Bhagavad Gita G9.27

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Yes, Sri Sundar, Bhagavad Gita G9.27 is certainly most prolific. I should

like to add more comments:

 

G9.27 (S. Rahadkrisnan)

Whatever thou doest, whatever thou eatest, whatever thou offerest, whatever

thou givest away, whatever auterities thou dost practise -- do that, O Son of

Kuntî (Arjuna), as an offering to Me.

 

As from the above, the final quarter of G9.27 usually reads something like:

 

'tat kurusva mad arpanam - DO THAT as an offering to me'

 

The DO THAT aspect may be OK but we look closer for fine structure by

considering the following more literal translation:

 

tat (those activities) kurusva (of one's own field of endeavor, i.e., of the

field or domain of oneself) mad (are to me) arpanam (consigned)

 

Rather than the effort demanding task of forcing an 'offering' to some

external phenomena, the field of experience is merely re-consigned or

transformed. Any and all activities thus (eventually) posit themselves into

the consciousness of Krishna. In other words, consider the above Sanskrit

phrase as:

 

'tat kurusva mad arpanam - ARE an offering to me'

 

Again, we see an ever so slight a shift in the assumed placement roles among

cause and effect. It's not so much TO DO, rather than IT HAPPENS.

Effortlessness is the key to this new understanding. In the end, it is

effortlessness that is behind all of the siddhis, as they never occur with

effort. Efforts rather preclude the subtler notions of pure consciousness.

Effortlessness, an easy sliding into subtle relationships, is the key.

 

tat - that, those

 

kuru - field

 

sva - one's own

 

ar - to insert, place in; to excite; to bring near, fetch; to come; to reach,

obtain, to cause to partake of; to fix, settle, annex

 

pan - to be worthy of admiration or to admire, to regard with surprise or

wonder, to admire, praise, acknowledge; to rejoice at, be glad of

 

arpanam - procuring; consigning, entrusting; inserting, fixing; piercing;

placing in or upon; offering , delivering , consigning , entrusting of

 

Thus, the relationship between Arjuna and Krishna can be seen as a reciprocal

transformation of consciousness between the two widely differing fields of

being. Krishna can fathom Arjuna because he can configure himself in any

desired spatial format, but so too, Arjuna can be positioned to fathom

Krishna by consigning or allowing himself to be placed upon the kurusva (own

field) of Krishna consciousness. The actual consignments or transformations

experienced are according to the nature of the activities, not through causal

intellectual explanations. Rather it is through a reciprocal piercing or

consignment of subtle energy packets themselves, i.e., moving in and out of

transcendence. However, before moving in an out of transcendence, we first

have to experience and thus come to know about this transcendence. We always

think we know about this, but perhaps we do not? This transcendence

phenomena is a great deal more than an empty state of nothingness and

quietness, as some might erroneously believe. Indeed, it is the very source

of everything, very analogous (if not identical) to physic's 'vacuum state',

out of which measurable particulants arise.

 

jai guru deva,

 

Edmond

 

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In a message dated 3/27/02 10:09:27 PM Eastern Standard Time,

avsundarrajan writes:

 

> Good point, Sri Edmond

>

> Cleansing or chitta suddhi occurs not merely by a good act even if

> the act is a yagna but only when the act is dedicated to Ishwara.

> Lord Krishna explains this in two classic slokas in the ninth

> chapter. To me these two slokas pretty much define the how and why

> of Karma Yoga :

>

> yatkaroshhi yadashnaasi yaj{}juhoshhi dadaasi yat.h .

> yattapasyasi kaunteya tatkurushhva madarpaNam.h .. Gita 9.27..

>

> O Son of Kunti, whatever you do, whatever you eat, whatever

> sacrifices you perform, whatever you give, and whatever austerities

> you undertake - make them an offering to Me.

>