View source for Bhagavad Gita Ch11 part 03 on 17 October 2020

== Full Transcript(Not Corrected) ==
OM VASUDE VASUDAM DEVAM KAMSA CHAANURA MARDANAM
DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM
SARVO PANISHADO GAO DOGDHA GOPALANANDANA
PARTHO VACHA SUDHIR BHOKTA DUGDHAM GEETAM RITAM MAHAT
MOOKAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM
YATKRIPA TAMAHAM VANDE PARAMANANDA MADHAVAM
We have started studying the 11th chapter of the Bhagavad Gita,
very aptly titled as Vishwa Rupa Darshana Yoga.
So, at the end of the 10th chapter,
the Lord had categorically declared to Arjuna,
ATHAVA BHAVONAITENA KIM GNATENA TAVARJUNA VISTABHYAHAM IDAM KRISHNAM EKANGSHENA STHITO JAGAT
So, what is He declaring? That why do I need go on enumerating with infinitesimal part of me?
I sustain means I manifest in the form of this whole universe.
So, that is what made the Divine Lord that Arjuna says,
O Lord, I believe now hearing is one thing but experiencing that is the final thing.
So, I wanted to experience.
So, this teaching in the 10th chapter, wherever you see greatness,
you recognize that greatness doesn't belong to any object, to any person but it belongs to me alone.
In fact, not only I am manifesting as an object,
not only I am manifesting as a special manifestation in so many particular objects,
every object, everything, every drishya, entire Vishwa universe is none other than me only.
This is the teaching that made Vedanta the greatest religion in the world.
We respect greatness wherever it is, in foreign countries, other religions,
not only religions, not only spirituality, in science, in arts, in social studies, wherever it comes,
a great cook, a great painter, a great sculptor, Michelangelo or Kalidasa, a great poet or Wordsworth, Keats, Shelley,
doesn't matter, everybody who manifests a little bit that is the manifestation of God.
So, we could see the spark of the divine wherever we see greatness
and so far if we can open our eyes and look around,
there is no other country and no other religion which declares wherever there is greatness that is the Lord.
Everybody is narrow, sectarian and they say God has only restricted names,
restricted forms, restricted qualities unless you convert into that religion there is no hope.
Even now there are many misguided ignorant people and that goes by the name of conversion.
Wherever you hear this word conversion that means they don't see greatness anywhere
excepting in a very very narrow few events, few objects, few human beings
but here Arjuna wants to see.
O Lord, you have declared the whole universe is being sustained,
manifesting, sustaining and also taking it back, Srishti Sthithilaya
and by an infinitesimal power of your own divine glory.
Now, I know I have faith in what you said.
I would like to directly experience it.
This is again another speciality of Vedanta.
Vedanta is not happy merely by memorizing books, by hearing lectures,
by reading anything, by having intellectual understanding.
We want to have existential experiential proof that whatever we understand is the real truth.
Of course, Arjuna was one of the greatest devotees of God and he had Bhakti.
Therefore, the divine Lord out of His grace, He had revealed Himself
and then what did Arjuna see?
Arjuna saw he was frightened because what did he see?
All beings are helplessly drawn and absorbed.
They are all becoming one like every river disappears into an ocean
and what is the media through which this act of dissolution is accompanied?
It is called time, birth, sustenance and dissolution.
Everything takes place in time.
That's why you can imagine a billion billion years hence a baby will be born,
will remain for a short time and will go back from the cause,
from the origin from which he became manifest.
Then what did Arjuna gain through this experience?
He found out that there is no I, there is no you, there is not many number of objects living or non-living.
There is only one that is the divine Lord.
There is only one will that is the divine will
and that the will of everybody is included in his cosmic will
and everybody else is a puppet, is an instrument for serving him and accomplishing his purposes.
From the Advaitic viewpoint we can rephrase it in this way.
It is the divine Lord who has made himself as if he is separate,
as if he is different and as if he is independently playing, acting
but then in the end who is the entertainer?
Divine Lord.
Who is the entertainer?
The divine Lord.
What is the Drishya scene?
Divine Lord.
Who is the seer?
The Drik that is also the divine Lord.
In this one divine Lord, the scene, the seer, that dichotomy, duality,
he maintains, manifests for some time, is maintained for some time
and it becomes, enters into that state of non-duality, Advaita.
So this Arjuna requested but it is not easy to swallow, to digest this divine vision.
