Gita Overview Mumbai 11.41-55 Pure devotion reveals all visions

Transcript

This is an AI-generated transcript and may contain some errors.
Rāundhya-bhakta-vinda ki jaya. So we are at the 11th chapter.
Let’s do a quick overview. So basically, the 11th chapter, the whole chapter is centred around the display of the universal form. That is the heart and there is a pre-event for that.
What happens before and then the reaction to that. Setting the scene for that and then the response to that scene in one sense. So 1 to 4 is the request of Arjuna.
5 to 8 is Kṛṣṇa’s preparatory description. 9 to 14 is Sanjaya’s description of the universal form. Then 15 to 31 is Arjuna’s description.
And then after that ends it, Arjuna’s question. And then Kṛṣṇa responds to his question and he gives an instruction. That is, nimitta-mātram bhava-saudeśāci, that is 32 to 34.
And then after that, 35 to 46, Arjuna offers prayers. And then after that, at the end of this prayer, Arjuna will conclude by saying, Please display your saumy-rūpa, your gentle form. As contrasted with this ugra-rūpa.
And then Kṛṣṇa accedes to that request and then He glorifies pure devotion. So if we remember the previous chapters, the essential focus from the 9th chapter onwards was on the glory of pure devotion. So that is how Kṛṣṇa, expertly connects Arjuna’s request with the theme of pure devotion.
That you saw this form and higher than this form is the two-handed form that you are seeing right now. And this form also is actually, don’t think that seeing that form is rare. Actually seeing this form is rarer.
And this can actually be seen only by… So at the end of this chapter, 53 and 54 are very categorical verses. All other paths are ineffectual in enabling one to see Kṛṣṇa as He is. So we had come in the middle of this Arjuna’s prayers.
We had completed till 14. There are some other views. So this is the breakup of Arjuna’s prayers.
Or rather Arjuna’s description, not his prayers. 15 to 20. So when Arjuna starts seeing the viśvarūpa, first thing he says, Oh, what is that? Oh, universe is pervading.
So first he sees the vision of the universe. And then, not only the vision, but the residence of the universe in various places, they are also seeing the virād-rūpa. And what is the effect on them? So, loka eva pravṛttiṁ mahātman.
Pravṛttiṁ. So that starts on 20th. And then it goes on.
And they are all adbhūta, viśmaya. And they are fearful. And then after that, there is the effect on Arjuna, which is given in three verses.
23 to 25. It is overlapping because some verses address both things. The vision of the universe as well as the effect and the transition.
And then, from that, amīhitvāṁ nidrāṣṭhastu vidrāḥ. That section starts about how the virād-rūpa is devouring the armies in the battlefield. So that is 26 to 30.
And then, at that particular point, the vision becomes, not just a vision, it becomes practically an immediately tangible reality in one’s circumstances. So Arjuna’s questions become more urgent and insistent. Who are you? What is your purpose? And to that, Kṛṣṇa answers.
Now, let’s look at this overview of the prayer that we were discussing. So, first 36 to 38 is, first three verses are, glorification. Tum aksharam paramam ved tavyam, like that.
And yesterday we discussed that pranam viśir sādhe. You know, from ahead, from behind, from everywhere I am offering obeisances. Then after that, there are four verses, which we will discuss today onwards.
It is an apology. Please, I took you cheaply, please forgive me for that. And then, after that, 45-46 will be a request.
Request that, please show me your normal form. Your two-handed form. Actually, he asks to make a specific request that our ācāryas have analysed very minutely.
So we will understand that. So this is the flow of the chapter till now. So, in this series of verses, glorification, obeisances, apology and request.
So, if you see, this is in the Bhaktasāmṛta-sindhu, three kinds of prayers are described. So, there is samprātmātmika, dainabodhika and lālsāmayi. Samprātmātmika is glorificatory.
So, you are so great. And then, dainabodhika is of expressing one’s fallen condition. So, in a sense, obeisances and apology are a part of that, you could say roughly.
And then, lālsāmayi is a request. Generally, lālsāmayi is not a karmakāṇḍi prayer. A prayer for material benediction is not technically categorised as lālsāmayi.
Lālsā is for spiritual perfection. So, Arjuna’s desire to see the two-handed form of Krishna is also a spiritual desire. Any questions? Prasabhaṁ ya luktaṁ He Kṛṣṇa he yādava he sakheti Ajānata mahimānaṁ tavedam Mayāpramādād pranaye na vāpi yacchāvahāsārthaṁ sat-kṛtoṣi vihāraśayāsana-bhojaneṣu eko tava apy acyuttat samakṣaṁ akshāmayetvā mahaprameyam sakheti matvā prasabhaṁ ya luktaṁ sakheti matvā I thought of you as my friend and prasabhaṁ means I called you as ya luktaṁ means I called you What did I call you? He Kṛṣṇa he yādava he sakheti So, where does the word prasabhaṁ come? indriyāṇāṁ janma-nobhitaḥ sthihatiḥ prajñāṁ yapi kaunteya puruṣa-sevyakaschitā indriyāṇi pramādhāni hānti prasabhaṁ manah hānti prasabhaṁ manah So, prasabhaṁ that is 2.16 So, agitated So, here he is saying that here the word prasabhaṁ the same word is there but essentially what it means is that my mind was so agitated that I became presumptuous towards it Prabhupāda translates prasabhaṁ as presumptuous So, he says I was presumptuous presumptuous means I was sort of inappropriate, somebody is very respectable and we take that person very casually So, that’s kind of behaviour So, what did I call you? He Kṛṣṇa he yādava he sakheti So, Viṣṇācārtha describes why these three particular names are used So, actually Arjuna’s mood in a sense if you see among although from the material point of view Arjuna is a kṣatriya Kṛṣṇa is he a kṣatriya? Well, yes and no.
