Gita Satsangh Chapter 11 Verses 47 to 48

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Gita Satsangh Chapter 11 Verses 47 to 48

(Verse Translation by Swami Gambirananda, Gita Bhasya and commentary

by Swami Chinmayanandaji)

 

Sri Bhagavaan Uvaacha

Mayaa prasannena tavaarjunedam Roopam param darshitamaatmayogaat;

Tejomayam vishwamanantamaadyam Yanme twadanyena na drishtapoorvam.

 

The Blessed Lord said:

47. Out of grace, O Arjuna, this supreme, radiant, Cosmic, infinite,

primeval form-which (form) of Mine has not been seen before by anyone

other than you, has been shown to you by Me through the power of My

own Yoga.

 

Prasannena, out of grace-grace means the intention of favouring you

O Arjuna, idam, this

param, supreme

tejomayam, abundantly radiant

visvam, Cosmic, all-comprehensive

anantam, infinite, limitless

adyam, primeval-that which existed in the beginning

rupam, form, the Cosmic form

yat which form

me, of Mine

na drsta-purvam, has not been seen before

tvat-anyena, by anyone other than you

daristam, has been shown

tava, to you

maya, by Me-who am racious, being possessed of that (intention of

favouring you)

atma-yogat, through the power of My own Yoga, through the power of My

own Godhood.

 

Here we have the confession that it is not the privilege of all

devotees to come to perceive this " Form-tremendous " and that Arjuna

is enjoying It as a special favor due to His Infinite Grace. He also

asserts that, " THIS SPLENDID, PRIMEVAL, INFINITE, UNIVERSAL-FORM OF

MINE " has not been seen by anyone else.

 

It does not mean that Vyasa, the author of the Geeta, is propounding

a new theory, and is making the Lord of his own creation testify to

the veracity of it. It only means that this intellectual realization

of the Universal-Oneness has not been gained by anyone placed in the

same circumstances as those of Arjuna in the war-front. Mentally

shattered, physically worn-out, emotionally upset --- the miserable

condition of Arjuna and this Arjuna-state of utter despondency are,

in fact, far removed from the favorable conditions for a single-

pointed intellectual quest, without which the underlying Principle of

Oneness in the multiplicity of the gross world, cannot easily be

comprehended. But Krishna had, due to his tremendous powers, given

the required 'eye-of-wisdom' to Arjuna and made him realize, in a

chance moment of mental pause, the vision of the Cosmic Form.

WHAT WAS AT THE BACK OF THE MIND OF THE LORD, WHEN HE EXPRESSED THIS

STANZA, IS CLEAR FROM THE FOLLOWING:

 

'You have certainly got all your ends accomplished by the vision of

the form of Mine who am the Self [The word atmanah (who am the Self)

does not occur in some editions.-Tr.] .' Saying so, He eulogizes

that (vision):

 

Na vedayajnaadhyayanairna daanair Na cha kriyaabhirna tapobhirugraih;

Evam roopah shakya aham nriloke Drashtum twadanyena karupraveera.

 

48. Not by the study of the Vedas and sacrifices, not by gifts, not

even by rituals, not by severe austerities can I, in this form, be

perceived in the human world by anyone ['By anyone who has not

received My grace'. other than you, O most valiant among the Kurus.

 

Na veda-yajna-adhyayanaih, not by the study of the Vedas and

sacrifices, (i.e.) not by the methodical study of even the four Vedas

and the study of the sacrifices-since the study of the sacrifices is

achieved by the very study of the Vedas, the separate mention of the

study of sacrifices is for suggesting detailed knowledge of

sacrifices;

 

This separate mention of the study of sacrifices is necessary because

the ancients understood the study of Vedas to mean learing them by

rote. so also,

 

na danaih, not by gifts-in such forms as distributing wealth equal to

the weight of the giver;

na ca kriyabhih, not even by rituals-by Vedic and other rituals like

Agnihotra etc.;

nor even ugraih tapobhih, by severe austerities such a Candrayana [A

religious observance or expiatory penance regulated by the moon's

phases. In it the daily quantity of food, which consists of fifteen

mouthfuls at the full-moon, is curtailed by one mouthful during the

dark fornight till it is reduced to nothing at the new moon; and it

is increased in a like manner during the bright fortnight] etc. which

are frightful;

 

sakyah aham, can I; evam rupam, in this form-possessing the Cosmic

form as was shown; drastum, be perceived;

nrloke, in the human world; tvad-anyena, by anyone other than you;

kuru-pravira, O most valiant among the Kurus.

