Bhagavad Gita Ch11 part 04 on 18 October 2020

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gavo Dogdha Gopalanandana Partho Vatsah Sudhir Bhokta Dugdham Geetam Ritam Mahat Mukham Karoti Vachalam Pangum Langhayate Girim Yat Kripa Tamaham Vande Paramanandam Adhavam Ishwaroopa Darshana Yoga Arjuna had complete faith in the Divine Lord. In the 10th chapter, the Lord described very beautifully in more than 75 special manifestations through which He is visible. We can contemplate upon Him through any of those and many more of those special manifestations and Arjuna now wanted to, I know, but I want to have a Aparoksha Anubhuti, direct experience of the Divine Lord. I want to have those things. So he requested the Divine Lord and then he became very humble. He understood that everything is possible only by the grace of God for every devotee. And here Krishna Bhagwan Himself certifies Arjuna as a great devotee. And in this Bhagavad Gita, the Lord seems to say on one hand that every path is coming to me only. The person who is traveling through Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga, all come to me. But as He makes it abundantly clear in the inviter that those who have got body consciousness, for them it is difficult to think, I am not the body-mind. For such people, this Bhakti Marga is very important. But even to become a devotee and devotees should be certified, not by anybody. Nobody can give certificate, you are a good devotee. Only good Lord can give the certificate. And I certify these kind of devotees as my devotees, true devotees. That is most beautiful description and it is not easy to become even a devotee. But compared to other paths, the path of devotion is comparatively easier for us because, For those who are identified with the body, it is difficult to tread the path of the Jnana. Pichara Marga, what is it? I am not the body, I am not the mind. Just now we discussed Panchakosha Vyavarana, Panchakosha Thyaga is difficult. Possible for a few people but difficult for many people. So there is a right royal path called Bhakti Marga. And that's what Arjuna understood, I am a Bhakta. So I depend upon, like a child depends upon the mother, upon you O Divine Lord. Out of your infinite grace, make me, show me your real form. And as I mentioned yesterday, even when the Lord showed his form, Arjuna got frightened. Why? His mind was fit only to receive but not to retain. So this is a subject, I will just deviate a little, I will have to put up with me. In the great master and for most of the things, the gospel of Sri Ramakrishna and the life of Sri Ramakrishna, the great master is the Pramana, is the authoritative books. So it is said that Sri Ramakrishna's body endowed with terrible pain, burning sensation. And ours together, it is described, he had to stand in the Ganges with a wet blanket on his head. Bhairavi Pramani could not touch Sri Ramakrishna's body because it was so hot, so burning. With bare hands, she could not touch. Hriday could not touch. So they had to wrap a cloth around his hand and catch him through that blanket and take him and after sometime pull him back. Of course, we know how he was cured. In that context, Swami Shardanandaji was explaining that even for Avatar Purushas to bear that great Mahabhava, which is the highest state of Para Bhakti and only very few people like Radha Devi, Chaitanya Mahaprabhu, Sri Ramakrishna etc. Only few people can attain to that Bhakti. We presume Jesus Christ also was like that. What about Buddha? Buddha was more belonging to the Gnana rather than to the Bhakti Marga. So even these Avatar Purushas, it is unbearable for them at the beginning when they just completed the sadhana and want to abide in that state of Mahabhava. But after sometime, they get accustomed. In that context, Swami Shardanandaji also tells us something. He cites Jesus Christ and then he says, even not to speak of Jesus Christ, there were some people who were intensely meditating on Jesus Christ and from their joints, blood used to come out, unable to withstand that terrible burden of Mahabhava. Chaitanya Mahaprabhu had to go through that state and Bhairavi Brahmani had correctly diagnosed Sri Ramakrishna's condition and she showed similar things happened in the life of Chaitanya Mahaprabhu and some other great Mahabhaktas of the Divine Lord. So even for them, it takes time for their nervous system, for their body to get accustomed. Later on when they get accustomed, they start enjoying it. So what to speak of people like Arjuna, like Vaikunthanath Sanyal, even like Swami Vivekananda. When Sri Ramakrishna touched him, he could not bear it. He begged him, my parents are there, what are you doing to me? It happened to practically every disciple of Sri Ramakrishna. They want to give but are we in a state to receive? This is being illustrated here. Arjuna, grace of the Lord. We always have to emphasize anything that good happens only by the will of the Divine Lord. But what is then our role? By self-effort, we should be in a condition, fit condition to receive the grace of God and even more