Gita Satsangh Chapter 11 Verses 27 to 28

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Gita Satsangh Chapter 11 Verses 27 to 28

(Verse Translation by Swami Gambirananda, Gita Bhasya and commentary

by Swami Chinmayanandaji)

 

Vaktraani te twaramaanaa vishanti Damshtraakaraalaani bhayaanakaani;

Kechidwilagnaa dashanaantareshu Sandrishyante

choornitairuttamaangaih. Verse 27

 

27. They rapidly enter into Your terrible mouths with cruel teeths!

Some are seen sticking in the gaps between the teeth, with their

heads crushed!

 

Visanti, they enter

tvarmanah, rapidly, in great haste

into te, Your

vaktrani, mouths;-what kind of mouths?-bhayanakani, terrible

damstra-karalani, with cruel teeth. Besides, among these who have

entered the mouths, kecit, some

samdrsyante, are see

vilagna, sticking, like meat eaten

dasanantaresu, in the gaps between the teeth

uttamangaih, with their heads

curnitaih, crushed.

 

A philosophy that comprehends the totality without fear or favor and

is even true to its mission of seeking Truth, cannot afford to ignore

the DESTRUCTIVE-aspect in nature. No creation is possible without

being preceded by the process of destruction of its own existence as

the raw material from which the created is produced. On the face of

the Universe also, wherever there is " existence " it is nothing but a

repetition of constant change and change can be interpreted either in

terms of constant-creation with regard to the MADE-PRODUCTS, or as a

process of constant-destruction with regard to the RAW-MATERIAL that

changed.

 

Thus, we see that in Hinduism, the daring Masters of the Aryan fold,

while extolling the beauty of the Reality, indulged themselves in

viewing It not only as the Omniscient-Creator, or as the Omnipotent-

Sustainer, but also as the All-powerful-Devourer of all names and

forms. This may look dreadful to those creeds that have not yet come

to watch and analyze Life in its totality.

Arjuna's words are significant. He does not see the Universal-Form

itself devouring the names and forms. On the other hand, he observed

that all names and forms " ENTER IN HASTE INTO THY MOUTH. " When we

watch an ocean, we do not find the ocean ever rising up to absorb the

waves, but the waves which have risen from the ocean, after a

momentary play upon the surface, rush back to disappear into the very

ocean. The multiplicity that has risen from the Totality, after its

play upon the surface of Truth, must necessarily rush back in all

hurry into the very Whole from which they had arisen.

Arjuna watches " ALL THE SONS OF DHRITARASHTRA, THE HOSTS OF KINGS,

BHISHMA, DRONA, KARNA, THE SON OF A CHARIOTEER, ALONG WITH THE

WARRIOR CHIEFTAINS OF OURS " entering precipitately into the yawning

mouth of the Principle of Destruction in nature. This not only

frightens Arjuna and unnerves him, but also gives him a confidence to

look ahead --- in spite of the fact that in numerical strength, in

supplies, and in technicians, his own army was much inferior to the

mighty forces of the Kurus. The Vision which he saw was in fact a

peep into the future. In the Vishwaroopa, when the Lord expresses

Himself as the entire world of phenomena, a conception of oneness

arises in which not only space shrinks, but even Time becomes an

object-of-observation.

 

It is no wonder, therefore, that Arjuna saw in that picture THE PAST

MERGING WITH THE PRESENT AND MOVING FORWARD TO MINGLE WITH THE ENTIRE

FUTURE. When I have the entire Geeta-book before me, I can read

either the preceding two pages or can skip over them and read the

third page ahead or, according to my will and desire, continue

reading this very same page. Similarly, when the whole Universe is

brought at once within the compass of Arjuna's vision, he could see

herein at one gaze " ALL THE HERE AND THE THERE, AND THE EVERYWHERE " --

- so too THE PAST, THE PRESENT AND THE FUTURE. The modern scientists

also have now come to realize and accept that Time and Space are one

and the same, and they are each expressed in terms of the other.*

The seekers of Truth, themselves truthful, were not all afraid if

their enquiry took them to the aspect of the terrible in the Truth.