He was a kṣatriya in the sense that he was born in a kṣatriya family but he lived as a vaiśya. That was one of the criticisms that Śiśupāla made towards Arjuna, towards Kṛṣṇa So, he says that actually I am a rājakumāra but you are actually not even a rājakumāra So, hey Kṛṣṇa So, Kṛṣṇa is calling you a formal name and yādava is you are a member of the but you are not yādava nareśa You are actually Ugrasen was the king after him Kamsa became So, Vasudeva was directly not a king also So, what to speak of Kṛṣṇa being a king Vasudeva was also not a king And then, hey Saketi So, actually because you are not directly a royal king or a royal prince my becoming your friend is my favour to you That’s how I was thinking You know, among the two of us as kṣatriyas I am in a superior position So, when I became your friend I used to talk with you very informally as if I am doing your favour by accepting you as my friend So, this is ajānata mahīmānam tavedam I did not know your mahīmā ajānata mayā pramādāt pranayena vāpi So, what could be the cause of such a thing? It could be pramād or pranayena Pramād means madness and pranayena means love So, normally, when will a person forget the position of somebody who is very respectable? In these two situations Say, for the Pune temple the president of India had come So, when he comes along there is a drunkard over there He is pramād. Who is he? What is he doing? He will offer no respect to the president On the other hand, if the president’s brother is there the president’s family member is there He may also not think of the president as a big person So, normally, the greatness of a person is forgotten in these two situations pramād and pranayena So, the Brajavasis don’t accept Krishna as God and conditioned souls also don’t accept Krishna as God But there is a big difference between the two The Brajavasis don’t accept because of pranayana Conditioned souls don’t accept because of pramād because of madness, because of forgetfulness So, Arjuna, in a sense his forgetfulness of Krishna’s position was also out of pranayana Arjuna’s sākhyarasa Bhakti Sāmasundhu and Neelamani analysed Jīva Goswami also talks about this in the Durgaṁsaṅgamani Jīva Goswami has written a commentary on the Bhakti Sāmasundhu It is called as the Durgaṁsaṅgamani Pika So, there also he analyses this that there is sākhyarasa but in sākhyarasa also there are gradations It’s like Madhurirasa, Lakshmidevi is there Madhurirasa, Sita is there Madhurirasa, the Gopīs and Rādhārāṇī are there So, all of them are in Madhurirasa but within Madhurirasa also the levels of intimacy are different Rādhārāṇī and the Gopīs are much much more intimate with Krishna than are say even the queens of Durga or queens of Dvāraka Sita or Lakshmidevi So, same way with the Sakhas also So, those who are in sākhyarasa in Vṛndāvana are much more intimate with Krishna than the other friends of Krishna In fact, Jīva Goswami says Jīva Goswami in Bhopal Champu he gives a Vṛndāvana centric understanding of all leelas of Krishna That means when Krishna is performing pastimes in Dvāraka he is getting getting Rukmini and then marrying her then his messages are coming to Vṛndāvarāja and Yashodamā in Vṛndāvana and their reactions are described So, it’s like Jīva Goswami takes the role of a spectator of Vṛndāva from Vṛndāvana and he is describing all the pastimes So, there he describes that among the five Pāṇḍavas why was Arjuna most dear to Krishna So, he said because among the Gopās who were Sakhas of Krishna in Vṛndāvana there was a Gopā named Arjuna and this name Arjuna reminded him of that Sakha and he reminded him of Vṛndāvana So, there were no Sakhas by the name of Yudhiṣṭhira, Bhīmā, Sahadeva, Nakula So, because Arjuna of the Mahābhārata reminded him of Vṛndāvana that’s why Arjuna was most dear to him So, of course Arjuna is an exalted devotee we don’t minimise him but this is also one way of looking at it Krishna is constantly remembering Vṛndāvana So, Arjuna’s Sakhe Rasa is not the same as the Vrajvāsī Sakhe Rasa So, Arjuna’s Sakhe Rasa is called as Gaurav Sakhe So, there is awareness of the Gaurav, the glory and Vṛndāvana Vāsī’s Sakhe Rasa is called as Sharambha Sakhe, very intimate Sakhe So, Arjuna is not assuming that actually I forgot your position because of Pranayam He is saying, I don’t know what it was If I had forgotten Pranayam, it might have been Pramāda but please forgive me and before asking for forgiveness he says, what was my offence? Not only did I speak like that Hey Krishna, hey Ādavai Saketi calling you by your name a little derisively but I also acted very informally with you Yacchāvahāsārthaṁ asatkṛtosī So, I laughed with you I joked at you, asatkṛtā improper actions I did and Vihāraśayāsana-bhojaneśu So, we would play together we would go to the forest together we would relax together we would lie down together we would eat together and it’s one thing to tease a person when that person is alone but to tease a big person when that person is somebody else those who respect that person very much then that becomes a little more embarrassing for that person Eko dhavāpyacchu tatsamakśu I not only spoke inappropriately to you when you were alone but also in public I spoke like that Tatsyāmayetvāṁ So, please forgive me for all this Tatsyāmayetvāṁ aham aprameyam you are actually your glory, your power is immeasurable aprameyam and then he is describing further to contextualise or to elaborate on that request for forgiveness he says actually what is your position aprameyam he explains that in the next verse auspicious moment Vikāśilokasya charācharasya vikāśilokasya charācharasya tamasya pūjyasya guru dharīyān pūjyasya guru dharīyān napah sa mōsthya pṛthika kuṭhornyo naphah samośthyā pradhika kuṭorno lokatrayetya pratima prabhāvā lokatrayetya pratima prabhāvā So, the previous line ended with aprameyam this verse ends with apratimaprabhava.