important to retain it. Receive but cannot retain it, that is practically useless. And again the great master gives several people who received on 1st January 1886. Not only they could not retain it, some of them had to pray to get rid of it and then some of them outright slunk back to that state which was their natural state of malice, of jealousy, of intolerance, all those weaknesses common to all human beings, ordinary human beings. That's why in the 12th chapter, Amanitam, Atambitam, etc., in the 13th chapter and in the 16th chapter, Daivasara Sampathi, all these qualifications is not to deserve the grace of God but to deserve the fitness to receive the grace of God. Arjuna understands it. He says, O Lord, Anyase yadita chakhyam maya darshtumiti prabhu yogeshwara tato metvam darshe atmanam avyayam O Lord, if you think me that I am fit to behold it, then O master of yogis, reveal to me your immutable Self. Here also we have to understand the Divine Lord is all-knowing. Did He not know that I am going to bestow this universal vision which consists of, remember, not only Srishti and Stithi which are somewhat causes for happiness and feeling of fearlessness but Laya also where we have to fear, Mrityu. I will just talk about it a short way, in a brief way. Why is it we are unable to bear the thought of? We have to understand in two different ways. The first way, for us, our life is all that we know. What happened in our past births and it is an axiomatic truth. Every Hindu, Buddhist, Jain and Sikh believes that we had many past lives and we are also going to have many future births until we know who we are. So even though we do not recollect what happened in past, all that we know is this very present life. Death means that we are going somewhere, going to some other state. We are not even sure we are going to be really alive. That was the quest of Nachiketa. Some say their life continues, some say life doesn't. Oh Mrityu Devata, you will have to clear that doubt for me. So even though we claim that we believe in past lives and future lives, that is only a blind belief, we have no living proof and that is why all that we know is this life and death creates such a terrific fear for these two reasons. What is the reason? That we are not sure that whether we are not going to be completely extinguished. This is the only existence we will enter into non-existence. Second is even if there is a continuance of this janma, punar janma, bhavishyat janma, future life, even then what happens? Where we are going to be born? We complete as now, we don't have any recollection of the past. So in the future life, we do not know any recollection of the present. So we have our families, friends, country, religion and happiness and unhappiness, joys and sorrows, at least something we are experiencing. I have to tell you here something, a great open secret. 99% of our time, our life is only one of continuous happiness but we cannot tolerate unhappiness. They dominate our mind and make us despair and feel that whole life it is full of dukkha maya. Not really so. A Buddha can feel that. But most of the time, occasionally we feel the twinge of fear. But most of the time, out of 24 hours, how many hours you are unhappy? Because mrityu, death is waiting for us. So this is the reason we don't want to get detached by what little we know in this very birth. So fear of the unknown, fear of losing what we know, that is one reason. Second reason, first reason is we don't know whether this is all life about and we will not have any future birth. We are not sure even though we claim we are Hindus and we believe in punar janma etc. These two fall under first category. The second category is even more important. There are so many unfulfilled desires etc. And our scriptures tell us all this is because unconsciously we remember our true nature which is deathless, ignorance-less and suffering-less. So instinctively we want to attain to that and life is not enough. And therefore we have this terrible fear if life is terminated here, my one chance of attaining to that unconscious deep desire is lost. That's why mrityu is such a terrific thing. That is why Arjuna, what did he say? Not only his own death, the death of the entire universe, not only one universe, millions and millions of universes and all beings very fast like a great fan is going round and round and round at unimaginable speed like a jet fan. The wheel is moving so fast. What does it mean? The creation, the wheel is moving at millions of revolutions per second and one millisecond one whole world. Next millisecond the whole thing is destroyed. From the cosmic point of time what after all is that? Ramana is born. Doom. Doom. Ramana is dead. It is nothing. A funny thing was there. Swami Vivekananda at the beginning of his second days, he was once speaking at a private meeting and he referred and said, the other day, only the day your ancestors were wearing, putting on colours, blooming colours and putting on bird feathers and roaming about naked like savages. One of the audience could not perhaps tolerate it