So he found that all the armies, both his as well as the Kauravas' armies,
mobilized, ready for the battle, have already been destroyed by the Lord's will in the form of time.
So how did Arjuna get this?
Not by the ordinary eyes.
We will never be able to perceive the divine Lord in any object
unless we purify ourselves and create a new type of spiritual eye
which is aptly called here divine eye, Divya Chakshu.
But even that spiritual eye has been granted only by the divine Lord by His infinite grace.
So when Arjuna requested not knowing what he is going to get, it was granted.
But then this divine experience where at one moment of time,
Arjuna sees birth, growth as well as dissolution, it shatters him.
Shri Ramakrishna illustrates this very beautifully.
There was this Shiva and Parvati sitting on Mount Kailash
and when they were just watching the beautiful scenery as if they were human beings,
suddenly a small sound came, peculiar sound and Parvati was startled and she asked,
Lord, what is this sound?
Oh, Ravana is born and with the very next second another sound came, similar sound
and this time also Parvati was startled.
She asked, what is this sound?
Well, Ravana is dead.
Something comes out and remains like a bubble for a moment and bursts.
What does it mean?
It goes back into the same waters from which it came.
We all come out of the divinity, remain as divine even though we are not aware of it at this moment
and go back to that divine.
And what is time?
Billions and billions and billions of years are infinitesimal part of one billionth and billionth,
billionth of the billionth of the billionth of the millisecond.
Time is nothing.
The past, present and future at one moment Arjuna perceives and is even though the divine
Lord has given him the divine I but the mind of Arjuna could not become divine.
That means it had the capacity to receive but it did not have the capacity to sustain.
Immediately he was shaken to the very core and then he requests,
I am unable to bear it.
Please withdraw.
And the same divine being who granted withdrew it.
So that is what had happened.
Now memory has become divine.
Arjuna recollects, says what a marvellous vision I had and then he is able to sustain
only the memory of that vision.
But lest ahankara, egotism, pride may arise at any time in future in the heart of Arjuna,
I earned this vision, I obtained it by my self-effort.
The Lord categorically declares at the end of this eleventh chapter.
What does he say?
Oh Arjuna, by the study of the Vedas, nor by the austerities, nor by any amount of karma
yoga, selfless service, nor by any amount of yajnas, yagas, pujas, worships, by any spiritual
practice whatsoever, this kind of vision no one can have excepting by my grace.
And how can my grace be obtained?
Accepting by supreme devotion, accepting by absolute self-surrender with the tremendous
devotion and faith that oh Lord, everything is you, everything happens by you.
Only when a person becomes so humble, he will be able to receive the grace of the Lord and
then not only receive, he will know this is the only truth, this ultimate truth.
What is it?
Whether you close your eyes, open your eyes, whatever happens inside God, outside God,
nothing but God, nothing but the infinity.
Purnamadhaha, that is infinite.
Purnamidham, this is also infinite.
That infinite gave birth to this infinite.
Even though this infinite has come out of that infinite, this will ever remain infinite.
That also will forever remain the same infinite.
So to know and to visualize, to experience and to become one with that.
I am not only seeing the Divine Lord as everything.
If the Divine Lord is everything, I am also part of that everything.
Therefore, everything is everything.
Everything is the Divine Lord.
That is so pithily expressed by Shankaracharya.
Brahma Satyam.
That's it.
Nothing else.
So at the end of this chapter again, the Lord says,
By my grace, O Arjuna, you had a glimpse of what I am.
Not only I am the origin of this entire universe, I am also the sustainer.
I myself have become this entire universe.
You are part of that universe.
And again, this entire universe will go back into me and remain.
The many has come out of the one and it remains as if separate.
Like when we put a stick in a body of water, that side of the stick, this side of the stick.
So also this Ahamkara creates this division.
What remains finally forever is nothing but one supreme indestructible infinite,
unborn, pure, shuddha, buddha, mukta, ever free, infinite only.
So Arjuna, now become a devotee.
And through devotion, you will completely experience this again.
For how long?
Forever.
At that time, you will never get frightened because you are only looking at your own form.
That infinity.
So the Lord concludes this 11th chapter,
The devotee who develops these five qualities, in the end, he will attain me.
That means he will know he is me.
I am he.
What are the five qualities?
Madhkarma, whatever you do, do it for me.
Karma Yoga, Madhparamaha, your ultimate goal, the ultimate reach that you want to reach,
highest state is me.