The world is a combination of the beautiful and the ugly, the good

and the bad, the soft and the hard, the sweet and the bitter. God,

the Lord, has Himself become all these, and therefore, no adoration

of the Lord, or estimate of the Reality, will be complete, if,

according to our taste, we recognize only the beautiful, the good,

the soft, and the sweet aspects of Him. An unprejudiced and detached

mind will have to recognize Him as the ugly and the bad, the hard and

the bitter also. That philosophy alone is complete which points out

that the Supreme is, in fact, in Its Absolute Nature, beyond all

these qualities.

 

In a purely scientific approach, therefore, Arjuna is made to express

all the details, even if they be blood-curdling and gruesome. No

doubt, the Geeta has its own sense of realism. The mouth of death is

described here with all faithfulness as " TERRIBLE WITH

TUSKS, " " FEARFUL TO BEHOLD. "

HOW DO THEY ENTER THY MOUTH? ARJUNA SAYS:

 

Yathaa nadeenaam bahavo'mbuvegaah Samudramevaabhimukhaah dravanti;

Tathaa tavaamee naralokaveeraah Vishanti vaktraanyabhivijwalanti.

Verse 28

 

28. As the numerous currents of the waters of rivers rush towards the

sea alone so also do those heroes of the human world enter into Your

blazing mouths.

 

Yatha, as

the bahavah, numerous

ambu-vegah, currents of the waters, particularly the swift ones

nadinam, of flowing rivers

dravanti abhimukhah, rush towards, enter into

the samudram, sea

eva, alone

tatha, so also

do ami, those

nara-loka-virah, heroes of the human world-Bhisma and others

visanti, enter into

tava, Your

abhi-vijvalanti, blazing, glowing

vaktrani, mouths.

 

In this stanza, the analogy of the torrential rivers, gushing ahead

to reach the ocean and become one with it, is used. Each river has,

no doubt, its own distinct personality, gathered from the nature and

condition of the very terrain through which it has flowed. At no

point does any river pause or hesitate to gush forward. An observer

of limited powers of understanding may say that each drop of water in

its flow in the river is moving towards a known point down on its

way; but, to a true observer, all rivers flow towards the ocean and

they cannot, and will not, stop until they reach the ocean, having

reached which, all distinctions end.

 

Each drop of water in the river came from the ocean --- in the form

of a cloud it reached the mountains, and there in the form of rain it

manifested; watering the lands on the banks and supplying life and

nourishment to the fields, they gushed down in their torrential haste

to the very basin from which they took off on this " MERCY FLIGHT. "

Similarly, from the Totality, the individuals have come to serve the

race, to nourish the culture, to contribute to the beauty of the

world...and yet, on their pilgrimage none of them can pause even for

a moment en route. All must rush towards the Source from which they

arose. The river loses nothing by reaching the ocean. Even though it

gathers enrooted certain special qualities, and therefore, a special

name, and has, for itself, a separate tangible form, it is all a

temporary phase, a convenience taken up by " the waters of the ocean "

to make the dry land smile in plenty.

 

The more thought is given to it, the more can this stanza yields its

secret joys and expose its innate beauty.

[Guest guest]

Swami Dayananda Saraswati's Explanatios:

 

And all these sons of Dhrtarastra along with hosts of kings as well

as Bhlsma, Drona, Karna also along with our most important fighters

hurriedly enter your frightening mouths with projecting canines.

Some, sticking between the teeth are seen with their heads crushed.

As he is seeing it, Arjuna says, " All these people are entering into

your frightening mouths with projecting canines, " Who does he see?

Ail these sons of Dhrtarastra, dhrtarastrasya, ami sarve putrah, all

these sons. Along with them, sahaiva, are seen hosts of kings, avani-

pala-samghaih. Avani means earth and avani-palah are those who

protect the earth, the rulers. Various kings and chieftans have

assembled for the impending battle and Arjuna sees them all now

entering into these mouths. Further, he sees the grand old man of

this kuru family, the imposing, invincible Bhlsma. And Drona, his own

archery teacher. They are both on the other side as is suta-putra,

Karna, the son of a charioteer. Even though he was the son of

Kunti, no one here knows this except Krishna and Kunti. Even Arjuna

does not yet know this is his own brother standing in the enemy's

camp. Along with all these are seen our own people, asmadiyaih,

fighters who are so important in. the battle, yodha-mukhyaih, like

Dhrstadyumna, Satyaki and so on.