and said, but Swami, that is five, six hundred years back. Swami looked at her steadfastly and said, so what? After all in the cosmology of time what is five, six hundred years? Not even one second. A funny thing came to my mind. I will share it with you. Those who are wanting to study biology, they give a picture of life in the form of a tree. Remember, the whole life in this samsara is compared to a holy sacred people tree. Udvamolam atashyakam. Ashwathavriksha. The sacred people tree. So this tree of life, when it started and it starts at the root, then slowly develops the inorganic into organic, organic into this one celled, multi celled, then insects, then birds, then animals, plants, then birds, insects, animals, ultimately human being and the whole thing is represented as one day. The whole tree of life in one day. So in that one day man is born just a few seconds before entire mankind, which in realistic terms is, I don't know, one or two million years. I do not remember one or two million years back is represented in the way of just a few seconds back. So in the cosmic time, this Anantakoti Brahmandas are coming into existence, living for a short time, whirling, whirling and then disappearing back. That terrific picture produced so much of dhadakan, we say, heart shaking. Arjuna felt, I am going to die and that's why he requests, Oh Lord, I am overcome with terror and please withdraw your form. I want to see you as before and until you do that, I will not be able even to breathe, I may not even survive. Of course, the divine Lord has just given him a glimpse of it and restores Arjuna's balance like our balance after showing himself, saying, my dear Arjuna, this is the truth about the world. If you understand this truth, he who is whirling all this Kala Chakra, the master of the Kala Chakra, the magician, when you identify yourself with that magician, this grand, grand truth is expounded in this whole very Bhagavad Gita. Whirling all the puppets, the Lord sitting inside the heart of everybody through their free will or freedom, making them do Punya and Papa Karmas and making them born, making them live, making them die, making them enjoy, making them suffer through these infinitely varied experiences, slowly like an escalator, taking us to that grandest truth, I am you, you are me, there is no difference at all between you and me. So, why have I rambled so much, so much, practically half of today's class? Because it is wonderful, the whole world as we are experiencing now is nothing but the manifestation of God only, I do not exist, you do not exist, nothing else exists excepting the Divine Lord. Then what is our problem? Maya. What is Maya? That we are happy to be attached to life, we are happy to be attached to the sthiti, maintenance, but we are frightened of being deprived of this body-mind complex, not knowing we are the Atman. Why? Because we think we are not the Atman. Atman thinks I am the body-mind, the body-mind thinks I am the Atman. This paraspara-adhyasa, super-imposition of the non-Atman upon the Atman and the Atman upon the non-Atman, sentiency is the quality of the Atman, nature of the Atman, characteristic of the Atman and insentiency is the nature of the Anatman, Prakruti. This mixture of these two is what we are at this present moment. So because of this ignorance, any threat that you are going to die becomes equivalent to becoming non-existence. It requires tremendous faith, tremendous amount of spiritual sadhana to even feel that I am the separate Jeevatma, I am the Chidabhasa, not this body-mind complex. I have a body, I have a mind, but just as I have a cow, I have a car, I have a house, etc., they are not me, they are separate from me, they belong to me alright, but I am not them. Even to attain to this Jeevatma bhava takes a long time through spiritual practice. And Arjuna, we can say, he was only identified as Jeevatma. But even then, to the idea that body is going to be destroyed, mind is going to be destroyed, is an intolerable idea. So through sadhana, we have to get to that idea. With this background, let us go. O Lord, if you think that I have that capability, sadhana chatushtaya sampanna, that is what Arjuna thinks, then O master of the yogis, master of yogis, realized soul, because a non-realized soul cannot give us even a glimpse into that highest reality. Here, the Lord is not only Yogeshwara, master of every yoga, He is also Yogeshwara, the Supreme Lord of every soul. But if some people are yogis, spiritual aspirants, then His grace will descend upon them. Yogeshwara means what? If I am practicing bhakti yoga, He will strengthen my bhakti. If I am practicing jnana yoga, He will strengthen my jnanam. So each yoga, because He is the master of all the yogas, He will strengthen that particular yoga and through that strengthening, He will gradually pull us towards Himself. Ultimately, the goal of every yoga is to become completely one with our goal, which is this uttama purusha, purusha uttama, called Parabrahma. So through humility, Arjuna, or like us, we can only request the Lord. We cannot