 

Explaining why Arjuna deserves a special congratulation for having

gained this extraordinary experience, the Lord says that none

can 'SEE' this Universal-Form merely because of one's study of the

Vedas, or on the strength of one's sacrifices. Nor can one gain it by

the merits gained through the distribution of gifts, or through

performing rituals, or even through constant practice of severe

austerities. These are, no doubt, necessary and always helpful in

preparing the seeker to realize the essential unity beneath the

perceived plurality, but neither a mere book-study, nor empty

ritualism, nor physical tapas in themselves will, as an effect of

them, bring about this understanding and the Final Experience. It can

come only when the mind is steady. This " Vision " can be illumined

only in the clear light of an integrated 'in-turned intellect.'

In thus making light of the study of the Vedas, performance of

sacrifices, distribution of gifts, practice of rituals and a life of

grim penance, Lord Krishna should not be misunderstood as ridiculing

these great prescriptions of the Vedas. He merely means to say that

although these are means, preparatory to the final end, they are not

to be confused with the goal. Cooking, in itself, cannot appease

hunger, but that does not mean that cooking is unnecessary; after

cooking there is, and must be, the eating. It is in this sense that

we must understand the stanza, criticizing ponderous study and futile

efforts of misguided enthusiasts.

 

FOR, NONE OF THE KNOWN METHODS OF SELF-DEVELOPMENT IS CAPABLE OF

PRODUCING THIS GLORIOUS ACHIEVEMENT. IT IS SAID:

[Guest guest]

Swami Dayananda Saraswati's Explanation and Commentary

 

By my grace, Arjuna, this original form which is limitless, full of

brilliance, includes everything and is without end, that (form) of

mine which was never before seen by anyone other than you, was shown

to you through my power.

 

This cosmic form was shown to Arjuna by the power of Bhagavan's maya.

It was a form that was all brilliance, tejomayam, included

everything, vttvam, with no end, ananfam. And it is the original form

adyam, the one into which all other forms have gone. The cosmos came

first and within it, there are many other forms constantly being

born. It was never seen before, na drstapurvam, by anyone except you,

tvad anyena. How did he manage to see this? Bhagavan says, " by my

grace, maya

prasannena. "

 

" With my power, atmayogat, I have shown you this effulgent form which

includes every form because I am pleased with you. This was not seen

by anybody else but you. " Arjuna was frightened by the cosmic form.

Therefore Krishna uses some consoling words to bring him back to his

senses. He praises the vision of the cosmic form by saying how

difficult it is to get. Sankara introduces the nezt verse with

Krishna saying, " By seeing my form, your wish is fulfilled,

krtarthah. "

 

Not by study of the Vedas or rituals, not by charity, not by

performing rituals, nor by severe austerities is it possible to see,

in the world of men, that I am in this form by anyone other than you,

0 bravest of the Kurus. " It is not possible to see, na sakyah

drastvm, that I am in this form, aham evamrupah. " The sense organs

have their limitations so they cannot encompass the entire cosmic

form. Each sense organ can only grasp a given sense object. Eyes can

register form and color; ears, sounds, etc.; but all within a certain

range. Beyond that they have no scope. Even your imagination is

something dependent entirely upon your sensory perception. You cannot

stretch it to cover the cosmic form. That is why it was frightening

to Arjuna. Of course it was thrilling, but at the same time so

frightening because of the destruction he saw taking place.

 

Suppose I study the Veda, the scriptures, can I not see this cosmic

form? No, he says, " not by study of the Veda, na veda-adyayanaih "

Mere study of the Veda is not enough, you must have vicara. Learning

the Vedic mantras from a teacher for recitation is called veda-

adhyayanam. The plural has been used here so even if you learn all

four Vedas, you will not have the cosmic vision. Study of the Veda

includes study of the rituals, yajna-adhyayanam, so why this separate

mention of yajna-adhyayanam? One may know all about rituals but

still not know how to perform them. There is special study of

mimamsa, analysis, for that. So yajna-adhyayanam also implies a lot

of vicara, enquiry. Therefore, Sankara says the separate mention of

the study of the yajna is meant only to imply knowledge of how to

perform rituals, yajna-vijnanam. " By mere study of the Veda and the

knowledge of rituals 1 cannot be seen in this form. " Only religious

and spiritual practices are mentioned here because they are the most

appropriate and efficacious when the Lord is the goal. But to see

this form you require a lot more. That is the idea. Nor can it be

accomplished by charities, na danaih. Charity is a great action and

according to the sastra it produces a lot of punya. Still, it is not

enough.