Apratima means unmatched, your influence is unmatchable. So, you are dasilokasicharacharasya, you are the father of all living beings, the moving and non-moving. And sometimes the father may not be very respectable, but you are pujasya, how respectable are you? Gururgariyan.
Actually, the guru is considered to be greater than the father because the father is related to the body, the guru is going to deliver the soul. But actually, you are the father who is more respectable than even the guru. Gururgariyan.
And how great are you? Actually, there may be many gurus also, but there is nobody equal to you. Natatsamastya. Then how can somebody be superior to you? And I was so foolish that I was thinking I am superior to you.
And by befriending you, I am doing you a favour. Natatsamastya abhedika kuto anyo. Kuto anyo.
How is it possible that anybody can be superior to you? In fact, you are so much superior to everyone else that lokatraye prathimaprabhava, that there is no one like you in all the three worlds. And then he asks for forgiveness. Putrasya sakhe vasakhyo.
Priya priyaya raside vasodhum. So, understanding your great position, the smart pranamya, pranidha, yakayam pranamya. I offer my obeisances.
How? By laying down prostrate. And prasadayetvam, I beg for your prasad. Isha medhyam.
You are the lord, you are worshipable. And he gives, he is asking for forgiveness and he says, earlier he said pramadad pranayena, but now he is saying actually it was out of pranayana. And he is giving three relationships, three examples of how such intimacy among close relatives can be forgiven.
Piteva putrasya, as a father may forgive a son or a friend may forgive a friend or as a lover may forgive a beloved. Priya priyaya raside vasodhum. So, this is in a sense, this is sakhe vatsalya madhurya, but not exactly.
Because Arjuna is not thinking of himself as a father of Krishna. Vatsalya is reversed because still the gaura or the understanding of the glory of God is there. So, actually if you see the father-son relationship, it is intimate.
But the sons, if you see, we can think of ourselves. When we are small, the parents are our only shelter. So, we have an intimate relationship.
But as we start growing up, the relationship with the friends becomes more intimate. We can’t, there is what they call a generation gap and because of that, the relationship with the friends is more intimate. And then, as a person grows up, then there is the biological, psychological attraction, the opposite sex that results.
And then when, say, a man-woman get married and they have some affection for each other, then that relationship becomes the most intimate. So, he is not talking from that vatsalya sakshamadhara. He is talking from the normal point of view.
But even in worldly relationships, in intimacy, when there is intimate relationships, then some inappropriate behaviour is forgiven. So, like that, please forgive me, my dear Lord. Deva sorum.
Sorum means kindly tolerate. Krishna has told Arjuna earlier to tolerate desires. 5.23 says that.
So, now he is saying, my dear Lord, you please tolerate my indiscretions. Please forgive me for those indiscretions. And then, he further, now he is of an obeisances.
Now, he is going to make a request. He is offered apologies. Then he will, I think 11.5 on that.
Actually, this form has never been seen by anyone before. So, go ahead. Yes, I agree.
What has never been seen, I am seeing this. I am jubilant on seeing this. But along with it also, especially because of the kalarupa, my mind has become fearful.
So, prasita devishi jagannivasa, as I mentioned, the phrase that gets repeated. And then, so, please show me that form, my dear Lord. Please.
So, now, what is that is not clear in this verse directly. I have seen this form. I have become jubilant.
I have become fearful also. But now, show me that means that. You are that.
So, this is that. So, what is that is not exact. Show me that, my dear Lord.
That form. And in this way, have mercy on me. Now, what is that form? We will explain in the next verse.