command, we cannot demand. Even though Ramakrishna speaks about a child can demand inheritance, but we do not feel we are the children. We do not even feel we are the Dasas, servants. A servant cannot claim, I have my share of the inheritance. Only a child can do it. So if we can attain to that state of vatsalya state, then we can demand. Until that time, it is not possible. Shri Bhagavan Vaja. In reply to Arjuna, what is the Lord telling? The Lord said, behold my forms. How many forms? O Partha, by the hundreds and the thousands. What does that mean? It means every single object in this world is His form. We remember in Purushotta, Every person, every animal which has got feet, that is His feet. Every person who has hands, that is His hands. So every head, that is His head. Every eye belongs to Him only. That means we do not exist, only everything, our body, mind, everything belongs only to Him. So infinite number of, innumerable, uncountable number of forms, manifold and divine. Manifold, so many varieties. Divine, so out it, they are non-divine. Living, non-living. Inside, every single one that exists, if there is sath, inevitably there would be chit, there must be chit, there must be ananda. In various shapes, various colors, various everything, that's what He is talking about, that you behold. What is He telling? In other words, O Arjuna, first through spiritual eye, you see. What are you seeing? The same world which you have seen with an ordinary eye. Now with a spiritual eye, then you see, I thought these are all concrete, external objects. But now I know, it is nothing but the Divine Lord. In this connection, I remember a beautiful incident. When M was coming to Sri Ramakrishna, and he was alive, and he had tremendous reverence for Sri Ramakrishna, and everything connected with Sri Ramakrishna is so sacred to him. To whom? To M, Mahendranath Gupta. So he wanted to visit Kamarpukur, that fortunate place, that Punyabhumi Kamarpukur, where Sri Ramakrishna, God Himself had taken birth. So with the permission of Sri Ramakrishna, with the blessings of Sri Ramakrishna, he went there. As soon as he approached Kamarpukur, he had a marvelous divine experience. He saw every dust particle of Kamarpukur being like gold. As Sri Ramakrishna saw the first few days at Varanasi, the whole Varanasi is a golden city. Golden means sattva guna sampanna, endowed with pure sattva. That means spiritual. So any person from Kamarpukur is appearing like a divine being. With that experience, he must have derived indescribable joy. So after a few days joyfully spending, he came back and he described his experiences. Ramakrishna was listening with a smile and then at the end M said, Oh, I derived so much of joy. I would like to visit it again. Why? Because like a person habituated to opium, addicted to opium, I want to have the same experience. But Sri Ramakrishna conveyed to him, My dear sir, first time you went, so I bestowed upon you my grace. That's why you had that Divya Chakshu. You were able to see the whole thing in a spiritual light. But I am not going to bestow upon you the same thing. So do not go because if you go, what do you see? The same stupid worldly people, they are stalking, praising, condemning, criticizing, appreciating, finding fault even with, Oh, this is our Gadai. He has not changed. Meaning what? He is the same idiotic fellow or innocent fellow that we saw him 40 years back when he was a child. This would be a second time experience without the grace of Sri Ramakrishna. That's why during the lifetime of Sri Ramakrishna, he did not dare to go again. But what is the important point? Sri Ramakrishna bestowed a tremendous grace upon him and upon whomsoever he bestowed that grace, only that person was able to behold. And in this connection, I remember two stories. Let me share with you even though I have been sharing these stories in my past also. Once there was a sadhu at Ayodhya. Do not know why, Sri Ramakrishna appeared to him, spoke with him and he invited him. Come to Dakshineswar and we will see each other. And this sadhu was so much smitten by Sri Ramakrishna, he took the trouble of walking for several probably months from Ayodhya all the way on foot he reached Dakshineswar, enquired about Sri Ramakrishna and told by Ramlal Dada, the nephew of Sri Ramakrishna. Sri Ramakrishna passed away few days back. What a terrible disappointment, a frustration and that sadhu just fell down and then he was unable to speak. Ramlal Dada wanted to offer him and he told that why did you come? Sri Ramakrishna spoke to me and he asked me to come and only at his behest I have come. And he told me to come and here anyway before I reached this place and he started shedding tears. Ramlal Dada was asked, he was trained by Sri Ramakrishna, give the sadhus and devotees some prasada and so he offered to give him food. In those days remember at Dakshineswar there was arrangement for wandering sadhus, they can stay as long as they want and beggars, everybody will be fed. So Ramlal Dada offered to feed him but the sadhu in his grief he refused to