Gita Chapter 11 - Vishwa Rupa Darsana Yoga

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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Fri May 29, 2015 9:35 am

Sloka 26,27
अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः |
भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः || २६ ||
वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि |
केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः || २७ ||

And all these sons of Dhṛtarāṣṭra, along with the hosts of kings, as well as Bhīṣma, Droṇa, and that charioteer's son (Karṇa) along with our most important fighters hurriedly enter your frightening mouths with projecting canines. Some are seen sticking between the teeth with their heads crushed.
Arjuna sees various kings, Bhīṣma, Karṇa, Duryodhana and other important fighters entering the mouth of the cosmic form, in a great hurry. It is a frightening sight, with rows and rows of canines sticking out all over. Lord Kṛṣṇa has shown Arjuna what is going to happen. They are all being chewed up by the teeth of time. These people are seen with their heads crushed, being masticated by the mouth of time.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Fri May 29, 2015 9:38 am

Sloka 28
यथा नदीनांबहवोऽम्बुवेगाः समुद्रमेवाभिमुखा: द्रवन्ति |
तथा तवामी नरलोकवीरा: विशन्ति वक्त्रान्यभिविज्वलन्ति || 28 ||


All these people are rushing into the jaws of death like many rapid rivers flowing towards the ocean, always keeping cosmic form which is ablaze in view. Through this māyā, Lord Kṛṣṇa is showing Arjuna what is to come. Everything is already decided. Whether Arjuna fights it or not, all these people are going to die.

This happens to all the living beings. Arjuna is giving the analogy of all rivers rushing towards the ocean. The rivers originate from the ocean as water vapor, then clouds and rain and become rivers. These rivers flow back to the ocean and the cycle continues. Similarly, we have all come from the Lord and we have to go back to Him.

The only way to avoid kāla, is to embrace the Self which is beyond time and space (kāla and deśa). Surrender to God or Jnana is the only way. As long as we are away from the Self, we have to accept Time as integral part of life.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby lakssg » Fri May 29, 2015 4:16 pm

VERSE 26,27
To Arjana who was reluctant to fight the war thinking that
1. Victory is not sure since pandava side is not very strong compared to kaurava with many big warriors
2. Even if they win he will be held responsible for killing so many people including many of his relatives
Now lord reassures his victory through his divine form
Arjuna sees all sons of dhrtharashtra with other kings in the kaurava side along with bhisma and drona , karna and so also warriors of Pandava side moving helplessly towards the wide opened mouth of the divine form and enter precipitately into the mouth with terrible teeth .Some of them are stuck up inbetween the teeth and heads of some of them are crushed into powder.
This picture of destruction though frightening gives a clear picture “of past merging in the present and moving forward to mingle with the future”.
When whole universe is brought within the ambit of total vision like Arjuna”s one can see “here, there, every where- entire concept of space “and also “ the past, present and the future- entire concept of time at one gaze. wise men are not afraid of this concept of annihilation in the absolute along with creation and sustenance.

Verse 28
How do they enter the lords mouth?
These beings who are heroes of world of men march forward and enter into lords mouth choicelessly and spontaneously , like how the rivers flow to the sea as if they are in a hurry to join the sea.
Using an analogy the course of beings of the world is described. Water from the sea due to exposure to sun evaporates and becomes the cloud and then in the form of rain it comes down - after providing water to beings and nourishing all plants and trees rushes towards the sea naturally and spontaneously. Similarly individuals have come from totality serves beings of the universe enroute and rush towards their source.
An Ignorant person is persecuted by these since he gives reality to name and form whereas
a wise person who is aware of this truth he is fearless - name and form has only temporary significance and death is only a destruction of name and form.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby vanajaravinair » Sun May 31, 2015 9:28 am

Hari Om

Pranams to all.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Mon Jun 01, 2015 9:44 am

Hari Om,

Welcome to the Bhagavad Gita Discussion Forum Vanaja ji.

Pranams
Arvind
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Mon Jun 01, 2015 12:16 pm

Hari Om,

Thanks everyone for your reflections.

Let us now see Slokas 29, 30 and 31 this week.

