Chapter 18 : Moksha Sannyaasa Yog (Part 2)| Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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Adhyay 18 we have discussed the five important aspects now we shall discuss the remaining six aspects. Hence we can say this chapter 18 can be divided into Eleven important divisions.

So now in this concluding chapter, we shall discuss the following:

  1. “ Buddhi” or Understanding
  2. “Dheerta” or  Resilience
  3. “Sukh” or Happiness
  4. “Varna Vyavastha” or Caste- system
  5. Who is Krishna’s favorite devotee?
  6. Final conclusion or last opinion of Sanjay to Dhritarashtra.

 In the daily struggles while living our lives we observe that a father forces his son to follow his footsteps and a younger brother tries to emulate his elder brother. This leads to the ruining of a career when we try to do what actually is not our true calling. Shri Krishna says that the “Varna Vyavastha” or the caste system is derived from the “Tri-guna”, depending on our disposition we have to decide our work. This caste system is not what is prevalent in the world now. God had decided the caste system according to our disposition towards work. If our innate qualities match with our profession then we can be successful in our lives.

Shri Krishna says in the 40th verse that:

This verse concludes the discussion so far made about the three Gunas influencing the personality and the behavioral pattern of the living organisms. Shri Krishna says that there is no creature either on the earth or among the Gods in the heaven who is free from the influences of these three Gunas.

He continues and says

Buddhi/Understanding  is of three types:

  • Satvik  Buddhi
  • Rajsik Buddhi
  • Tamsik Buddhi

Satvik Budhi or understanding is the one which understands ” Kartavya” and “Akartavya” it is also able to differentiate between fear and fearlessness. They understand the quality of purity in thoughts and in actions. Those possessing Rajsik are unable to comprehend between right and wrong. Tamsik, on the other hand, is only lusting for bodily pleasures only moving towards wrong deeds. They are the ones that consider all wrong to be right. Basically, they have no understanding at all, all that they know of is perpetually wrongdoing.

Next, Shri Krishna explains to Arjuna the three kinds of steadiness or “Dheerta”.

Saatvik Dheerta is one in which when our mind, spirit, and organs of perception i.e “Indriya” are all concentrated on the God sublime, all the focus is steadfastly on the supreme  God. Rajsik Dheerta is one in which the complete focus is on the result or fruit of the action, such a person is ever desirous of enjoying the fruits of wealth, pleasure. He does everything to attain the heavens. In Tamsik fear and agitation rule their lives. They are full of sadness and grief at all times.

Then Shri Krishna moves ahead and explains the three kinds of happiness. The supreme bliss is the ultimate universal aim of the being. If the dominating force is Satvik believes in self-control their desires are under control. They are the people who are internally happy and are not dependent on outside forces for gratification. In Rajsik happiness overindulgence is observed. They drink alcohol to consume tobacco for pleasure. They consume sugar excessively for enjoyment and pleasure but later on suffer from diseases which is a resultant of overindulgence in life. They believe in temporary happiness by getting involved in issues of momentary pleasures of sense objects. The third kind of happiness is Tamsik in nature; such people obtain happiness from sleep. They are lazy; they have an incapacity of the intellect which is unable to discriminate between right and wrong. They are the ones who blatantly ignore the Holy Scriptures and the likes.

Next, Shri Krishna explains to Arjuna, that there is a fourfold classification of human beings and the basis of this is the presence of Gunas in different combinations among people. These societal discrimination are as follows:

  • Brahmana
  • Kshatriya,
  • Vaishya and
  • Shudra.

Now, Shri Krishna offers a detailed description of this social order, Brahman is that being who has defeated the ego and is the who has control over his “Indriya”, he who is able to comprehend scriptures. A Kshatriya is courageous, gutsy and a fighter. He is full of valor spirit of bravery and heroism. The third category who inherently perform calculations. They are industrious in nature. They work for agriculture, cattle rearing and trading. Shudra is the ones who are meant to be serving. They do not put their brains to use. They just blindly serve the other three categories.