Become my devotee and remain completely indifferent, completely unattached.
Because unattached means anatma, anything that you do not perceive as me
and that is called anatma, non-self and do not develop any attachment to it.
Nirvairaha, thus if you can live, you will be completely enemy-less.
That means everyone will be your friend only.
Sarvabhuteshu, such a person.
So perform Karma Yoga and I should be your supreme goal and be devoted to me
and live in this world completely detached and let everybody be looked upon as my manifestation.
That way everyone is your own friend.
There is no alien and this was the great truth.
Holy Mother said, my child, that there is no one other than you.
The whole world is your own.
Make it your own.
Such a person, when he develops these five qualities, he will become a supreme devotee,
having that supreme devotion and then he will have this eternal vision,
I am Brahman, I am everything.
This is the essence and so to summarize what we have discussed,
if we are humble, surrender ourselves to God,
earnestly request to God, Lord, please turn the light upon yourself.
Without your grace, I won't be able to see.
No one will be able to see you and the Divine Lord is sure to grant for his own child
and such a person, he transforms his life by developing devotion to God.
Devotion means spiritual qualities.
Ultimately, such a person attains the knowledge,
I am God, I am Brahman and that is the supreme state.
Thereafter, he will never have to be reborn.
The entire world is nothing but my playground, Leela Bhoomi.
That is the essence of what we are going to discuss.
It is, this chapter is aptly called Vishwa Roopa Darshana.
Darshana means to visualize this entire universe,
to see this universe, whatever we experience during the waking state,
during the dream state as well as during the deep sleep state.
All the time, whatever we are experiencing is nothing but the Divine Lord.
So that is called Darshana.
Darshana in what form?
Roopa, form.
What form?
Vishwa, this entire universe.
When I am in the waking state, whatever I experience is the Divine Lord,
external as well as internal.
Externally, objects with name form qualities.
Internally, ideas, imaginations, ideals, everything that is the Divine Lord only.
Then when I go to dream state, it is the Divine Lord only.
When I go into deep sleep state, I experience non-manifestation of anything.
That is usually called blankness.
I don't know anything.
I did not know anything.
How did you know?
You did not know anything.
You must be witnessing something which is called nothing.
Therefore, you are able to say, I saw something.
I saw nothing.
To experience both something or nothing, you should be experiencing it.
Otherwise, you would never know.
You will never declare, I did not experience anything.
That non-experience of nothing is a very positive experience.
So, the whole universe in the three states is nothing but the Divine Lord.
Who is the experiencer?
Divine Lord.
Who is the experienced?
That is also the Divine Lord.
So, where should I go to see the Lord?
Should I go to Vaikuntha?
Should I go to Kailasa?
Should I go to Kingdom of Heaven?
Should I enter into Samadhi, forgetting this universe?
No.
If you have that right knowledge, whatever you see, whatever I see, whatever we all see,
whatever a mosquito sees, whatever the mountains see, whatever the sun sees, the moon sees,
everything is nothing but that Divinity everywhere.
Another scripture, Taittiriya Upanishad puts this in this form.
Tasmādvā etasmā, from that Supreme Self, ātmanah ākāśa sambhūta,
the ātman grossified itself as the space.
Space further grossified into the vayu, the air.
Vayu grossified into agni, fire.
Fire grossified into apyaha, waters.
And the waters grossified itself into this earth.
The whole cosmos that we see is made up of these five, what is, pancha bhūtas,
five gross, five subtle elements, etc.
Same idea is being expounded in a very graphical form
because Arjuna was still like an elementary school kid with graphical forms, etc.
And that is called Vishwaroopa Darshana Yoga.
With this background, we will enter into this 11th chapter.
So, it starts with Arjuna's statement.
Arjuna bhuvācā.
Arjuna said, what did he say?
Madhanukrahāya paramam gohyam adhyātma-sannitam yath tvayā uktam vachah tena mohoyam pegato mama
Arjuna said, O Lord, out of compassion for me,
you have spoken words of ultimate profundity concerning this self
and because of your words, they have dispelled my delusion.
Because of your teaching, my delusion is gone.
So, remember in the second chapter, 10th shloka, it ends practically,
O Lord, I am covered with delusion, moha it is called.
What is this moha? I will explain.
We will study it very soon and I am unable to understand what I should do, what I should not do.
Therefore, I know I am helpless.