 

" All of them are entering into your mouth. " They are not just

entering but rushing into these mouths of destruction. " With

great hurry they seem to enter, " tvaratnanah viSanti. What

kind of mouths are they? Frightening, bhayanakani, because of their

rows and rows of canine teeth sticking out all over, datnstra-

karalanL Some of those who have entered are sticking, vilagnah, in

between the teeth, dasanantaresu. " Bhlsma, Drona, Duryodhana and so

on are all in the process of being devoured by you. " Lord Krishna

has shown Arjuna what is going to happen. They are all being chewed

up by the teeth of time. It would be something like seeing a film of

your own growth on a speeded up projector. The changes would be so

rapid that it would be frightening. Especially seeing yourself age so

quickly. It is similar here. The process of life is quickened and

shown to Arjuna. These people are seen, sandrsyante, with their heads

crushed, curnilaih uttamangaih (uttatna-anga - important part, the

head) being masticated by the mouth of time.

 

How are all these people entering into the mouths of destruction?

Arjuna describes

this using two examples. All these people are rushing into the jaws

of death like the many rapid river waters flowing towards the ocean,

always keeping it in view, abhimvkhah. With the speed and

relentlessness of river waters hurrying to the ocean, these people

are entering these mouths of the cosjnic form which Arjuna says are,

abhijvalanti, ablaze. Into these burning, brilliant, devouring mouths

of fire, these warriors, ami vlrah, are entering. In the world of

men, nara-loka, there are great courageous heroes like Bhlsma.

Arjuna sees them all entering into the inferno of these mouths of

death like the rivers into the ocean. The ocean here can be taken

as Virat the cosmic form. Then the mouths are the point of entry of

the rivers, the confluence. Arjuna sees all these great warriors

entering into the mouths of death with great haste.

[Guest guest]

advaitin , " Ram Chandran " <ramvchandran wrote:

>

 

> Vaktraani te twaramaanaa vishanti Damshtraakaraalaani bhayaanakaani;

> Kechidwilagnaa dashanaantareshu Sandrishyante

> choornitairuttamaangaih. Verse 27

>

> 27. They rapidly enter into Your terrible mouths with cruel teeths!

> Some are seen sticking in the gaps between the teeth, with their

> heads crushed!

 

....

 

> A philosophy that comprehends the totality without fear or favor and

> is even true to its mission of seeking Truth, cannot afford to ignore

> the DESTRUCTIVE-aspect in nature. No creation is possible without

> being preceded by the process of destruction of its own existence as

> the raw material from which the created is produced. On the face of

> the Universe also, wherever there is " existence " it is nothing but a

> repetition of constant change and change can be interpreted either in

> terms of constant-creation with regard to the MADE-PRODUCTS, or as a

> process of constant-destruction with regard to the RAW-MATERIAL that

> changed.

>

> Thus, we see that in Hinduism, the daring Masters of the Aryan fold,

> while extolling the beauty of the Reality, indulged themselves in

> viewing It not only as the Omniscient-Creator, or as the Omnipotent-

> Sustainer, but also as the All-powerful-Devourer of all names and

> forms. This may look dreadful to those creeds that have not yet come

> to watch and analyze Life in its totality.

 

Shri Ram Chandranji,

 

This is a beautiful explanation. Thanks for the translation.

 

I always feel that this section of BG is very similar

to the prayer to Lord Rudra, that is chanted in Shiva temples.

 

Here is the translation of some of the verses of namakam.

This is from Dr. Abinash Chandra Bose's book

" Hymns from the Vedas " .

 

The Rishi is Parameshthi, with various metres.

 

##namaste rudra manyava ...