This is the path to liberation by following your duties and performing the appropriate action. Each category of the aforesaid persons mentioned by Shri Krishna has to labor with a spirit of commitment for their own fruition and obtain the sagacity of fulfillment. To obtain a state of excellence and perfection a person has to work according to his prescribed duties.

Shri Krishna emphasizes to Arjuna that he has now finally bestowed upon him the complete secret knowledge ever known to mankind. He further says do not share this knowledge or the qualities of a person who shall never be benefitted by Geeta are:

  • A person who lacks devotion
  •  A person who is not willing to lead an austere life.
  • A person who does not want to listen or who lacks the desire and respect for listening to the Shrimad Bhagwad Geeta.

Finally, he enunciates that a person who spreads my words will obtain me. A person who resplendent with devotion surrenders to me and takes refuge in me shall stand liberated from all sins. Shri Krishna emphasizes that the person who spreads the knowledge of Geeta is most dear to me. A person who learns and comprehends the Geeta is also important and God himself shall protect him. Shri Krishna the supreme soul gives a promise to all humanity that if a devotee brimming with dedication towards God consecrates his life, feelings and thoughts, and his actions and bows down before him. The Supreme Lord Krishna shall guide him through the battle of life and he need have no fears. Once you have put your entire faith in Shri Krishna a devotee need not have any tears or fears. God shall see him through all the sorrows of life and beyond.

With this promise to the entire humanity Shri Krishna smiles and says to Arjun, “Were you able to destroy the fear you had due to excessive attachment after all the knowledge that I have expounded to you?”.

Arjuna resplendent with allegiance “Kritagyata” folded hands confesses to Shri Krishna that he has arisen from his state of unconscious confusions. He reaffirms that he has regained his real nature and has been able to conquer the fears previously oscillating his knowledge lacking mind. Arjun, now stands valiantly, all his previous disillusions destroyed and doubts dispelled. He now considers himself an instrument in the hands of God and is ready to serve his duty as the warrior he is meant to be.

The conversation is a dialogue between Shri Krishna the supreme soul the “Higher self” and Arjuna the `Lower self in a man. It symbolizes the interaction between the Spirit and the Matter.

In this way, Sanjay who had received the “Divya Chakshu” from the greatest sage “Ved Vyas” narrated the entire Bhagwad Geeta to Dhritarashtra who was not just blind with the incapacity to see but also blinded with unsolicited affection or “Moh” for his evil son Duryodhan. He was desirous of learning who shall end up being the victor in this battle of Mahabharata.

Sanjay’s words should be taken as a final conclusion. Sanjay’s opinion should be given utmost importance as Sanjay is the one who was childlike, who would not lie and always give a fair decision and opinion. Sanjaya is soft hearted

Sanjay says to Dhritarashtra that he stands enchanted by the words of Shri Krishna who has shared this biggest knowledge. He further says that wherever Shri Krishna is present and along with him Arjuns the mighty warrior is present. Victory lies there! Rest all is futile. Excellence is bestowed to those.

Though it may appear in the beginning that negativity or evil is winning however at the need it is the truth that always triumphs. Victory shall always rest with the truth.

In today’s world also human being is suffering. There are widespread confusion and conflicts, this is due to the fact that man is unable to invoke the supreme soul Shri Krishna within himself.

One who is able to realize this infinite limitless knowledge is the true “Gyaani”, one who assimilates its ideals and practices and preaches its concepts is the true embodiment of Geeta.

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Chapter 18 : Moksha Sannyaasa Yog (Part 1)| Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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This chapter is the final conclusion of Bhagwad Geeta, we can say just like the second chapter was its introduction or preamble so this concluding chapter is its review. This adhyay of Shrimad Bhagwad Geeta is the longest chapter comprising of 78 verses so we have divided it into two parts for convenience of understanding of the readers.