So, this is very clear. What is that referring to? Not the form of Krishna directly. It is referring to Vishnu form.
So, that is the form that I desire to see. That Chaturbhuja form. So, now he is telling that this form is sahasrabhao.
So, oh sahasrabhao, please become Chaturbhuja. Sahasrabhuja, please become Chaturbhuja. Bhava vishvamurte, oh form of the Lord.
So, when he makes this request. So, actually, in response to this, after Krishna has heard the request, Krishna, he does something, things rapidly. So, actually, as I mentioned in this, I think earlier, one of our classes that sometimes when we see the pictorial description, we have to always be clear that picture is not a pramana.
It does not come in prateksha, anuman chabda. We will call it prateksha, but it is also, it is sort of conceptualised. So, we cannot take pictures, whatever they are, as a very serious pramana.
So, when we have the picture of say, there is no picture of Vishwaroopa here. Sometimes, we may say, there is Arjuna here, there is Krishna here and there is Vishvaroopa there. So, actually, in a sense in that picture, we see Krishna as well as Vishvaroopa.
But, when the Vishwaroopa was revealed, it was Krishna who revealed the Vishwaroopa. So, to Arjuna, Krishna became unmanifest. Arjuna could no longer see Krishna over there.
And that’s why, when Arjuna asked the question, he didn’t ask Krishna, who is this? Because there is no Krishna to ask. He just asked the Vishwaroopa, who are you? If he knew that this is Krishna only, then he would not even have asked directly. Or he would have asked Krishna.
But because it’s like a chronological sequence, where Krishna and Arjuna are there, and then Vishwaroopa and Arjuna are there. So, all those three have to be sort of depicted in a frozen way in a picture. So, that’s why it’s depicted like that.
So, it’s not possible to have pictures accurately depicting higher realities. But they are roughly indicated. So, basically, from an accurate point of view, actually there is Krishna and Arjuna, then there is Vishwaroopa and Arjuna, and then there is Krishna and Arjuna.
It’s like that. If you have three-phase pictures like that. So, now, that’s why he is not saying Krishna becomes Sahasrabhaahu Bhavishvamurte.
Oh, you are having thousands of arms, now please become a four-armed form. So, when Krishna is speaking these verses. So, at that time, actually still now Krishna has not yet become Vishwaroopa.
It is the same Vishwaroopa who is speaking. But from Vyasadeva’s point of view, Vishwaroopa is the same as Bhagavan. So, he says, see Bhagavan Vacha comes over there.
Now, when he is speaking, Krishna does things rapidly. So, from the Sahasrabhaahu form, Vishwaroopa form, he becomes the four-handed form and from the four-handed form, he becomes the two-handed form. So, that has to be sort of carefully analysed.
Chakravarti Pada elaborates on this. We will see how that is described by Krishna here. So, first he responds to Arjuna by teasing Arjuna a little bit.
He doesn’t immediately sanction his request. He says, please show me your four-handed form. He doesn’t sanction the request.
He teases Arjuna a little bit. Let’s see how he teases. Maya Prasannena Tavarjunedam, Ena Tavarjunedam, Roopam Param Darshitam Atma Yogat, Roopam Param Darshitam Atma Yogat, Tejomayam Vishwamanandamadhyam, Tejomayam Vishwamanandamadhyam, Yanmetvadanyena Drishtapurvam, Yanmetvadanyena Drishtapurvam.
So, Maya Prasannena. I was prasanna when as per your request, I showed you the Vishwa Roopa. Roopam Param Darshitam.
This was the Param Roopa which I showed to you. Atma Yogat by my own power. What is the speciality of this Roopa? Tejomayam Vishwamanandamadhyam.
This is Tejomayam. This is Vishwa Roopa. Unlimited Adhyam.
It is original. And Yanmetvadanyena Drishtapurvam. So, actually as per your request, I happily revealed to you a form which was not shown to anyone before.
You see, I have done such a favour to you. Why are you saying no to the favour? Keep seeing this form. Arjuna said, no, no, no, I don’t want to see this form.
This is a Ugra Roopa. So, this is not directly spoken by Arjuna. But Krishna continues by glorifying this form.
He says, see this form, it is so extraordinary. So, actually the devotees, those who are intimate rasa with the Lord, they don’t want to so much see the greatness of the Lord. So, Arjuna has seen that, now he feels it is enough.
But Krishna is just driving home that point of the intimacy of the devotion of Arjuna by sort of alluring Arjuna. He sees this form, which is so extraordinary. Aveda Yajna Dhyanair Nidanair Veda Yajna Dhyanair Nidanair Nuchat Kriyabhirna Tapo Bhirugrayi Kriyabhirna Tapo Bhirugrayi Evam Roopah Shakyaham Vrloke Roopah Shakyaham Vrloke Drishtum Tvadanyena Kurup Praveera So, Kurup Praveera.
So, Veera is hero, Praveera is special hero or Kurup Praveera or special hero among the Kurus. This form is such that, so this can, this refers to the, till now Krishna has not changed to the two-handed form or the four-handed form. So, this form, Virat Rupa is also very rare to see.