 

Even, Sankara says, if it is a gift of your weight in gold,

tulapurusadibhih. That is a very great gift but still not enough to

see this form. Nor is the performing of rituals, na ca. kriyabhlh.

Not even by all the rituals mentioned in the Veda like agnihotra, can

this vision of the cosmic form be had. Nor the most difficult ascetic

religious practices, na api tapobhih ugralh. Even severe disciplines

like candrayana, Sankara says, are not enough. Candrayana is japa

combined with a type of fasting. You start on the full moon eating

your normal amount of food. The next day you reduce it by 1/15, the

next day another 1/15, and so on until the 15th day, the new moon

day, when you eat nothing. The following day you eat 1/15 of your

regular food intake, the next day another 1/15 until you have reached

you full food intake on the full moon day. As the moon wanes and

waxes, so does your food intake. This is very difficult to do so

Sankara mentions it especially. But even by terrible tapas, the

vision of this cosmic form cannot be gained. In spite of doing all

these heroic things, no one has had the cosmic vision. " Except you,

Arjuna. " He got it easily, merely for the asking. That is the point

here. Krishna addresses him as kurupravira, the one who is the most

brave in the Kuru family.

[Guest guest]

praNAms to all Advaita *Vedantins* on this list (ones who

believe that, that eternal peace, goodness, happiness and

immortality is only in realizing that we are immortal Self,

there is no other way),

 

Here is the commentary of Shri Jnaneshwari on these verses

of the Gita.

 

advaitin , " Ram Chandran " <ramvchandran wrote:

>

> Gita Satsangh Chapter 11 Verses 47 to 48

> Sri Bhagavaan Uvaacha

> Mayaa prasannena tavaarjunedam Roopam param darshitamaatmayogaat;

> Tejomayam vishwamanantamaadyam Yanme twadanyena na drishtapoorvam.

>

> The Blessed Lord said:

> 47. Out of grace, O Arjuna, this supreme, radiant, Cosmic, infinite,

> primeval form-which (form) of Mine has not been seen before by anyone

> other than you, has been shown to you by Me through the power of My

> own Yoga.

 

At these words of Arjuna, the Lord was amazed and said. " I have never

met a thoughtless person like you. You have witnessed a rare vision of

unsurpassed grandeur; but you do not seem to exult in it. Instead you

do not know that you are talking like an imprudent person out of fright

(606-610).

 

When I am propitious to a devotee, I bestow upon him only external

gifts. But if I do not come across a truly devoted soul,'to whom can I

divulge the secret of my heart? But for your " sake, I have wrought this

universal form by bringing together all things in this world. I do not

know how enchanted I am by your devotional love, as a result of which

I have unfolded before the world the colours of My most mysterious form.

This form of mine, which is beyond the reach of Maya, is limitless and

from it have emanated Krishna and other incarnations. This form consists

of the splendour of knowledge and is all-pervasive. It has no end and

it is the firm foundation of the universe (611-615).

 

No one except yourself has set his eyes on it or even heard about it,

because it cannot be attained by any external means.

 

 

> Na vedayajnaadhyayanairna daanair Na cha kriyaabhirna tapobhirugraih;

> Evam roopah shakya aham nriloke Drashtum twadanyena karupraveera.

>

> 48. Not by the study of the Vedas and sacrifices, not by gifts, not

> even by rituals, not by severe austerities can I, in this form, be

> perceived in the human world by anyone ['By anyone who has not

> received My grace'. other than you, O most valiant among the Kurus.

 

When the Vedas sighted this form, they were struck dumb. Those who

worshipped with sacrificial rites went up to heaven and returned (after

their merit was exhausted). Those who took up yogic practices left them

as too arduous, and those who studied the scriptures did not develop a

liking for this form. Those who followed the path of pious works rushed

forward eagerly for its attainment, but could only reach the precincts

of Satyaloka. The ascetics readily gave up their rigorous austerities,

as soon as they caught a glimpse of the grandeur of the cosmic form.

Thus this form remained beyond the reach of austerit1es also (616-620).

 

Just as you saw it without any effort on your part, it has not come

within the ken of any mortal. You are the one person who is worthy to

posses this treasure of mystic vision, which is denied even to god

Brahma.

 

[The above translation has been taken from the freely available

http://www.bvbpune.org/chap11.html]

 

Hari Om!

Ramakrishna

[Guest guest]

Shri Ram Chandranji (and Satsanghis),

 

Here are a couple of thoughts on these verses.

 

1. Lord Krishna emphasized repeatedly (11.48 and 11.53) that performance

of Vedic rituals in a sakaama way, with desires in mind, is not going to

fetch Him. This is the fundamental tenet of Vedanta.