Word to Word Meaning: Arvind
Thoughts and Reflections : Everyone

Pranams
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Tue Jun 02, 2015 9:16 am

Sloka 29
यथा प्रदीप्तं ज्वलनं पतंगाविशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोकास्तवापि वक्त्राणि समृद्धवेगाः ॥


Word to Word Meaning:
यथा= Just as
प्रदीप्तं = (into the ) blazing
ज्वलनं = fire
पतंगा = moths
विशन्ति= enter
नाशाय= for destruction
समृद्ध = with quickened
वेगाः = speed
तथैव = in the same way
नाशाय= for destruction
विशन्ति= enter
लोकास् = (these) creatures
तवापि= (so) also i(in) your
वक्त्राणि= mouths
समृद्ध = with quickened
वेगाः= speed

Full Sloka Meaning:
As moths rush hurriedly into a blazing fire to their own destruction, so also these creatures hastily rush into Your mouths for their own destruction.

Sloka 30
लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः ।
तेजोभिरापूर्य जगत्समग्रंभासस्तवोग्राः प्रतपन्ति विष्णो ॥


Word to Word Meaning:
लेलिह्यसे= you lick
ग्रसमानः = devouring
समन्ता = on every side
ल्लोकान् = these worlds
समग्रान् = all (of them)
वदनै = with mouths
र्ज्वलद्भिः = flaming
तेजोभिरापूर्य = with radiance filling
जगत्समग्रं = the world in the whole
भासस्तवोग्राः = your fierce rays
प्रतपन्ति = are burning
विष्णो= O Vishnu

Full Sloka Meaning
Devouring all worlds on every side with Your flaming mouths, You are licking (in enjoyment). Your fierce rays, filling the whole world with radiance, are burning, O Vishnu.

Sloka 31
आख्याहि मे को भवानुग्ररूपोनमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यंन हि प्रजानामि तव प्रवृत्तिम्‌ ॥


Word to Word Meaning:
आख्याहि मे को= Tell me who are
भवानुग्ररूपो = you in this fierce form
नमोऽस्तु = Salutations be
ते देववर = to You O God Supreme
प्रसीद = have mercy
विज्ञातु = to know
मिच्छामि = (I) wish
भवन्त = you
माद्यं = the original being
न हि= I indeed
प्रजानामि= do not know
तव= Your
प्रवृत्तिम्‌= doing, purpose

Full Sloka Meaning:
Tell me, who You are, so fierce in form? Salutations to You, O God Supreme; have mercy. I desire to know You, the Original Being (Primeval One), I know not indeed Your purpose.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby lakssg » Fri Jun 05, 2015 9:15 pm

Verse 29
Another analogy to explain the same concept is now given. Here the picture of moths (sentient beings)are given to show the intrinsic conscious effort of them for the rush towards the destination in contrast to the choiceless rush of river. This is to show that some are aware what is going to happen and others are there who are not aware but both ultimately move towards the source.
The entire universe is a picture of creation- unmanifest to manifest and destruction - manifest to unmanifest. one who knows this- life is nothing but a process of continuous change- becomes fearless .
Verse 30
Analysis of the concept of death and trinity - .devouring all beings in all lokas through the fierce mouth the divine form is licking in enjoyment. Arjuna was really surprised to see that the fierce mouth was never tired - never ending appetite. Why is it so
Creation, sustenance and destruction are not three distinct entities but is a simultaneous process . constructive destruction is the philosophy behind the continuity of existence. The whole world of name and form is an expression of Vishnu – which is the product of the game played by the creator and annihilator
Verse 31
Eventhough terror stricken Arjuna had the courage to surrender unto lord and express his wish to know who he is and why he has shown this divine and terrifying form.
He had a clear picture that lord is the supreme purusha . He wants to know what exactly is the meaning of this terrible form and he wants confirmation from the lord as regards to the out come of the war shown by him where pandavas are shown as winning.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Schandra » Sat Jun 06, 2015 4:28 am

Hari Om

Shloka 26 &27

Arjuna is able to see the fate of the war that he is about to wage, thus seeing the future. He sees all his cousins,the Kauravas, Bhishma, Karna and a few warriors from his side like Dhristadyumna, Shikandi enter the frightening mouths of the Viswa Rupa Ishvara.