When we are able to finally comprehend “Who Am I? Then man is able to understand “Moksha” and also the supreme soul. When we finally begin to be aware of the answer to Who am I ? then we are also able to clearly witness our destiny and the labor we have to put in order to reach or fulfill our destiny.

It was marvelously explained by Shri Krishna in the previous chapters of Bhagwad Geeta that there are three types of personalities depending on their dispositions or “Gunas”. These can be classified as “Satvik”, the ” Rajasik” and the lazy and dull tendency which is ” Tamasik”. This Chapter discusses how these Gunas create disparity among individuals in their capability and aptitude to perform sacrifices, speaking qualities and also their knowledge capacity and wisdom, in their actions, resilience and internal cheerfulness. In this chapter, we will understand the ultimate meaning of Bhagwad Geeta. When we know our aim then we are propelled in the right direction. The ultimate objective has to determine if we want to understand the true meaning of life. So this chapter deals with knowing our definitive objective in life.

The most important aspect is the meaning of the following three words, repeated in the chapters previously.

  • “Satvikta”
  • “Rajsikta”
  • “Tamsikta”

Satvikta here refers to “Parmarth” what we do to achieve our objective. We all want to move towards Satvikta.

Our journey is moving towards a conclusion, are the final destination. We are made to understand that the total giving up all desire-provoked activities is “Sanyaas” while the renunciation while giving up of the fruits of actions is “Tyaag” or relinquishment.

What is “Moksha”, This means that we give up the attachment or “Moh” towards the fruit of our action this happens when we are staying away from our holy Bhagwad Geeta. When we go for the last rituals of a person, the cremation place is called as “Moksha Dwar”, this is because we mortal beings believe that “Moksha” or liberation can be obtained only after death. The truth, however, is contrary to the aforesaid; the truth is that we can attain liberation while living in this world of attachment. This just is determined whether one has obtained detachment from the worldly affairs.

This chapter of Bhagwad Geeta highlights the following five important aspects:

  1. Difference between “Sanyaas” and “Tyaag”?
  2. How many categories of “Tyaag” are existent?
  3. When does our “Karma” achieve “Siddhi” that is when is it that we are able to finally accomplish our work and objective?
  4. Types of Knowledge
  5. What is “Karma” and who is “Karta”?

 Bhagwad Geeta was created by Shri Krishna about five thousand years ago, however, with the passage of time, the true meaning of “Sanyaas” was lost. People started believing that giving up work or actions was Sanyaas.

Bhagwad Geeta very clearly expresses the “Varna Vyawastha” or caste system which shows what kind of work is attributed to whom. Shri Krishna explains clearly the duties of the people according to their caste. If a human being renounces the work then they can never achieve liberation.

“Tyaag” is superior to “Sanyaas”, the total giving up all desire-provoked activities is “Sanyaas” while the renunciation, while giving up of the fruits of actions and having “Nishkaam” bhaav, is “Tyaag” or relinquishment and doing it with “Anasakt” bhav. The two important words here are ” Nishkaam” and “Anasakt”.

“Nishkaam” makes the heart contented, when we give up expectations we are at ease. So when our mind and heart calm we are liberated and happy. “Anasakt” means not getting attached to the fruits of action, when we out of fear do not perform the duties then we are doomed towards downfall.

The action which is our duty according to nature is the effort put forth by us at present to attain its fruit which comes in the future. So, we can say that the fruit is a zenith or culmination in the future of the present action. When an action is prompted by desire then it may be the cause of anxiety and mental disturbances.

Hence renunciation is the objective to be reached through abandoning the apprehension for the pleasure of the fruits of actions. Both “Sannyas” and “Tyag” are actually the disciplines in our life activities. These terms, however, do not indicate that work can be ignored. Shri Krishna insists that we must always work. Shri Krishna tells us not to completely renounce our works but the adaptation of all works into “nishkaam karma”

Sometimes, it happens with all of us that we feel we are unable to complete our tasks or we were not able to accomplish whatever we wanted to do. Shri Krishna moves ahead and tells us that whatever action a man performs by his body, speech and mind, For a work to be complete whether it is correct or the reverse, there are five “Stambh” or causes to it.