Aveda Yajna Dhyanair Nidanair You cannot succeed by studying the Vedas, by doing by Yajna, by Adhyayana, by Dhaana, by Kriya, Kriya is Karmakand, by severe Tapasya. Evam Roopah Shakyaham Vrloke In this world, you cannot see it. So, apart from you, nobody has seen it.
He is emphasising that point. And then, then he says, no, Krishna says, no, no, I don’t want to see it anymore. This is enough.
Like yesterday, I was giving the example that when you are watching a horror some scene of destruction on a TV, and then you suddenly find that that horror movie turns out to be something happening in the neighbourhood. Everything is getting destroyed. You try to change the channel and the channel is not changing only.
So, that, I just keep seeing the destruction. So, Arjuna says, I don’t want to see it anymore. He is so anxious.
Then Krishna says, Krishna stops teasing. He says, okay, okay, don’t be anxious. I won’t show you anymore.
Maatey Yatha Maachavimudha Bhaavo Yatha Maachavimudha Bhaavo Dhrishtvaroopam Ghoramidrin Mamedam Dhrishtvaroopam Ghoramidrin Mamedam Vyapetabhipritamana Punasvam Vyapetabhipritamana Punasvam Tadevame Roopamidam Prapashyam Tadevame Roopamidam Prapashyam So, this is Maatey Yatha, do not be fearful. Maachavimudha Bhaavo, do not be bewildered also. So, these are the two prominent emotions of Arjuna, fear and bewilderment.
So, he says, no, don’t be fearful, do not be bewildered. Dhrishtvaroopam Ghoramidrin Mamedam This is what happened to you because of seeing this Ghor Roopa. Then Vyapetabhipritamana, let the fear go far away.
Pritamana, let your mind become peaceful. Punasvam, once again. Tadevame Roopamidam Prapashyam See this form according to your desire.
So, now again, there is a flashback. Because there is a conversation, but along with the conversation, events are also happening. So, to let us know what is the event that is happening, the camera moves backwards.
And Sanjay tells us. Now, what happens? So, we have Sanjay Uvacha Ityarjunam Vasudevas Tathoktva Ityarjunam Vasudevas Tathoktva Swakam Roopam Darshayamas Bhuya Swakam Roopam Darshayamas Bhuya Ashwasayamas Chabhim Menam Ashwasayamas Chabhim Menam Bhutva Puna Saumya Vapur Mahatma Bhutva Puna Saumya Vapur Mahatma So, Chakravarti Path describes that in this verse itself, the transition from the Sahasrabhuja, Chaturbhuja to Dvibhuja. All these are happening in one verse itself, directly.
So, why do they say that? Because at the start of it, there is a Virat Rupa that is there. And at the end of it is Bhutva Saumya Vapur Mahatma Saumya Vapur is manifested. Normally, the Saumya Rupa is, the Vishnu Rupa is not called as Saumya Rupa.
Because Vishnu is also Aishwarya Rupa. The Saumya Rupa is the Rupa of the two-handed, intimate form of Krishna. So, Ityarjunam Vasudevas Tathoktva So, Vasudeva, the Vishnu Rupa spoke like this.
Swakam Roopam Darshayam Asa Bhuya So, Swakam Roopam, he showed his own form, the Vishnu form. And then, after showing the Vishnu form, don’t feel fearful. Vishnu is like the maintainer of the whole world.
So, Darshayam Ashwasayam Asacha Bheetamenam So, that person who was fearful, Bheetam, he did Ashwasam. He reassured him, Ashwasayam. And then after that, Bhuya means to become.
And Bhutva also means to become. So, Bhutva and Bhuya both have come over here. Which indicates that, first Bhuya refers to, he became a four-handed form.
And next, Bhutva refers to, from four-handed, he became a two-handed form. And Bhutva Puna Saumya Vapur Mahatma That great soul, he became Saumya Vapur. And after this happens, then, now, Arjuna starts speaking once.
Arjuna expresses his gratitude. Arjuna had said, Maathe Vyatha Macha Vimudha Bhavo Do not be fearful, do not be disturbed. He said, now I am calm.
And then, after Arjuna says, I am ok now. Then Krishna will speak again. Arjuna Vacham Dhrishtvedam Manushyam Rupam Tavasoumyam Janardhana Idanim Asmi Samrutta Sachetha Prakrutim Gatha Sachetha Prakrutim Gatha So, it’s very clear now, from this verse that, the Manushyam Rupam, the form like a human being, the two-handed form has now become manifested.
So, where does this transition happen? At Chitrathipal in the previous verse. So, Krishna, when Arjuna made the request, please show me a four-handed form. So, Krishna did not say no.
He said, ok, I will do that. But then at the end of it, the two-handed form has come. Dhrishtvedam Manushyam Rupam I am seeing your form.
And again he is clearing, what is this? He is very clear. This form is Saumyam. It’s 50 and 50 and both use the same word.
Saumyam. Idanim Asmi Samrutta So, my vritti has now become Sachetha Prakrutim Gatha That means, Prakruti is normal nature. So, my consciousness has returned to my normal nature.
