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Other Baba-books
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The
original Sanskrit verses and with comments taken from the writings of
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'"Again
Become a Mouse."
1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
The
Upanishads are the essence of the Vedas
which are ahuman (a-pourusheya),
imperishable and infinite. The Upanishads
offer eternal truths that ennoble and elevate the
mind. The Mahâbhârata
illustrates the spirit of the Upanishads in
the form of a narrative. The Bhagavad
Gîtâ offers the quintessence of the
Mahâbhârata. The
Upanishads taught the people of the world in
several ways to speak the truth and follow the path
of righteousness. Those who regard the
Gîtâ as the basis and goal of
life attain the sacredness of divinity. The
Gîtâ declares that the spirit of
Krishna envelopes and resides in all that we
see in this world. This is the significance of the
vis'va-virâth-svarûpa of the
Lord. To behold this universal manifestation, men
with divine vision have made a conscious endeavor
prompted by faith through the four paths of
devotion, action, wisdom and yoga. -
Summer
Showers in Brindavan 1979, p. 30. arjuna
uvâca arjunah uvâca
-- Arjuna said; mat-anugrahâya- just to show
me favor; paramam -- supreme; guhyam --
confidential subject; adhyâtma -- spiritual;
samjñitam -- in the matter of; yat -- what;
tvayâ -- by You; uktam -- said; vacah --
words; tena -- by that; mohah -- illusion; ayam --
this; vigatah -- is removed; mama -- my. bhavâpyayau
hi bhûtânâm bhava
-- appearance; apyayau -- disappearance; hi --
certainly; bhûtânâm
-- of all living entities; s'rutau -- have been
heard; vistaras'ah -- in detail;
mayâ
-- by me; tvattah -- from You; kamala-patra-aksha
-- o lotus-eyed one; mâhâtmyam
-- glories; api -- also; ca -- and; avyayam --
inexhaustible. evam
etad yathâttha tvam evam
-- thus; etat -- this;
yathâ
-- as it is; âttha
-- have spoken; tvam -- You;
âtmânam
-- Yourself; parama-îs'vara -- o Supreme
Lord; drashthum -- to see;
icchâmi
-- I wish; te -- Your; rûpam -- form;
ais'varam -- divine; purusha-uttama -- o best of
personalities. manyase
yadi tac chakyam manyase
-- You think; yadi -- if; tat -- that; s'akyam --
is able; mayâ
-- by me; drashthum -- to be seen; iti -- thus;
prabho -- o Lord; yoga-îs'vara -- o Lord of
all mystic power; tatah -- then; me -- unto me;
tvam -- You; dars'aya -- show;
âtmânam
-- Your Self; avyayam -- eternal.
Arjuna
joined both his palms and with uplifted hands he
asked, "Krishna! The whole of creation is Your
Form, is it not? Knowledge, wealth, power,
strength, energy, splendor - all these are
expressions of Your Glory, are they not? Well, will
You not give me the sacred chance to fulfill my
life's desire to experience You as all this
creation as vis'va-rûpa, of the Form
of Creation Itself? I plead with You. I pray at
Your Feet." - Gîtâ
Vahini, p. 173 s'rî-bhagavân
uvâca s'rî-bhagavân
uvâca
-- the Supreme Personality of Godhead said; pas'ya-
just see; me -- My; pârtha--
o son of Prithâ;
rûpâni
-- forms; s'atas'ah -- hundreds; atha -- also;
sahasras'ah -- thousands;
nânâ-vidhâni
-- variegated; divyâni
-- divine; nânâ
-- variegated; varna -- colors;
âkritîni
-- forms; ca -- also. pas'yâdityân
vasûn rudrân pas'ya
-- see; âdityân
-- the twelve sons of Aditi; vasûn -- the
eight Vasus; rudrân
-- the eleven forms of Rudra; as'vinau -- the two
As'vinîs; marutah -- the forty-nine Maruts
(demigods of the wind);
tathâ
-- also; bahûni -- many; adrishtha -- that
you have not seen;
pûrvâni
-- before; pas'ya -- see;
âs'caryâni
-- all the wonders; bhârata
-- o best of the Bhâratas. ihaika-stham
jagat kritsnam iha
-- in this; eka-stham -- in one place; jagat -- the