Sri Krishna says that there are five aspects or “Stambh” of action or five divisions of work which are as follows:

1. The body which is the gateway for the entry and existence of the      worldly    stimuli

  2. The “Aatma”

  3. “Indriyan” which are the organs of perception.

 4. The organs of action or “Indriyo ki Kriya”

5. “Deviya” which is also the “Prarabdh”.This is the karma of past lives.

How are these related is a question which might befuzzles our minds? When we want to do some work, The Atma tells then the body begins to follow the work. “Indriya” also need to have “Chestha” ie desire to do the work. Last which is “Deviya” is the wish of God. Only when all the above five stated are in sync then the ultimate result can be obtained.

In the previous chapters we have studied about “Knowledge” or “Gyaan” but in the following verses Shri Krishna tells us that there are sub-types of knowledge also which are as follows:

  1. Satvik Gyaan
  2. Rajsik Gyaan
  3. Tamsik Gyaan

Satvik is one in which a person acquires the knowledge by considering all beings as one. There is no differentiation in the mind of such a person, he realizes that there is an underlying harmony in all things and they are a part of the universal soul which is God. Such a person shall never harm anyone.

Rajsik Gyaan is acquired by people who differentiate among people, they believe that different souls dwell in different people and they do not consider all a part of the universal God. On the other hand, the third category of people are those who are the lowest strata of knowledge seekers, they consider beings as just being as a body as a man or a woman. They cannot think beyond the acquisition of bodily pleasures.

What is “Satvik Karma” and who is “Satvik Karta”? Satvik Karma as previously discussed is a person who does work without thinking about the results of actions. Such a doer of the action is “Sthir Pragya” and is a Satvik Karta.

Rajasik karma or work is the kind of work which is propelled by desires which are in waiting for realization. Such people are self-centered and have a vainglorious attitude. They cannot think beyond “I”.

The Third kind of Karma or work is Tamsik work this kind of work is taken up without any regard for the penalty or its consequences. This might bring disaster and sorrow to all around in the world including the performer. They originate in an individual out of his wrong or “Tamsik” knowledge and misconception about the goal of life. These are undertaken by men of Tamasic knowledge.

This knowledge should be used by our beings to improve ourselves to become better human beings and not for judging and misjudging others.

These thoughts shall now be continued in the forthcoming chapter.

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Chapter 17 : Shraddha Traya Vibhhaaga Yog| Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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In the previous Chapter, it was stated by Shri Krishna to Arjuna that he who rejects the scriptural teachings and injunctions, He who goes on to act according to the push of needs will not be able to obtain the highest form of knowledge. Arjuna had a doubt about the fate of those who worship with faith but who do not know the scriptures or maybe are indifferent to their rules. For an average man, it is difficult to be exceptionally proficient in the knowledge of scriptures to guide his living although he might possess adequate faith or “Shradha” to lead a nobler way of life as explained in the scriptures.

In this chapter, Shri Krishna has explained how to expand the knowledge of the “Devil” Sampada or the Divine realm. This chapter aptly called “Shraddhaa Traya Vibhhaaga Yog” which talks about the following things:

  1. What is true faith and how is it related to the Holy Scriptures.?
  2. How is faith related to Food which is “Ahara”?
  3. How can we relate “Tap”(Self-Sacrifice) “Yagya” (Dedicated activities) and “Daan”(Charity)?
  4. What is the meaning of Om Tat Sat?

Shri Krishna says to Arjun that there are people who worship Gods they are Sattvik people then there are people who worship other demi-Gods (Asura)these people are with  Rajsik faith then there are people who worship the Devil or Demons such people are Tamsik in nature of their faith. This faith is inherent in the nature of the being and according to their faith, they suffer the consequences of their action.

