NATIVE CHARM
GUIDE TO THE STUDY OF BHAGAVAD GITA-2
Bhagavan spoke in the battle field, not in an ashram. He spoke to one who was extremely distressed by the most serious crisis he faced in life. Bhagvan gave him the knowledge that would save him, not information that would entertain him. Arjuna did not seek Preyas- pleasant things like victory in the war, and kingdom; he sought Sreyas- something which would ennoble him, and free him from the fear of sin and worry and sadness that was crushing him (yat indriyaanaam uchchoshanam sokham -2.8) So, Bhagavan takes every opportunity to tell Arjuna precisely that which would save him. He does not prevent Arjuna from raising objections and questions, but brings him back to the main subject every time.
CHAPTER 8.
This is named "Akshara Brahma Yogam": the Yoga of (way to) Imperishable Brahman. This begins with a question raised by Arjuna about Brahman. Arjuna also seeks to know how a self-controlled person will know Bhagavan at the time of death (prayanakaalae). Besides clarifying other points, Bhagavan imparts the essential saving wisdom in 7 tremendous slokas.
8.5 Antahkaale cha Maameva
Smaran muktavaa kalevaram;
Ya: prayaati sa Mad bhaavam
yaati naasyatra samsaya:
He who at the time of death leaves the body thinking of Me alone (Maam eva), attains My being (Mad bhaavam yaati). There is no doubt about this.
8.7 Tasmaat sarvaeshu kaaleshu
Maam anusmara yudhya cha;satatam yo
Maiyarpita mano buddhi:
Maam aeva aeshyasi asamsayam.
Therefore at all times think of Me, and engage in war too. Mind and buddhi thus dedicated to Me, you will surely reach Me. There is no doubt about this.
8.14. Ananya chetaa: satatam yo
Maam smarati nityasa:
Tasyahum sulabha: Partha
Nitya yuktasya yogina:
O Partha! I am easily attainable by that steadfast yogi who remembers Me alone constantly and daily ( who remembers Me with a single minded devotion).
The use of the words "ananya" and "yukta" is to be noted. I have pointed out in previous post how these words occur in different places. ( eg. ananya cheta, ananya chinta, yukta aasita, etc)
8.15 Maam upaedya punarjanma
duhkhaalayam asaasvatam
Na aapnuvanti mahatmaana:
Samsiddhim paramaam gatha:
Reaching the highest perfection, and having attained Me, those great souls are no more subject to rebirth (in this world) which is the home of pain and impermanent.
8.16. Aabrahma bhuvanaal lokaa:
Punar aavartina: Arjuna
Maam upaedhya tu Kaunteya
Punarjanma na vidyatae.
Arjuna! All the worlds, including the realm of Brahma, are subject to repeated return ( rebirth).
O Kaunteya! After attaining Me, there is no rebirth.
8.21 Avyakta: akshara: iti yukta:
tam aahu: paramaam gatim
Yam praapya na nivartantae
Tat dhaama paramam Mama.
What has been called Unmanifested and Imperishable, is described as the Supreme Goal. That is My highest state, attaining which, there is no return.
8.22 Purusha: sa para Partha
Bhaktya labhyast vananyaya
O Partha! That Supreme Purusha is attainable only by single-minded devotion to Him alone.
It can be clearly seen from this that Bhagavan is Brahman, and He is attainable only by single-minded devotion- ananya bhakti. This is what Bhagavan reiterates in 11.54 too. Bhagavan is Akshara Brahman!
CHAPTER 9.
This chapter is called Raja Vidya Raja Guhya Yogam: the way of Kingly Knowledge and Kingly Secret.
It contains 34 slokas all of which deal with Bhagavan and devotion to him.
Bhagavan uses the epithets: Raja vidya, Raja Guhyam, Pavitra, Uttamam, praytyakshavagamam, dharmyam susukam , avyayam. All these apply to Bhakti .Bhagavan does not use such epithets in respect of any other yoga.
The whole of this chapter is important. These slokas describe how Bhagavan pervades the whole universe- his Isvaratvam . In this sense, it is part of Vibhuti yoga. Some tremendous revelations are made here.
9.25. Yaanti Madh yaajina: api Maam.
Those who worship Me come to Me. (Therefore there is no rebirth for them.)
9.26 Patram pushpam phalam toyam
Yo Mae bhaktyaa prayachchati.
Bhagavan accepts the simplest of things offered with devotion- leaf, flower, fruit or even water.
9.27 Yat karoshi, yadasnaasi....
Tat kurushva Mad arpanam.
Whatever we do- even what we eat- all that should be done as offering to Bhagavan.
9.31 NA MAE BHAKTA PRANASYATI
MY DEVOTEE IS NEVER DESTROYED.
9.33 Anityam asukham lokam
Imam prapya bhajaswa Maam.
Having attained birth in this world which is transient and lacks sukham , worship Me.
9.34 Man manaa bhava madh bhakto
Madh yaaji Maam namaskuru
Maam aeva eshyasi yuktvaivam
Aatmaanam Math parayana:
Fill your mind with Me. Be My devotee.Do all yajnas for Me.Bow down to Me. Thus having made your heart steadfast in Me, taking Me as the Supreme Goal, you will come to Me.
Now, friends, it there any doubt what Bhagavan teaches in the Gita? Do we need pundits and philosophers and atrocious academics to tell us what is in the Gita?
This sloka, 9.34 is one of the most important because it is repeated as sloka 65 in Chapter 18, with slight change in the end, which only enhances its effect.