 

The surprising fact is that, verses in the Samhita part (called by

people as the kaarma-kaanda) of Rig Veda itself, are expressing similar

thoughts. One such famous verse is verse 39 of the Asya Vamiya Sukta

(1.164) of Rig Veda. Here are a couple of translations.

 

What will he do with the hymn of the Veda

who does not know its theme -- the Eternal

in the supreme region, in which the Devas dwell?

But those who have come to know That are perfect.

[Abinash Bose's translation.]

 

He who knows not the eternal

syllable of the Veda,

the highest point upon which

all the Gods repose,

what business has he with the Veda?

Only its knowers sit

here in peace and concord.

[Raimundo Panikkar's translation.]

 

2. It should be noticed that if the Vedas themselves have prayed to

the Eternal Self, how can practice of such Vedas in a sakama way fetch

a Vision of the Lord? Here, I am referring to the Shruti Gita, an

episode from Srimad Bhagavatham, when the Eternal Vedas prayed to the

Eternal Puurusha. Our very respected Professorji has translated some

verses from it. Here is a shloka (SB 7.87.20) from it

 

sva-kRRita-pureshh-vamIshh-vabahir-antara-samvaraNam

tava purushham vadanty-akhila-shakti-dhRRito'msha-kRRitam /

iti nRRigatim vivicya kavayo nigamAvapanam

bhavata-upAsate'nghrim-abhavam bhuvi vishvasitAH //

 

The Vedas speak of the purushha dwelling in these bodies shaped by

itself, though, as a matter of fact, it is not limited by anything

which is of the nature of cause and effect as a part, made as it were

out of you, the wielder of all potencies. Having thus determined the

nature of the Purushha, the wise on this earth, full of faith, adore

your feet at which acts enjoined by the vedas are offered and which put

an end to rebirth.

 

(NOTE THE EMPHASIS ON BHAKTI HERE.)

 

Read the translation from

http://www.advaita.org.uk/discourses/teachers/shruti_gita_profvk.htm

 

3. This section, in emphasizing on the Purushottama aspect of

prayer, are setting the tone for Chapter 12, the Bhakti Yoga of Gita.

Our respected elders already had beautiful posts on it!!!

 

praNAms to all Advaitins,

Ramakrishna

[Guest guest]

Namaste Sri Ramakrishna:

 

Lord Krishna's statement in these verses reminds me my mathematics

classes of school and college days. In general, Mathematical outcomes

consist of one of the following situation:

 

(1) outcome requires the necessary conditions but are not sufficient

(2) outcome outlines sufficient conditions but are not necessary

(3) outcome depends on the necessary and sufficient conditions (if

and only)

 

In these verses, Lord's reference to Vedas, etc., etc. should be

interpreted to mean that knowledge of Vedas alone is not sufficient

for Him to grant the Vision. What Lord says is that " practices " alone

will not determine the outcome but 'shreddha - dedication with

conviction' is what he looks for from his devotees. In verses 26 and

27 of chapter 9, Bhagawan beautifully describes that the attitude of

the Devotee is much more important than what he/she pratices/gives.

 

Verse 47

Lord Krishna acknowledged the devotion Arjuna bore towards Him and

the fervent prayer that he addressed to Him (in verses 3 and 4 of

this chapter) had moved His heart, and it was with a view to

enlightening him about His own virtues, glory and truth that He had

mercifully shown His Transcendent form. Lord Krishna understood the

anxiety in the facial expression of Arjuna and the verbal utterance

of the adjective `Maya.'

 

The compound word `Atmayogat' denotes that the Cosmic Body of the

Lord could not be perceived by all and at all times. It could be seen

only when the Divine facilitates His vision through His own power of

Yoga. Also those who are gifted with the Divine Vision granted by

the Divine will only be able to see the Cosmic Body. This is one of

the greatest privileges and it is available only to the chosen Devote.

 

The use of the adjectives `Idam', `Param', `Tejomayam', `Adyam',

`Anantam' and `Visvam' with the substantive `Rupam' is intended to

bring home to Arjuna the greatness of His Transcendent Cosmic Body.

The Lord thus told Arjuna that the form in which He appeared before

him was an Infinite Mass of Divine-luster without limits and bounds

exhibiting all Creations that Existed before, Exists now and will

happen in the future. What Arjuna saw was a Visual Display of the

Past, the Present and Future of the entire Cosmos. Actually what he

could grasp was an infinitesimal fraction of the Divine.