I will surrender myself to you and you tell me like a teacher commanding to the student,
not like a parent, cajoling, requesting, suggesting.
No, just command me like military commandments, a whole universe, whole life.
If we understand it properly, nothing but a commandment.
If you go to a doctor, it's a commandment.
If a driving course, it's a commandment.
If you go to the office, it's a commandment.
Come at this time, finish the job.
If you do not, you will lose the job.
So, everything, you observe this rule, you will be a happier person.
You neglect this, violate this, you will be an unhappy person.
You have a choice but it's a commandment.
There is no scope for saying,
Oh, it can be lose something.
I may do, I may not do but I will not reap the consequences.
No, if you eat unhealthy food, you will reap the consequence.
If you go without a mask, you are likely to get this COVID
and then you will be taught a good lesson for at least three weeks.
You will be isolated so that you will not repeat that stupid mistake.
This is what is being told.
Oh Lord, what did you say?
Out of compassion for me, what did you do?
Whatever you have taught me, not only in this 10 chapters,
not only in the 10th chapter but beginning from the 11th verse of the 2nd chapter,
everything is for my benefit, for my love.
You have nothing to gain.
Out of your compassion, kindness, Kripa, what did you teach?
The most secret things.
Secret doesn't mean hidden things.
They are open.
Anybody can read.
Anybody has access to it.
But if they are not prepared, it will remain an eternal mystery, open secret.
But whatever you told is not mere pratil.
Adhyatma sannitam.
It is the highest spiritual truth.
How do we know?
Because only the real truth.
Another word for spiritual truth is called real truth.
That real truth, adhyatma sannitam, known by the spiritual teaching.
What happened?
I am mama mohaha igataha.
This delusion which has overpowered me is making me a stupid person, unhappy person.
How do we know?
In the 2nd chapter, Arjuna said,
Even if I get three worlds, even if I win this war,
I do not see how I am going to get rid of this profound grief, profound unhappiness.
So when a person gets everything in this world, not only this world, the other worlds,
still he is suffering intensely.
He is not having the wee bit, a little bit, a wee bit of happiness.
What is the use of all these things?
Why all this?
What is the real cause?
Why am I not able to enjoy?
Because that knowledge of one is not there.
Everything else is just mere zeros.
What is the cause?
Delusion.
What is the delusion?
I do not have spiritual knowledge.
What is that spiritual knowledge?
Everything is God.
That is called spiritual knowledge.
So Arjuna understood that whatever you have spoken is the antidote to my delusion
and we are all suffering from the delusion.
What is the ultimate delusion?
That I the individual and you the divine Lord, we are totally different.
You are big.
I am small.
You are wise.
I am otherwise.
You have tremendous power.
My power is very little.
This kind of differentiation is called in Vedanta Agnana, delusion.
That delusion is completely gone.
How did it go?
Only one way.
Now I know I am not small, I am not mortal, I am not having little power.
I am you.
Whatever is you, that is what I am.
So the Lord has taught him and when the Lord who is like the sun himself comes out,
where can darkness be?
So this is what Arjuna is confessing here.
This moha, delusion of mine is gone.
What is my delusion?
Arjuna is deluded to think he will be responsible for the slaying of his relatives on the battlefield,
forgetting that the Lord alone is the doer and every man is only his instrument.
This is the basis of Karma Siddhanta.
If Bhishma dies, Drona dies, Duryodhana dies, anybody dies, not because you or I or anybody kills,
not even the divine Lord.
It is once and for all Karmaphala but this Karmaphala, Karma is a deed.
Karmaphala is its result, result of the deed.
There is a gap, gap in time.
Action is earlier, result is later on.
So the divine Lord in this very chapter declares, I am time.
In the form of time, I supply the results of everybody's action.
So Arjuna, for your earlier information, I am telling you, this war was started by me
because I wanted to destroy the evil doers and there are evil doers.
In case you have not recognized, not only in the Kauravas army but your own army as well.
They are not punyavans.
A few are there like you but rest of them are as guilty of sin as anybody else.
I have already killed and just you be an instrument.
But people do not know I have killed in the form of time.
But they will say Arjuna has finished them.
Arjuna won the war and glory will come to you.
We get this beautiful meaning in the Kena Upanishad.
The gods won a war when they had a war with the demons.
They became proud, egotistic.