touch. And whole day passed, again Ramlal Dada came, again he was used. Next morning again Ramlal Dada went. What did he beheld? He beheld that the sadhu was dancing with joy upon being asked. The sadhu said who says Ramakrishna is here? Yesterday he came to me, he spoke with me and with his own hands he fed me such a divine, what is called rice pudding, payas, kheer. I have never tasted in my life. Look, here is a broken shed of that pot, even a little bit of that payas is sticking in one corner of that one. He showed, Ramlal Dada was astounded. What is this? Viyam Dada Amitaya Chakshu. What about? Where did Sri Ramakrishna go? Did he go somewhere? Is it not what he said to weeping holy mother? Where did I go from this room to that room? What does he mean? From this world to Ramakrishna Loka. You come to Ramakrishna Loka, you will see me. No, no, no, no, no. Physically I am not visible but if you have that purified eyes, where do you find me? Where do you not find me? I am anywhere. That is the idea. From this room to that room doesn't mean he has gone to some other Loka. From physical state to spiritual state, whoever has got that Divya Chakshu, spiritual eye, spiritual sight, he can behold him. Similarly, one day this Latu Maharaj came from Ram Dada's house and he did not know Ramakrishna had gone to Kamarpukur. As usual, Ramlal Dada loved this boy and he offered him some prasada but Latu refused. He says that he is not here. No, no, no, he must be here and whole day passed. In the evening when Ramlal Dada went, he was astonished to see a peculiar sight. Latu was going down again and again in a particular spot as if Ramakrishna was standing there and when he noticed Ramlal Dada, he said, who says that Ramakrishna is not here? He is here. He is here. With such emphasis, Ramlal Dada was struck dumb. He had to return. I am sure he did not understand but for those who have the eyes, where is not God? Prahlada replied, where is not Narayana? Oh, he is in this pillar. Not only in this pillar, he is everywhere. He is in this pillar. Not only that, he is the pillar. He is everything. He is everywhere. So, Hiranyakashipu broke that pillar. What is that pillar? Pillar of Ahamkara. What is Ahamkara? Worldly eye. That is called ignorant eye, Ahamkara. As soon as Ahamkara is destroyed, he got the Divya Chakshu, spiritual eye. Immediately he beheld and the Lord out of His grace removed that body so that he will know I am the soul, no longer I am the body. I am the Rakshasa. I am divine. Each soul is potentially divine. In this background, the same world, if we put on different spiritual specs, Divya Chakshu, the Lord calls it, then this whole world is nothing but God. Without that Divya Chakshu becomes Samsaric Chakshu, worldly eye. That means everything is different from everything else from God. But same spiritual eye, all are spiritual, is nothing but divine Lord. So, O Partha, Arjuna, Vashamerupani, whatever you see in this world is nothing but me. Nanavidhani, so many ways. Divyani, everything is divine. Divine only if we put on the divine Chakshu. Nana varna akritinicha. Then he says, but I will also specify, not merely saying the entire world. Pashyadityan vason rudran asvinau marutas tatha bahoni adrishta purvani pashya ascharyani Bharatha. Behold the Adityas and the Vasus and the Rudras and the twin Aswins and the Maruts. Behold, O Bharatha, many wonders that no one has ever seen before. What is the Lord telling? But when we open our eyes early in the morning, we see the suns, the moon, the fire. Of course, we do not see the air, the wind. We feel it upon our skin. There are so many things we can see and there are many more things we cannot see. So, the Lord is telling bahoni adrishta purvani, which cannot be held, seen, experienced. We cannot see bacteria. We cannot see the microbes. We cannot see Covid's virus. But they can be seen with fine instruments, microscopes, etc. But there are many things, even telescopes and microscopes will be completely useless. So, whenever you see the sun, that is me. But we must have that Divya Chakshu to know that the sun, the moon, the fire, the wind, the water, the rivers, the mountains, the plants. In fact, everything is nothing but Divine Lord. Prashya, Adityas, Dvadasa, Adityas, 12 Adityas. In the 10th chapter, we have adequately covered that. Then Vasus, there are 8 Vasus are there, then Rudras, Ekadasha, 11 Rudras, Ashwinav, this Ashwin is 2, the brothers. Marutaha, 46 are different types of winds. Mild wind, hot wind, cold wind, spring wind and tsunami wind. Like that, 46 different manifestations of wind. Marutatha and both visible and invisible and everything will invoke tremendous surprise, wonder in you. Why? Because what we understand is only an infinitesimal of what every object is. Even if you can see one small leaf, one small snow drop, what a marvellous form that has got. There is a book consisting of highly refined photographs, high pixel photographs of each snow drop. Millions of, thousands of those snow drops are separate. No two snow drops are exactly alike. No two hairs are alike. No