Now I have become pacified. Now I am no longer disturbed. Seeing that, when things become abnormal, we become disturbed.
When things return to normalcy, then we calm down. So, Arjuna is saying that, Sachetha Prakrutim Gatha Now I have become calm. So, now Krishna will speak.
Sri Bhagavan Vacham Sudur Darsham Idam Rupam Sudur Darsham Idam Rupam Dhrishtavanasi Anmama Dhrishtavanasi Anmama Deva Pyasya Rupasya Deva Pyasya Rupasya Nityam Darshan Kanchina Nityam Darshan Kanchina So, he is describing, in case Arjuna is too overwhelmed by that Vishwa Rupa, he is reassuring Arjuna that actually don’t think that that form is very rare. Actually, this form is even rarer. That Sudur Darsham Idam Rupam This is not just that Sudur Darsham, it is Sudur Darsham.
Extremely rare. And as you are seeing me now, so now it’s very clear that Mayavadis have the idea that the impersonal Brahman is higher. And this is just a conceptual tool to go beyond, the two-handed form is just a conceptual tool by which you go beyond Brahman.
Go beyond to Brahman. But Krishna is saying over here very clearly that this Rupa is very very rare. If it’s just a conceptual tool that is to be given up, then why would Krishna say that that is very rare.
Conceptual tool is not rare. Anybody can use a conceptual tool. And he further says that actually this form is constantly hankered for by even the Devatas.
What to speak of all of them. Deva, Pesu, Rupas. So it is rare not only for people on the earth, but it is rare even for those on the heavenly plane.
Deva, Pesu, Rupas, Indyam, Darshan, Akanksha. They are also constantly desiring to see this form. Now this is about Saumya Rupa.
This is the two-handed form. Saumya Rupa has already come in the previous. Arjuna has already said that.
Now I am seeing Vanusha Rupa. Okay, I’ll come. Good question.
Is your point addressed? No, Idam. Idam it is. What you are seeing right now.
Not that. Idam is this. This and that.
He is not saying Sudarshan, Tad Rupam. He is saying Idam Rupam. What you are seeing right now.
Very clearly. As I am now. Is this point clear? Very clear from the Sanskrit point of view.
Now, when Krishna manifests in this world, that is an extraordinary means. And for us, because we talk about Krishna’s pastimes so frequently, it may seem to be a familiar, regular or common occurrence. But as compared to the vastness of the cosmic time scales, Krishna’s manifestation is extremely rare.
And it is among all the forms of Indra or Varuna or Vayu. There are so many Indras even within one Mantra. 14 are there.
And then like that, within one day of Brahma Somniam. Thousands are there. And among all of them, only during the generation of one Indra, Krishna manifests.
So from that point of view, it is very rare. And the demigods, who are the presiding deities of the universe, at the time when Krishna manifests, they are extraordinarily fortunate. So from that perspective, it is rare.
And that is why they cherish it. And that is why every time Krishna performs a pastime, they are watching it and they are celebrating it by showering flowers. Because they understand it is so extraordinary.
Yeah. I couldn’t appreciate. Because ultimately, even seeing is rare, but more important than seeing is actually appreciating, relishing.
And that is what Mukunda Datta says. Chaitanya Mahaprabhu tells him that he will not see me for, Mukunda basically, that he will not see me for 10 million lifetimes. And then he says, okay, at least after 10 million lifetimes, I will see.
And he starts dancing and enjoying. And normally we tell this pastime to talk about how the devotee is determined and hopeful. But after Mukunda death, Chaitanya Mahaprabhu becomes very pleased and assured into the presence of Mukunda.
And he asks Mukunda to be assured in his presence. And then Mukunda comes and Mukunda offers prayers. And what are his prayers? He says, actually, it is your great mercy that you allow me to see you.
But seeing you is not all that great. This is even the demons saw you. And when they saw you, what was their intention? Although they saw the beautiful form, which is the shelter of even Brahma and Shiva and Lakshmi, they wanted to injure that form.
They wanted to attack and destroy that form. So, what use is such seeing? He says, the real seeing happens by devotion. And I pray to you, please grant me devotion.
So, that is one of the strongest sections in the scripture. It talks about how seeing with devotion is more important than seeing. Duryodhana was not seeing with devotion.
But, although seeing with devotion is rare, seeing is also rare. It is also not a commonplace occurrence. And that’s why those who have participated in a lot of past studies, they are also special souls.
How does the four-handed form come into the picture here? Now, in the Mahabharata, it is more or less known in the background that actually the Supreme Lord has incarnated as Krishna. In the Mahabharata, it is not very clear that Krishna is the Avatari and Vishnu is also an explanation. That is a Bhagavatam understanding.
Bhagavatam is a Guhya. In one sense, it is Guhya. But, it is clear that Krishna is not an avatari.
Krishna is an avatar, at least, of Vishnu. That is clear enough. Bhishma talks about it several times.
Bhishma talks about it many times. The war is going on. After eight days, six-year reversal is there.