Then the divine mother came and said that it is I, my power which made you win
and they understood it and they became enlightened
and that's what is being repeated here through these words
that it is the me who creates, who sustains, who destroys
and you have nothing to do but play along.
Take part.
Whatever part is given to you, play in it beautifully.
I am Lord Ranganatha.
So Arjuna thought he will get the sin or he will get the glory.
He will win the war.
He will lose the war.
He will be happy.
He will be unhappy.
No, you are not the doer.
Therefore you will not get the result.
I am the doer and everything happens because of me.
Just be an instrument.
What type of teaching can dispel?
That should be real knowledge.
This is called Adhyatma Sannidham.
That is called Adhyatma means spiritual knowledge alone can destroy unspiritual ignorance
and whatever you told through whose words, through those words spoken by you
and my delusion is gone and what did I realize?
I now realize that it is your infinite divine self that is manifesting as this universe everywhere
and I was cherishing this distinction.
I am different.
Others are different.
Every object is different from every other object
and everything, the whole world is different from you.
The distinction between I and you which is due to delusion has vanished now.
I now realized that it is your infinite self that manifests as the universe everywhere.
The distinction between I and you which is the result of the delusion
has completely destroyed by your words
and interestingly we get this almost towards the end of the 18th chapter
where shloka number 73, the Lord asks one question.
Interesting point is in this whole Bhagavad Gita
which is consisting nearly about 700 verses towards the end of this Bhagavad Gita
when before the Lord ends His teaching,
the only question Shri Krishna asks is one and that occurs at this 72.
Then,
O Dhananjaya, O Arjuna, have you heard with Bhakti, Shraddha and Concentration
what I taught you so long?
If you had done so, if all the ingredients and experiment is done correctly,
the result must be inevitable.
What is the result?
That your delusion must have been destroyed.
Has it been destroyed?
You have to tell me.
Then Arjuna categorically replies,
My delusion is destroyed.
I obtained my memory which was there before the delusion overcame me.
What was that memory?
That I am the Atman.
That was my real memory.
That is the real me.
I am the Atman and that memory was there.
But this Mahamaya has covered that.
I started thinking I am Arjuna.
I am a man.
I am a warrior.
I am the brother of so-and-so and these are my enemies.
These are my elders.
These are my teachers, etc., etc.
Now all that Ajnana is gone.
That Advaita Smriti, I am Aham Brahmasmi.
That Smriti, that memory has come back.
How did it come back?
All my doubts have been completely removed by your grace.
I will now do whatever you command me to do.
That means I have surrendered myself to you.
You sit in my heart and play with me according to your desire.
What was Arjuna saying?
Arjuna was repeating the Lord's words.
I understand now I am a puppet.
I am a mere instrument in your hand.
So now previously I did not understand it.
I thought I was independent.
I could think, make a decision and do as I like.
Now I understand even when I take a decision,
even when I feel I am independent,
that idea of independence, that idea I am a separate being
was also implanted only by you.
You are playing in this way with your own self.
This most marvellous solitaire game called is Vishwa.
The whole world is a playground and you are the master of the playground.
You are the playground.
You are the play.
You created the play.
You wrote the script and you are acting as different actors, actresses
and you are witnessing and you are passing judgment.
There is nothing else but you.
So this is the knowledge which destroyed my egotism.
Then I will do whatever I like.
So this is a beautiful idea.
You do not become dependent upon a teacher.
You depend upon yourself.
Take whatever the teacher has said.
Think deeply about it.
Come to your own decision and take the responsibility for your decision.
What is the responsibility?
That the Divine Lord in the form of scriptures teach these profound truths to us.
But whether you read them, think about them, understand them and act according to them,
that freedom, a little bit of that freedom I have given to every human being
so that we can enjoy the benefits of the spiritual illumination.
But do not depend on scriptures, on teachers, on Rishis.
Swamiji says, do not believe I have said so.
God has given you brain.
Use it and then understand it and do according to what your reason convinces you
and that is how you will become free.
Arjuna further continues,
O Lord, I have learnt from you at length, O lotus-eyed Krishna,
of the origin and the dissolution of beings and also of your inexhaustible greatness,
where throughout the Bhagavad Gita, but especially in the 7th chapter, in the 9th chapter and very specially in the 10th chapter,
the whole 10th chapter is nothing but I am the originator, I am the sustainer,
I am the father, I am the mother, I am the sustainer, I am the witness,
I am the person who supports you, the whole world has come out from me,
it is sustained by me and it again comes back to me,
everything in such crystal clear words and vistarasha,
lest I may not understand properly in such exquisitive details.
