda-puruṣṭhata-sthe namo sthute sarvata eva sarvā ananta-vīryāṁ hita-vikrama-sthoṁ sarvam samāpnoṣita-tosi sarvā So namaḥ puraṣṭhāda-puruṣṭhata-sthe, from front, from behind. And sarvata eva sarvā, I offer obeisances from all directions to you because you are everywhere. He is again coming to the same point as the virāṭa-rūpa.
ananta-vīryāṁ hita-vikrama-sthoṁ Your shakti is vīrya, your vikrama is amitva. It is imperishable. Sarvam samāpnoṣita-tosi sarvā.
So in case somebody gets a conception there of Māyāvāda, you are air, you are sun, he says no. Sarvam samāpnoṣita-tosi, you pervade everything and therefore you are everything. So in that sense that you are all pervasive, you are everything.
So we will continue with Arjuna’s prayers tomorrow. So tomorrow he will apologise for being too intimate with Kṛṣṭhā. It’s a little special rāsa, we will discuss about it tomorrow.
Thank you very much. Śrīmad-Bhagavad-Gītā ki jaya, Śrīmad-Bhagavad-Gītā ki jaya,