The next topic we are going to discuss is the relation of food with our faith. Is the food we consume in any way related to our faith. The temperamental influences which govern the mind thought and actions of a man are enumerated in the next part of this discourse.

Sattvic persons like the food which increases vitality supply energy enhance strength to resist temptations from the sense objects provides health enhances joy and inward internal cheerfulness. This food also increases age, health, vigor and also love in a person.

Rajasic men like food that is strongly pungent and bitter in flavor. It is sour extremely hot and is strong in flavor, this is because such Rajasik people try to fulfill their uncontrolled passion for acquiring things in life. This will bring about conflicts in their lives. Although this kind of food produces a good amount of energy ultimately it leads to a life full of pain, grief, and disease. Shri Krishna says that we should consume our food according to the profession we are into and not just to satiate our hunger person serving in the armed forces might require such kind of food as it is high in energy.

People with Tamsik tendency have a liking for food which is half cooked or which is stale, tasteless, rancid, and rotten and is impure. This kind of food is appreciated by Tamsik people. Shri Krishna says that he kind of diet and food that we consume has its influence on a human being’s power of self-control. Faith is an expression of mind and feelings. Our whole body is bound by emotions.

The next explanation which Shri Krishna offers to Arjuna is the three kinds of sacrifices and penance a person might do. Just like the previous, this may also be divided into three categories.

In order to get some chosen result, some people perform actions, while some others do so merely for show and to satisfy their vanity. These acts do not constitute Divine act nor can they bring about inward cheer or peace. Such sacrifices are termed ” Rajasik”.

Those actions in which provisions and food are not distributed i.e. where no sharing of affluence with others takes place, where rituals are conducted without Mantras and without or distribution of reward are all referred to as Tamasik in nature.

Shri Krishna now talks about the types of Daan or Charity, these can also be divided into three categories. A charity did with no expectation in return or where the receiver does nothing in return and the giver of the alms just considers himself to be a mere instrument in the hands of the supreme God is considered to be a Sattvik Charity of “Daan”.Here the charity stems from the heart with feelings of love towards God.

A charity which is conducted with possible reluctance with an expectation of some result in return in said to be Rajjsik in nature.

Gifts of charity which are done at the wrong place and time to an unworthy person with disdain filled evil in the mind and with no respect are said to be of Tamasic type.

While performing “Yagya” “Tap” and “Daan” there should be a complete recitation of “Om Tat Sat”.You can achieve excellence by chanting Om Tat Sat, which means absolute God. Om is devoting all to God, Tat is God himself and Sat is performing all duties with absolute truthfulness. Invoking of the chaste hymn of “Om Tat Sat” removes all flaws while performing sacrifices, doing charity. This will lead to liberation which or removal of bondage for mankind.

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Chapter 14 : Gunatraya Vibhaaga Yog| Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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Through ages, an extremely powerful tendency of human has always been to discover the truth of life. To decipher the secret to peace human beings moved towards the Bible, Quran , Guru Granth Sahib and so on and so forth. But the ultimate guide to removing and banishing all pain and misery of the mortal beings still resides with the most potent book of hymns across all centuries which the “Bhagwad Geeta”.

The most important question has always been “Who Am I?”. The Bhagwad Geeta contains the answers to this effective question.

This chapter discusses the following pertinent aspects:

  1. The three Tri-guns
  2. What is “Guna teet”?
  3. What are Tri Dosh and its derivation from Ayurveda?
  4. What is the link between “Jad” and “Chetan”?

Ayurveda is based out of Bhagwad Geeta. When the body shows the tendency of Vata, it is due to the accentuation of the  Satoguna in the human being. When the Pitta dosh in the body increases- Rajo Gun predominates. When the Kaf tendency is towards the rise it is due to the existence of the Tamo guns.

Therefore we can say that Bhagwad Geeta is a spectacular book which is all-encompassing. It covers all aspects of Biology, Botany, Physics and Chemistry and complete knowledge and reasoning of the “Ayur Veda”.