 

There was a world of difference between the Cosmic forms revealed by

Sri Krishna to mother Yashoda in His own mouth and to Bhisma and

others in the court of the Kauravas, on the one hand, and the Cosmic

Body revealed on this occasion to Arjuna. All these three forms have

been described differently in Bhagavatham, Mahabharat and Bhagavad

Gita. . In the form revealed to Arjuna Bhisma, Drona and the other

heroes were seen entering the flaming mouths of the Lord. Such a

Cosmic form was never shown by the Lord to anyone before. Thus there

is no contradiction in the above statement of the Lord.

 

Verse 48

Study of the Vedas with all the supplementary sciences and other

auxiliary branches of Knowledge under a qualified teacher well-versed

in the Vedic lore, and thoroughly grasping their meaning is called

`Vedadhyayana.' Even so receiving instruction in the various rituals

from teachers skilled in the performance of sacrifices, and acquiring

practical knowledge of the same by attending sacrifices performed

with due ceremony under the supervision of such teachers is known as

`Yajnadhyayana'.

 

`Dana' consists in gifting to another, with due regard to the

latter's qualifications one's wealth or other possessions, food,

water, knowledge, cattle, land etc, with a cheerful heart for the

recipient's benefit and enjoyment. Performing sacrifices enjoined by

the Vedas and Smrti texts, and all other pursuits sanctioned by the

scriptures and followed for the sake of discharging one's duty as

prescribed by one's Varna or grade in society and Asrama or stage in

life are covered by the term `Kriya'.

 

Observing fasts recommended in the Sastras under the name of

`Krcchra' and `Candrayana' etc, and other stringent rules of life,

subduing the mind and senses with strong determination and reason,

undergoing severe bodily and mental suffering for the sake of one's

duty, and various other forms of askes is undertaken in accordance

with the scriptural ordinance-all these are included under the

category of `austere penances.' Recent scientific investigative

studies on the benefits of fasting and controlled and reduced food

undertakings on prescribed dates of the months show positive health

benefits. The Sastras's prescribed purification is not limited to

only mind and intellect but also our body.

 

Declaring that it was impossible to obtain a vision of His Cosmic

Body through the above practices, and thereby revealing its

transcendent glory the Lord congratulates Arjuna on his being able,

through His own grace and goodwill, to behold the Form which could

not be seen by any other means. The feelings of fear, agony and

bewilderment etc, obsessing Arjuna's mind at that moment were,

therefore, altogether, inopportune and unjustified.

 

Only blessed few among the human beings get the aptitude to study the

Vedas and rituals, practice charity, perform penance and undertake

various other forms of activities. And it is through the human body

alone that one acquires various other qualifications by performing

fresh actions of various kinds. All beings other than the humans

(plants and animals) follow the laws of nature (their destiny). The

use of the word `Nrloke' is intended to bring out this glory of the

mortal world. The intention is to point out that when that Form of

the Lord cannot be seen by anybody through just by practices alone!

What the Lord says that the Grace of the Lord is not like a college

diploma, after successful completion of academic courses prescribed

by the University. By addressing Arjuna as `Kurupravira' the Lord

shows that Arjuna was the greatest hero of the Kuru race, and it was

unbecoming of a hero like him to entertain fear. It seems that

Franklin Roosevelt had understood Lord Krishna's statement by this

declaration: " the only thing that we have to fear is fear itself! "

 

With my warmest regards,

 

Ram Chandran

advaitin , " Ramakrishna Upadrasta "

<uramakrishna wrote:

>

> Shri Ram Chandranji (and Satsanghis),

>

> Here are a couple of thoughts on these verses.

>

> 1. Lord Krishna emphasized repeatedly (11.48 and 11.53) that

performance

> of Vedic rituals in a sakaama way, with desires in mind, is not

going to

> fetch Him. T

>

[Guest guest]

praNAms Shri Ram Chandranji,

 

Thanks for the wonderful and detailed explanation. I do not have anything

to add, than the following quote from Katha-Upanishad:

 

advaitin , " Ram Chandran " <ramvchandran wrote:

> Declaring that it was impossible to obtain a vision of His Cosmic

> Body through the above practices, and thereby revealing its

> transcendent glory the Lord congratulates Arjuna on his being able,

> through His own grace and goodwill, to behold the Form which could

> not be seen by any other means.

 

This Atman cannot be attained by the study of the Vedas, or by intelligence,

or by much hearing of the sacred books. It is attained by him alone whom

It chooses. To such a one Atman reveals Its own form.

 

praNAms again to you and to all Advaitins,

Ramakrishna