Seventh or eighth day. That evening. Apart from that, the sages also tell repeatedly.
Actually, this is the Supreme Lord. It is Vishnu manifesting. In many places in Mahabharata, that is clear.
So, Arjuna knows that he is Vishnu. Because now he has shown this form. So, it is like, Lord is merciful to people in that form also.
That is the desire of people. Basically, what is Arjuna trying to do over here? Arjuna is trying to, for the benefit of people, get Krishna to manifest his supremacy, his majesty, his divinity. So, one aspect of his majesty is Virat.
Another aspect of his majesty is Chittor Bhoja. So, he is asking him to manifest both, so that it becomes very clear. Actually, this person, who is apparently playing the role of a charioteer, is not an ordinary person.
He is the Supreme Lord. And the purpose of that is, when the Lord’s glory is understood, then the devotion towards him becomes inspired. Yes.
Okay. Okay. Okay.
Now, the question is that, Arjuna, he is so much caught in the heat of the moment. He is overwhelmed by fear. And so much other emotions are there.
So, how can, at such a time, he be thinking about the future and the future people? That is true. See, there are multiple levels at which these pastimes are understood. Just like, in the Raas Leela, when Krishna departs from the devotees, at one level the understanding is, the Gopis become proud.
And that even devotees as exalted as the Gopis, when they become proud, Krishna departs from them. But in Ananda Vanchampu, Kavikalnapur gives a different understanding. He says, all the Gopis, they are very happy to be with Krishna, but they all knew that, among all of us, Radharani is the most special Gopi.
So, they all wanted that Radharani’s glory should be manifested. And that Krishna also loved Radharani the most. Radharani’s love for Krishna was also the greatest.
So, that’s why it is said that, they acted as if they were proud. And seeing that, Krishna left all of them, except Radharani. That is another level of understanding.
Similarly, it is said that, when Krishna was going with Radharani, Radharani became proud. And then Krishna left Radharani also. And that indicates that, nobody is exempt from being rejected by the Lord, or abandoned by the Lord, at least temporarily, when they become proud.
But actually, Radharani’s thinking is entirely different. Radharani was overjoyed to be with Krishna, but then she thought, that all my Sakhis, I am enjoying with Krishna, but all my Sakhis will be devastated. And how will they live? And if all my Sakhis are suffering, how can I enjoy? So, she told Krishna that, they must be searching frantically, and they will be searching here and there.
So, she told Krishna, Krishna, I am tired. If you want me to go anywhere, you will have to carry me. So, her thinking was that, if Krishna has to carry me, then we will not be able to move so fast.
We will move slowly, and other Sakhis will catch up with me. And Krishna gets angry and he says, because I don’t have, no, Radharani doesn’t say, you will have to carry me. Radharani says, that I am very tired, I cannot walk any further.
So, then Krishna sort of gets angry, because this is a forest, I cannot get a palanquin for you. So, just climb on my shoulder, then I will carry you. And as he speaks like this, Radharani looks and suddenly Krishna disappears.
And then Radharani is thinking that, I am speaking this so that Krishna will, other Gopis, Sakhis will catch up. But Radharani says, Krishna has become angry with me. And Krishna has also gone away.
So, she becomes completely heartbroken. She faints over there. And other Sakhis come.
So, pride is an external reason. The inner dynamics is something much more. So, similarly in the case of, here also with Arjuna, actually everything that is happening, has a pure emotional motivation also.
And that the fear, the agony, the confusion, these are all external. Like we say, when we want to understand the past time, from the events point of view, it is true that Arjuna is bewildered. And Arjuna is bewildered right now in the 11th chapter.
Similarly, Arjuna is bewildered in the first chapter also. But we know, Prabhupada also said that, Arjuna’s bewilderment is arranged by Yogama. So, for the instruction of Yogama.
So, in that sense, it is not that Arjuna is consciously thinking of others. But the whole events are arranged by the Lord in such a way, that these actions also benefit the others. See, now, what does it exactly mean? Does Arjuna know that Krishna is God or not? See, Arjuna is in normal relationship with Krishna’s son.
So, he is intimate. Does he know that he is God? Yes, he knows. But that is not what is prominent in his consciousness.
Still, our awareness is there, and it is there more than what is there among the Vrajavasis. But it is not prominent. Now, in this case, when he saw the greatness, that was so overwhelming that he forgot, he thought that thinking of his normal relationship with Krishna is inappropriate.
And that’s why he apologised. And while he was apologising, he said, I have seen your Aishwarya in this way, let me see your Aishwarya in that way also. So, at that level, Arjuna’s desire is like a spiritual lalasamayi.
It is just a desire that I want to see the Vishnu Rupa also. So, devotees actually want to see the Lord in various ways. So, actually it is said that, in the 12th chapter of the 8th canto, when Lord Shiva is bewildered by Mohini Murthy, it is said that, when Lord Shiva heard about this Mohini Murthy incarnation, he wanted to see this latest incarnation of the Lord.