This chapter called the “Gunatraya Vibhaaga Yog” can be divided into 7 different genres which are as follows:

  1. Param Gyan
  2. Qualities of Prakriti 
  3. What do you understand by the term Trigun?
  4. The relation between Trigun, Death, and Rebirth?
  5. Who is Gunateet?
  6. Qualities possessed by a person who is Gunateet?
  7. The process of becoming Gunateet

Param Gyaan or Knowledge is discussed here. This whole Nature is like a mother who conceives and gives birth and “I” the supreme God is like a father who impregnates the nature giving birth to all that surrounds. The subject matter of this section is that ultimate understanding which is beyond all other knowledge. It deals with the conduct of man and the different influences that act on his subtle body in life.

“Jad” which can be taken synonymously to Origin and “Chetan” which can be expressed to Life-giving and can be expressed as Nature who is the supreme God.

The Prakriti is made up of the following Gunas:

  1. Sata Guna
  2. Rajo Guna
  3. Tamo Guna

These qualities are the Trigun which give rise to different personality types according to the Prakriti of an individual. The three Gunas – Satoguna, Rajo, and Tamo – mutually constitute every human being.

But how do we recognize these qualities? It can be explained as follows

 Sattva is pure and brilliant. When in a person this predominates over the other two Gunas, Awareness level increases, Wisdom increases, a person’s wisdom shines in his expression. When the next aspect Rajas “Raag is more”, He gets attached to the results of the Action is of the nature of passion which creates a craving for what you do not have an attachment to what you possess. When this Guna dominates over the other two, the person develops greed, becomes involved in the endless activity and suffers from mental unrest. Tamas arises out of ignorance which manifests as delusion, inertia, and heedlessness. They are lazy and do not want to do anything.

Sattva binds people through attachment to knowledge, and happiness. Rajo Guna binds through attachment to action. Tamas binds through heedlessness, indolence, and sleep. When we understand this we can manage to get people to do the work. So this is helpful for managers, teachers and the like.

Science generally does not believe in what is unseen nut quantum Physics has an explanation.

If we want to learn what happens after Death we need to understand Bhagwad Geeta. If Satto Gun are on the increase towards the death time, then a being moves towards the “Heaven” or “Swarg”. Sri Krishna gives an idea as to the direction in which the mental equipment of the dead one would reach soon after death. There is always continuity of thought in this life. Today’s thoughts are an extension of yesterday’s thinking and the thoughts of tomorrow will be habituated by today’s thinking. This can also be complemented with the knowledge of Science which also talks about the process of Action and Reaction. On the same equivalence, the type of thoughts entertained during one’s lifetime will determine the type of thoughts that will follow after death also. So if the Sattva Guna is dominant at the time of death one will most defenetly attain the highest realm of copious joy which can be equated to “Swarg” or “Heaven”.

If towards the last phase of Life , the mind is under the influence of Rajas at the time it leaves the body, it takes the quintessence among those who are attached to the action. It means that the person will go again to the cycle of rebirth in “Manushyalok” that is become a human being for the desires of fulfilling his thoughts. Similarly, when one dies when Tamas is dominant one reaches the realm of irrational and full of filth such people or beings such as animal, insect or a vegetable.

Just like us, Arjuna who is an affectionate student of Lord Krishna desires to know the characteristics of such a person who has transcended the Tri- Gunas. And the correct principles of “Gunateet” person. Shri Krishna replies that one who is unaffected by the effects of the three Gunas like knowledge, deed or delusion, is the one who is beyond the Gunas. Such an enlightened soul is indifferent to the activities of the Gunas. He is equanimous in grief and happiness, looks upon a clod of earth, a stone and gold equally, is unmoved by the pleasant and the unpleasant or by the praise or blame. He has the same behavior towards enemies and friends. He abandons the selfish nature. He praises the supreme God Krishna with enduring love. Such an individual is a true Gunatita and can finally become one with God.