Devotion to Bhagavan is Raja Vidya and Raja Guhyam- King of Sciences, and King of Secrets!
Thanks, ISKCON
CHAPTER 10.
This is famous as the Vibhuti Yoga. Here, Bhagavan explains how he is pervading the whole universe. This recalls to us famous passages from the Sri Rudram!
Though the whole chapter dwells on the greatness of Bhagavan and explains how he pervades the Universe, eleven slokas are worthy of special note. They teach us that Bhagavan is not an abstract entity, sitting high up somewhere, but is very much here, with us, amidst us. He has not abandoned us!
Slokas 1,2,3,5,6,7, 8,9,10,11,42 are significant, especially.
Bhagavan begins by telling Arjuna that he is speaking his Supreme word- Paramam vacha. This is for the welfare of Arjuna - hita kaamyaya. So Bhagavan is repeating- bhuya aeva vakshyaami. Such is the Lord's love for Arjuna.
Devotees take delight in repeating and telling each other stories of Bhagavan.
Bhagavan teaches his devotees the ways in which they can attain Him.
Dadhaami buddhi yogam tam
Yena Maam upayaanti tae 10.10
Bhagavan will remove the darkness of ignorance from the minds of His devotees, by endowing them with wisdom.
Tama: Naasayaam aatma bhavasto
Jnana deepaena bhasvata. 10.11
This Bhagavan does purely by His compassion (anukampaartham), not because we deserve it.
No man can fully realise or understand the Vibhutis of Bhagavan, which are limitless. So, Bhagavan says in 10.42:
What is the use of knowing all this in entirety? Just know that I Exist, supporting this whole universe but by a minor aspect ( amsa) of Myself.
All great sages have felt humble, realising that we can never understand the greatness of Bhagavan. Thus Nakkeerar, one of the greatest ancient poets of the Tamil land, states in respect of Lord Subrahmanya in Tirumurugaatrupadai:
Lord, I can only say to the extent it is possible for me. Who among the human beings can truly understand and sing your glories? I can just take refuge at Your Feet.
| யானறி அளவையின் ஏத்தி ஆனாது, |
| 'நின்னளந் தறிதல் மன்னுயிர்க் கருமையின் நின்னடி உள்ளி வந்தனென்; |
Saint Andal goes a step further.
Bhagavan is Nameless, Formless. He is beyond our mind and language. By whatever name we may call Him, we are only slighting Him, because name and form seek to confine the Illimitable! So she says: O Lord, we are calling you by all these insignificant names, due to our blind love. Lord, don't get angry with us, but bless us!
| Kurai onrum illadha Govindaa! Un rannodu | குறைவொன்று மில்லாத கோவிந்தா! உன்தன்னோடு |
| Uravel namakku ingu ozhikka ozhiyaadhu | உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது |
| Ariyaadha pillaikalom anbinaal unrannai | அறியாத பிள்ளைகளோம் அன்பினால் உன்தன்னைச் |
| Siruper azhaiththanavum seeri arulaadhe | சிறுபே ரழைத்தனவும் சீறியருளாதே; |
| Iraivaa! Nee thaaraai parai-el or empaavaai | இறைவா! நீ தாராய் பறையேலோ ரெம்பாவா ய். |
Sri Manickavachaka Swamigal says in Siva Puranam, at the beginning of his magnificent Tiruvachakam:
விண் நிறைந்தும் மண் நிறைந்தும் மிக்காய், விளங்கு ஒளியாய்,
எண் இறந்த எல்லை இலாதானே நின் பெரும்சீர்
பொல்லா வினையேன் புகழுமாறு ஒன்று அறியேன் 25
O Lord! You have occupied the whole Universe! You have filled the whole earth! You have exceeded everything! You are the Absolute Light! You are beyond all bounds! How can Your greatness be expressed by me, full of imperfections?
Thus we see that all great Jnanis and Bhaktas feel so utterly humble, totally unable to know or express the greatness of Bhagavan as it is!
CHAPTER 11.
This is famous as the one containing the Vishvaroopa Darsan. The whole thing is mysterious. As usual, after revealing everything, Bhagavan provides us the secret key:
11.53 Na Aham Vedair na tapasa
na daanaena na chaejyayaa
Shakya aevam vidho drushtum
Drushtvaanasi Maam yatha.
Neither by Vedas, nor by tapas, nor by gifts, nor by yajnas can I be seen as you have seen Me.
11.54 Bhaktyaa tvananyayaa shakya
Aham aevam vidha: Arjuna
Jnaatum drushtum cha tatvaena
Pravaeshtum cha Parantapa.
Arjuna! By single-minded devotion alone can I be known,seen in this form in reality, and also entered into, O Parantapa!
11.55 Math karma krun Math paramo
Madh bhakta: sanga varjitha:
Nir vaira: sarva bhutaeshu
Ya: sa Mam aeti Pandava.
O Pandava! He who performs all karmas for Me alone, he who has Me for his goal, he who is devoted to Me, he who is freed from attachment, and bears enmity towards no creature- he enters into Me.
We may learn many things. But the real sadhana is just worshipping Bhagavan. The effect of all knowledge should be to worship at the Feet of Bhagavan. Tiruvalluvar declares this in the very second couplet
| கற்றதனால் ஆய பயனென்கொல் வாலறிவன் நற்றாள் தொழாஅர் எனின் What is the use of learning if does not lead to the Feet of Him who is the embodiment and source of all Wisdom? Thus, after revealing His Universal Form, Bhagavan reveals the secret of sadhana.  |
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