This frightening and gruesome scene is to enable us to understand the transient nature of the world of names and forms. We adore and worship His pleasant form while He creates the material world but we are afraid of the same Lord when He dissolves His creation. One needs to understand that both these forms are of the Supreme and react with equanimity to both. Another aspect to understand is that the Lord is unbiased and does not favor anybody in particular. This can be understood by the fact that the warriors are entering on their own accord and are not chosen to enter by the Lord.

Shloka 28

In this verse Arjuna uses the analogy of a river gushing to join the ocean when he describes the Warriors rushing into the Lord's mouth. A drop of water from the ocean evaporates in to the atmosphere and falls down as rain into different water bodies including a river which flows into the ocean ,back to where the water drop started its journey. During this repetitive cycle, one tends to call this water a river, lake,pond etc forgetting its true nature as water . Likewise, we ignorant people identify ourselves as the person we are by the body we inhabit forgetting our true nature as well. Arjuna now comprehends the creative process and ceases to be afraid of the vision that was frightening him so far.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Sun Jun 07, 2015 9:05 am

Sloka 29

The Lord continues to describe the destructive aspect of Him.

Generally when we think of Creation we only think of its good and beautiful aspects and label them as Divine. But in reality no creation is possible without destruction. The old has to die to give way for the new. Death means Change and Change is constant for every moment the body is changing. Hence we find in these Verses the Lord describing the destructive aspect without which no Creation is complete.

As moths rush to the fire only to get destroyed, so were all these brave warriors going on with their activities, fighting the war only to be destroyed.

The earlier example was of the rivers entering the ocean. The rivers have come from rain and rain comes from evaporation of the waters of the ocean. The rivers in their course of running down the mountains collect their own characterisitcs and serve the dry land and bring great joy and purposefulness to all people living on its banks, only to go and merge in the Source- the ocean from where they come from in the first place. They on merging lose all distinctions, their characteristics and become One.
Similarly all the Jivas have come from the Lord, we collect Vasanas of our own, and must use them to be of purpose and service to the world, but at the end only lose our individuality and merge with the Lord.

The example in Sloka 29 is to drive the same point. Rivers are insentient, but Jivas are sentient beings. To show that not only inert things but also sentient beings- though endowed with intelligence are only way at the end rushing to meet Death and merge from where they have come- this example is given.

Or the other way of looking at it- Though merged in the ocean, the waters of the rivers continue to play their parts in the cosmic function. Whereas as moths rush only to perish in the blazing fire, these multitudes are marching into the coming conflagration for their destruction which has become a Cosmic necessity. But their redemption lies in their being reborn with a change of attitude, for which this destruction has become essential. The Lord is ever worried about the well being of all - even those who are evil.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Sun Jun 07, 2015 9:14 am

Sloka 30
Vishnu is He who is all-pervading. He pervades the world as a force creative and destructive. At this juncture he is appearing to Arjuna as the destructive force.

Sloka 31
The calm, charming and beautiful form of God attracts the devotees. Being drawn to Him in this way is deemed as devotional worship. His terrific form arrests the attention of the devotee in another way. And getting absorbed in that is also worship. The fully qualified devotee is he who can be absorbed in both aspects with equal devotion and absorption. Fear is conquered by the worship of the fearful. But Arjuna like many a ordinary devotee is not prepared for it.
Being fearful as well as being anxious of the outcome of the war he asks the Lord who He is in reality who appears so frightening now. Arjuna had looked at Krishna always as a friend, as a cowherd boy of Vrindavan. Though he could intellectually grasp now still he is not able to digest it. This query of Arjuna to know the Lord's real nature is what is not what we in Vedanta as 'jijnasa' - an inquiry to know the Truth. Having analyses first with the intellect, there arises a firm desire to experience the Divine. But here Arjuna is not asking with 'jijnasa' but his emotions are clouded with fear and anxiety and wants to know the Lord's true nature and purpose.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Thu Jun 11, 2015 9:38 am

Hari Om,

Thanks for the reflections, now let us see Slokas 32, 33 and 34.