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Chapter 11 : Vishwaroopa Darshana Yog| Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

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Everyone is again heartily welcome at the onset of this brand new chapter of Bhagwad Geeta.

We understand that in the earlier chapter Shri Krishna explained that he is omnipresent which means that his presence exists in all things and beings are his different manifestations. This indicates that the self is the bedrock for the world of multiplicities. In this Chapter called the, he explicitly provides Arjuna with a practical demonstration to show that everything exists in the Self.

A being doesn’t get tired of the principles explained in this chapter but to get the true grasp of this chapter we need to understand the earlier chapters. Earlier chapters were all about “Smriti” but this chapter moves ahead to “Drishti” that is getting visuals only then we can steadfastly move towards “Simran” which is the remembrance of the Supreme Lord. We start feeling and understanding. In this chapter we get a practical application, this chapter helps us revisit faith and understanding.

A word that radiates positivity, removes negativity, which creates “Oorja” and that word is most definitely” Narayan”. This word removes all negativity from our lives.

What is the reason for “Sadness”? Why do we suffer from “Grief”? The explicit answer to this question is to increase your knowledge, as knowledge expands negativity goes away and Arjun also agrees to all this. Arjuna after hearing the words of Krishna becomes desirous of seeing with his own eyes the form that sustains the world system. Hence, extolling Shri Krishna and his teachings, Arjuna is granted a direct vision “Divya Drishti” of Shri Krishna’s Cosmic body. Arjuna is referred to as“Bharatvanshi”

“Bha” means Knowledge, Knowledge knowing oneself. Arjuna is made to realize his multitudinous and magnanimous personality. Arjuna hears words of great profundity which to a great extent have removed his disillusion. However now, Arjuna tells the Lord that he desires to witness the Divine or Cosmic Form of His.

A vision of intellect is required to witness the fearsome and humongous form of Krishna. Arjuna watches dumbfounded with folded hands in front of Krishna.

Simultaneously another phenomenon is happening. Sanjaya tells Dhritarashtra about the strong emotions and modesty passing through Arjuna on seeing the Cosmic Form of Shri Krishna.

The radiance shining everywhere like blazing sun and fire does not mean wonderful amount of light in its physical sense but it indicates the beauty and splendor of Pure Soul. Shri Krishna puts focus on reciting “OM” and it helps us concentrate on God. Consciousness is the light through which we see our own thoughts and emotions. It is the light which illumines for us various objects, sound etc. Hence Sri Krishna who Himself is Infinite Awareness is described as resplendent light which is totally immeasurable. Although the Universal Form is depicted here in an objective manner it is only a biased experience and is not an object of even intelligence. Arjun becomes “Sthir Pragya” now witnessing the “Chatur Bhuj” Swaroop.

Just as the rivers flow into the ocean, so do the moths fly into the fire, so too all beings and forms must, that too willingly, rush towards the one who is unmanifested. A person who realizes this, he can live without fear of death with the full understanding that life which is nothing but a process of continuous change of departing and becoming one with the almighty.

The principle of destruction is never ending. Shri Krishna says whatever be the strength of the negative forces from people like “Jayadrath” and the likes have already been destroyed by the all powerful `Time’ which is nothing but an entity of Shri Krishna who is Parmeshwar and Arjuna has only to act as an instrument in their destruction and claim victory to himself. In fact, during all actions in our lives, we are merely the instruments in the hands of Shri Krishna. A person who understands the meaning of the cosmic existence of the supreme God rises above the fear of life and death. After witnessing the “Chaturbhuj” form of Shri Krishna. Shri Krishna gives the conclusion of this chapter.

The person who truly begins to understand his duty and transgresses to becoming “Dharma may”, they do not focus on materialistic things which are called “Arth”. He realizes that he is a mere instrument in the hands of the Supreme Lord. He becomes pure; their desires fall and finally get absorbed in the Supreme Lord. He realizes that he is a mere instrument in the hands of the Supreme Lord.

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