So, like that, the devotee desires to see the Lord. So, in that sense, the desire to see Vishnu is also a spiritual lalasamayi of Arjuna. Clear now? So, now, let’s try to complete this chapter quickly.
SHAKYEVAM VIDHO DRASHTUM SHAKYEVAM VIDHO DRASHTUM So, he is again making it very clear, this form also cannot be seen by anybody ordinary. This was something similar to NAVEDA YAJNA DHAI NIRDANANE but you will see this was something special. So, all other means VEDA TAPASA DAANA IJYA IJYA is formal worship.
SHAKYEVAM VIDHO DRASHTUM I cannot be seen by any of these. DRISHTAVANASI MAMYATHA You cannot see me like this. How can you see me? Just like we have HARER NAMA So, like that we have three yes and then NASTEVA NASTEVA NASTEVA So, it is a very categorical verse.
So, like that this is very categorical. Not this, not this, not this, not this. And then what is the way? That will be told in the next verse.
BHAKTYA TVANANAYA SHAKYA BHAKTYA TVANANAYA SHAKYA AHAMEVAM VIDHO ARJUNA AHAMEVAM VIDHO ARJUNA YATUM DRASHTUM CHITATVENA YATUM DRASHTUM CHITATVENA DRASHTUM CHITATVENA So, BHAKTYA TVANANAYA SHAKYA It will be known only by Ananya Bhakti. AHAMEVAM VIDHO ARJUNA I, as I am right now. And YATUM, you will know me.
DRASHTUM, you will see me. Now, there might seem to be a little confusion because of the word PRAVASHTUM over here. PRAVASHTUM means to enter.
So, we have some Mayavadi requirement. What is the entry? But actually, if you look at the context it is TATVENA PRAVASHTU. It is entering into the understanding of the TATVENA.
It is not entering into the being. Because AHAMEVAM VIDHO ARJUNA I, as I am. It is very clear from the context.
Krishna is emphasising the SUDURDARSHAN IDAM RUPAM. There is nowhere Krishna talking of anything higher than him. This form is very rare.
This form cannot be known by any other means. Another immediate contrast would be if there was something higher than Krishna to be known then for that you won’t meet ANANYA BHAKTI. ANANYA BHAKTI means bhakti to Krishna and nothing else.
ANANYA BHAKTI means nothing higher than Krishna. So, it would be a logical paradox that by giving up all other conceptions except Krishna one will enter to something beyond Krishna. Is this point clear? If ANANYA BHAKTI means Krishna is the highest.
So, if ANANYA BHAKTI is required then that means one is giving up all other higher conceptions and it would be higher than Krishna. So, then the PRAVESHTU is actually understanding. So, Prabhupada makes it very clear by you will enter into the mysteries of my understanding.
TATVENA PRAVESHTU You will enter into the mystery of the understanding. It is a confidential understanding. It cannot be, it’s like the house of the Vedas and their innermost chambers where the most intimate understanding is revealed.
That is not somewhere where anybody can enter. That is BHAKTYAATVANANYA ASHIKYA It is only by bhakti. And then Krishna will conclude by telling, okay, is this ANANYA BHAKTI possible for everyone? Even if it is not possible for everyone there is a practical way by which one can rise to the level of ANANYA BHAKTI.
So, Prabhupada calls this next verse as the sum and substance of the Bhagavad Gita. MATKARMAKRIN MATPARAMO MATKARMAKRIN MATPARAMO MATBHAKTASANGAVARJITAH MATBHAKTASANGAVARJITAH MIRVAYIRASARVABHUTESHU MIRVAYIRASARVABHUTESHU MATKARMAKRIN Work for me. While working for me don’t get attracted to other things.
MATPARAMO Remember that I am your goal. MATPARAMO MATBHAKTANA When you are working for me, offer your heart to me. And to offer your heart to me be very careful that you don’t get contaminated by worldly Sanga.
SANGAVARJITAH Give up worldly association and don’t be inimical towards anyone. MIRVAYIRASARVABHUTESHU If you do like this YASAMAMETI PANDAVA You will come to me. You will attain me.
Prabhupada is here. Where is he? Where is he? Therefore this verse is considered to be the essence of Bhagavad Gita. And Prabhupada gives a further elaboration based on Bhakta Samasindhu about how one can practise this.
So in a sense we all aspire for Anya Bhakti and what we try to do within Skaun is to live to this time. We try to work for Krishna. MATKARMAKRIN Then we try to refine our goal.
MATPARAMO Yes, Krishna is the goal of Bhagavad Gita. BHAKTA SANGAVARJITAH We try to cultivate Bhakti and we try to avoid bad association. And by trying to preach Krishna Consciousness to others we try to develop MIRVAYIRASARVABHUTESHU We try to become compassionate.
So in this way this verse is actually what Srila Prabhupada has also given as a framework for implementing within his Krishna Consciousness movement. Any questions? Thank you very much. SRIMAD BHAGAVAD GITA KI JAYA SRIMAD BHAGAVAD GITA KI JAYA GAURA BHAKTA VATI JAYA