Pranams
Arvind
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Thu Jun 11, 2015 6:25 pm

Sloka 19

There is no limit to the extent of the six opulences of the Supreme Personality of Godhead. Here and in many other places there is repetition, but according to the scriptures, repetition of the glories of Krishna is not a literary weakness. It is said that at a time of bewilderment or wonder or of great ecstasy, statements are repeated over and over. That is not a flaw.

Sloka 20

Dyav a-prithivyoh (“the space between heaven and earth”) and loka-trayam (“the three worlds”) are significant words in this verse because it appears that not only did Arjuna see this universal form of the Lord, but others in other planetary systems saw it also. Arjuna’s seeing of the universal form was not a dream. All whom the Lord endowed with divine vision saw that universal form on the battlefield.

Sloka 21

These hosts of superior Devas beholding You as the foundation of the universe, rejoice and move towards You. Among them, some in fear, on seeing Your extremely terrible and wonderful form, ‘extol,’ namely pronounce sentences in the form of praise, according to their knowledge. Others, the bands of seers and Siddhas, knowers of the truth, higher and lower, saying ‘Hail,’ glorify You in hymns of abounding praise which are suitable to the Lord.

Sloka 22

The names of various groups of demigods such as Rudras, Adityas, Vasus, Maruts, Gandharvas, etc. are all looking aghast at the terrifying splendour of Lord Krishna’s visvarupa or divine universal form. The word cosmopas being those who imbibe the aroma of the food which is Vedically offered and eaten refers to the group of pitris or manes which are one’s own forefathers and ancestors
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Thu Jun 11, 2015 6:27 pm

Sloka 23

Beholding Your mighty form, as described earlier, which is an exceedingly terrifying figure because of the large teeth — all the worlds, described earlier and containing three kinds of beings, friendly, antagonistic and neutral, and I myself too have become panic-stricken

Sloka 24

Seeing Lord Krishna’s visvarupa or divine universal form pervading all visible directions in blazing and fierce splendour with gaping mouths emitting fire and large fiery eyes Arjuna confesses that he has completely lost his equilibrium and it is not possible for him to regain his composure in the presence of the visvarupa

Sloks 25

The visvarupa or divine universal form of Lord Krishna was so terrifying of visage that Arjuna overcome with fear and trepidation was unable to determine the points of the compass and what was up and what was down and being completely distraught beseeches Lord Krishna to relieve his distress with the word prasida meaning please be mercifu
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Thu Jun 11, 2015 6:31 pm

Sloka 26 & 27

Those who have achieved moksa or liberation from material existence are divine beings and enter into one of the abodes of the Supreme Lord Krishna determined by their devotion to Him. The Brahmanda Purana states: That divine liberated beings are not subject to the stringent rules of material existence but enter into it and depart from it according to the desire of their own free will.

Sloka 28

As unlimited currents of water helplessly flow in innumerable rivers and are propelled from multiple channels into the ocean, the mighty warriors of the Kaurava and Pandava armies are seen to be helplessly propelled into the flaming, gnashing mouths of the visvarupa or divine universal form of Lord Krishna

Sloka 29

The metaphor of helplessly propelled was given in the previous verse. Now in this verse the metaphor of the warriors consciously entering by their own volition into the mouths of Lord Krishna’s visvarupa or divine universal form is given by the example of a moth entering into a blazing fire with great speed only to be destroyed.

