diff --git "a/output/chapters/11.json" "b/output/chapters/11.json" --- "a/output/chapters/11.json" +++ "b/output/chapters/11.json" @@ -5,8 +5,24 @@ "sanskrit": "अर्जुन उवाच |मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् |यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम || 1||", "transliteration": "arjuna uvāchamad-anugrahāya paramaṁ guhyam adhyātma-sanjñitamyat tvayoktaṁ vachas tena moho ’yaṁ vigato mama", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; mat-anugrahāya—out of compassion to me; paramam—supreme; guhyam—confidential; adhyātma-sanjñitam—about spiritual knowledge; yat—which; tvayā—by you; uktam—spoken; vachaḥ—words; tena—by that; mohaḥ—illusion; ayam—this; vigataḥ—is dispelled; mama—my", - "translation": "Arjuna said: Out of compassion for me You have spoken words of ultimate profundity concerning the Self, and they have dispelled my delusion.", - "commentary": "Arjuna says that his delusion is gone by hearing the divine exposition of the Highest, by the Lord Himself. Arjuna was thinking, “These are my relations; how can I kill them?” This kind of body identification is gone. The Gita-teaching continues. But the fundamental Truth of the immortality of the Self has already been declared. And the all-pervading universality of the Lord has also been declared in definite terms. Arjuna is lifted out of the mire of delusion and despondency.", + "translation": [ + "Arjuna said: Out of compassion for me You have spoken words of ultimate profundity concerning the Self, and they have dispelled my delusion." + ], + "commentary": [ + "Arjuna says that his delusion is gone by hearing the divine exposition of the Highest, by the Lord Himself. Arjuna was thinking, “These are my relations; how can I kill them?” This kind of body identification is gone. The Gita-teaching continues. But the fundamental Truth of the immortality of the Self has already been declared. And the all-pervading universality of the Lord has also been declared in definite terms. Arjuna is lifted out of the mire of delusion and despondency.", + "He speaks of the Lord’s teaching as ‘Paramam‘ the highest and the best, and as ‘Guhyam‘ the greatest secret, knowing which all delusion ceases.", + "The speaker is Lord Krishna and the hearer is Arjuna. What wonder that the Lord’s medicine works on his deluded patient and cures him even before the course of treatment is completed! The effect of the Lord’s teaching is immediately felt by the disciple. Most of the people are in the same position as Arjuna, deluded and beset with doubts. If they adopt the same attitude as Arjuna-“Sishyaste ham sādhi mām tvām prapannam“-there is absolutely no doubt that the Lord works on them with the same affection and compassion as he did in the case of Arjuna. What is needed is faith in the Lord. Arjuna had that faith, and so he declared that the teaching was given to him (madanugrahāya) by the compassion of the Guru towards his disciple. Those who have faith hope to have the same revelation as Arjuna had by the grace of the Lord. Krishna Paramatma is Jagadguru, and the Gita is the teaching for all mankind. Whoever believes himself to be a true disciple receives the teaching directly from Krishna Himself. Therefore let all people win the Lord’s grace by total and un-conditional self-surrender to Him.", + "Related Articles:", + "Question:What is Adhyatma Vidya?", + "Answer:It is the highest and the great secret.", + "Question:What is its power?", + "Answer:It removes delusion and ignorance and saves man from Samsara.", + "Question:Why did Lord Krishna teach it to Arjuna?", + "Answer:Arjuna surrendered to the Lord with faith and devotion.", + "Question:What was the effect?", + "Answer:His delusion was gone.", + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-1.mp3", "source": "https://vivekavani.com/b11v1/" }, @@ -16,8 +32,10 @@ "sanskrit": "भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया |त्वत्त: कमलपत्राक्ष माहात्म्यमपि चाव्ययम् || 2||", "transliteration": "bhavāpyayau hi bhūtānāṁ śhrutau vistaraśho mayātvattaḥ kamala-patrākṣha māhātmyam api chāvyayam", "word_by_word_meaning": "bhava—appearance; apyayau—disappearance; hi—indeed; bhūtānām—of all living beings; śhrutau—have heard; vistaraśhaḥ—in detail; mayā—by me; tvattaḥ—from you; kamala-patra-akṣha—lotus-eyed one; māhātmyam—greatness; api—also; cha—and; avyayam—eternal", - "translation": "I have learnt from You at length, Ο lotus-eyed Krishna, of the origin and dissolution of beings, and also of Your inexhaustible greatness.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "I have learnt from You at length, Ο lotus-eyed Krishna, of the origin and dissolution of beings, and also of Your inexhaustible greatness." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-2.mp3", "source": "https://vivekavani.com/b11v2/" }, @@ -27,8 +45,10 @@ "sanskrit": "एवमेतद्यथात्थ त्वमात्मानं परमेश्वर |द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम || 3||", "transliteration": "evam etad yathāttha tvam ātmānaṁ parameśhvaradraṣhṭum ichchhāmi te rūpam aiśhwaraṁ puruṣhottama", "word_by_word_meaning": "evam—thus; etat—this; yathā—as; āttha—have spoken; tvam—you; ātmānam—yourself; parama-īśhvara—Supreme Lord; draṣhṭum—to see; ichchhāmi—I desire; te—your; rūpam—form; aiśhwaram—divine; puruṣha-uttama—Shree Krishna, the Supreme Divine Personality", - "translation": "As You have declared Yourself to be, Ο Supreme Lord— even so it is. Yet do I desire to see Your Iśvara-form, Ο Supreme Purusha.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "As You have declared Yourself to be, Ο Supreme Lord— even so it is. Yet do I desire to see Your Iśvara-form, Ο Supreme Purusha." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-3.mp3", "source": "https://vivekavani.com/b11v3/" }, @@ -38,8 +58,12 @@ "sanskrit": "मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो |योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् || 4||", "transliteration": "manyase yadi tach chhakyaṁ mayā draṣhṭum iti prabhoyogeśhvara tato me tvaṁ darśhayātmānam avyayam", "word_by_word_meaning": "manyase—you think; yadi—if; tat—that; śhakyam—possible; mayā—by me; draṣhṭum—to behold; iti—thus; prabho—Lord; yoga-īśhvara—Lord of all mystic powers; tataḥ—then; me—to me; tvam—you; darśhaya—reveal; ātmānam—yourself; avyayam—imperishable", - "translation": "If, Ο Lord, You think me able to behold it, then, Ο Master of yogis, reveal to me Your immutable Self.", - "commentary": "What we know here is the humility of Arjuna in appealing to the Lord to show His Cosmic Form, if it is possible for him to see it. Is he fit for it? Is he fit for seeing the vision? He did not demand it as a right, in the manner of a person who claims it as a reward of his devotion. Such humility is needed for every disciple in the presence of the Guru. He should leave it to the teacher to give him any experience which he thinks fit for the disciple. The disciple does not know what he is, what his powers are, and what he is fit for. The teacher knows it. So Arjuna appeals to the Lord to show him the Cosmic Form if the Lord thinks that he is fit to see it. Moreover, in the previousverse, Arjuna has declared his complete faith in the words of the Lord. He believes every word of the Lord when He described His infinite Glory. So faith and humility are the only means to win the Lord’s Grace.", + "translation": [ + "If, Ο Lord, You think me able to behold it, then, Ο Master of yogis, reveal to me Your immutable Self." + ], + "commentary": [ + "What we know here is the humility of Arjuna in appealing to the Lord to show His Cosmic Form, if it is possible for him to see it. Is he fit for it? Is he fit for seeing the vision? He did not demand it as a right, in the manner of a person who claims it as a reward of his devotion. Such humility is needed for every disciple in the presence of the Guru. He should leave it to the teacher to give him any experience which he thinks fit for the disciple. The disciple does not know what he is, what his powers are, and what he is fit for. The teacher knows it. So Arjuna appeals to the Lord to show him the Cosmic Form if the Lord thinks that he is fit to see it. Moreover, in the previousverse, Arjuna has declared his complete faith in the words of the Lord. He believes every word of the Lord when He described His infinite Glory. So faith and humility are the only means to win the Lord’s Grace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-4.mp3", "source": "https://vivekavani.com/b11v4/" }, @@ -49,8 +73,10 @@ "sanskrit": "श्रीभगवानुवाच |पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रश: |नानाविधानि दिव्यानि नानावर्णाकृतीनि च || 5||", "transliteration": "śhrī-bhagavān uvāchapaśhya me pārtha rūpāṇi śhataśho ’tha sahasraśhaḥnānā-vidhāni divyāni nānā-varṇākṛitīni cha", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; paśhya—behold; me—my; pārtha—Arjun, the son of Pritha; rūpāṇi—forms; śhataśhaḥ—by the hundreds; atha—and; sahasraśhaḥ—thousands; nānā-vidhāni—various; divyāni—divine; nānā—various; varṇa—colors; ākṛitīni—shapes; cha—and", - "translation": "The Lord said: Behold My forms, Ο Pārtha, by the hundreds and the thousands— manifold and divine, various in shape and hue.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "The Lord said: Behold My forms, Ο Pārtha, by the hundreds and the thousands— manifold and divine, various in shape and hue." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-5.mp3", "source": "https://vivekavani.com/b11v5/" }, @@ -60,8 +86,10 @@ "sanskrit": "पश्यादित्यान्वसून् रुद्रानश्विनौ मरुतस्तथा |बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत || 6||", "transliteration": "paśhyādityān vasūn rudrān aśhvinau marutas tathābahūny adṛiṣhṭa-pūrvāṇi paśhyāśhcharyāṇi bhārata", "word_by_word_meaning": "paśhya—behold; ādityān—the (twelve) sons of Aditi; vasūn—the (eight) vasus; rudrān—the (eleven) rudras; aśhvinau—the (twin) Ashvini Kumars; marutaḥ—the (forty-nine) maruts; tathā—and; bahūni—many; adṛiṣhṭa—never revealed; pūrvāṇi—before; paśhya—behold; āśhcharyāṇi—marvels; bhārata—Arjun, scion of the Bharatas", - "translation": "Behold the Ādityas and the Vasus and the Rudras and the twin Aświns and the Maruts; behold, O Bhārata, many wonders that no one has ever seen before.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "Behold the Ādityas and the Vasus and the Rudras and the twin Aświns and the Maruts; behold, O Bhārata, many wonders that no one has ever seen before." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-6.mp3", "source": "https://vivekavani.com/b11v6/" }, @@ -71,8 +99,13 @@ "sanskrit": "इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि || 7||", "transliteration": "ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharammama dehe guḍākeśha yach chānyad draṣhṭum ichchhasi", "word_by_word_meaning": "iha—here; eka-stham—assembled together; jagat—the universe; kṛitsnam—entire; paśhya—behold; adya—now; sa—with; chara—the moving; acharam—the non- moving; mama—my; dehe—in this form; guḍākeśha—Arjun, the conqueror of sleep; yat—whatever; cha—also; anyat—else; draṣhṭum—to see; ichchhasi—you wish", - "translation": "Behold here today, O Guḍākeśha, the whole universe, of the moving and the unmoving, and whatever else you desire to see, all concentrated in My body.", - "commentary": "In theVibhuti Yoga, the Lord declared that the whole universe exists as a fragment of His Glory (ekamsena sthito jagat). So here, the Lord asks Arjuna to behold the whole universe standing like one of the limbs in the body. One can only imagine the infinity of the Lord. Nay, it is beyond all imagination, to whatever extent it may be stretched by human effort. Physical space is indeed unimaginably large; larger should be the mindspace; larger still should be ‘Chidākāśa’. In this infinity (Atma) the whole universe (Jagat) is like a spot.", + "translation": [ + "Behold here today, O Guḍākeśha, the whole universe, of the moving and the unmoving, and whatever else you desire to see, all concentrated in My body." + ], + "commentary": [ + "In theVibhuti Yoga, the Lord declared that the whole universe exists as a fragment of His Glory (ekamsena sthito jagat). So here, the Lord asks Arjuna to behold the whole universe standing like one of the limbs in the body. One can only imagine the infinity of the Lord. Nay, it is beyond all imagination, to whatever extent it may be stretched by human effort. Physical space is indeed unimaginably large; larger should be the mindspace; larger still should be ‘Chidākāśa’. In this infinity (Atma) the whole universe (Jagat) is like a spot.", + "The Lord of infinite forms, all-pervading, all-powerful, is no other than Paramatma who is the ruler of all the worlds (Sarva loka mahesvaram). Knowing Him as such, it is man’s duty to worship Him with faith, devotion, and humility. Verily, there is no cause for man to feel proud of his little wealth or power or position. What are man’s wealth and powers? What is man after all in the scheme of this universe? What after all is this earth where man glorifies himself by building a small state or empire? Man’s egoism and pride for his so-called achievements is sheer delusion (Avidya). What is small appears great; what is not appears to be the reality; what is death-struck appears immortal. This ignorance, the mother of pride and arrogance, will vanish as man truly contemplates the might of Isvara and His infinite Glory. Let the seeker be filled with adoration to the Lord, infinite and wonderful. Let his humility purify his heart. Let egotism vanish into nothing and then the Lord comes to dwell in the heart of the meek and the humble. Then comes true devotion (Para bhakti)." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-7.mp3", "source": "https://vivekavani.com/b11v7/" }, @@ -82,8 +115,40 @@ "sanskrit": "न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् || 8||", "transliteration": "na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhādivyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram", "word_by_word_meaning": "na—not; tu—but; mām—me; śhakyase—you can; draṣhṭum—to see; anena—with these; eva—even; sva-chakṣhuṣhā—with your physical eyes; divyam—divine; dadāmi—I give; te—to you; chakṣhuḥ—eyes; paśhya—behold; me—my; yogam aiśhwaram—majestic opulence", - "translation": "But with these eyes of yours you cannot see Me. I give you a divine eye; behold, now, My sovereign yoga-power.", - "commentary": "The eye of flesh can only see material things. Even physical ether is invisible to the naked eye. The limitations of the human eye and the gross delusions to which it is subject every moment, it within the experience of every thoughtful man. That the human eye is grossly erroneous in its perceptions can be seen from very simple facts. Sitting in the railway carriage, the eye sees the objects around moving with terrific speed. It sees the stationery sun crossing the sky from east to west. It sees the moon running behind the rushing clouds. All these show that the naked eye cannot be trusted to give us a correct picture of anything in the world. In fact, the eye is the most powerful cause of delusion for man. So, the Lord here says that Arjuna cannot see the Cosmic-Form by himself with his own eyes.", + "translation": [ + "But with these eyes of yours you cannot see Me. I give you a divine eye; behold, now, My sovereign yoga-power." + ], + "commentary": [ + "The eye of flesh can only see material things. Even physical ether is invisible to the naked eye. The limitations of the human eye and the gross delusions to which it is subject every moment, it within the experience of every thoughtful man. That the human eye is grossly erroneous in its perceptions can be seen from very simple facts. Sitting in the railway carriage, the eye sees the objects around moving with terrific speed. It sees the stationery sun crossing the sky from east to west. It sees the moon running behind the rushing clouds. All these show that the naked eye cannot be trusted to give us a correct picture of anything in the world. In fact, the eye is the most powerful cause of delusion for man. So, the Lord here says that Arjuna cannot see the Cosmic-Form by himself with his own eyes.", + "“Drisyate tvagraya buddhya sukshamaya sukshmadarsibhih.” Paramatma is seen by the subtle concentrated intellect of the Seers. So say the Upanishads. Though the Lord is everywhere, man is not able to see Him because ignorance covers the eye. This is the evil of Māyā; this is the darkness or ignorance. When the covering film is taken away, the eye of knowledge sees the Truth, and delusion vanishes.", + "As the blind man cannot see the sun, so also the eye of the ignorant cannot see the all-pervading Self. It is utter nonsense to say that God does not exist because He is not seen by the eye of flesh. The argument would be as convincing as the blind man’s denial of the existence of the sun.", + "How then can man attain the divine eye to see the Lord? Assuredly, by the grace of the Lord, by His love, by His compassion. “Dadami te chakshuh“, says the Lord (I give to you the divine eye). To whom does he give the divine eye? To those who are devoted to Him. (Tesham satatayuktanam dadami buddhiyogam 10.10). The same idea is emphasised here. Repeatedly does the Lord inculcate the idea of surrender to Him in a spirit of devotion and humility. “Worship Me,” He says, “in every possible way; take refuge in Me; surrender to Me; I will give you knowledge, peace and bliss”. Arjuna had surrendered to the Lord, and so he has qualified himself to see the Cosmic-From, and the Lord bestows on him the divine eye for that purpose.", + "The divine eye comes to all without distinction of caste, creed, religion, or nationality. If it does not open, it is one’s own fault. “Knock and it shall be opened.” The knocking must be there. Relentless perseverance is needed. Such spiritual thirst for the Divine bears fruition in the Lord’s grace descending on man. Let everyone follow the footsteps of Arjuna and obtain the Lord’s grace.", + "M:“When one sees God does one see Him with these eyes?”Sri Ramakrishna:“God cannot be seen with these physical eyes.In the course of spiritual discipline one gets a ‘love body’, endowed with ‘love eves’, ‘love ears’, and so on. One sees God with those ‘love eyes’. One hears the voice of God with those ‘love ears’. One even gets a sexual organ made of love.”At these words M. burst out laughing. The Master continued, unannoyed, “With this ‘love body’ the soul communes with God.” (Source:Gospel of Sri Ramakrishna)", + "—–", + "“Parvati was born as the daughter of King Himalaya. After Her birth She revealed to the king Her various divine forms. The father said: ‘Well, Daughter, You have shown me all these forms. That is nice. But You have another aspect, which is Brahman. Please show me that.’ ‘Father,’ replied Parvati,‘if you seek the Knowledge of Brahman, then renounce the world and live in the company of holy men.’But King Himalaya insisted.Thereupon Parvati revealed Her Brahman-form, and immediately the king fell down unconscious.(Source:Gospel of Sri Ramakrishna)", + "—–", + "MASTER (to Ram and the other devotees):“Devotees like Rakhal, Narendra, and Bhavanath may be called nityasiddha. Their spiritual consciousness has been awake since their very birth. They assume human bodies only to impart spiritual illumination to others.", + "“There is another class of devotees, known as kripasiddha, that is to say, those on whom the grace of God descends all of a sudden and who at once attain His vision and Knowledge. Such people may be likened to a room that has been dark a thousand years, which, when a lamp is brought into it, becomes light immediately, not little by little.", + "“Those who lead a householder’s life should practise spiritual discipline; they should pray eagerly to God in solitude. (To Mr. Choudhury) God cannot be realised through scholarship. Who, indeed, can understand the things of the Spirit through reason? No, all should strive for devotion to the Lotus Feet of God.", + "“Infinite are the glories of God! How little can you fathom them! Can you ever find out the meaning of God’s ways?", + "“Bhishma was none other than one of the eight Vasus, but even he shed tears on his bed of arrows. He said: ‘How astonishing! God Himself is the companion of the Pandava brothers, and still there is no end to their troubles and sorrows!’ Who can ever understand the ways of God?", + "“A man thinks, ‘I have practised a little prayer and austerity; so I have gained a victory over others.’ But victory and defeat lie with God. I have seen a prostitute dying in the Ganges and retaining consciousness1to the end.”", + "MR. CHOUDHURY:“How can one see God?”", + "MASTER:“Not with these eyes. God gives one divine eyes; and only then can one behold Him. God gave Arjuna divine eves so that he might see His Universal Form. (An allusion tothe eleventh chapter of the Bhagavad Gita).", + "“Your philosophy is mere speculation. It only reasons. God cannot be realised that way. (Source:Gospel of Sri Ramakrishna)", + "It is by God’s grace alone, not self effort, that human beings can have the vision of God. In the Gita, Krishna told Arjuna: “You cannot see Me with these eyes, so I give you a divine eye.” Then only could Arjuna behold Krishna’s cosmic form.—Sri Sarada Devi(Source:Sri Sarada Devi and Her Divine Play)", + "Divyam:Divine-obtained by the possession of divine virtues (daivisampat).", + "Related Articles:", + "Question:Can man see the Lord with the physical eye?", + "Answer:No.", + "Question:How to see Him then?", + "Answer:With the divine eye of Knowledge.", + "Question:How can this divine eye open?", + "Answer:By the grace of the Lord.", + "Question:Who obtains the Lord’s grace?", + "Answer:He who is devoted to Him with faith and humility obtains His grace." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-8.mp3", "source": "https://vivekavani.com/b11v8/" }, @@ -93,8 +158,12 @@ "sanskrit": "सञ्जय उवाच |एवमुक्त्वा ततो राजन्महायोगेश्वरो हरि: |दर्शयामास पार्थाय परमं रूपमैश्वरम् || 9||", "transliteration": "sañjaya uvāchaevam uktvā tato rājan mahā-yogeśhvaro hariḥdarśhayām āsa pārthāya paramaṁ rūpam aiśhwaram", "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; tataḥ—then; rājan—king; mahā-yoga-īśhvaraḥ—the Supreme Lord of Yog; hariḥ—Shree Krishna; darśhayām āsa—displayed; pārthāya—to Arjun; paramam—divine; rūpam aiśhwaram—opulent form", - "translation": "Sanjaya said: Having spoken thus, Ο King, Hari, the great Lord of Yoga, revealed to Arjuna His supreme form as Iśvara:", - "commentary": "By the grace of Vedavyasa, Sanjaya obtained the power to see all that happened on the battle-field, including the wonderful vision of the Lord’s Cosmic – Form. He is reporting it to King Dhritarashtra.", + "translation": [ + "Sanjaya said: Having spoken thus, Ο King, Hari, the great Lord of Yoga, revealed to Arjuna His supreme form as Iśvara:" + ], + "commentary": [ + "By the grace of Vedavyasa, Sanjaya obtained the power to see all that happened on the battle-field, including the wonderful vision of the Lord’s Cosmic – Form. He is reporting it to King Dhritarashtra." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-9.mp3", "source": "https://vivekavani.com/b11v9/" }, @@ -104,8 +173,12 @@ "sanskrit": "अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् |अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् || 10||दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् || 11||", "transliteration": "aneka-vaktra-nayanam anekādbhuta-darśhanamaneka-divyābharaṇaṁ divyānekodyatāyudhamdivya-mālyāmbara-dharaṁ divya-gandhānulepanamsarvāśhcharya-mayaṁ devam anantaṁ viśhvato-mukham", "word_by_word_meaning": "aneka—many; vaktra—faces; nayanam—eyes; aneka—many; adbhuta—wonderful; darśhanam—had a vision of; aneka—many; divya—divine; ābharaṇam—ornaments; divya—divine; aneka—many; udyata—uplifted; āyudham—weapons; divya—divine; mālya—garlands; āmbara—garments; dharam—wearing; divya—divine; gandha—fragrances; anulepanam—anointed with; sarva—all; āśhcharya-mayam—wonderful; devam—Lord; anantam—unlimited; viśhwataḥ—all sides; mukham—face", - "translation": "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, resplendent, boundless, and with faces on all sides.", - "commentary": "", + "translation": [ + "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, resplendent, boundless, and with faces on all sides." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-10-11.mp3", "source": "https://vivekavani.com/b11v10/" }, @@ -115,8 +188,19 @@ "sanskrit": "दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |यदि भा: सदृशी सा स्याद्भासस्तस्य महात्मन: || 12||", "transliteration": "divi sūrya-sahasrasya bhaved yugapad utthitāyadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmanaḥ", "word_by_word_meaning": "divi—in the sky; sūrya—suns; sahasrasya—thousand; bhavet—were; yugapat—simultaneously; utthitā—rising; yadi—if; bhāḥ—splendor; sadṛiśhī—like; sā—that; syāt—would be; bhāsaḥ—splendor; tasya—of them; mahā-ātmanaḥ—the great personality", - "translation": "If the radiance of a thousand suns were to burst forth at once in the sky, that would be like the splendour of the Mighty One.", - "commentary": "As the light of thousand stars, twinkling together in the sky, cannot be compared with the light of the moon, and as the light of a thousand moons, cannot be compared with the light of the sun, similarly, the splendour of a thousand stars shining all at once, in the sky, cannot be like that of the cosmic form, of the Lord. It means that the splendour of the Lord was incomparable.The reason is that the effulgence of the sun is material, while the splendour of the Lord was divine.So, the splendour belonging to two different categories, cannot he compare, only an indication can be given. Therefore, by referring to the brilliance of a thousand suns. Sañjaya is, hinting at the effulgence of the cosmic form.", + "translation": [ + "If the radiance of a thousand suns were to burst forth at once in the sky, that would be like the splendour of the Mighty One." + ], + "commentary": [ + "As the light of thousand stars, twinkling together in the sky, cannot be compared with the light of the moon, and as the light of a thousand moons, cannot be compared with the light of the sun, similarly, the splendour of a thousand stars shining all at once, in the sky, cannot be like that of the cosmic form, of the Lord. It means that the splendour of the Lord was incomparable.The reason is that the effulgence of the sun is material, while the splendour of the Lord was divine.So, the splendour belonging to two different categories, cannot he compare, only an indication can be given. Therefore, by referring to the brilliance of a thousand suns. Sañjaya is, hinting at the effulgence of the cosmic form.", + "The light (splendour) of a thousand suns shining all at once in the sky, can’t match the radiance of the Lord because the radiance present in the sun has also emanated from God (BG 15.12). There may be the light of thousands of suns, but that light is material while the Lord’s light is not material but divine.", + "Ramanujacharya Says:This is for illustrating that His splendour is infinite. The meaning is that it is of the nature of inexhaustible radiance.", + "“The rishis followed the path of jnana. Therefore they sought to realise Brahman, the Indivisible Existence-Knowledge-Bliss Absolute. But those who follow the path of devotion seek an Incarnation of God, to enjoy the sweetness of bhakti. The darkness of the mind disappears when God is realised. In the Purana it is said that it was as if a hundred suns were shining when Rama entered the court. Why, then, weren’t the courtiers burnt up?It was because the brilliance of Rama was not like that of a material object.As the lotus blooms when the sun rises, so the lotus of the heart of the people assembled in the court burst into blossom.”", + "“Can everyone comprehend Brahman, the Indivisible Existence-Knowledge-Bliss Absolute?He alone has attained perfect love of God who, having reached the Absolute, keeps himself in the realm of the Relative in order to enjoy the divine lila.A man can describe the ways and activities of the Queen (Queen Victoria.) if he has previously visited her in England. Only then will his description of the Queen be correct. Sages like Bharadvaja adored Rama and said: ‘O Rama, You are nothing but the Indivisible Satchidananda. You have appeared before us as a human being, but You look like a man because You have shrouded Yourself with Your own maya.’ These rishis were great devotees of Rama and had supreme love for God.”(Source:Gospel of Sri Ramakrishna)", + "The luminosity of Ātman consists in the manifestation of all objects. Its luminosity is not (*) like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other). — Aparokshanubhuti, Verse 22", + "[*] Its luminosity is not, etc.—The light of Ātman is unlike any other light. Ordinary lights are opposed to darkness and are limited in their capacity to illumine things. It is a common experience that where there is darkness there is no light; and darkness always prevails at some place or the other, thus limiting the power of illumination of such lights. Even the light of the sun is unable to dispel darkness at some places. But the light of Ātman is ever present at all places.It illumines everything and is opposed to nothing, not even to darkness; for it is in and through the light of Ātman, which is present in everybody as consciousness, that one comprehends darkness as well as light and all other things.", + "He came to tell about the light. This was the real light, the light that comes into the world and sustains everything (JOHN 1.09). O Lord, not even a million suns could match You (RV 8.70.05). Robert Oppenheimer spoke this verse as he witnessed the explosion of the first atom bomb." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-12.mp3", "source": "https://vivekavani.com/b11v12/" }, @@ -126,8 +210,14 @@ "sanskrit": "तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा || 13||", "transliteration": "tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhāapaśhyad deva-devasya śharīre pāṇḍavas tadā", "word_by_word_meaning": "tatra—there; eka-stham—established in one place; jagat—the universe; kṛitsnam—entire; pravibhaktam—divided; anekadhā—many; apaśhyat—could see; deva-devasya—of the God of gods; śharīre—in the body; pāṇḍavaḥ—Arjun; tadā—at that time", - "translation": "There, in the person of the God of gods, Arjuna beheld the whole universe, with its manifold divisions, all gathered together in one.", - "commentary": "The universe appeared to Arjuna as one of the limbs in the body of the God of Gods. In the infinite Cosmic intelligence (consciousness) of the Lord, the world rests in some small nook or corner as a limb, a finger tip or a toe-in the human body.", + "translation": [ + "There, in the person of the God of gods, Arjuna beheld the whole universe, with its manifold divisions, all gathered together in one." + ], + "commentary": [ + "The universe appeared to Arjuna as one of the limbs in the body of the God of Gods. In the infinite Cosmic intelligence (consciousness) of the Lord, the world rests in some small nook or corner as a limb, a finger tip or a toe-in the human body.", + "Pravibhaktam: The universe is differentiated into various groups of objects. But there is no such differentiation in Paramātmā who is one.", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-13.mp3", "source": "https://vivekavani.com/b11v13/" }, @@ -137,8 +227,12 @@ "sanskrit": "तत: स विस्मयाविष्टो हृष्टरोमा धनञ्जय: |प्रणम्य शिरसा देवं कृताञ्जलिरभाषत || 14||", "transliteration": "tataḥ sa vismayāviṣhṭo hṛiṣhṭa-romā dhanañjayaḥpraṇamya śhirasā devaṁ kṛitāñjalir abhāṣhata", "word_by_word_meaning": "tataḥ—then; saḥ—he; vismaya-āviṣhṭaḥ—full of wonder; hṛiṣhṭa-romā—with hair standing on end; dhanañjayaḥ—Arjun, the conqueror of wealth; praṇamya—bow down; śhirasā—with (his) head; devam—the Lord; kṛita-añjaliḥ—with folded hands; abhāṣhata—he addressed", - "translation": "Then, overcome with wonder, his hair standing on end, Arjuna bowed his head to the Lord, joined his palms in salutation, and thus addressed Him:", - "commentary": "The ecstatic mood of Arjuna is described here. He is overwhelmed with wonder and amazement. His hair stands on end. And he is at the same time filled with deep reverence and devotion to the Lord. Folding his hands, he bows down his head before the inscrutable mystery of the Lord’s Manifestation.", + "translation": [ + "Then, overcome with wonder, his hair standing on end, Arjuna bowed his head to the Lord, joined his palms in salutation, and thus addressed Him:" + ], + "commentary": [ + "The ecstatic mood of Arjuna is described here. He is overwhelmed with wonder and amazement. His hair stands on end. And he is at the same time filled with deep reverence and devotion to the Lord. Folding his hands, he bows down his head before the inscrutable mystery of the Lord’s Manifestation." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-14.mp3", "source": "https://vivekavani.com/b11v14/" }, @@ -148,8 +242,12 @@ "sanskrit": "अर्जुन उवाच |पश्यामि देवांस्तव देव देहेसर्वांस्तथा भूतविशेषसङ्घान् |ब्रह्माणमीशं कमलासनस्थ-मृषींश्च सर्वानुरगांश्च दिव्यान् || 15||", "transliteration": "arjuna uvāchapaśhyāmi devāns tava deva dehesarvāns tathā bhūta-viśheṣha-saṅghānbrahmāṇam īśhaṁ kamalāsana-sthamṛiṣhīnśh cha sarvān uragānśh cha divyān", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; paśhyāmi—I behold; devān—all the gods; tava—your; deva—Lord; dehe—within the body; sarvān—all; tathā—as well as; bhūta viśheṣha-saṅghān—hosts of different beings; brahmāṇam—Lord Brahma; īśham—Shiv; kamala-āsana-stham—seated on the lotus flower; ṛiṣhīn—sages; cha—and; sarvān—all; uragān—serpents; cha—and; divyān—divine", - "translation": "Arjuna said: In Thy body, Ο Lord, I behold all the gods and all the diverse hosts of beings— the Lord Brahmā, seated on the lotus, and all the rishis and the celestial serpents.", - "commentary": "Isam:This may be taken to refer to Sive (Brahma seated on the Lotus, and Siva).", + "translation": [ + "Arjuna said: In Thy body, Ο Lord, I behold all the gods and all the diverse hosts of beings— the Lord Brahmā, seated on the lotus, and all the rishis and the celestial serpents." + ], + "commentary": [ + "Isam:This may be taken to refer to Sive (Brahma seated on the Lotus, and Siva)." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-15.mp3", "source": "https://vivekavani.com/b11v15/" }, @@ -159,8 +257,12 @@ "sanskrit": "अनेकबाहूदरवक्त्रनेत्रंपश्यामि त्वां सर्वतोऽनन्तरूपम् |नान्तं न मध्यं न पुनस्तवादिंपश्यामि विश्वेश्वर विश्वरूप || 16||", "transliteration": "aneka-bāhūdara-vaktra-netraṁpaśhyāmi tvāṁ sarvato ’nanta-rūpamnāntaṁ na madhyaṁ na punas tavādiṁpaśhyāmi viśhveśhvara viśhva-rūpa", "word_by_word_meaning": "aneka—infinite; bāhu—arms; udara—stomachs; vaktra—faces; netram—eyes; paśhyāmi—I see; tvām—you; sarvataḥ—in every direction; ananta-rūpam—inifinite forms; na antam—without end; na—not; madhyam—middle; na—no; punaḥ—again; tava—your; ādim—beginning; paśhyāmi—I see; viśhwa-īśhwara—The Lord of the universe; viśhwa-rūpa—universal form", - "translation": "I behold Thee with myriads of arms and bellies, with myriads of faces and eyes; I behold Thee, infinite in form, on every side, but I see not Thy end nor Thy middle nor Thy beginning, Ο Lord of the universe, Ο Universal Form!", - "commentary": "", + "translation": [ + "I behold Thee with myriads of arms and bellies, with myriads of faces and eyes; I behold Thee, infinite in form, on every side, but I see not Thy end nor Thy middle nor Thy beginning, Ο Lord of the universe, Ο Universal Form!" + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-16.mp3", "source": "https://vivekavani.com/b11v16/" }, @@ -170,8 +272,12 @@ "sanskrit": "किरीटिनं गदिनं चक्रिणं चतेजोराशिं सर्वतो दीप्तिमन्तम् |पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्दीप्तानलार्कद्युतिमप्रमेयम् || 17||", "transliteration": "kirīṭinaṁ gadinaṁ chakriṇaṁ chatejo-rāśhiṁ sarvato dīptimantampaśhyāmi tvāṁ durnirīkṣhyaṁ samantāddīptānalārka-dyutim aprameyam", "word_by_word_meaning": "kirīṭinam—adorned with a crown; gadinam—with club; chakriṇam—with discs; cha—and; tejaḥ-rāśhim—abode of splendor; sarvataḥ—everywhere; dīpti-mantam—shining; paśhyāmi—I see; tvām—you; durnirīkṣhyam—difficult to look upon; samantāt—in all directions; dīpta-anala—blazing fire; arka—like the sun; dyutim—effulgence; aprameyam—immeasurable", - "translation": "I behold Thee on all sides glowing like a mass of radiance, with Thy diadem and mace and discus, blazing everywhere like burning fire and the burning sun, hard to look at, and passing all measure.", - "commentary": "", + "translation": [ + "I behold Thee on all sides glowing like a mass of radiance, with Thy diadem and mace and discus, blazing everywhere like burning fire and the burning sun, hard to look at, and passing all measure." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-17.mp3", "source": "https://vivekavani.com/b11v17/" }, @@ -181,8 +287,16 @@ "sanskrit": "त्वमक्षरं परमं वेदितव्यंत्वमस्य विश्वस्य परं निधानम् |त्वमव्यय: शाश्वतधर्मगोप्तासनातनस्त्वं पुरुषो मतो मे || 18||", "transliteration": "tvam akṣharaṁ paramaṁ veditavyaṁtvam asya viśhvasya paraṁ nidhānamtvam avyayaḥ śhāśhvata-dharma-goptāsanātanas tvaṁ puruṣho mato me", "word_by_word_meaning": "tvam—you; akṣharam—the imperishable; paramam—the supreme being; veditavyam—worthy of being known; tvam—you; asya—of this; viśhwasya—of the creation; param—supreme; nidhānam—support; tvam—you; avyayaḥ—eternal; śhāśhvata-dharma-goptā—protector of the eternal religion; sanātanaḥ—everlasting; tvam—you; puruṣhaḥ—the Supreme Divine Person; mataḥ me—my opinion", - "translation": "Thou art the Imperishable, the Supreme Being to be realized; Thou art the Supreme Support of the universe; Thou art the undying Guardian of the Eternal Dharma; Thou art, in my belief, the Primal Being.", - "commentary": "Sasvatadharmagopta:Dharma is eternal. At no time does it perish. Its power may be reduced or corrupted at times, but the Lord sustains it in such periods when Adharma dominates the world. The Lord is Himself the highest Dharma. Nothing can please the Lord more than adherence to Dharma. Men who follow the law of righteousness are the dearest devotees of the Lord.", + "translation": [ + "Thou art the Imperishable, the Supreme Being to be realized; Thou art the Supreme Support of the universe; Thou art the undying Guardian of the Eternal Dharma; Thou art, in my belief, the Primal Being." + ], + "commentary": [ + "Sasvatadharmagopta:Dharma is eternal. At no time does it perish. Its power may be reduced or corrupted at times, but the Lord sustains it in such periods when Adharma dominates the world. The Lord is Himself the highest Dharma. Nothing can please the Lord more than adherence to Dharma. Men who follow the law of righteousness are the dearest devotees of the Lord.", + "As M. was walking in the temple garden, he suddenly came upon the Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra:“Look here. Come a little more often. You are a new-comer. On first, acquaintance people visit each other quite often, as is the case with a lover and his sweetheart. (Narendra and M. laugh.) So please come, won’t you?”Narendra, a member of the Brahmo Samaj, was very particular about his promises. He said with a smile, “Yes, sir, I shall try.”", + "As they were returning to the Master’s room, Sri Ramakrishna said to M.:“When peasants go to market to buy bullocks for their ploughs, they can easily tell the good from the bad by touching their tails. On being touched there, some meekly lie down on the ground. The peasants recognize that these are without mettle and so reject them. They select only those bullocks that frisk about and show spirit when their tails are touched. Narendra is like a bullock of this latter class. He is full of spirit within.”", + "The Master smiled as he said this, and continued: “There are some people who have no grit whatever. They are like flattened rice soaked in milk — soft and mushy. No inner strength!”", + "…… M. had been enchanted by the Master’s sweet music. With some hesitation he asked him whether there would be any more singing that evening. “No, not tonight”, said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: “But I’m going soon to Balaram Bose’s house in Calcutta. Come there and you’ll hear me sing.” M. agreed to go.MASTER:“Do you know Balaram Bose?”M:“No, sir. I don’t.”MASTER:“He lives in Bosepara.”M:“Well, sir, I shall find him.”As Sri Ramakrishna walked up and down the hall with M., he said to him: “Let me ask you something. What do you think of me?”M. remained silent. Again Sri Ramakrishna asked: “What do you think of me? How many annas of knowledge of God have I?”M: “I don’t understand what you mean by ‘annas’. But of this I am sure:I have never before seen such knowledge, ecstatic love, faith in God, renunciation, and catholicity anywhere.“The Master laughed.M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self — as the lion lives and roams alone in the forest.In silent wonder M. surveyed that great soul." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-18.mp3", "source": "https://vivekavani.com/b11v18/" }, @@ -192,8 +306,12 @@ "sanskrit": "अनादिमध्यान्तमनन्तवीर्य-मनन्तबाहुं शशिसूर्यनेत्रम् |पश्यामि त्वां दीप्तहुताशवक्त्रं-स्वतेजसा विश्वमिदं तपन्तम् || 19||", "transliteration": "anādi-madhyāntam ananta-vīryamananta-bāhuṁ śhaśhi-sūrya-netrampaśhyāmi tvāṁ dīpta-hutāśha-vaktraṁsva-tejasā viśhvam idaṁ tapantam", "word_by_word_meaning": "anādi-madhya-antam—without beginning, middle, or end; ananta—infinite; vīryam—power; ananta—unlimited; bāhum—arms; śhaśhi—the moon; sūrya—the sun; netram—eyes; paśhyāmi—I see; tvām—you; dīpta—blazing; hutāśha—emanating from; vaktram—your mouth; sva-tejasā—by your radiance; viśhwam—universe; idam—this; tapantam—warming", - "translation": "I behold Thee as one without beginning, middle, or end; with infinite arms and immeasurable strength; with the sun and moon as Thine eyes; with Thy face shining like a blazing fire; and burning with Thy radiance the whole universe.", - "commentary": "", + "translation": [ + "I behold Thee as one without beginning, middle, or end; with infinite arms and immeasurable strength; with the sun and moon as Thine eyes; with Thy face shining like a blazing fire; and burning with Thy radiance the whole universe." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-19.mp3", "source": "https://vivekavani.com/b11v19/" }, @@ -203,8 +321,12 @@ "sanskrit": "द्यावापृथिव्योरिदमन्तरं हिव्याप्तं त्वयैकेन दिशश्च सर्वा: |दृष्ट्वाद्भुतं रूपमुग्रं तवेदंलोकत्रयं प्रव्यथितं महात्मन् || 20||", "transliteration": "dyāv ā-pṛithivyor idam antaraṁ hivyāptaṁ tvayaikena diśhaśh cha sarvāḥdṛiṣhṭvādbhutaṁ rūpam ugraṁ tavedaṁloka-trayaṁ pravyathitaṁ mahātman", "word_by_word_meaning": "dyau-ā-pṛithivyoḥ—between heaven and earth; idam—this; antaram—space between; hi—indeed; vyāptam—pervaded; tvayā—by you; ekena—alone; diśhaḥ—directions; cha—and; sarvāḥ—all; dṛiṣhṭvā—seeing; adbhutam—wondrous; rūpam—form; ugram—terrible; tava—your; idam—this; loka—worlds; trayam—three; pravyathitam—trembling; mahā-ātman—The greatest of all beings", - "translation": "By Thee alone are filled all the space between heaven and earth, and all the quarters of the sky. Ο Mighty One, the three worlds behold Thy marvellous and appalling form and tremble with fear.", - "commentary": "", + "translation": [ + "By Thee alone are filled all the space between heaven and earth, and all the quarters of the sky. Ο Mighty One, the three worlds behold Thy marvellous and appalling form and tremble with fear." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-20.mp3", "source": "https://vivekavani.com/b11v20/" }, @@ -214,8 +336,13 @@ "sanskrit": "अमी हि त्वां सुरसङ्घा विशन्तिकेचिद्भीता: प्राञ्जलयो गृणन्ति |स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घा:स्तुवन्ति त्वां स्तुतिभि: पुष्कलाभि: || 21||", "transliteration": "amī hi tvāṁ sura-saṅghā viśhantikechid bhītāḥ prāñjalayo gṛiṇantisvastīty uktvā maharṣhi-siddha-saṅghāḥstuvanti tvāṁ stutibhiḥ puṣhkalābhiḥ", "word_by_word_meaning": "amī—these; hi—indeed; tvām—you; sura-saṅghāḥ—assembly of celestial gods; viśhanti—are entering; kechit—some; bhītāḥ—in fear; prāñjalayaḥ—with folded hands; gṛiṇanti—praise; svasti—auspicious; iti—thus; uktvā—reciting; mahā-ṛiṣhi—great sages; siddha-saṅghāḥ—perfect beings; stuvanti—are extolling; tvām—you; stutibhiḥ—with prayers; puṣhkalābhiḥ—hymns", - "translation": "Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns.", - "commentary": "Svasti:“May it be well to all the worlds,” is always the prayer of great souls. They have so intimately found their unity with the world that they wish for its welfare with all their heart and soul. “Svasti prajabhyah“-should be the universal prayer of all aspirants.", + "translation": [ + "Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns." + ], + "commentary": [ + "Svasti:“May it be well to all the worlds,” is always the prayer of great souls. They have so intimately found their unity with the world that they wish for its welfare with all their heart and soul. “Svasti prajabhyah“-should be the universal prayer of all aspirants.", + "Stuvanti:With sublime hymns and songs, the Rishis and Siddhas extol the Lord. When the wise thus express their devotion through prayer, is it not the duty of common mortals to follow their example?" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-21.mp3", "source": "https://vivekavani.com/b11v21/" }, @@ -225,8 +352,12 @@ "sanskrit": "रुद्रादित्या वसवो ये च साध्याविश्वेऽश्विनौ मरुतश्चोष्मपाश्च |गन्धर्वयक्षासुरसिद्धसङ्घावीक्षन्ते त्वां विस्मिताश्चैव सर्वे || 22||", "transliteration": "rudrādityā vasavo ye cha sādhyāviśhve ’śhvinau marutaśh choṣhmapāśh chagandharva-yakṣhāsura-siddha-saṅghāvīkṣhante tvāṁ vismitāśh chaiva sarve", "word_by_word_meaning": "rudra—a form of Lord Shiv; ādityāḥ—the adityas; vasavaḥ—the vasus; ye—these; cha—and; sādhyāḥ—the sadhyas; viśhve—the vishvadevas; aśhvinau—the Ashvini Kumars; marutaḥ—the maruts; cha—and; uṣhma-pāḥ—the ancestors; cha—and; gandharva—gandharvas; yakṣha—the yakshas; asura—the demons; siddha—the perfected beings; saṅghāḥ—the assemblies; vīkṣhante—are beholding; tvām—you; vismitāḥ—in wonder; cha—and; eva—verily; sarve—all", - "translation": "The Rudras, Ādityas, Vasus, and Sādhyas; the Viśwas, Aświns, Maruts, and Ushmapās; and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas— all behold Thee and are amazed.", - "commentary": "", + "translation": [ + "The Rudras, Ādityas, Vasus, and Sādhyas; the Viśwas, Aświns, Maruts, and Ushmapās; and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas— all behold Thee and are amazed." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-22.mp3", "source": "https://vivekavani.com/b11v22/" }, @@ -236,8 +367,12 @@ "sanskrit": "रूपं महत्ते बहुवक्त्रनेत्रंमहाबाहो बहुबाहूरुपादम् |बहूदरं बहुदंष्ट्राकरालंदृष्ट्वा लोका: प्रव्यथितास्तथाहम् || 23||", "transliteration": "rūpaṁ mahat te bahu-vaktra-netraṁmahā-bāho bahu-bāhūru-pādambahūdaraṁ bahu-danṣhṭrā-karālaṁdṛiṣhṭvā lokāḥ pravyathitās tathāham", "word_by_word_meaning": "rūpam—form; mahat—magnificent; te—your; bahu—many; vaktra—mouths; netram—eyes; mahā-bāho—mighty-armed Lord; bahu—many; bāhu—arms; ūru—thighs; pādam—legs; bahu-udaram—many stomachs; bahu-danṣhṭrā—many teeth; karālam—terrifying; dṛiṣhṭvā—seeing; lokāḥ—all the worlds; pravyathitāḥ—terror-stricken; tathā—so also; aham—I", - "translation": "Beholding Thy great form, O Mighty Lord, with myriads of mouths and eyes, with myriads of arms and thighs and feet, with myriads of bellies, and with myriads of terrible tusks— the worlds are affrighted, and so am I.", - "commentary": "", + "translation": [ + "Beholding Thy great form, O Mighty Lord, with myriads of mouths and eyes, with myriads of arms and thighs and feet, with myriads of bellies, and with myriads of terrible tusks— the worlds are affrighted, and so am I." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-23.mp3", "source": "https://vivekavani.com/b11v23/" }, @@ -247,8 +382,12 @@ "sanskrit": "नभ:स्पृशं दीप्तमनेकवर्णंव्यात्ताननं दीप्तविशालनेत्रम् |दृष्ट्वा हि त्वां प्रव्यथितान्तरात्माधृतिं न विन्दामि शमं च विष्णो || 24||", "transliteration": "nabhaḥ-spṛiśhaṁ dīptam aneka-varṇaṁvyāttānanaṁ dīpta-viśhāla-netramdṛiṣhṭvā hi tvāṁ pravyathitāntar-ātmādhṛitiṁ na vindāmi śhamaṁ cha viṣhṇo", "word_by_word_meaning": "nabhaḥ-spṛiśham—touching the sky; dīptam—effulgent; aneka—many; varṇam—colors; vyātta—open; ānanam—mouths; dīpta—blazing; viśhāla—enormous; netram—eyes; dṛiṣhṭvā—seeing; hi—indeed; tvām—you; pravyathitāntar-ātmā—my heart is trembling with fear; dhṛitim—firmness; na—not; vindāmi—I find; śhamam—mental peace; cha—and; viṣhṇo—Lord Vishnu", - "translation": "When I look upon Thy blazing form reaching to the skies and shining in many colours, when I see Thee with Thy mouths opened wide and Thy great eyes glowing bright, my inmost soul trembles in fear, and I find neither courage nor peace, Ο Vishnu!", - "commentary": "", + "translation": [ + "When I look upon Thy blazing form reaching to the skies and shining in many colours, when I see Thee with Thy mouths opened wide and Thy great eyes glowing bright, my inmost soul trembles in fear, and I find neither courage nor peace, Ο Vishnu!" + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-24.mp3", "source": "https://vivekavani.com/b11v24/" }, @@ -258,8 +397,12 @@ "sanskrit": "दंष्ट्राकरालानि च ते मुखानिदृष्ट्वैव कालानलसन्निभानि |दिशो न जाने न लभे च शर्मप्रसीद देवेश जगन्निवास || 25||", "transliteration": "danṣhṭrā-karālāni cha te mukhānidṛiṣhṭvaiva kālānala-sannibhānidiśho na jāne na labhe cha śharmaprasīda deveśha jagan-nivāsa", "word_by_word_meaning": "danṣhṭrā—teeth; karālāni—terrible; cha—and; te—your; mukhāni—mouths; dṛiṣhṭvā—having seen; eva—indeed; kāla-anala—the fire of annihilation; sannibhāni—resembling; diśhaḥ—the directions; na—not; jāne—know; na—not; labhe—I obtain; cha—and; śharma—peace; prasīda—have mercy; deva-īśha—The Lord of lords; jagat-nivāsa—The shelter of the universe", - "translation": "When I behold Thy mouths, striking terror with their tusks, like Time’s all-consuming fire, I am disoriented and find no peace. Be gracious, Ο Lord of the gods, Ο Abode of the universe!", - "commentary": "", + "translation": [ + "When I behold Thy mouths, striking terror with their tusks, like Time’s all-consuming fire, I am disoriented and find no peace. Be gracious, Ο Lord of the gods, Ο Abode of the universe!" + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-25.mp3", "source": "https://vivekavani.com/b11v25/" }, @@ -269,8 +412,15 @@ "sanskrit": "अमी च त्वां धृतराष्ट्रस्य पुत्रा:सर्वे सहैवावनिपालसङ्घै: |भीष्मो द्रोण: सूतपुत्रस्तथासौसहास्मदीयैरपि योधमुख्यै: || 26||वक्त्राणि ते त्वरमाणा विशन्तिदंष्ट्राकरालानि भयानकानि |केचिद्विलग्ना दशनान्तरेषुसन्दृश्यन्ते चूर्णितैरुत्तमाङ्गै: || 27||", "transliteration": "amī cha tvāṁ dhṛitarāśhtrasya putrāḥsarve sahaivāvani-pāla-saṅghaiḥbhīṣhmo droṇaḥ sūta-putras tathāsausahāsmadīyair api yodha-mukhyaiḥvaktrāṇi te tvaramāṇā viśhantidanṣhṭrā-karālāni bhayānakānikechid vilagnā daśhanāntareṣhusandṛiśhyante chūrṇitair uttamāṅgaiḥ", "word_by_word_meaning": "amī—these; cha—and; tvām—you; dhṛitarāśhtrasya—of Dhritarashtra; putrāḥ—sons; sarve—all; saha—with; eva—even; avani-pāla—their allied kings; sanghaiḥ—assembly; bhīṣhmaḥ—Bheeshma; droṇaḥ—Dronacharya; sūta-putraḥ—Karna; tathā—and also; asau—this; saha—with; asmadīyaiḥ—from our side; api—also; yodha-mukhyaiḥ—generals; vaktrāṇi—mouths; te—your; tvaramāṇāḥ—rushing; viśhanti—enter; danṣhṭrā—teeth; karālāni—terrible; bhayānakāni—fearsome; kechit—some; vilagnāḥ—getting stuck; daśhana-antareṣhu—between the teeth; sandṛiśhyante—are seen; chūrṇitaiḥ—getting smashed; uttama-aṅgaiḥ—heads", - "translation": "All these sons of Dhritarāshtra, together with the hosts of monarchs, and Bhishma, Drona, and Karna, and the warrior chiefs of our side as well, enter precipitately Thy tusked and terrible mouths, frightful to behold. Some are seen caught between Thy teeth, their heads crushed to powder.", - "commentary": "In Paramātmā who is Time, there is no division of past, present and future. Therefore Arjuna sees in the Cosmic-Form the whole vision of the future. He finds the Kauravas, the Kings, Bhishma, Drona Karna, and also the warrior-chiefs on his own side, hurrying into the horrid mouth of the Lord. What does this mean? All beings come out of the Lord and go back into Him. All time is one universal present for the Lord. He is Time, He is beyond Time. The idea of the division of Time is created in Him.", + "translation": [ + "All these sons of Dhritarāshtra, together with the hosts of monarchs, and Bhishma, Drona, and Karna, and the warrior chiefs of our side as well, enter precipitately Thy tusked and terrible mouths, frightful to behold. Some are seen caught between Thy teeth, their heads crushed to powder." + ], + "commentary": [ + "In Paramātmā who is Time, there is no division of past, present and future. Therefore Arjuna sees in the Cosmic-Form the whole vision of the future. He finds the Kauravas, the Kings, Bhishma, Drona Karna, and also the warrior-chiefs on his own side, hurrying into the horrid mouth of the Lord. What does this mean? All beings come out of the Lord and go back into Him. All time is one universal present for the Lord. He is Time, He is beyond Time. The idea of the division of Time is created in Him.", + "The vision of Arjuna should be a revelation to every human being. All that appears to exist in the various shapes and forms as wife, children, wealth and possessions, Kingdoms and powers, are crushed to death under the mighty chariot wheel of Time. Nothing remains of the fond illusions which the little mind of man is dreaming of in this world. Knowing this, who will cling to them desperately? He knows that they will pass off like summer clouds. Then will arise true dispassion they will pass off like summer (Vairagya), when man frees himself from the thousand bonds of earthly attachments and connections.", + "To see the future in the present is Knowledge. The Jiva visualises death and the dissolution of the body in the present moment itself. He is then free from attachment, free from fear, free from the dualities of pleasure and pain etc. He realises that the Lord alone is the Immortal Reality. Thus he becomes a true devotee and yearns for immortality and the realisation of Truth.", + "Therefore let all aspirants see and understand the vision of Arjuna, and become truly dispassionate amidst the wonderful delusions of earthly life." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-26-27.mp3", "source": "https://vivekavani.com/b11v26/" }, @@ -280,8 +430,12 @@ "sanskrit": "यथा नदीनां बहवोऽम्बुवेगा:समुद्रमेवाभिमुखा द्रवन्ति |तथा तवामी नरलोकवीराविशन्ति वक्त्राण्यभिविज्वलन्ति || 28||", "transliteration": "yathā nadīnāṁ bahavo ’mbu-vegāḥsamudram evābhimukhā dravantitathā tavāmī nara-loka-vīrāviśhanti vaktrāṇy abhivijvalanti", "word_by_word_meaning": "yathā—as; nadīnām—of the rivers; bahavaḥ—many; ambu-vegāḥ—water waves; samudram—the ocean; eva—indeed; abhimukhāḥ—toward; dravanti—flowing rapidly; tathā—similarly; tava—your; amī—these; nara-loka-vīrāḥ—kings of human society; viśhanti—enter; vaktrāṇi—mouths; abhivijvalanti—blazing;", - "translation": "As the many torrents of the rivers rush toward the ocean, so do the heroes of the mortal world rush into Thy fiercely flaming mouths.", - "commentary": "", + "translation": [ + "As the many torrents of the rivers rush toward the ocean, so do the heroes of the mortal world rush into Thy fiercely flaming mouths." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-28.mp3", "source": "https://vivekavani.com/b11v28/" }, @@ -291,8 +445,12 @@ "sanskrit": "यथा प्रदीप्तं ज्वलनं पतङ्गाविशन्ति नाशाय समृद्धवेगा: |तथैव नाशाय विशन्ति लोका-स्तवापि वक्त्राणि समृद्धवेगा: || 29||", "transliteration": "yathā pradīptaṁ jvalanaṁ pataṅgāviśhanti nāśhāya samṛiddha-vegāḥtathaiva nāśhāya viśhanti lokāstavāpi vaktrāṇi samṛiddha-vegāḥ", "word_by_word_meaning": "yathā—as; pradīptam—blazing; jvalanam—fire; pataṅgāḥ—moths; viśhanti—enter; nāśhāya—to be perished; samṛiddha vegāḥ—with great speed; tathā eva—similarly; nāśhāya—to be perished; viśhanti—enter; lokāḥ—these people; tava—your; api—also; vaktrāṇi—mouths; samṛiddha-vegāḥ—with great speed", - "translation": "As moths rush swiftly into a blazing fire to perish there, even so do these creatures swiftly rush into Thy mouths to their own destruction.", - "commentary": "", + "translation": [ + "As moths rush swiftly into a blazing fire to perish there, even so do these creatures swiftly rush into Thy mouths to their own destruction." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-29.mp3", "source": "https://vivekavani.com/b11v29/" }, @@ -302,8 +460,12 @@ "sanskrit": "लेलिह्यसे ग्रसमान: समन्ता-ल्लोकान्समग्रान्वदनैर्ज्वलद्भि: |तेजोभिरापूर्य जगत्समग्रंभासस्तवोग्रा: प्रतपन्ति विष्णो || 30||", "transliteration": "lelihyase grasamānaḥ samantāllokān samagrān vadanair jvaladbhiḥtejobhir āpūrya jagat samagraṁbhāsas tavogrāḥ pratapanti viṣhṇo", "word_by_word_meaning": "lelihyase—you are licking; grasamānaḥ—devouring; samantāt—on all sides; lokān—worlds; samagrān—all; vadanaiḥ—with mouths; jvaladbhiḥ—blazing; tejobhiḥ—by effulgence; āpūrya—filled with; jagat—the universe; samagram—all; bhāsaḥ—rays; tava—your; ugrāḥ—fierce; pratapanti—scorching; viṣhṇo—Lord Vishnu", - "translation": "Thou lickest Thy lips, devouring all the worlds on every side with Thy flaming mouths. Thy fiery rays fill the whole universe with their radiance and scorch it, Ο Vishnu!", - "commentary": "", + "translation": [ + "Thou lickest Thy lips, devouring all the worlds on every side with Thy flaming mouths. Thy fiery rays fill the whole universe with their radiance and scorch it, Ο Vishnu!" + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-30.mp3", "source": "https://vivekavani.com/b11v30/" }, @@ -313,8 +475,12 @@ "sanskrit": "आख्याहि मे को भवानुग्ररूपोनमोऽस्तु ते देववर प्रसीद |विज्ञातुमिच्छामि भवन्तमाद्यंन हि प्रजानामि तव प्रवृत्तिम् || 31||", "transliteration": "ākhyāhi me ko bhavān ugra-rūponamo ’stu te deva-vara prasīdavijñātum ichchhāmi bhavantam ādyaṁna hi prajānāmi tava pravṛittim", "word_by_word_meaning": "ākhyāhi—tell; me—me; kaḥ—who; bhavān—you; ugra-rūpaḥ—fierce form; namaḥ astu—I bow; te—to you; deva-vara—God of gods; prasīda—be merciful; vijñātum—to know; ichchhāmi—I wish; bhavantam—you; ādyam—the primeval; na—not; hi—because; prajānāmi—comprehend; tava—your; pravṛittim—workings", - "translation": "Tell me who Thou art that wearest this frightful form. Salutations to Thee, Ο God Supreme! Have mercy. I desire to know Thee, who art the Primal One; for I do not understand Thy purpose.", - "commentary": "The amazement of Arjuna on seeing the terrible Cosmic-Form devouring the whole universe, and the utter humility in praying to the Lord for mercy and illumination are the marks of true devotion. So should the devotee seek the Lord’s grace and mercy.", + "translation": [ + "Tell me who Thou art that wearest this frightful form. Salutations to Thee, Ο God Supreme! Have mercy. I desire to know Thee, who art the Primal One; for I do not understand Thy purpose." + ], + "commentary": [ + "The amazement of Arjuna on seeing the terrible Cosmic-Form devouring the whole universe, and the utter humility in praying to the Lord for mercy and illumination are the marks of true devotion. So should the devotee seek the Lord’s grace and mercy." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-31.mp3", "source": "https://vivekavani.com/b11v31/" }, @@ -324,8 +490,10 @@ "sanskrit": "श्रीभगवानुवाच |कालोऽस्मि लोकक्षयकृत्प्रवृद्धोलोकान्समाहर्तुमिह प्रवृत्त: |ऋतेऽपि त्वां न भविष्यन्ति सर्वेयेऽवस्थिता: प्रत्यनीकेषु योधा: || 32||", "transliteration": "śhrī-bhagavān uvāchakālo ’smi loka-kṣhaya-kṛit pravṛiddholokān samāhartum iha pravṛittaḥṛite ’pi tvāṁ na bhaviṣhyanti sarveye ’vasthitāḥ pratyanīkeṣhu yodhāḥ", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; kālaḥ—time; asmi—I am; loka-kṣhaya-kṛit—the source of destruction of the worlds; pravṛiddhaḥ—mighty; lokān—the worlds; samāhartum—annihilation; iha—this world; pravṛittaḥ—participation; ṛite—without; api—even; tvām—you; na bhaviṣhyanti—shall cease to exist; sarve—all; ye—who; avasthitāḥ—arrayed; prati-anīkeṣhu—in the opposing army; yodhāḥ—the warriors", - "translation": "The Lord said: I am mighty, world-destroying Time, now engaged here in slaying these men. Even without you, all these warriors standing arrayed in the opposing armies shall not live.", - "commentary": "Filed Under:Bhagavad GitaTagged With:Bhagavad Gita", + "translation": [ + "The Lord said: I am mighty, world-destroying Time, now engaged here in slaying these men. Even without you, all these warriors standing arrayed in the opposing armies shall not live." + ], + "commentary": [], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-32.mp3", "source": "https://vivekavani.com/b11v32/" }, @@ -335,8 +503,17 @@ "sanskrit": "तस्मात्त्वमुत्तिष्ठ यशो लभस्वजित्वा शत्रून्भुङ् क्ष्व राज्यं समृद्धम् |मयैवैते निहता: पूर्वमेवनिमित्तमात्रं भव सव्यसाचिन् || 33||", "transliteration": "tasmāt tvam uttiṣhṭha yaśho labhasvajitvā śhatrūn bhuṅkṣhva rājyaṁ samṛiddhammayaivaite nihatāḥ pūrvam evanimitta-mātraṁ bhava savya-sāchin", "word_by_word_meaning": "tasmāt—therefore; tvam—you; uttiṣhṭha—arise; yaśhaḥ—honor; labhasva—attain; jitvā—conquer; śhatrūn—foes; bhuṅkṣhva—enjoy; rājyam—kingdom; samṛiddham—prosperous; mayā—by me; eva—indeed; ete—these; nihatāḥ—slain; pūrvam—already; eva nimitta-mātram—only an instrument; bhava—become; savya-sāchin—Arjun, the one who can shoot arrows with both hands", - "translation": "Therefore stand up and win glory; conquer your enemies and enjoy an opulent kingdom. By Me and none other have they already been slain; be an instrument only, Ο Arjuna.", - "commentary": "Nimittamatram:The Lord commands Arjuna to fight and obtain the Kingdom of glory. But He makes it clear that Arjuna is nothing more than a mere instrument in the inexorable scheme of Time carrying out the will of God by whom all the enemy armies have already been destroyed. (Mayaivaite nihatah purvam eva). The very cause of Arjuna’s grief is the deluded feeling that he is the doer, and that he is to kill his relations and friends.", + "translation": [ + "Therefore stand up and win glory; conquer your enemies and enjoy an opulent kingdom. By Me and none other have they already been slain; be an instrument only, Ο Arjuna." + ], + "commentary": [ + "Nimittamatram:The Lord commands Arjuna to fight and obtain the Kingdom of glory. But He makes it clear that Arjuna is nothing more than a mere instrument in the inexorable scheme of Time carrying out the will of God by whom all the enemy armies have already been destroyed. (Mayaivaite nihatah purvam eva). The very cause of Arjuna’s grief is the deluded feeling that he is the doer, and that he is to kill his relations and friends.", + "The Lord now reveals to him that he is not the slayer, but that the Lord in the Cosmic Form of Time, has already destroyed them, and that Arjuna is to be merely an instrument. It is the greatest secret to know that man is not really the doer. The sense of doership is the cause of bondage (ahamkaravimudhātma kartāhamiti manyate 3-27). It is the Lord with His inscrutable power of Maya, that does everything. Knowing this the wise man is not deluded. By giving up the thought of doership, man releases himself from the bondage of Karma and attains the liberated state.", + "Savyasacin:Arjuna was capable of using the arrows with his left hand also.", + "Now what is that good which is to be pursued? The good for him who desires moksha is one, and the good for him who wants dharma is another. This is the great truth which the Lord Shri Krishna, the revealer of the Gita, has tried therein to explain, and upon this great truth is established the varnashrama system and the doctrine of svadharma etc. of the Hindu religion … . “Therefore do thou arise and acquire fame. After conquering thy enemies, enjoy unrivalled dominion; verily, by Myself have they been already slain; be thou merely the instrument, O Savyasachin (Arjuna).” In these and similar passages in the Gita the Lord is showing the way to dharma.[Source])", + "All the sects and societies that you see, the whole host of them, inside the country or out, he [Sri Ramakrishna] has already swallowed them all, my brother. “These have verily been killed by Myself long ago, be only the instrument, O Arjuna.”[Source]", + "What can a man do before the will of God? Arjuna said to Sri Krishna on the battle-field of Kurukshetra: ‘I will not fight. It is impossible for me to kill my own kinsmen.’ Sri Krishna replied: ‘Arjuna, you will have to. fight. Your very nature will make you fight.’ Then Sri Krishna revealed to Arjuna that all the men on the battle-field were already dead. (Source:Gospel of Sri Ramakrishna)" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-33.mp3", "source": "https://vivekavani.com/b11v33/" }, @@ -346,8 +523,13 @@ "sanskrit": "द्रोणं च भीष्मं च जयद्रथं चकर्णं तथान्यानपि योधवीरान् |मया हतांस्त्वं जहि मा व्यथिष्ठायुध्यस्व जेतासि रणे सपत्नान् || 34||", "transliteration": "droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ chakarṇaṁ tathānyān api yodha-vīrānmayā hatāṁs tvaṁ jahi mā vyathiṣhṭhāyudhyasva jetāsi raṇe sapatnān", "word_by_word_meaning": "droṇam—Dronacharya; cha—and; bhīṣhmam—Bheeshma; cha—and; jayadratham—Jayadratha; cha—and; karṇam—Karn; tathā—also; anyān—others; api—also; yodha-vīrān—brave warriors; mayā—by me; hatān—already killed; tvam—you; jahi—slay; mā—not; vyathiṣhṭhāḥ—be disturbed; yudhyasva—fight; jetā asi—you shall be victorious; raṇe—in battle; sapatnān—enemies", - "translation": "Kill Drona and Bhishma and Jayadratha and Karna, and the other great warriors as well, who have already been killed by Me. Be not distressed by fear. Fight, and you shall conquer your foes in the battle.", - "commentary": "Ma vyadhisthah:“Do not fear”. This again is the Mahamantra of the Gita, – a single word into which the essence of the Gita is distilled.Fearlessness, courage, spirit of action, these are taught in the Gita as the main doctrines of life.Having surrendered everything to the Lord, having understood that He is the real actor in this wonderful drama of life, why should man fear, when he is working as a mere instrument in the hands of God? Self-surrender and righteous action cannot have the seeds of fear in them. Therefore the Lord exhorts Arjuna to carry out his duty without any fear. In daily life, man is caught in fearful circumstances, and confronted with formidable obstacles. Everyone knows this. In such moments, if the Lord’s exhortation is remembered, man is inspired with a higher power which will enable him to overcome all the obstacles in the way. No one should give up his duty out of fear. “Yudhyasva” (fight) that is what the Lord wants everyone to do, according to his status in life. The duties of life are prescribed for all, and each man has to perform them without fear or cowardice. The word ‘jetasi‘ (you shall conquer) declares victory as the fruit of action. Thus, if a man surrenders himself to the Lord, and fights the battle of life righteously, he is sure to obtain victory. Where Sri Krishna is, there is victory.", + "translation": [ + "Kill Drona and Bhishma and Jayadratha and Karna, and the other great warriors as well, who have already been killed by Me. Be not distressed by fear. Fight, and you shall conquer your foes in the battle." + ], + "commentary": [ + "Ma vyadhisthah:“Do not fear”. This again is the Mahamantra of the Gita, – a single word into which the essence of the Gita is distilled.Fearlessness, courage, spirit of action, these are taught in the Gita as the main doctrines of life.Having surrendered everything to the Lord, having understood that He is the real actor in this wonderful drama of life, why should man fear, when he is working as a mere instrument in the hands of God? Self-surrender and righteous action cannot have the seeds of fear in them. Therefore the Lord exhorts Arjuna to carry out his duty without any fear. In daily life, man is caught in fearful circumstances, and confronted with formidable obstacles. Everyone knows this. In such moments, if the Lord’s exhortation is remembered, man is inspired with a higher power which will enable him to overcome all the obstacles in the way. No one should give up his duty out of fear. “Yudhyasva” (fight) that is what the Lord wants everyone to do, according to his status in life. The duties of life are prescribed for all, and each man has to perform them without fear or cowardice. The word ‘jetasi‘ (you shall conquer) declares victory as the fruit of action. Thus, if a man surrenders himself to the Lord, and fights the battle of life righteously, he is sure to obtain victory. Where Sri Krishna is, there is victory.", + "Though Bhishma and others are still alive, the Lord declares them to be ‘already dead’ (hatah). What does this mean? In the26th and 27th verses, the secret has been revealed. The Lord is Time, not time as we see it divided into past, present and future, but Eternity in which there cannot be any of these divisions manufactured by the limited mind of man. The past, present and future are one in Eternal Time. So the future of man is easily foreseeable by the divine vision. So the enemy warriors are dead already, killed by the Lord, in the Cosmic aspect of Time. Man should learn a great lesson from this. He will find that what he is considering worthy and pleasant, all the relations and friends, all the treasures and loves and hatreds, are already dead and gone, though appearing to live. Death then loses its power over the wise man who regards everything as entering the blazing mouths of the Cosmic Form. The worlds are also dead and gone. Why then this clinging to a little bit of flesh? Why then weep and wail for the loss of this or that? Time takes away all. Nay, it is all taken away already. Thus knowing, the wise man is not deluded. Renunciation (Vairagya) comes to him spontaneously. Lord Buddha thought of this inevitable sequence of human life, and was inspired to find out that, which does not die in the midst of death? That question comes to all at one time or other. The answer also comes in due course. The Self of man is man beyond death. Realising the Self-Atma, man is freed from the shadow of death. He acquires immortality in the world." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-34.mp3", "source": "https://vivekavani.com/b11v34/" }, @@ -357,8 +539,12 @@ "sanskrit": "सञ्जय उवाच |एतच्छ्रुत्वा वचनं केशवस्यकृताञ्जलिर्वेपमान: किरीटी |नमस्कृत्वा भूय एवाह कृष्णंसगद्गदं भीतभीत: प्रणम्य || 35||", "transliteration": "sañjaya uvāchaetach chhrutvā vachanaṁ keśhavasyakṛitāñjalir vepamānaḥ kirīṭīnamaskṛitvā bhūya evāha kṛiṣhṇaṁsa-gadgadaṁ bhīta-bhītaḥ praṇamya", "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; etat—thus; śhrutvā—hearing; vachanam—words; keśhavasya—of Shree Krishna; kṛita-añjaliḥ—with joined palms; vepamānaḥ—trembling; kirītī—the crowned one, Arjun; namaskṛitvā—with palms joined; bhūyaḥ—again; eva—indeed; āha—spoke; kṛiṣhṇam—to Shree Krishna; sa-gadgadam—in a faltering voice; bhīta-bhītaḥ—overwhelmed with fear; praṇamya—bowed down", - "translation": "Sanjaya said: Having heard these words of Krishna, Arjuna trembled, folded his hands in adoration, and bowed down. Overwhelmed with fear, he saluted Krishna and then addressed Him again, with faltering voice.", - "commentary": "The perfect devotion of Arjuna is revealed here. His adoration, his humility, his sense of fear in the Mighty Presence, his prostrations and salutations in various ways, show how devotion express itself in the heart of a man who has surrendered himself to the Lord.", + "translation": [ + "Sanjaya said: Having heard these words of Krishna, Arjuna trembled, folded his hands in adoration, and bowed down. Overwhelmed with fear, he saluted Krishna and then addressed Him again, with faltering voice." + ], + "commentary": [ + "The perfect devotion of Arjuna is revealed here. His adoration, his humility, his sense of fear in the Mighty Presence, his prostrations and salutations in various ways, show how devotion express itself in the heart of a man who has surrendered himself to the Lord." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-35.mp3", "source": "https://vivekavani.com/b11v35/" }, @@ -368,8 +554,15 @@ "sanskrit": "अर्जुन उवाच |स्थाने हृषीकेश तव प्रकीर्त्याजगत्प्रहृष्यत्यनुरज्यते च |रक्षांसि भीतानि दिशो द्रवन्तिसर्वे नमस्यन्ति च सिद्धसङ्घा: || 36||", "transliteration": "arjuna uvāchasthāne hṛiṣhīkeśha tava prakīrtyājagat prahṛiṣhyaty anurajyate charakṣhānsi bhītāni diśho dravantisarve namasyanti cha siddha-saṅghāḥ", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; sthāne—it is but apt; hṛiṣhīka-īśha—Shree Krishna, the master of the senses; tava—your; prakīrtyā—in praise; jagat—the universe; prahṛiṣhyati—rejoices; anurajyate—be enamored; cha—and; rakṣhānsi—the demons; bhītāni—fearfully; diśhaḥ—in all directions; dravanti—flee; sarve—all; namasyanti—bow down; cha—and; siddha-saṅghāḥ—hosts of perfected saints", - "translation": "Arjuna said: It is right, O Hrishikeśa, that the world rejoices and delights in glorifying Thee; the Rākshasas flee on all sides in terror, and the hosts of Siddhas all bow to Thee in adoration.", - "commentary": "Tapa prakirtya:The world is delighted and great joy fills the heart of the devotee by thinking and speaking of the wonderful glory, power and grandeur of the Lord. The whole universe is His; nay, He is Himself the whole universe. What wonderful manifestation of His inscrutable, mystic, mysterious Power! (Yogamaisvaram). To utter His name, to contemplate His Glory is the source of True joy for the world. The devotees who thus spend their life in divinity are indeed blessed.", + "translation": [ + "Arjuna said: It is right, O Hrishikeśa, that the world rejoices and delights in glorifying Thee; the Rākshasas flee on all sides in terror, and the hosts of Siddhas all bow to Thee in adoration." + ], + "commentary": [ + "Tapa prakirtya:The world is delighted and great joy fills the heart of the devotee by thinking and speaking of the wonderful glory, power and grandeur of the Lord. The whole universe is His; nay, He is Himself the whole universe. What wonderful manifestation of His inscrutable, mystic, mysterious Power! (Yogamaisvaram). To utter His name, to contemplate His Glory is the source of True joy for the world. The devotees who thus spend their life in divinity are indeed blessed.", + "Rakshamsi:The Rakshasas fly to all quarters in fear. Where the Lord is manifesting there cannot exist the tamasic and Asuric forces. It also means that kama and krodha, the eternal enemies of mankind, cannot corrupt and pollute the heart of a true devotee. They fly in fear.", + "Siddhasamghah:The Sattvic forces find strength and joy in the presence of the Lord. They bow down to Him.", + "It is said that this verse contains many‘bijaksharams’, and so by repeating it a prescribed number of times, all evil spirits that harass mankind are deterred and driven away." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-36.mp3", "source": "https://vivekavani.com/b11v36/" }, @@ -379,8 +572,14 @@ "sanskrit": "कस्माच्च ते न नमेरन्महात्मन्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे |अनन्त देवेश जगन्निवासत्वमक्षरं सदसतत्परं यत् || 37||", "transliteration": "kasmāch cha te na nameran mahātmangarīyase brahmaṇo ’py ādi-kartreananta deveśha jagan-nivāsatvam akṣharaṁ sad-asat tat paraṁ yat", "word_by_word_meaning": "kasmāt—why; cha—and; te—you; na nameran—should they not bow down; mahā-ātman—The Great one; garīyase—who are greater; brahmaṇaḥ—than Brahma; api—even; ādi-kartre—to the original creator; ananta—The limitless One; deva-īśha—Lord of the devatās; jagat-nivāsa—Refuge of the universe; tvam—you; akṣharam—the imperishable; sat-asat—manifest and non-manifest; tat—that; param—beyond; yat—which", - "translation": "And why should they not bow down to Thee, O Mighty Being, greater than all, since Thou art the Primal Cause even of Brahmā? O Infinite One, Lord of gods, Abode of the universe, Thou art the Imperishable, Being and non-being, and that which is the Supreme.", - "commentary": "Sadasat tatparam:Paramatma is distinct from Sat and Asat. Sat means the world of matter (sthula jagat) and Asat the subtle world of mind (sukshma jagat). Paramatma is distinct from both. Or, Sat may be taken to mean ‘mind’ and Asat the ‘body’. Thus taken also, we get the same idea. From the standpoint of Paramatma, both the physical and mental worlds do not exist. Paramatma alone is. Therefore it is declared here that He is distinct from both. He is the Supreme.", + "translation": [ + "And why should they not bow down to Thee, O Mighty Being, greater than all, since Thou art the Primal Cause even of Brahmā? O Infinite One, Lord of gods, Abode of the universe, Thou art the Imperishable, Being and non-being, and that which is the Supreme." + ], + "commentary": [ + "Sadasat tatparam:Paramatma is distinct from Sat and Asat. Sat means the world of matter (sthula jagat) and Asat the subtle world of mind (sukshma jagat). Paramatma is distinct from both. Or, Sat may be taken to mean ‘mind’ and Asat the ‘body’. Thus taken also, we get the same idea. From the standpoint of Paramatma, both the physical and mental worlds do not exist. Paramatma alone is. Therefore it is declared here that He is distinct from both. He is the Supreme.", + "Question:What is the nature of Paramatma?", + "Answer:He is Supreme, Primal cause of Brahma, Infinite Lord of Gods, abode of the Universe, Imperishable, distinct from body and mind." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-37.mp3", "source": "https://vivekavani.com/b11v37/" }, @@ -390,8 +589,13 @@ "sanskrit": "त्वमादिदेव: पुरुष: पुराणस्-त्वमस्य विश्वस्य परं निधानम् |वेत्तासि वेद्यं च परं च धामत्वया ततं विश्वमनन्तरूप || 38||", "transliteration": "tvam ādi-devaḥ puruṣhaḥ purāṇastvam asya viśhvasya paraṁ nidhānamvettāsi vedyaṁ cha paraṁ cha dhāmatvayā tataṁ viśhvam ananta-rūpa", "word_by_word_meaning": "tvam—you; ādi-devaḥ—the original Divine God; puruṣhaḥ—personality; purāṇaḥ—primeval; tvam—you; asya—of (this); viśhwasya—universe; param—supreme; nidhānam—resting place; vettā—the knower; asi—you are; vedyam—the object of knowledge; cha—and; param—supreme; cha—and; dhāma—abode; tvayā—by you; tatam—pervaded; viśhwam—universe; ananta-rūpa—posessor of infinite forms", - "translation": "Thou art the first of gods, the ancient Soul; Thou art the supreme Resting-place of the universe; Thou art the Knower and That which is to be known and the Ultimate Goal. And by Thee is the world pervaded, Ο Thou of infinite form.", - "commentary": "Question:How is Paramatma further described?", + "translation": [ + "Thou art the first of gods, the ancient Soul; Thou art the supreme Resting-place of the universe; Thou art the Knower and That which is to be known and the Ultimate Goal. And by Thee is the world pervaded, Ο Thou of infinite form." + ], + "commentary": [ + "Question:How is Paramatma further described?", + "Answer:He is 1. First of the Gods, 2. Ancient Purusha, 3. the foundation of the world, 4. Omniscient, 5. that which is to be known, 6. Supreme Abode, 7. Pervading the whole world, 8. Infinite in Form." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-38.mp3", "source": "https://vivekavani.com/b11v38/" }, @@ -401,8 +605,12 @@ "sanskrit": "वायुर्यमोऽग्निर्वरुण: शशाङ्क:प्रजापतिस्त्वं प्रपितामहश्च |नमो नमस्तेऽस्तु सहस्रकृत्व:पुनश्च भूयोऽपि नमो नमस्ते || 39||", "transliteration": "vāyur yamo ’gnir varuṇaḥ śhaśhāṅkaḥprajāpatis tvaṁ prapitāmahaśh chanamo namas te ’stu sahasra-kṛitvaḥpunaśh cha bhūyo ’pi namo namas te", "word_by_word_meaning": "vāyuḥ—the god of wind; yamaḥ—the god of death; agniḥ—the god of fire; varuṇaḥ—the god of water; śhaśha-aṅkaḥ—the moon-God; prajāpatiḥ—Brahma; tvam—you; prapitāmahaḥ—the great-grandfather; cha—and; namaḥ—my salutations; namaḥ—my salutations; te—unto you; astu—let there be; sahasra-kṛitvaḥ—a thousand times; punaḥ cha—and again; bhūyaḥ—again; api—also; namaḥ—(offering) my salutations; namaḥ te—offering my salutations unto you", - "translation": "Thou art Wind and Death and Fire and Moon and the Lord of Water. Thou art Prajāpati and the Great-grandsire. Salutations, salutations to Thee a thousand times, and again and yet again salutations, salutations to Thee!", - "commentary": "Such ecstatic devotion is essential for all aspirants to God-realisation.", + "translation": [ + "Thou art Wind and Death and Fire and Moon and the Lord of Water. Thou art Prajāpati and the Great-grandsire. Salutations, salutations to Thee a thousand times, and again and yet again salutations, salutations to Thee!" + ], + "commentary": [ + "Such ecstatic devotion is essential for all aspirants to God-realisation." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-39.mp3", "source": "https://vivekavani.com/b11v39/" }, @@ -412,8 +620,16 @@ "sanskrit": "नम: पुरस्तादथ पृष्ठतस्तेनमोऽस्तु ते सर्वत एव सर्व |अनन्तवीर्यामितविक्रमस्त्वंसर्वं समाप्नोषि ततोऽसि सर्व: || 40||", "transliteration": "namaḥ purastād atha pṛiṣhṭhatas tenamo ’stu te sarvata eva sarvaananta-vīryāmita-vikramas tvaṁsarvaṁ samāpnoṣhi tato ’si sarvaḥ", "word_by_word_meaning": "namaḥ—offering salutations; purastāt—from the front; atha—and; pṛiṣhṭhataḥ—the rear; te—to you; namaḥ astu—I offer my salutations; te—to you; sarvataḥ—from all sides; eva—indeed; sarva—all; ananta-vīrya—infinite power; amita-vikramaḥ—infinite valor and might; tvam—you; sarvam—everything; samāpnoṣhi—pervade; tataḥ—thus; asi—(you) are; sarvaḥ—everything", - "translation": "Salutations to Thee before, salutations to Thee behind, salutations to Thee on every side, Ο All! Infinite in might and immeasurable in strength, Thou pervadest all and therefore Thou art all.", - "commentary": "The Lord’s power is Infinite! Who can measure Him? If we can use our eyes and look around day or night, we can get a faint glimpse of the infinite extension of the Lord’s power. The man of science is discovering infinitesimal fragments of His Divine power. The more powerful telescopes reveal more and more of the immeasurable star-worlds on all sides. The more powerful microscopes reveal infinitesimally smaller and smaller beings everywhere. So the Lord is greater than the greatest, larger than the largest, smaller than the smallest. What is man before the Divine! Man’s attempt to know God’s power is just like an ant’s attempt to fathom the depth of the ocean!", + "translation": [ + "Salutations to Thee before, salutations to Thee behind, salutations to Thee on every side, Ο All! Infinite in might and immeasurable in strength, Thou pervadest all and therefore Thou art all." + ], + "commentary": [ + "The Lord’s power is Infinite! Who can measure Him? If we can use our eyes and look around day or night, we can get a faint glimpse of the infinite extension of the Lord’s power. The man of science is discovering infinitesimal fragments of His Divine power. The more powerful telescopes reveal more and more of the immeasurable star-worlds on all sides. The more powerful microscopes reveal infinitesimally smaller and smaller beings everywhere. So the Lord is greater than the greatest, larger than the largest, smaller than the smallest. What is man before the Divine! Man’s attempt to know God’s power is just like an ant’s attempt to fathom the depth of the ocean!", + "Man can use a fan for a whiff of breeze; God can cause a tempest! Man can light a lamp to illumine a room, God can send forth the Sun to illumine the earth and sky! Man can dig a well for water, God can plunge the world in a deluge, making miles around vast sheets of water! Man can shoot a rocket into space! God can shoot stars and planets into space. What is man’s power before God’s! The rational man knows that he is nothing before God. His ego vanishes that very moment, and he prostrates himself before God, as Arjuna did in this situation. It is only the blind, little-minded, deluded men who boast of their power and position. Man grows and evolves, as his eyes are cleared of the cataract. He realises gradually the Infinity in which he is placed – Infinity before and behind; Infinity in the past and future; Infinity everywhere! The little human being discovers the Infinite, he becomes the Infinite; contemplating the Divine, he becomes the Divine, Delusion vanishes, Man realises the Self.", + "The devotee sees the Lord everywhere, manifesting His inscrutable and mysterious power in a miraculous manner. He bows before Him, prostrates himself before Him, offers his adoration and worship, and thus thinking of the Lord he attains the Supreme.", + "Question:How is Paramatma described further?", + "Answer:He is infinite in power, He pervades all, He is the Cosmic-Form." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-40.mp3", "source": "https://vivekavani.com/b11v40/" }, @@ -423,8 +639,12 @@ "sanskrit": "सखेति मत्वा प्रसभं यदुक्तंहे कृष्ण हे यादव हे सखेति |अजानता महिमानं तवेदंमया प्रमादात्प्रणयेन वापि || 41||यच्चावहासार्थमसत्कृतोऽसिविहारशय्यासनभोजनेषु |एकोऽथवाप्यच्युत तत्समक्षंतत्क्षामये त्वामहमप्रमेयम् || 42||", "transliteration": "sakheti matvā prasabhaṁ yad uktaṁhe kṛiṣhṇa he yādava he sakhetiajānatā mahimānaṁ tavedaṁmayā pramādāt praṇayena vāpiyach chāvahāsārtham asat-kṛito ’sivihāra-śhayyāsana-bhojaneṣhueko ’tha vāpy achyuta tat-samakṣhaṁtat kṣhāmaye tvām aham aprameyam", "word_by_word_meaning": "sakhā—friend; iti—as; matvā—thinking; prasabham—presumptuously; yat—whatever; uktam—addressed; he kṛiṣhṇa—O Shree Krishna; he yādava—O Shree Krishna, who was born in the Yadu clan; he sakhe—O my dear friend; iti—thus; ajānatā—in ignorance; mahimānam—majesty; tava—your; idam—this; mayā—by me; pramādāt—out of negligence; praṇayena—out of affection; vā api—or else; yat—whatever; cha—also; avahāsa-artham—humorously; asat-kṛitaḥ—disrespectfully; asi—you were; vihāra—while at play; śhayyā—while resting; āsana—while sitting; bhojaneṣhu—while eating; ekaḥ—(when) alone; athavā—or; api—even; achyuta—Krishna, the infallible one; tat-samakṣham—before others; tat—all that; kṣhāmaye—beg for forgiveness; tvām—from you; aham—I; aprameyam—immeasurable", - "translation": "Whatever I have rashly said from inadvertence or love, addressing Thee as “O Krishna,” “O Yādava,” or “O Friend,” regarding Thee merely as a friend, unaware of Thy greatness; and in whatever other ways I may have shown disrespect to Thee while playing or resting, while sitting or eating, while alone, Ο Eternal Lord, or in the presence of others— all that I implore Thee, Ο Immeasurable, to forgive.", - "commentary": "", + "translation": [ + "Whatever I have rashly said from inadvertence or love, addressing Thee as “O Krishna,” “O Yādava,” or “O Friend,” regarding Thee merely as a friend, unaware of Thy greatness; and in whatever other ways I may have shown disrespect to Thee while playing or resting, while sitting or eating, while alone, Ο Eternal Lord, or in the presence of others— all that I implore Thee, Ο Immeasurable, to forgive." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-41-42.mp3", "source": "https://vivekavani.com/b11v41/" }, @@ -434,8 +654,21 @@ "sanskrit": "पितासि लोकस्य चराचरस्यत्वमस्य पूज्यश्च गुरुर्गरीयान् |न त्वत्समोऽस्त्यभ्यधिक: कुतोऽन्योलोकत्रयेऽप्यप्रतिमप्रभाव || 43||", "transliteration": "pitāsi lokasya charācharasyatvam asya pūjyaśh cha gurur garīyānna tvat-samo ’sty abhyadhikaḥ kuto ’nyoloka-traye ’py apratima-prabhāva", "word_by_word_meaning": "pitā—the father; asi—you are; lokasya—of the entire universe; chara—moving; acharasya—nonmoving; tvam—you; asya—of this; pūjyaḥ—worshipable; cha—and; guruḥ—spiritual master; garīyān—glorious; na—not; tvat-samaḥ—equal to you; asti—is; abhyadhikaḥ—greater; kutaḥ—who is; anyaḥ—other; loka-traye—in the three worlds; api—even; apratima-prabhāva—possessor of incomparable power", - "translation": "Thou art the Father of the world— of all that move and all that do not move. Thou art the object of its worship, its most venerable Teacher. There is no one equal to Thee; how then, in the three worlds, could there be another superior to Thee, Ο Thou of incomparable might?", - "commentary": "The Lord has already declared that He is the Father, Mother, Grandsire, of the universe. Arjuna understands the truth now, and worhships the Lord as Father and Guru. He is the highest Guru, the Guru of Gurus, the Universal Master (Jagadguru). The Lord is the only reality, and all else is ‘asat’ non-existing illusion. This being so, how can there be anything equal or greater than the Lord? He is the final refuge for all beings.", + "translation": [ + "Thou art the Father of the world— of all that move and all that do not move. Thou art the object of its worship, its most venerable Teacher. There is no one equal to Thee; how then, in the three worlds, could there be another superior to Thee, Ο Thou of incomparable might?" + ], + "commentary": [ + "The Lord has already declared that He is the Father, Mother, Grandsire, of the universe. Arjuna understands the truth now, and worhships the Lord as Father and Guru. He is the highest Guru, the Guru of Gurus, the Universal Master (Jagadguru). The Lord is the only reality, and all else is ‘asat’ non-existing illusion. This being so, how can there be anything equal or greater than the Lord? He is the final refuge for all beings.", + "MASTER:“Say to God with a guileless heart, ‘O God, reveal Thyself to me.’ And weep. Pray to God, ‘O God, keep my mind away from “woman and gold”.’ And dive deep. Can a man get pearls by floating or swimming on the surface? He must dive deep.", + "“One must get instruction from a guru. Once a man was looking for a stone image of Siva. Someone said to him: “Go to a certain river. There you will find a tree. Near it is a whirlpool. Dive into the water there, and you will find the image of Siva.’ So I say that one must get instruction from a teacher.”", + "ISHAN:“That is true, sir.”", + "MASTER:“It is Satchidananda that comes to us in the form of the guru. If a man is initiated by a human guru, he will not achieve anything if he regards his guru as a mere man. The guru should be regarded as the direct manifestation of God. Only then can the disciple have faith in the mantra given by the guru. Once a man has faith he achieves all. The sudra Ekalavya learnt archery in the forest before a clay image of Drona. He worshipped the image as the living Drona; that by itself enabled him to attain mastery in archery.", + "“Don’t mix intimately with brahmin pundits. Their only concern is to earn money. I have seen brahmin priests reciting the Chandi while performing in the swastyayana. It is hard to tell whether they are reading the sacred book or something else. They turn half the pages without reading them. (All laugh.)", + "“A nail-knife suffices to kill oneself. One needs sword and shield to kill others. That is the purpose of the sastras.", + "“One doesn’t really need to study the different scriptures. If one has no discrimination, one doesn’t achieve anything through mere scholarship, even though one studies all the six systems of philosophy. Call on God, crying to Him secretly in solitude. He will give all that you need.”(Source:Gospel of Sri Ramakrishna)", + "Question:How is Paramatma further described?", + "Answer:He is the father of the world, the most revered, the highest Guru, of incomparable power in all the worlds, having none equal or superior." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-43.mp3", "source": "https://vivekavani.com/b11v43/" }, @@ -445,8 +678,17 @@ "sanskrit": "तस्मात्प्रणम्य प्रणिधाय कायंप्रसादये त्वामहमीशमीड्यम् |पितेव पुत्रस्य सखेव सख्यु:प्रिय: प्रियायार्हसि देव सोढुम् || 44||", "transliteration": "tasmāt praṇamya praṇidhāya kāyaṁprasādaye tvām aham īśham īḍyampiteva putrasya sakheva sakhyuḥpriyaḥ priyāyārhasi deva soḍhum", "word_by_word_meaning": "tasmāt—therefore; praṇamya—bowing down; praṇidhāya—prostrating; kāyam—the body; prasādaye—to implore grace; tvām—your; aham—I; īśham—the Supreme Lord; īḍyam—adorable; pitā—father; iva—as; putrasya—with a son; sakhā—friend; iva—as; sakhyuḥ—with a friend; priyaḥ—a lover; priyāyāḥ—with the beloved; arhasi—you should; deva—Lord; soḍhum—forgive", - "translation": "Therefore I bow down and prostrate my body before Thee, the adorable Lord, and seek Thy grace. Bear with me, Ο Lord, as a father with a son, as a friend with a friend, as a lover with his beloved.", - "commentary": "Pranidhayakayma:The manner of prostration before elders, Gurus and God, is described here. The whole body should touch the earth. This is ‘Sashtangavandanam‘. By this, the intractable ego, feeding itself on price and presumption, is killed. As the ego flourishes by identity with the body, the way to destroy it is by throwing down the body before elders, Gurus and God. Arjuna did so and received God’s grace, Sage Visvamitra prostrated himself before Vasishtha and became a Brahmarshi.", + "translation": [ + "Therefore I bow down and prostrate my body before Thee, the adorable Lord, and seek Thy grace. Bear with me, Ο Lord, as a father with a son, as a friend with a friend, as a lover with his beloved." + ], + "commentary": [ + "Pranidhayakayma:The manner of prostration before elders, Gurus and God, is described here. The whole body should touch the earth. This is ‘Sashtangavandanam‘. By this, the intractable ego, feeding itself on price and presumption, is killed. As the ego flourishes by identity with the body, the way to destroy it is by throwing down the body before elders, Gurus and God. Arjuna did so and received God’s grace, Sage Visvamitra prostrated himself before Vasishtha and became a Brahmarshi.", + "Arjuna had a glimpse of the infinite majesty, power and Glory of the Lord. Himself a warrior of might and repute in the world, he now fully realises that he is less than straw before the mighty Lord. The ‘durahankara‘ that agitates man is nothing else but ‘avidya’, and it functions by making man blind to the infinity that surrounds him and in which he exists just like the bubble in the ocean. How would we look upon the bubble if it feels proud of its power and glamour! We laugh at the silly little thing, knowing that its glamour is only for a second, that it will break and dissolve in the ocean. So would man think of himself when wisdom dawns on him.The infinitude of the Lord and the utter littleness of man is realised by the aspirant by contemplating the Glory of that mighty Being. The Vibhuti Yoga and Viswarupa Sandarsana Yoga serve the purpose of destroying the little ‘I’ and raising man to the plane of Divine Glory.The ecstatic adoration of Arjuna touches the peak point here. May all people rise to that plane! May all receive God’s grace!", + "Question:How is the Lord further described?", + "Answer:He is the ruler and the Lord of the world. He is the most revered of all.", + "Question:How should man show respect to elders, God and Gurus?", + "Answer:He should prostrate himself before them with true devotion and humility." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-44.mp3", "source": "https://vivekavani.com/b11v44/" }, @@ -456,8 +698,37 @@ "sanskrit": "अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वाभयेन च प्रव्यथितं मनो मे |तदेव मे दर्शय देवरूपंप्रसीद देवेश जगन्निवास || 45||", "transliteration": "adṛiṣhṭa-pūrvaṁ hṛiṣhito ’smi dṛiṣhṭvābhayena cha pravyathitaṁ mano metad eva me darśhaya deva rūpaṁprasīda deveśha jagan-nivāsa", "word_by_word_meaning": "adṛiṣhṭa-pūrvam—that which has not been seen before; hṛiṣhitaḥ—great joy; asmi—I am; dṛiṣhṭvā—having seen; bhayena—with fear; cha—yet; pravyathitam—trembles; manaḥ—mind; me—my; tat—that; eva—certainly; me—to me; darśhaya—show; deva—Lord; rūpam—form; prasīda—please have mercy; deva-īśha—God of gods; jagat-nivāsa—abode of the universe", - "translation": "Having seen Your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me Your pleasing form, O God of gods, O Abode of the universe.", - "commentary": "Arjuna was delighted and at the same time struck with terror by the Cosmic Form of the Lord. The full manifestation of the Lord should be terrifying indeed, when the Lord appears as Time, the Destroyer. Even Arjuna was fear-struck and distressed. So he wishes to see the Lord in His former pleasing form.", + "translation": [ + "Having seen Your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me Your pleasing form, O God of gods, O Abode of the universe." + ], + "commentary": [ + "Arjuna was delighted and at the same time struck with terror by the Cosmic Form of the Lord. The full manifestation of the Lord should be terrifying indeed, when the Lord appears as Time, the Destroyer. Even Arjuna was fear-struck and distressed. So he wishes to see the Lord in His former pleasing form.", + "Prasida:In the25th verse, Arjuna makes the same appeal.", + "Tadeva rupam:Some interpret the words to mean the four-armed form of Vishnu.", + "A month after meeting Sri Ramakrishna, Narendra (Swami Vivekananda) returned to Dakshineswar and found the Master alone in his room. Ramakrishna was glad to see Narendra and asked him to sit on the corner of his bed. After a few minutes the Master drew near him in an ecstatic mood, muttered some words, fixed his eyes on him, and placed his right foot on Narendra’s body. At his touch Narendra saw, with open eyes, the whole world vanishing — the walls, the room, the temple garden, and even himself were disappearing into the void. He felt sure that he was facing death. He cried out loudly:“Ah, what are you doing to me? Don’t you know that I have parents at home?”Listening to this, the Master laughed and then touching Narendra’s chest, said:“All right, let it stop now. It will happen in its own good time.”With this Narendra became normal again. (Source: God Lived With Them)", + "One day in Jayrambati, Swami Tanmayananda worshipped the Mother’s feet, as she was his guru. Then when he put her feet on his head, she said: “My foolish child, one should not put another’s feet on the head because the Master dwells there.”", + "“Mother, I have not seen the Master,” Tanmayananda replied.“The Master is God Himself.”“If the Master is God, then who you are?”“Who else am I?”“If you wish, you can show me the Master.”“When the Master touched Naren [Vivekananda], he was so scared that he cried out. Practise spiritual disciplines and you will see him.”“What is the need of spiritual disciplines for a person who has a guru like you?”", + "Holy Mother explained: “Yes, that’s true. But you see, one might have all kinds of food at home, yet one must cook it and eat the food. He who cooks earlier, gets his food earlier too. Some eat in the morning, some in the evening, and yet some starve because they are too lazy or afraid to cook.” (Source: Sri Sarada Devi and Her Divine Play)", + "Seeing Sri Ramakrishna in samadhi many times, Mathur became eager to know more about this mysterious phenomenon. He knew very well that the Master had the power to transmit samadhi to others, so one day he asked to experience it himself. At first Sri Ramakrishna tried to dissuade him from this desire, but after repeated requests from Mathur he finally said: “Well, I’ll ask Mother about it. She will do as She thinks best.”", + "A few days later, while at his home in Calcutta, Mathur experienced bhava samadhi (a state in which the mind is between the absolute plane and the relative plane). Sri Ramakrishna described what happened next: “He sent for me; and when I went there I found him altogether changed — he wasn’t the same man.Whenever he spoke of God, he shed floods of tears. His eyes were red from weeping, and his heart was pounding.When he saw me, he fell down and clasped my feet. ‘Father,’ he said, ‘I admit it — I’m beaten! I’ve been in this state for the past three days. I can’t apply my mind to worldly affairs, however hard I try. Everything is going wrong. Please take back the ecstasy you gave me. I don’t want it.’‘But you begged me for ecstasy,’I said.‘I know I did. And it is indeed a blissful state — but what’s the use of bliss when all my worldly affairs are going to pieces? This ecstasy of yours, Father, it only suits you. The rest of us don’t really want it. Please take it back!’Then I laughed and just rubbed Mathur’s chest with my hand and he was himsel again.” (Source: They Lived with God)", + "Some devotees would tell Sri Ramakrishna about their spiritual experiences. Hearing them,Swami Brahmanandaasked the Master to grant him some spiritual experiences. The Master told him:“Look, that kind of experience comes when one practises meditation and prayer regularly and systematically. Wait. You will get it eventually.”", + "A couple of days later, in the evening, Swami Brahmananda saw the Master walking towards the Divine Mother’s temple, and he followed him. Sri Ramakrishna entered the temple, but the disciple did not dare go inside, so he sat in the natmandir [the hall in front of the temple] and began to meditate. After a while he suddenly saw a brilliant light, like that of a million suns, rushing towards him from the shrine of the Divine Mother. He was frightened and ran to the Master’s room.", + "A little later Sri Ramakrishna returned from the shrine. When he saw Swami Brahmananda in his room, he said: “Hello! Did you sit for meditation this evening?”", + "“Yes, I did,” answered Swami Brahmananda, and he told the Master what had happened.", + "Then the Master told him:“You complain that you don’t experience anything. You ask, ‘What is the use of practising meditation?’ So why did you run away when you had an experience?”(Source: Ramakrishna as We Saw Him)", + "Vaikuntha was present when the events of 1 January took place. After the Master had blessed two or three devotees with his powerful divine touch, Vaikuntha went before him, reverently bowed down to him, and implored, “Sir, please bestow your grace on me.” The Master answered, “You’ve achieved everything.” Vaikuntha said: “Sir, when you say that I’ve achieved everything, it must be so. Kindly help me so that I can understand it a little.” The Master said, “All right,” and gently touched his chest for a moment. Vaikuntha described it thus: “Consequently, a wonderful change came across my mind. I began to see the Master’s gracious, smiling, and luminous form in the sky, the houses, the trees, all human beings, and in everything else I saw in all directions. I was overwhelmed with extreme bliss. At that time I saw you both [the author and Latu] on the roof and called to you loudly: ‘O you all! Wherever you are, come here right now.’ That spiritual mood and vision continued for some days, even in the waking state. I was amazed and spellbound by seeing the blessed Master in all things. This experience remained whether I went to the office or elsewhere on business.", + "“My work suffered because I couldn’t concentrate on my regular duties. When I realized this, I tried unsuccessfully to stop that vision for a while.I now understood a little why Arjuna was afraid when he had the vision of the cosmic form of Lord Krishna and why he prayed to Krishna to withdraw it. I remembered that the scriptures said liberated souls dwelt in the same exalted state of consciousness. I now got a little glimpse from this experience of how much desirelessness is necessary for a person to remain continuously in that state.Hardly had a few days passed when I was overwhelmed by this continuous vision and spiritual mood, and found it difficult to function. Sometimes I thought: ‘Shall I lose my mind?’ At last I prayed to the Master fearfully: ‘O Lord, I’m not able to contain this spiritual fervour. Please release me from this state.’ Woe to human weakness and stupidity! Now I think: ‘Why did I pray that way? Why didn’t I have faith in him and wait patiently to see what the ultimate result would be? I might have become mad, or my body might have dropped away.’ Soon after that prayer, my vision and spiritual mood abruptly came to an end. I was fully convinced that my experience came to an end by the same person from whom I had received it. But perhaps because the complete cessation of that vision didn’t arise in my mind as I prayed, he kindly kept a little of that experience in me: I could see that divine, effulgent, gracious form of the Master several times a day and was overwhelmed with joy and blessedness.” (Source: Sri Ramakrishna and His Divine Play)", + "(To Shivanath and the other Brahmo devotees) “Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing of Keshab Sen. One day Keshab and his party came to the temple garden at Dakshineswar. I told them I wanted to hear how they lectured. A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk. He spoke very well. I went into a trance. After the lecture I said to Keshab, ‘Why do you so often say such things as:", + "“O God, what beautiful flowers Thou hast made! O God, Thou hast created the heavens, the stars, and the ocean!” and so on?’ Those who love splendour themselves are fond of dwelling on God’s splendour.", + "“Once a thief stole the jewels from the images in the temple of Radhakanta. Mathur Babu entered the temple and said to the Deity: ‘What a shame, O God! You couldn’t save Your own ornaments.’ ‘The idea!’ I said to Mathur. ‘Does He who has Lakshmi for His handmaid and attendant ever lack any splendour? Those jewels may be precious to you, but to God they are no better than lumps of clay. Shame on you! You shouldn’t have spoken so meanly. What riches can you give to God to magnify His glory?’", + "“Therefore I say,a man seeks the person in whom he finds joy. What need has he to ask where that person lives, the number of his houses, gardens, relatives, and servants, or the amount of his wealth? I forget everything when I see Narendra. Never, even unwittingly, have I asked him where he lived, what his father’s profession was, or the number of his brothers.", + "“Dive deep in the sweetness of God’s Bliss. What need have we of His infinite creation and unlimited glory?” …….", + "Sri Ramakrishna continued:“It is also true that after the vision of God the devotee desires to witness His lila. After the destruction of Ravana at Rama’s hands, Nikasha, Ravana’s mother, began to run away for fear of her life. Lakshmana said to Rama: ‘Revered Brother, please explain this strange thing to me. This Nikasha is an old woman who has suffered a great deal from the loss of her many sons, and yet she is so afraid of losing her own life that she is taking to her heels!’ Rama bade her come near, gave her assurance of safety, and asked her why she was running away. Nikasha answered: ‘O Rama, I am able to witness all this lila of Yours because I am still alive. I want to live longer so that I may see the many more things You will do on this earth.’ (All laugh.)(To Shivanath) “I like to see you. How can I live unless I see pure-souled devotees? I feel as if they had been my friends in a former incarnation.”", + "A BRAHMO DEVOTEE:“Sir, do you believe in the reincarnation of the soul?”MASTER:“Yes, they say there is something like that. How can we understand the ways of God through our small intellects? Many people have spoken about reincarnation; therefore I cannot disbelieve it. As Bhishma lay dying on his bed of arrows, the Pandava brothers and Krishna stood around him. They saw tears flowing from the eyes of the great hero. Arjuna said to Krishna: ‘Friend, how surprising it is! Even such a man as our grandsire Bhishma — truthful, self-restrained, supremely wise, and one of the eight Vasus — weeps, through maya, at the hour of death.’ Sri Krishna asked Bhishma about it. Bhishma replied: ‘O Krishna, You know very well that this is not the cause of my grief. I am thinking that there is no end to the Pandavas’ sufferings, though God Himself is their charioteer. (Krishna, an Incarnation of God, was Arjuna’s charioteer.) A thought like this makes me feel that I have understood nothing of the ways of God, and so I weep.'” (Source:Gospel of Sri Ramakrishna)", + "Do you think that there is any fixed, catalogued price of so much austerity, so much japam, so much charity, etc., for God-realization? None can force realization out of Him!… But,if you don’t keep up a regular spiritual struggle, you will not be able to hold the experience when it comes.— Swami Brahmananda (Source: The Eternal Companion)", + "You must have read what the Master used to say: ‘The breeze of divine grace is blowing all the time; it is for you to unfurl your sail.’ This unfurling of the sail means undertaking spiritual practices with sincere diligence.Through spiritual practices, one must make oneself fit to receive God’s grace.— Swami Shivananda (Source: For Seekers of God)", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-45.mp3", "source": "https://vivekavani.com/b11v45/" }, @@ -467,8 +738,15 @@ "sanskrit": "किरीटिनं गदिनं चक्रहस्त-मिच्छामि त्वां द्रष्टुमहं तथैव |तेनैव रूपेण चतुर्भुजेनसहस्रबाहो भव विश्वमूर्ते || 46||", "transliteration": "kirīṭinaṁ gadinaṁ chakra-hastamichchhāmi tvāṁ draṣhṭum ahaṁ tathaivatenaiva rūpeṇa chatur-bhujenasahasra-bāho bhava viśhva-mūrte", "word_by_word_meaning": "kirīṭinam—wearing the crown; gadinam—carrying the mace; chakra-hastam—disc in hand; ichchhāmi—I wish; tvām—you; draṣhṭum—to see; aham—I; tathā eva—similarly; tena eva—in that; rūpeṇa—form; chatuḥ-bhujena—four-armed; sahasra-bāho—thousand-armed one; bhava—be; viśhwa-mūrte—universal form", - "translation": "O Thousand-armed One, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown.", - "commentary": "A question arises in this verse. When Arjuna says, “tenaiva rupena chaturbhujena,” it is implied that he has seen this delightful form before? If so, when did he see this form? It appears from his imploring the Lord to forgive him for any word or act of disrespect to Him, that he has not formerly realised the Divinity of the Lord, but regarded him as a friend and relation. This contradiction can be reconciled in the following way.", + "translation": [ + "O Thousand-armed One, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown." + ], + "commentary": [ + "A question arises in this verse. When Arjuna says, “tenaiva rupena chaturbhujena,” it is implied that he has seen this delightful form before? If so, when did he see this form? It appears from his imploring the Lord to forgive him for any word or act of disrespect to Him, that he has not formerly realised the Divinity of the Lord, but regarded him as a friend and relation. This contradiction can be reconciled in the following way.", + "(1) Before the Lord revealed His Cosmic-Form, He should have shown the four-armed form of Vishnu. In the50th verse, it is said that the Lord appeared again in His normal form, (bhuyah svakam rupamdarsyamasa), and also that the Lord appeared in His gentle form (punah saumyavapur mahatma). Thus we come to know that the Lord had shown the four-armed form of Vishnu just before he assumed the Visvarupa.", + "(2) Arjuna might have heard that when the Lord was born to Devaki, He appeared in the form of Vishnu with Discus, Conch and Crown etc.", + "3) By seeing the Cosmic-Form, Arjuna realises that he is no other than the Supreme Lord Vishnu who rules Viakunta in His delightful form." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-46.mp3", "source": "https://vivekavani.com/b11v46/" }, @@ -478,8 +756,15 @@ "sanskrit": "श्रीभगवानुवाच |मया प्रसन्नेन तवार्जुनेदंरूपं परं दर्शितमात्मयोगात् |तेजोमयं विश्वमनन्तमाद्यंयन्मे त्वदन्येन न दृष्टपूर्वम् || 47||", "transliteration": "śhrī-bhagavān uvāchamayā prasannena tavārjunedaṁrūpaṁ paraṁ darśhitam ātma-yogāttejo-mayaṁ viśhvam anantam ādyaṁyan me tvad anyena na dṛiṣhṭa-pūrvam", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Lord said; mayā—by me; prasannena—being pleased; tava—with you; arjuna—Arjun; idam—this; rūpam—form; param—divine; darśhitam—shown; ātma-yogāt—by my Yogmaya power; tejaḥ-mayam—resplendent; viśhwam—cosmic; anantam—unlimited; ādyam—primeval; yat—which; me—my; tvat anyena—other than you; na dṛiṣhṭa-pūrvam—no one has ever seen", - "translation": "The Lord said: By My grace, through My own yoga-power, Ο Arjuna, I have shown you this supreme form, resplendent, universal, infinite, and primeval, which none but you has ever seen.", - "commentary": "Maya prasannena:It is clear that the Lord showers His grace on his devotees who worship Him with single-minded devotion.", + "translation": [ + "The Lord said: By My grace, through My own yoga-power, Ο Arjuna, I have shown you this supreme form, resplendent, universal, infinite, and primeval, which none but you has ever seen." + ], + "commentary": [ + "Maya prasannena:It is clear that the Lord showers His grace on his devotees who worship Him with single-minded devotion.", + "He who believes not, believes not even after seeing, and thinks that it is all hallucination, or dream and so on. The great transfiguration of Krishna — the Vishvarupa (form universal) — was seen alike by Duryodhana and by Arjuna. But only Arjuna believed, while Duryodhana took it to be magic! Unless He makes us understand, nothing can be stated or understood. Somebody comes to the fullest faith even without seeing or hearing, while somebody else remains plunged in doubt even after witnessing with his own eyes various extraordinary powers for twelve years! The secret of it all is His grace! But then one must persevere, so that the grace may be received.[Source]", + "Question:What is the nature of the Lord?", + "Answer:He is radiant, all-pervasive, infinite, and primeval." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-47.mp3", "source": "https://vivekavani.com/b11v47/" }, @@ -489,8 +774,12 @@ "sanskrit": "न वेदयज्ञाध्ययनैर्न दानै-र्न च क्रियाभिर्न तपोभिरुग्रै: |एवंरूप: शक्य अहं नृलोकेद्रष्टुं त्वदन्येन कुरुप्रवीर || 48||", "transliteration": "na veda-yajñādhyayanair na dānairna cha kriyābhir na tapobhir ugraiḥevaṁ-rūpaḥ śhakya ahaṁ nṛi-lokedraṣhṭuṁ tvad anyena kuru-pravīra", "word_by_word_meaning": "na—not; veda-yajña—by performance of sacrifice; adhyayanaiḥ—by study of the Vedas; na—nor; dānaiḥ—by charity; na—nor; cha—and; kriyābhiḥ—by rituals; na—not; tapobhiḥ—by austerities; ugraiḥ—severe; evam-rūpaḥ—in this form; śhakyaḥ—possible; aham—I; nṛi-loke—in the world of the mortals; draṣhṭum—to be seen; tvat—than you; anyena—by another; kuru-pravīra—the best of the Kuru warriors", - "translation": "Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe penances, is this form of Mine to be seen in the world of men by anyone but you, Ο chief of the Kurus.", - "commentary": "It should not be misunderstood that Vedic study, yajnas and other rites and rituals prescribed in the Sastras are all useless. Without devotion to the Lord, these acts do not yield the highest results. Austerity by itself cannot lead to God-realisation without devotion (Bhakti). Whatever may be the efforts unless the field is watered, there is no harvest. So also the works of men bear no fruit without devotion.", + "translation": [ + "Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe penances, is this form of Mine to be seen in the world of men by anyone but you, Ο chief of the Kurus." + ], + "commentary": [ + "It should not be misunderstood that Vedic study, yajnas and other rites and rituals prescribed in the Sastras are all useless. Without devotion to the Lord, these acts do not yield the highest results. Austerity by itself cannot lead to God-realisation without devotion (Bhakti). Whatever may be the efforts unless the field is watered, there is no harvest. So also the works of men bear no fruit without devotion." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-48.mp3", "source": "https://vivekavani.com/b11v48/" }, @@ -500,8 +789,12 @@ "sanskrit": "मा ते व्यथा मा च विमूढभावोदृष्ट्वा रूपं घोरमीदृङ्ममेदम् |व्यपेतभी: प्रीतमना: पुनस्त्वंतदेव मे रूपमिदं प्रपश्य || 49||", "transliteration": "mā te vyathā mā cha vimūḍha-bhāvodṛiṣhṭvā rūpaṁ ghoram īdṛiṅ mamedamvyapeta-bhīḥ prīta-manāḥ punas tvaṁtad eva me rūpam idaṁ prapaśhya", "word_by_word_meaning": "mā te—you should not be; vyathā—afraid; mā—not; cha—and; vimūḍha-bhāvaḥ—bewildered state; dṛiṣhṭvā—on seeing; rūpam—form; ghoram—terrible; īdṛik—such; mama—of mine; idam—this; vyapeta-bhīḥ—free from fear; prīta-manāḥ—cheerful mind; punaḥ—again; tvam—you; tat eva—that very; me—my; rūpam—form; idam—this; prapaśhya—behold", - "translation": "Be not afraid, be not bewildered, on seeing this terrific form of Mine. Free from fear and glad at heart, behold again My other form.", - "commentary": "", + "translation": [ + "Be not afraid, be not bewildered, on seeing this terrific form of Mine. Free from fear and glad at heart, behold again My other form." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-49.mp3", "source": "https://vivekavani.com/b11v49/" }, @@ -511,8 +804,12 @@ "sanskrit": "सञ्जय उवाच |इत्यर्जुनं वासुदेवस्तथोक्त्वास्वकं रूपं दर्शयामास भूय: |आश्वासयामास च भीतमेनंभूत्वा पुन: सौम्यवपुर्महात्मा || 50||", "transliteration": "sañjaya uvāchaity arjunaṁ vāsudevas tathoktvāsvakaṁ rūpaṁ darśhayām āsa bhūyaḥāśhvāsayām āsa cha bhītam enaṁbhūtvā punaḥ saumya-vapur mahātmā", "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; iti—thus; arjunam—to Arjun; vāsudevaḥ—Krishna, the son of Vasudev; tathā—in that way; uktvā—having spoken; svakam—his personal; rūpam—form; darśhayām āsa—displayed; bhūyaḥ—again; āśhvāsayām āsa—consoled; cha—and; bhītam—frightened; enam—him; bhūtvā—becoming; punaḥ—again; saumya-vapuḥ—the gentle (two-armed) form; mahā-ātmā—the compassionate", - "translation": "Sanjaya said: Having thus addressed Arjuna, Vāsudeva revealed to him His own form. The Great One assumed a graceful shape again and comforted the terrified Pāndava.", - "commentary": "It is twice said here that the Lord showed His gracious form – the first may be the four-armed form of Vishnu, and the second may be the human form of Krishna, the Charioteer.", + "translation": [ + "Sanjaya said: Having thus addressed Arjuna, Vāsudeva revealed to him His own form. The Great One assumed a graceful shape again and comforted the terrified Pāndava." + ], + "commentary": [ + "It is twice said here that the Lord showed His gracious form – the first may be the four-armed form of Vishnu, and the second may be the human form of Krishna, the Charioteer." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-50.mp3", "source": "https://vivekavani.com/b11v50/" }, @@ -522,8 +819,12 @@ "sanskrit": "अर्जुन उवाच |दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन |इदानीमस्मि संवृत्त: सचेता: प्रकृतिं गत: || 51||", "transliteration": "arjuna uvāchadṛiṣhṭvedaṁ mānuṣhaṁ rūpaṁ tava saumyaṁ janārdanaidānīm asmi saṁvṛittaḥ sa-chetāḥ prakṛitiṁ gataḥ", "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; dṛiṣhṭvā—seeing; idam—this; mānuṣham—human; rūpam—form; tava—your; saumyam—gentle; janārdana—he who looks after the public, Krishna; idānīm—now; asmi—I am; saṁvṛittaḥ—composed; sa-chetāḥ—in my mind; prakṛitim—to normality; gataḥ—have become", - "translation": "Arjuna said: Looking at this gentle form of Yours, Ο Janārdana, I now feel composed in mind; I am myself again.", - "commentary": "", + "translation": [ + "Arjuna said: Looking at this gentle form of Yours, Ο Janārdana, I now feel composed in mind; I am myself again." + ], + "commentary": [ + "" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-51.mp3", "source": "https://vivekavani.com/b11v51/" }, @@ -533,8 +834,12 @@ "sanskrit": "श्रीभगवानुवाच |सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिण: || 52||", "transliteration": "śhrī-bhagavān uvāchasu-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mamadevā apy asya rūpasya nityaṁ darśhana-kāṅkṣhiṇaḥ", "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Lord said; su-durdarśham—exceedingly difficult to behold; idam—this; rūpam—form; dṛiṣhṭavān asi—that you are seeing; yat—which; mama—of mine; devāḥ—the celestial gods; api—even; asya—this; rūpasya—form; nityam—eternally; darśhana-kāṅkṣhiṇaḥ—aspiring to see;", - "translation": "The Lord said: It is very hard to see this form of Mine, which you have seen. Even the gods are ever eager to see this form.", - "commentary": "It is very difficult for the common man to see the Cosmic-Form of the Lord. Perfect purity of mind, stainless devotion, and an entire submission of the human personality to the Lord, – these are the essential conditions to see the Lord in His Cosmic aspect. Therefore it is said ‘sudurdarsam‘ and not merely ‘durdarsam‘. The idea is that very few could see God in His universal aspect.", + "translation": [ + "The Lord said: It is very hard to see this form of Mine, which you have seen. Even the gods are ever eager to see this form." + ], + "commentary": [ + "It is very difficult for the common man to see the Cosmic-Form of the Lord. Perfect purity of mind, stainless devotion, and an entire submission of the human personality to the Lord, – these are the essential conditions to see the Lord in His Cosmic aspect. Therefore it is said ‘sudurdarsam‘ and not merely ‘durdarsam‘. The idea is that very few could see God in His universal aspect." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-52.mp3", "source": "https://vivekavani.com/b11v52/" }, @@ -544,8 +849,14 @@ "sanskrit": "नाहं वेदैर्न तपसा न दानेन न चेज्यया |शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा || 53||", "transliteration": "nāhaṁ vedair na tapasā na dānena na chejyayāśhakya evaṁ-vidho draṣhṭuṁ dṛiṣhṭavān asi māṁ yathā", "word_by_word_meaning": "na—never; aham—I; vedaiḥ—by study of the Vedas; na—never; tapasā—by serious penances; na—never; dānena—by charity; na—never; cha—also; ijyayā—by worship; śhakyaḥ—it is possible; evam-vidhaḥ—like this; draṣhṭum—to see; dṛiṣhṭavān—seeing; asi—you are; mām—me; yathā—as", - "translation": "Neither by the Vedas, nor by penances, nor by alms-giving, nor yet by sacrifice, am I to be seen in the form in which you have now beheld Me.", - "commentary": "The same idea as in the48th verseis emphasised here. Good in themselves, these practices like Vedic study, charity, etc., do not yield the highest reward of God-realisation without devotion (Bhakti).", + "translation": [ + "Neither by the Vedas, nor by penances, nor by alms-giving, nor yet by sacrifice, am I to be seen in the form in which you have now beheld Me." + ], + "commentary": [ + "The same idea as in the48th verseis emphasised here. Good in themselves, these practices like Vedic study, charity, etc., do not yield the highest reward of God-realisation without devotion (Bhakti).", + "Latu’s (Swami Adbhutananda) lack of formal education made him unique among Sri Ramakrishna’s direct disciples. Perhaps because his mind was uncluttered by intellectualism and not trained to doubt, he absorbed the instructions of his guru with unquestioning simplicity. Once the Master told him in an ecstatic mood,“One day the gems of the Vedas and Vedanta will pour forth from your lips.”Thus Latu was commissioned and blessed by his teacher. This prophecy later came to be fulfilled to the letter.It would seem as though Sri Ramakrishna intended to demonstrate to the modern world through Latu that God can be realized without the study of books and scriptures, that spiritual wisdom comes not through intellectualism but through inner realization.(Source: God Lived With Them)", + "Related Articles:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-53.mp3", "source": "https://vivekavani.com/b11v53/" }, @@ -555,8 +866,36 @@ "sanskrit": "भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप || 54||", "transliteration": "bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjunajñātuṁ draṣhṭuṁ cha tattvena praveṣhṭuṁ cha parantapa", "word_by_word_meaning": "bhaktyā—by devotion; tu—alone; ananyayā—unalloyed; śhakyaḥ—possible; aham—I; evam-vidhaḥ—like this; arjuna—Arjun; jñātum—to be known; draṣhṭum—to be seen; cha—and; tattvena—truly; praveṣhṭum—to enter into (union with me); cha—and; parantapa—scorcher of foes", - "translation": "But by devotion to Me alone may I be known in this form, Ο Arjuna, realized truly, and entered into, Ο dreaded prince.", - "commentary": "In theprevious verse, it was stated that God-realisation is not possible by Vedic study, sacrifices etc. In this verse, it is explained what makes union with God possible for man. This verse is therefore very important for all seekers. They should understand the full significance of the idea and realise it in practice.", + "translation": [ + "But by devotion to Me alone may I be known in this form, Ο Arjuna, realized truly, and entered into, Ο dreaded prince." + ], + "commentary": [ + "In theprevious verse, it was stated that God-realisation is not possible by Vedic study, sacrifices etc. In this verse, it is explained what makes union with God possible for man. This verse is therefore very important for all seekers. They should understand the full significance of the idea and realise it in practice.", + "It is here declared categorically that by single-minded devotion only the Lord could be known, seen, and attained. Ananya bhakti’ is emphasised in several places in the Gita. The mind should not be attached to anything in the objective world; it should be centred in the Lord as the sole refuge, as the most beloved and as the highest goal. Devotion that is not shared, that is not tempted away from God, that does not desire anything other than God, is single-minded devotion. Man’s mind is generally possessed by worldly things and only a part of it is offered to the Lord. This is not ‘ananya bhakti’. When the mind is not distracted by anything material, it acquires divine power and thus attains the Lord.", + "Three stages of God-realisation are mentioned here: (1) Jnatum to be known, (2) drashtum to be seen, (3) praveshtum-to be entered into. In the beginning, man acquires knowledge of the nature of the Lord. Even this is difficult, because it requires deep study and correct understanding of the Sastras. At this stage, the Lord, though his nature is understood, is quite far away. This is Dwaita. Then in the next stage, the devotee is able to see the Lord face to face, have a clear vision of God in whatever form he contemplates Him. Now there is no doubt at all about His existence, because he has directly seen the Deity. The second step is higher than the first. God is seen like a leaf or fruit in one’s own hand. This is nearly the state of Visishtadvaita.", + "After long and arduous practice the devotee becomes united with the Lord (Praveshtum). Like salt in water, like rain drops in the ocean, like water in milk, the devotee is merged in the Lord. Then there are no two entities, the devotee and the Lord. The Lord alone is. This is the highest stage. This is perfect Advaita. The aspirant should not stop anywhere till this highest goal is reached. The first is the nearness of God (samipya), the second is the vision of the God (sarupya) and the third is union with God (sayujya). The natural progress of man towards God is explained thus in this verse. -Every aspirant should move forward from the first to the second and from the second to the last and ultimate state. It is for this reason that the Lord has stated ‘Jnatum‘ first, and ‘drashtum‘ next, and ‘Praveshtum‘ last.", + "Suppose somebody tells us that he has seen a good and beautiful, highly relishing fruit in the market. What is our reaction? We are interested to go and see the fruit and then to buy it and eat it. At first we have come to know of the fruit (Jnatum) and next we go and see it (drashtum), and finally we are fully satisfied by tasting the fruit for ourselves (Praveshtum). The last is the state of the Jivanmukta, the liberated man. It is Moksha. We come to know of a house, see it, and then enter it. Thus one should approach God and realise Him. Everybody should attain the highest Advaitic realisation even in this very life. Then only he is free from the bondage of ‘samsara’.", + "The Upanishad says", + "Even the slightest separation from the Lord causes fear. When there is fear of anything, it is not perfection. So every aspirant should strive to attain the Lord (Praveshtum) and free himself from fear.", + "If Vedic study alone could lead to God-realisation, the illiterate shall have to go without it. If austerity alone should lead to God-realisation the weak shall have no hope; If ‘yajnas’ and ‘Dana’ alone could lead to God, the poor shall have to be where they are. As it is declared by the Lord that by single-minded devotion alone he could be realised, every human being can aspire for God-realisation by pure and uncontaminated devotion. Thus out of His compassion, the Lord has revealed the easy path of God-realisation to all beings.", + "BRAHMO DEVOTEE:“What are the means by which one can see God?”", + "MASTER:“Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms.”", + "BRAHMO DEVOTEE:“Sir, why are there so many different opinions about the nature of God? Some say that God has form, while others say that He is formless. Again, those who speak of God with form tell us about His different forms. Why all this controversy?”", + "MASTER:“A devotee thinks of God as he sees Him. In reality there is no confusion about God. God explains all this to the devotee if the devotee only realises Him somehow. You haven’t set your foot in that direction. How can you expect to know all about God?", + "“Listen to a story. Once a man entered a wood and saw a small animal on a tree. He came back and told another man that he had seen a creature of a beautiful red colour on a certain tree. The second man replied: ‘When I went into the wood, I also saw that animal. But why do you call it red? It is green.’ Another man who was present contradicted them both and insisted that it was yellow. Presently others arrived and contended that it was grey, violet, blue, and so forth and so on. At last they started quarrelling among themselves. To settle the dispute they all went to the tree. They saw a man sitting under it. On being asked, he replied: ‘Yes, I live under this tree and I know the animal very well. All your descriptions are true. Sometimes it appears red, sometimes yellow, and at other times blue, violet, grey, and so forth. It is a chameleon. And sometimes it has no colour at all. Now it has a colour, and now it has none.’", + "“In like manner, one who constantly thinks of God can know His real nature; he alone knows that God reveals Himself to seekers in various forms and aspects. God has attributes; then again He has none. Only the man who lives under the tree knows that the chameleon can appear in various colours, and he knows, further, that the animal at times has no colour at all. It is the others who suffer from the agony of futile argument.", + "“Kabir used to say, The formless Absolute is my Father, and God with form is my Mother.’", + "“God reveals Himself in the form which His devotee loves most. His love for the devotee knows no bounds. It is written in the Purana that God assumed the form of Rama for His heroic devotee, Hanuman.", + "“The forms and aspects of God disappear when one discriminates in accordance with the Vedanta philosophy. The ultimate conclusion of such discrimination is that Brahman alone is real and this world of names and forms illusory.It is possible for a man to see the forms of God, or to think of Him as a Person, only so long as he is conscious that he is a devotee.From the standpoint of discrimination this ‘ego of a devotee’ keeps him a little away from God.", + "“Do you know why images of Krishna or Kali are three and a half cubits high? Because of distance. Again, on account of distance the sun appears to be small. But if you go near it you will find the sun so big that you won’t be able to comprehend it. Why have images of Krishna and Kali a dark-blue colour? That too is on account of distance, like the water of a lake, which appears green, blue, or black from a distance. Go near, take the water in the palm of your hand, and you will find that it has no colour. The sky also appears blue from a distance. Go near and you will see that it has no colour at all.", + "“Therefore I say that in the light of Vedantic reasoning Brahman has no attributes. The real nature of Brahman cannot be described. But so long as your individuality is real, the world also is real, and equally real are the different forms of God and the feeling that God is a Person.", + "“Yours is the path of bhakti. That is very good; it is an easy path. Who can fully know the infinite God? and what need is there of knowing the infinite? Having attained this rare human birth, my supreme need is to develop love for the Lotus Feet of God.", + "“If a jug of water is enough to remove my thirst, why should I measure the quantity of water in a lake? I become drunk on even half a bottle of wine — what is the use of my calculating the quantity of liquor in the tavern? What need is there of knowing the Infinite? (Source:Gospel of Sri Ramakrishna)", + "Question:What is the way to God-realisation?", + "Answer: Single-minded devotion.", + "Question:What are the stages of God-realisation?", + "Answer:1. Knowing Him, 2 Seeing Him, 3. and being united with Him." + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-54.mp3", "source": "https://vivekavani.com/b11v54/" }, @@ -566,8 +905,32 @@ "sanskrit": "मत्कर्मकृन्मत्परमो मद्भक्त: सङ्गवर्जित: |निर्वैर: सर्वभूतेषु य: स मामेति पाण्डव || 55||", "transliteration": "mat-karma-kṛin mat-paramo mad-bhaktaḥ saṅga-varjitaḥnirvairaḥ sarva-bhūteṣhu yaḥ sa mām eti pāṇḍava", "word_by_word_meaning": "mat-karma-kṛit—perform duties for my sake; mat-paramaḥ—considering me the Supreme; mat-bhaktaḥ—devoted to me; saṅga-varjitaḥ—free from attachment; nirvairaḥ—without malice; sarva-bhūteṣhu—toward all entities; yaḥ—who; saḥ—he; mām—to me; eti—comes; pāṇḍava—Arjun, the son of Pandu", - "translation": "He who does My work and looks on Me as the Supreme Goal, who is devoted to Me, who is without attachment and without hatred for any creature— he comes to Me, Ο Pāndava.", - "commentary": "It is clearly described how and by whom the Lord could be realised. Five essential qualities are mentioned here. Any being who could cultivate these qualities will attain the Lord without distinction of caste, creed, race or nationality. A potent medicine works on all who takes it. Anyone can light fire if oil, wick and match are secured. So is the Lord realisable by all who cultivate divine virtues.", + "translation": [ + "He who does My work and looks on Me as the Supreme Goal, who is devoted to Me, who is without attachment and without hatred for any creature— he comes to Me, Ο Pāndava." + ], + "commentary": [ + "It is clearly described how and by whom the Lord could be realised. Five essential qualities are mentioned here. Any being who could cultivate these qualities will attain the Lord without distinction of caste, creed, race or nationality. A potent medicine works on all who takes it. Anyone can light fire if oil, wick and match are secured. So is the Lord realisable by all who cultivate divine virtues.", + "1)Matkarmakrit:This may refer to Puja, Japa, and Dhyana which are prescribed’ by the Sastras as methods of worshipping the Lord. Or, it may be taken to include all work (not evil work) which man offers to the Lord in a spirit of self-surrender. Such a man gradually develops purity of mind, acquires God’s grace, and attains Moksha. In the course of one’s daily life, he performs many actions, and all those should be surrendered to the Lord. Work then becomes worship. They are so transformed that they lead to liberation. Hence‘matkarmakrit’is mentioned as the first quality of the aspirant.", + "2)Matparamah:The seeker should first realise that God is his sole refuge. Many people spend day and night in the pursuit of worldly objects. They are material things, perishable stuff; they cannot lead one to freedom and perfection. ‘Paramatma’ alone is real. Knowing this, the seeker considers the Lord as his refuge. He attains God.", + "3)Madbhaktah:The man devoted to the Lord attains Him quickly. Of what avail is it to cling to mundane things which bind man and throw him into the jaws of death? Love for God is the real thing. God is the saviour. He is the Liberator. He is alone worthy of devotion and none else.", + "4)Sangavarjitah:‘Sanga’ means attachment for the body and the objective world. Detachment should be practised. With the sword of non-attachment the mighty tree of ‘samsara’ should be cut (asanga sastrena dhridena chittva-15th Discourse). Like the water-drop on the lotus-leaf, though engaged in a hundred worldly activities, man should be detached by the very power of discrimination (Vichara). By such detachment he attains ‘Moksha’.", + "5)Nirvairah sarvabhuteshu:The fifth quality is love for all beings, and freedom from enmity and hatred. It is not love for this or that being but love for all,-universal love. All beings are different forms of God (Narayanaswarupas). Harm done to any being is harm done to God. This truth is mentioned many times in the Gita (Adveshta sarvabhutanam etc.). Of what avail is it to read the Scripture and conduct worship of God when there is hatred and jealousy in the heart. That is not practical Vedanta. He who takes medicine should observe the rules of diet. The above-mentioned four qualities are like medicine, and this universal love, the fifth, is like diet. One’s spiritual practice should be permeated with Universal love.", + "This verse is of very great importance in the Gita. Sri Sankaracharya declares it to be the highest truth in the Gita, the very essence of the Gita. It contains in a nut-shell all the different yogas; that which gives life to all these yogas is universal love.", + "Therefore the seekers should contemplate this verse again and again, and acquire all the virtues needed for self-realisation even in this birth.", + "GIRISH (to the Master):“Deben Babu has decided to renounce the world.”", + "On account of his illness Sri Ramakrishna could hardly talk. Touching his lips with his finger, he asked Girish, by signs, “Who will feed his wife and children?”", + "GIRISH:“I don’t know.”", + "The other devotees remained silent. Girish began talking again while he ate the refreshments.", + "GIRISH:“Sir, which is wiser — to renounce the world regretfully, or to call on God, leading a householder’s life?”", + "MASTER (to M.):“Haven’t you read theGita? One truly realises God if one performs one’s worldly duties in a detached spirit, if one lives in the world after realizing that everything is illusory.", + "“Those who regretfully renounce the world belong to an inferior class.", + "“Do you know what a householder jnani is like? He is like a person living in a glass house. He can see both inside and outside.”", + "Again there was silence in the room. (Source:Gospel of Sri Ramakrishna)", + "Question:Who can attain God?", + "Answer:He who does God’s work, who takes sole refuge in Him, who is devoted to Him, who is free from desire and attachment, and who has love for all beings, attains God.", + "Question:What then is the path to God-realisation?", + "Answer:" + ], "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-11-Verse-55.mp3", "source": "https://vivekavani.com/b11v55/" }