two leaves are alike. Not to speak of two human beings, two animals, etc. So, Bahuni Ascharyani, O Bharata, born of Bharata Hamsa. Many wonders that no one has ever seen before. Not only that. Says, Oh Gudakesha, one who has conquered all his sleep, all his sense organs. Hrishikesha and Gudakesha. That is, you are a Sattvika person. You are endowed with divine spiritual qualities. Such a person you are. What is the speciality of this seventh shloka? He says, Jagat krishnam jagat. Behold here, at this point of space. The whole universe consisting of the moving and the away. Not only that. There are so many things you would like to see. So, see everything that you would like to, you desire to see, where? At one point of time. At one place. In this one body of mine called universal body. At the same time. Usually, what is our condition? We can only see one thing at a time. At one point of time. And the same thing we can see. Another thing we can see. Another point of time and another point of space. But here, the mind reaches such a state. In one composite body. The entire universe consisting of infinite number of objects. Why do I say infinite number? Because if the Lord is infinite, the world is also must be infinite. Why? Because the world is none other than the Lord seen through the prism of Nama, Rupa and Cause. Desha, Kala and Nimitta. There is nothing else. So, O Gudakesha. The whole universe. Today. Today means not entire day. Just one second. One billy second. You behold the whole thing. Because the whole thing is nothing but me. One Advaitic non-dual divine Lord. You know how? Supposing you take even one small chapati, one piece of bread. And put it under a very powerful microscope. And you will see billions and billions of cells. You remove the microscope with just one piece. And look through that powerful electronic microscope. Billions and billions of that parts of that bread called cells. You can say even particles. You can say even blobs of energy. A small clusters of energy. Everything separate from each other. Moving at mind boggling speed. The speed of light. And one atom not encountering another atom. Not clashing with another atom. But remove the microscope. And you will see this only one piece of bread. What are we talking about here? That microscope is our mind. That mind is consisting of Nama, Rupa and Desha, Kala, Nimitta. Names, forms and qualities. Or time, space and causation. Through the prism of that, that one divine Lord appears in this way. That mind, remove the mind. What remains? One divided whole. And everything that divides as form from form and name from name and quality from quality. The whole thing becomes one undivided Akhanda Satchitananda. That's what O Arjuna behold. And then whatever he wants to see. See a beautiful thing we have to understand. If we wanted to see this entire universe and every object in this universe. How many years? Countless years. Countless janmas. But through this you will see in one second, at one moment, in one swoop, in one form, the entire thing. Let me give you a small inadequate illustration. Suppose there are a thousand pots made by a potter, kept in a hall and then you can see the whole, every pot totally different, not even uniform. One is small, one is big, one is having this color, another is having that color, one is having this shape, another is having that shape. This is one way of looking. This is called ignorant vision. This is called worldly vision. But do not look at the pots. Look at the clay. And in that every pot is nothing but the clay. Once you know the Moolakarana. Ekakarana Vignanena, Anekakarya Vignanam. By knowing the one root cause of everything, I will have the entire knowledge of all the effects that are produced from that single cause. Who is that single cause? The Divine Lord. That's what he is telling. Not only that, if you are given that vision, what you can see in the ordinary vision, many things you won't see. For example, when you are looking at a pot, you can only look at the outside, perhaps not even the inside. And not to speak of in between. But if you are given this vision, you will see outside, the inside, you will see in between also, you will see the whole thing, everything all together. Because it is all manifestation of one Akhanda Sachidananda Brahma. So whatever you want to see, if you have got any desires, take this opportunity and then you see that one. But here is the caveat. Natumam shakhyasenaiva svachakshusha divyam dadhamite jakshuhu pasyame yogam aishwaram But with these ignorant eyes, worldly eyes of yours, you cannot see me in that way. You can see me as consisting of name, form, quality of first this object, second that object. But you cannot see at one single point of time and everything in one body, as one body you cannot see. I give but I am gracious, O Arjuna, I love you, I give you a divine eye and behold now my sovereign yoga power. Behold my yoga. So what is that yoga power? Earlier I remarked or our commentators have remarked, the Lord is called Yogeshwara and also Yogeshwara. What does that