Sloka 30

Lord Krishna is being addressed as Vishnu the one who pervades all creation. As His visvarupa or divine universal form is voraciously devouring the mighty warriors of both armies with its flaming mouths. Furthermore the blazing effulgence radiating from the visvarupa is so bright that it is scorching the universe with its brilliance.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby nikhil1707 » Thu Jun 11, 2015 6:33 pm

Sloka 31

At this time a curious puzzlement overcame Arjuna and He humbly became very respectful and supplicating himself before the Supreme Lord Krishna confessed that he could not comprehend the inclination of the Supreme Lords actions and requests Him to reveal His intentions regarding His visvarupa because it was impossible to fathom
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Payyubg » Fri Jun 12, 2015 8:13 am

Sloka 29:

Arjuna uses another analogy to illustrate how and why they were willingly entering the Lord's blazing mouth. Unlike the in animate river ,which flows into the ocean automatically , the moth is drawn into the blazing mouth of The Lord with full consciousness. The moth acts the way it does because of it's innate instinct, and is fully aware of its actions unlike the river.
Bhagawan shows Arjuna in a very effective way that creatures that manifest from the un manifested are drawn to their death or un manifested state one way or the other. This process of creation and destruction is continuous and inevitable.
Life and death is nothing but a continuous change. One hopes that with every cycle one attains a higher level of consciousness , the Ultimate goal being to attain oneness with Bhagawan.

Sloka 30:
In this sloka Arjuna continues his description of Lord Vishnu, who is enjoying himself when devouring the creatures of all the worlds. His blazing brilliance envelopes the entire world.

Sloka 31:
Arjuna is taken aback , struck by the thought that his dear friend Lord Krishna, who is his charioteer, is the supreme all pervasive lord of the universe. Seeing him in this fierce form , Arjuna feels humbled and bows down with great reverence.
Arjuna is some what bewildered and wants to understand better, the sight before him. Who is the supreme one, what is His purpose. What is the meaning of this scene where in he is able to see the destruction of the entire kaurava army. It is something that he is hoping for deep down in his heart. Arjuna is seeking further validation from Bhagavan.
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Sun Jun 14, 2015 5:16 pm

Sloka 32
श्रीभगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धोलोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ (32)


Word to Word Meaning:
श्रीभगवानुवाच

The Lord spoke

कालोऽस्मि = I am Time
लोकक्षयकृत्प्रवृद्धो = world destroying (and) mighty
लोकान्समाहर्तुमिह = the worlds to destroy (here)
प्रवृत्तः = (I am) engaged
ऋतेऽपि = without you
त्वां न = also not
भविष्यन्ति = shall live
सर्वे = all
येऽवस्थिताः = these arrayed
प्रत्यनीकेषु = in hostile armies
योधाः = warriors

Full Sloka Meaning:
I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without You, none of the warriors arrayed in hostile armies shall live.

Sloka 33
तस्मात्त्वमुक्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्‍क्ष्व राज्यं समृद्धम्‌ ।
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्‌ ॥ (33)


Word to Word Meaning:
तस्मात्त्वमुक्तिष्ठ = Therefore, stand up
यशो = fame
लभस्व = (you) obtain
जित्वा = having conquered
शत्रून्भुङ्‍क्ष्व = (these) enemies you enjoy
राज्यं = the kingdom
समृद्धम्‌ = the flourishing
मयैवैते = by Me even
निहताः = have been slain
पूर्वमेव = already
निमित्तमात्रं = a mere instrument
भव = (you) be
सव्यसाचिन्‌ = O left-handed one

Full Sloka Meaning:
Therefore, stand up, and obtain fame. Conquer the enemies and enjoy the flourishing kingdom. Verily by Myself they have already been slain; be a mere instrument, O left-handed archer.

Sloka 34
द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान्‌ ।
मया हतांस्त्वं जहि मा व्यथिष्ठायुध्यस्व जेतासि रणे सपत्नान्‌ ॥ (34)


Word to Word Meaning
द्रोणं च = Drona
भीष्मं च = Bhisma
जयद्रथं च = (and) Jayadratha
कर्णं = (and) Karna
तथान्यानपि = as well as the others
योध = warriors
वीरान्‌ = brave
मया = by Me
हतांस्त्वं = (have been) slain
जहि मा = you do kill
व्यथिष्ठायुध्यस्व = be not be distressed by fear
जेतासि = (you) shall conquer
रणे = in the battle
सपत्नान्‌ = the enemies

Full Sloka Meaning:
Drona, Bhisma, Jayadratha, Karna, and other brave warriors- those have already been slain by Me; you do kill; be not distressed with fear; fight and you shall conquer your enemies in battle.