universe; kritsnam -- completely; pas'ya -- see;
adya -- immediately; sa -- with;cara -- the moving;
acaram -- and not moving; mama -- My; dehe -- in
this body; gudâkes'a
-- o Arjuna; yat -- that which; ca -- also; anyat
-- other; drashthum -- to see; icchasi -- you
wish. na tu mâm
s'akyase drashthum na -- never; tu --
but; mâm -- Me; s'akyase -- are able;
drashthum -- to see; anena -- with these; eva --
certainly; sva-cakshushâ -- your own eyes;
divyam -- divine; dadâmi -- I give; te -- to
you; cakshuh -- eyes; pas'ya -- see; me -- My;
yogam ais'varam -- inconceivable mystic
power. Knowing
the anguish of his heart, Krishna replied,
"Arjuna! I shall certainly satisfy you. But your
physical eyes cannot see that Glory. The
vis'varûpa cannot be perceived by the
limited vision that sees and grasps only this
nature. Therefore, I shall confer on you the
supernatural eye. Now, see!," He said and
manifested Himself before him as creation and more.
What great Mercy! What superb
experience!
-Gîtâ
Vahini, pp. 173-4 sañjaya
uvâca sañjayah
uvâca -- Sañjaya said; evam -- thus;
uktvâ -- saying; tatah -- thereafter;
râjan -- o King;
mahâ-yoga-îs'varah -- the most powerful
mystic; harih -- the Supreme Personality of
Godhead, Krishna; dars'ayâm âsa --
showed; pârthâya -- unto Arjuna;
paramam -- the divine; rûpam ais'varam --
universal form. While
at this point, there is one subtle detail that
seekers have to note. The Vedas,
Sâstras and Purânas,
besides many scholars and saints and others who
have a right to speak about such matters, all
describe God as sarva-vyapi and
sarva-bhuthantar-âtmâ, that is,
as present everywhere and the inner reality in
every being. On the basis of this, some people
argue, "If He is so present everywhere and in
everything, why is He not seen by everyone?" For
all such, the only reply is: how can the
physical eye composed of the five elements see
beyond the five? Nothing
can illumine an object that does not reflect light;
but a flame illumines itself and sheds light all
around. God is self-luminous; He illumines all, He
is beyond nature, which is but a manifestation of
His Glory. So He can be seen only by the eye of
wisdom, an eye that can be won only by His Grace.
Hence, worship of God is an essential part of
sâdhana; he who fails in seeing
himself can never succeed in seeing others, in
seeing anything outside of him. Engage yourself in
sâdhana that will secure the Grace of
God; through that Grace, the
jñâna-netra, the eye of wisdom
will be granted. He is easily reachable by the path
of devotion. - Gîtâ
Vahini, p. 174 aneka-vaktra-nayanam aneka -- various;
vaktra -- mouths; nayanam -- eyes; aneka --
various; adbhuta -- wonderful; dars'anam -- sights;
aneka -- many; divya -- divine; âbharanam --
ornaments; divya -- divine; aneka -- various;
udyata -- uplifted; âyudham --
weapons; divya -- divine;
mâlya -- garlands; ambara -- dresses; dharam
-- wearing; divya -- divine; gandha -- fragrances;
anulepanam -- smeared with; sarva -- all;
âs'carya-mayam -- wonderful; devam --
shining; anantam -- unlimited; vis'vatah-mukham --
all-pervading. divi
sûrya-sahasrasya divi -- in the sky;
sûrya -- of suns; sahasrasya -- of many
thousands; bhavet -- there were; yugapat --
simultaneously; utthitâ -- present; yadi --
if; bhâh -- light; sadris'î -- like
that; sâ -- that; syât -- might be;
bhâsah -- effulgence; tasya -- of Him;
mahâ-âtmanah -- the great
Lord. To
acquire the awareness of the divine one need not
journey to any special region or place. It is
enough if the eye is turned inwards. In the
Bhagavad Gîtâ, the inner
reality, the âtmâ is described
as "splendrous like a billion suns". But, man has
not become aware of the light and power within; he
still flounders in the darkness of ignorance.