You have taught me, O Lord, all about the origin of this universe and also what happens at the end.
It is originated from you, it lives in you, sustained by you
and it again goes back into you, Shrutau, you have made me listen, vistarasha in deep detail
and so he says, not only that, mahatmya bhecha avyayam,
your inexhaustible, imperishable mahatmya, glory,
the whole 10th chapter is infinitesimal part of the manifestation of the Lord,
O lotus-eyed Krishna, your whole glory, mahatmya,
you have taught in such exquisite details, I have learnt from you,
your origin, dissolution and also of your inexhaustible greatness.
The Lord himself is the origin and dissolution of everything
and there is nothing else than your whole inexhaustible greatness.
This infinite and ineffable greatness of the Lord consists in the fact that
while He remains, the Divine Lord remains unchanging, impartial, unhesitated, detached and indifferent
although He is the creator of the universe, the guide and controller of all beings,
the cause of their participating in good and evil actions
and the giver of their rewards and punishments.
We have to clearly understand what is this greatness the Divine Lord creates
and when a mother gives birth to children, she feels happy at the happiness
and grief at the grief of her children.
She feels I am the mother, she becomes attached to them
and she goes ups and experiences ups and downs,
happiness and unhappiness and dualities identified with what she calls my children
but completely is indifferent to every other child
but here is the Divine Mother of this entire universe.
He creates, He sustains and He destroys
and yet He remains a complete witness, totally detached.
From one side, He is unmoving, avyaya, imperishable, eternal witness.
On the other side, He is the participator in everything that takes place in this world.
This is called divine glory.
He does everything but enjoys everything, suffers everything
but at the same time as if He never suffered,
as if that is the most wonderful vision.
That is called your inexhaustible greatness.
In the ninth chapter, we have seen that I am in every being and every being is in me
but look at this yoga maya, yoga aishwarya.
Look Arjuna that no being in me, I am in every being
but no being is in me.
What is the mystery?
As the eternal witness, nothing is attached to me
but as the creator, sustainer and dissoluter,
I am experiencing everything, identified with everything else.
At the same time, to be completely unattached and completely attached,
complete witness, complete participation,
this is truly what is called highest peak of yoga
and Arjuna by this time, it was endowed with shraddha.
What does he say?
Third shloka
O Purushottama, Supreme Lord,
as you have declared yourself to be, it is absolute truth.
Even so it is.
I know, I have faith.
Absolutely, I have no doubt about it
but O Lord, I have intellectually understood, intellectually accepted.
I know it is all true but will you not kindly give a glimpse of what you have said
so that I can have not a paroksha anubhuti, indirect experience
but a paroksha anubhuti, direct experience with my own eyes.
Here eyes means with my heart.
Let me experience your glory, your greatness
because that would be the object, sole object of my meditation in future
and what type of form I want to see?
That divine form as possessed of omnipotence, omnipresence,
infinite wisdom, infinite strength, infinite virtue and infinite splendor.
Here Arjuna completely surrendered.
He became so humble.
Humility is the only way to receive and to retain the grace of God.
Perhaps Arjuna, he had the humility
but he did not have that mental equipment which is fit to retain.
He had the capacity to receive.
So he says, he feels I am not satisfied with whatever you have spoken
about yourself, about your manifestations, about your true nature.
I am not satisfied with hearing only.
I want to experience that universal form of yours.
So that should be what Ramakrishna says.
One type of knowledge is obtained by hearing.
Another type of knowledge is experienced by seeing.
A totally different type of experience, knowledge is gained by experiencing it.
For example, some people have heard about milk.
Some people have seen milk.
Even if that milk is one millimetre away from your tongue,
you will not have even an iota of real knowledge of what milk is
but one drop for one millisecond.
Let it touch your tongue.
You will have perfect knowledge of what milk is
and that will be for infinity.
It will never disappear.
So Arjuna was very humbly requesting,
मन्यसे इधितच्छक्यम् मयाद्रष्टुम् इधि प्रभु
योगेश्वर ततोमेत्वम् दर्शय अत्मानम् अव्ययम्
What was he telling earlier?
एवं एतत् यतात्थ
एवं, thus, यता, अत्थ, whatever you have spoken,
एवं, एवं, that is absolute truth
and what did you speak?