Hari Om
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Arvind » Wed Jun 17, 2015 5:00 pm

Sloka 32
I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without You, none of the warriors arrayed in hostile armies shall live.
Bhagavan is re-iterating the fact that the jiva is a mere instrument to get the Lord's work accomplished. He is Time and Time is the destructive force in this context.
Destruction in Vedanta is not negative. Unless the old dies and gives away the new cannot come. When we mature in our evolution , we die to the old and vain bad traits. So Death is only Change. And the Lord says when a Time comes that the evil has become so much, then destruction becomes essential. The Lord is ever merciful even to the evil. Even in their destruction he is only paving the way of a better life for them to start with.
So as destruction he has now appeared in Kurukshetra. Even without Arjuna the Lord's purpose will be undertaken.

Sloka 33
Therefore, stand up, and obtain fame. Conquer the enemies and enjoy the flourishing kingdom. Verily by Myself they have already been slain; be a mere instrument, O left-handed archer.
Arjuna was like merely seeing shadows in a crowd seen in a wall painting. Even though the warriors in the war are boasting about their strengths , they have no reality. Their fighting will be like the wars fought on a movie screen, where there are neither people nor weapons. The spectator forgetting that he is watching a movie gets identified with the objects in the screen and then gets affected. Similarly the shadows of warriors are only "shadows" but they think they are fighting and killing, but in reality they are mere shadows. Therefore Arjuna, get up and be an instrument, and take fame, for I have already accomplished them.

Sloka 34
Drona, Bhisma, Jayadratha, Karna, and other brave warriors- those have already been slain by Me; you do kill; be not distressed with fear; fight and you shall conquer your enemies in battle.
Drona, Bhisma and so on all of them were like ghosts. Ghosts appear only in darkness, but where there is light they disappear. Likewise these enemies will disappear once you bear courage and begin fighting . Therefore get up and fight.
On the other hand if you escape and take to renunciation, the fact that you did not fight will haunt you all life. You will never be able to do anything successful. Hence even if you want to become a sanyaasi do it after fighting the war and securing the kingdom. That is true dispassion which is given up though one has it or is capable of getting it. You will then be worshiped as a true renowned sacrificer and a revered sage. If you run away now you will be called a coward. Therefore pick up you bow and fight the war, for I have already fought them for you.

The above three Slokas are not only meant for Arjuna. The implied meaning is what will happen will happen with or without us. We think we have accomplished and done this or that, but Bhagavan says we are mere puppets and the Lord accomplishes everything through us. That is why in the Vishwa Roopa it was said the Lord has many hands and feet. But out of ego and sense of individuality if we will not act or think ourselves to be very good actors, both ways we will perish as it will only deepen the individuality (our ignorance) and keep us in Samsara.

Hari Om
Arvind
 
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Re: Gita Chapter 11 - Vishwa Rupa Darsana Yoga

Postby Payyubg » Sat Jun 20, 2015 8:23 pm

Change requires destruction of somethings in order that there is space for the creation of new things.
Bhagawan describes himself as the destroyer of time and all of the worlds. The fate of the kauravas was already set into motion the moment they chose to travel the path of wrong doing or Adharma. Their destruction was already determined/ occurred at that point in time itself. Bhagawan has already destroyed the Kaurava army.
Bhagawan reassures Arjuna that victory is indeed on their side, but it is up to to Arjuna to step up and act in order to be a part of the fame and glory that is going to come with it.

Arjuna is nothing more than Bhagawan's instrument in actually executing what has already been taken care of by Bhagwan himself. Arjuna is urged to stand up and do his duty by utilizing his God given talent and capacity.

Once again Bhagawan emphasizes that Drona, Bhishma, Jayadratha and Karna - the bravest and strongest warriors on the kaurava army, have already slain by Him. All Arjuna has to do is stand up and fight to fulfill his duty , the outcome is already known. To shy away from it is cowardly.

We are so caught up in our ego , that we fail to see that everything we do has already been pre determined based on our past .We are merely empowered by the grace of God to execute those predetermined actions . We do everything only by a His grace.
Payyubg
 
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