mean? Yogeshwara means He is many and He is one at the same time. If you say something is with form, without form, something small and big at the same time. These are all contradictory experiences. One can see small or big at different times, at different places. But one cannot see both at the same time. But here is the divine Lord, He had become many and He has got so many names, He is nameless. He has got so many forms, He is formless. She has got so many qualities, is completely nirguna. Nirguna, nirakara, nirnama, nirvisesha, akhanda, shuddha, buddha, mukta, svarupa. This is called yogic power. That being two contradictory opposites, while discussing Isavasya Upanishad, I have quoted there are types of language to convey different types of knowledge. Dialectical language, descriptive language, negative language, paradoxical language and ironical language etc. So what is this paradoxical, two opposing qualities at the same time. So this is Tadejati, Tannaijati, Taddure, Tadvantike, Tadantarasyasarvasya, Tadusarvasyasyabahyataha. It moves, doesn't move. It is near, it is far. It is inside, it is outside. This is called two opposing qualities at the same time, in the same object, at the same place and that is the divine Lord. What is it? What is the meaning? If you have got Divya Chakshu, you will see that it doesn't move. If you have got worldly eyes, you see at the same time that it moves, sometimes moves, sometimes doesn't move. And with the spiritual eye, it is everywhere. With the worldly eye, either it is here or it is elsewhere. Either it is inside or outside. Never both at the same time. This description is called paradoxical description. And that is what being said here, Yogam Aishwaram. See my glory. What glory? Yoga glory. The glory of my yoga. What is glory of yoga? The glory of my power. What is that power? I am one, I am many. I have no name, I have infinite names. And I am only everywhere, but I am also at different places. I do not do anything, but I do everything. And I am not affected by anything, but at the same time, I experience the karma phala of every creature. How is it possible? Well, if you have worldly drishti, samsaric drishti, you will see many kartha, kartrutva, bhaktrutva, everything. But if you have spiritual eye, both paramarthika view, evaharika view, truth as well as this temporal truth, both we will see. So you will not be able to see with your ordinary eyes. I bestow upon you the spiritual eye. So what do I do? Divyam dadamite chakshuhu. Then behold my aishwaram. Then only you will understand. Then comes in the next six shlokas, Sanjaya vacha. Until now, that was the dialogue between Krishna and Arjuna. Remember, Yasadeva had bestowed a boon upon Sanjaya. You stay at Hastinapura because Dhritarashtra wanted to have what is called instantaneous TV. So Sanjaya is that TV. Through Sanjaya, Dhritarashtra was able to visualize the whole thing. So Sanjaya was beholding this universal form of God at the same time as Arjuna was beholding. And as far as we know, Vyasa was also beholding. This particular revelation, Vyasa, Arjuna, Vyasa and Sanjaya were able to behold exactly whatever was happening at this Kurukshetra just before the war started. And whatever he was seeing with his eyes, he is reporting. So I can a little bit compare to it. This God Vyasa had bestowed upon him, he had given what we call now an instrument. It has got a peculiar name. It is called virtual reality specs. And Sanjaya had put on and he was seeing exactly what was happening in three dimensions at the court of Hastinapura. And he was briefly describing and what Sanjaya was describing to Dhritarashtra is being expressed here in six verses from 9th to the 14th. Sanjaya said, Sanjaya said, O King, having spoken thus, Krishna, having spoken thus to Arjuna, behold my divine form, universal form, O Arjuna, because I have already bestowed upon you the divine I, O King Dhritarashtra. Hari, the divine Krishna, the great Lord of Yoga, Yogeshwara, what did he do? Revealed to Arjuna his supreme form, that Vishwaroopadarshana. And now Sanjaya is reporting to Dhritarashtra this what Sanjaya was beholding, what Arjuna was beholding, what Vyasa was beholding to Dhritarashtra. What is he telling? This Aneka Vaktranayanam, this is 10 and 11 verses. Aneka Vaktranayanam, Aneka Adbhuta Darshanam, Aneka Divya Bharanam, Divya Aneka Udyata Ayudham, Divya Malyam Varadharam, Divya Gandhanu Lepanam, Sarva Ascharyamayam, Devam Anantam, Vishvatomukham. With many faces and eyes, presenting many wondrous sights, bedecked with many celestial ornaments, armed with many divine uplifted weapons, wearing celestial garlands and vestments, anointed with divine perfumes, all wonderful, all resplendent, all boundless, and all with faces on all sides, every side. This was the report of Sanjaya. There is nothing, not much for us. We will be discussing very briefly these ideas in our next class, next Saturday, God willing. Om Vasudeh Vasutham Devam Kamsa Chanuram Ardhanam, Devaki Paramanandam, Krishnam Vande Jagad Kurum. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.