Hey Parameshwara, O Divine Lord,
तत्वम् अत्मानम्, about yourself, you yourself, you have spoken, it is absolute truth
but ओ पुरुषोत्तमा ते रूपम् ऐश्वरम्,
your divine form, your glorious form,
द्रष्टुम् इच्छामि, I want to experience,
at least once, O Lord, then am I fit?
No, no, I am not fit.
मन्यसे इधितच्छक्यम्
O Lord, if you think I am capable, I am fit to behold it,
then O Master of Yogis, reveal to me your immutable self.
मन्यसे, if you know and you know whether I am fit or not
because you are not an ordinary person, you are Yogeshwara,
so it is, you know everything, my past, my present, my future.
What did Lord say?
The fourth chapter says, so many times I am born,
so many times you are also born, I know all about my births,
I know all about your births, but you Arjuna,
you do not know many of your births, you have forgotten.
So he says, Arjuna says, O Lord, you know my past, my present and my future.
This is what one day Shri Ramakrishna scolded M and says,
do I not know your past, present and future?
Do I not know what is the best way for you to progress?
So never again argue with me.
And then M humbly accepts,
this is the condition of Arjuna now,
O Lord,
it is possible,
possible for me to behold you,
to behold you, to see you,
O Lord,
O your Yogeshwara,
only when you think,
please show,
yourself,
imperishable nature of yours,
infinite nature of yours,
eternal nature of yours,
tvam darshaya,
out of your tremendous grace.
Here we see the humility,
this is called complete self-surrender
and that is what Bhagawan ends this teaching in the 18th chapter,
sarva-dharman parityajya,
take refuge in me,
we will come to that.
So, O Lord, I am not claiming,
I have a desire,
but whether you want to fulfil it,
and I know you want to fulfil it,
but even if you wish to fulfil it,
whether I am fit,
a mother knows,
my child likes this particular dish,
but at this point of time,
he is sick and his stomach will not be able to hold it,
therefore she will not give at that time,
O Lord, you are more than my mother,
you are my mother, father, everything,
you know better,
but if you think I am fit,
then bestow your grace upon me,
I can only request you, the decision lies in you,
that humility is being seen here.
Yogeshwara, O master of yoga,
see the title,
Shri Krishna is called Yogeshwara,
he is called Yogeshwara,
he is also called Yogeshwara,
Ishwara, Ishwara, Yoga, Ishwara,
he is the master of all spiritual paths,
but he is also the master of every spiritual aspirant,
he is both,
this is the concept of yoga,
here master of yoga means,
how did he make the one become many in this universe,
like a great musician,
the Lord through the power of his yoga,
made the one appear as many
and again when he is gracious,
he will make the whole many appear as one,
as we are going to see in this chapter very soon,
that is called the magic power,
but it is called yoga power,
that is the great yoga of the divine,
the one becoming the many,
appearing as the many
and yet remaining perfectly same
as the one infinite divine Srishti Sthithi
and perfectly taking back like we do in our dream,
this is called the power of yoga
and the Lord is the Yogeshwara,
the Lord of every yoga,
this is the concept of yoga,
so O Lord, you are in Yogeshwara,
you have that power
and only you can bestow.
Sri Bhagavanu Vacha,
until now Arjuna was requesting,
then the Lord says,
what does he say?
Pashyame partha roopani,
Shathasu adha sahasraseha,
Nanavidhani divyani,
Nanavarnakrithinicha.
So the divine Lord
in the next few shlokas is telling,
but you will see
this most marvellous wonderful poem
is going to give the description,
but after that he says,
you won't be able to see
through your this deluded eyes,
worldly eyes,
finite eyes,
limited vision,
you must get that spiritual vision
and I know you don't have it,
but I am going to give it to you,
through my grace you will get
Divya Chakshu,
divine spects through which
you will see everything divine.
Gnananjana Vimalanayana.
I will give you
that clarion of knowledge
through which you will see me
as I am,
not as a deluded person sees a snake,
but he sees clearly this is a rope.
This is what we will discuss
in our next class tomorrow morning.
Om Vasudevasutam Devam
Kamsachanuram Ardhanam
Devaki Paramanandam
Krishnam Vande Jagadgurum
May Sri Ramakrishna,
Holy Mother and Swami Vekananda
bless us all with Bhakti.

[[Category:Bhagavad Gita]]