Homage, Rudra, to thy wrath and thy arrow,

and homage to thy arms. [1]

 

##yaa ya ishu shiva tama

Look on us, Rudra, kind One, with that form of thine

which is beneficent,

that form of thine, O Rover on the Mountain,

which is most blissful. [2]

 

##yamishum girishantha haste bibharshastave

The arrow, O Rover on the Mountain, that thou holdest

in thy hand to shoot,

make it beneficent for us, Mountain Lord,

destroy not man or a moving thing. [3]

 

##shivena vachasa tva girishacha vadamasi

Mountain Lord, we speak to thee with blissful words

so that all that is moving and living

may, free from disease, have happiness of heart. [4]

 

##adhya vocha dadhi vakta prathamo daivyo bhishak

He has spoken in defense of us, the advocate,

the first Divine Physician.

Subdue all the serpents and send away

the Yatudhanis down below. [5]

 

We could compare the word physician bhishak with

Lord Dakshinamurthy who is none other than

doctor to the disease of worldliness.

##bhishaje bhava roginam

It is also interesting to compare the word Yatudhanis

with Dhritarastris, If I am allowed to use such a term,

to stand for the sons of Dhritarastra.

 

....

## avatathya dhanustva sahasraksha sateshudhe

Having unbent thy bow,

and dulled the points of thy arrows,

thou, thousand eyed, hundred quivered,

be benevolent and gracious to us. [13]

 

....

....

....

 

##maano mahantamuta maano arbhakam maana ukshantam

Slay not, O Rudra, either the great or the small,

either the growing or the fully grown,

slay not either a father or a mother,

not, Rudra, do thou injure our own dear body. [13]

 

##maana stoke tanaye maana ayushi ...

Injure not either our sons or our grandsons,

or our own life or our cattle, or our horses;

and slay not out heroes when they are filled with wrath.

We shall with oblations ever call on thee. [14]

 

....

 

## namah shabhave cha mayobhavecha

Homage to him who brings bliss and delight,

 

##namah shankarayacha mayaskaraayacha

to him who bestows grace and gladness,

 

##namah shivayacha shivatharayacha

homage to the benevolent One,

to him who is ever more and more benign.

 

==

 

Of course, here is the famous trayambakam verse

Rishi: Vasistha

##trayambakam yajamahe

To Trayambaka our offerings:

to the fragrance-bearer, the increaser of nourishment:

May he release me, like the cucumber from its stem,

from mortal life, not from immortality

 

Dr. Bose aptly titles Rudram by " Prayer for averting Death " .

If he is the one who saves us from death by ignorance, what is the

difference if he is called Krishna or Shiva?

 

Verses 14-15 from Isha upanishad immediately come into mind.

 

##vinashene mruthyum tirthva sambhutva mrutha mashnute

He who knows that both the unmanifested prakriti and the

manifested Hiranyagarbha should be worshipped together,

overcomes death by the worship of Hiranyagarbha and obtains

immortality through devotion to prakriti. [isha.14]

 

##hiranmayena paatrena satyasa peehitam mukham

The door of the Truth is covered by a golden disc. Open it,

O Nourisher! Remove it so that I who have been worshipping

the Truth may behold It. [isha. 15]

 

[This translation is by Swami Nikhilananda.]

 

Regards,

Ramakrishna

[Guest guest]

Namaste Sri Ramakrishna:

 

The explanations are provided by Swami Chinmayanandaji in " Holy Gita, "

a publication from Chinmaya Mission. Swamiji's video presentation of

entire Gita in DVDs are also available at Chinmaya Mission

Publications. He was one of the best exponents of Gita through

discourses in recent times.

 

Your point in regarding the description in Bhagavad Gita is quite

accurate and there are parallel descriptions in both Siva and Vishnu

Puranas. The entire Visvarupadarshna is to illustrate that there is

only Intelligence that controls everything that happens in the world.

We are doers only in appearance and this what Lord Krishna dramatizes

to Arjuna through chapters 9, 10 and 11. In Gita, Lord Krishna himself

declares that he is the Brahma (creator), the Vishnu (the protector)

and the RudraShiva (annihilator). Arjuna couldn't take it any more of

what he has seen and he pleads to Lord Krishna to get back to His

original form.

 

With my warmest regards,

 

Ram Chandran

 

advaitin , " uramakrsna " <ramakrsn wrote:

>

>

> This is a beautiful explanation. Thanks for the translation.

>

> I always feel that this section of BG is very similar

> to the prayer to Lord Rudra, that is chanted in Shiva temples.

>