-
Sanathana Sarathi, Feb. 1977, p. 271 tatraika-stham
jagat kritsnam tatra
-- there; eka-stham -- in one place; jagat -- the
universe; kritsnam -- complete; pravibhaktam --
divided; anekadhâ
-- into many; apas'yat -- could see; deva-devasya
-- of the Supreme Personality of Godhead;
s'arîre -- in the universal form;
pândavah
-- Arjuna; tadâ
-- at that time. tatah
sa vismayâvishtho tatah
-- thereafter; sah -- he;
vismaya-âvishthah
-- being overwhelmed with wonder;
hrishtha-româ
-- with his bodily hairs standing on end due to his
great ecstasy; dhanañjayah
-- Arjuna; pranamya -- offering obeisances;
s'irasâ
-- with the head; devam -- to the Supreme
Personality of Godhead; krita-añjalih --
with folded hands; abhâshata
-- began to speak. arjuna
uvâca arjunah
uvâca
-- Arjuna said; pas'yâmi
-- I see; devân
-- all the demigods; tava -- Your; deva -- o Lord;
dehe -- in the body;
sarvân
-- all; tathâ
-- also; bhûta -- living entities;
vis'esha-sanghân
-- specifically assembled;
brahmânam
-- Lord Brahmâ;
îs'am -- Lord S'iva;
kamala-âsana-stham
-- sitting on the lotus flower; rishîn --
great sages; ca -- also;
sarvân
-- all; uragân
-- serpents; ca -- also;
divyân
-- divine. The
manifestation of the
vis'va-virâth-svarûpa does not
show that God dwells in every object, but rather
demonstrates that all things exist in Him.
Therefore, we should direct our vision inwards and
see the spark of the divine that we are, and not be
engrossed in external pursuits. -
Summer
Showers in Brindavan 1979, p. 22 aneka-bâhûdara-vaktra-netram aneka
-- many; bâhu
-- arms; udara -- bellies; vaktra -- mouths; netram
-- eyes; pas'yâmi
-- I see; tvâm
-- You; sarvatah -- on all sides;
ananta-rûpam -- unlimited form; na antam --
no end; na madhyam -- no middle; na punah -- nor
again; tava -- Your; âdim
-- beginning; pas'yâmi
-- I see; vis'va-îs'vara -- o Lord of the
universe; vis'va-rûpa -- in the form of the
universe. kirîthinam
gadinam cakrinam ca kirîthinam
-- with helmets; gadinam -- with maces; cakrinam --
with discs; ca -- and;
tejah-râs'im
-- effulgence; sarvatah -- on all sides;
dîpti-mantam -- glowing;
pas'yâmi
-- I see; tvâm
-- You; durnirîkshyam -- difficult to see;
samantât
-- everywhere; dîpta-anala -- blazing fire;
arka -- of the sun; dyutim -- the sunshine;
aprameyam -- immeasurable. While
experiencing the vision of God in the universe and
God as the universe, Arjuna was shedding tears of
joy. "Oh, Almighty God! All the gods,
Brahmâjî, the Creator, all the
sages and saints, all the manifold beings and
objects, moveable and immoveable: Oh, I see every
one of these. I see all ... Oh, from Your
terror-creating face, flames of splendor emerge and
spread to farthest distances. How I wish I could
know the meaning and purport of this formidable
Form", Arjuna exclaimed.
Gîtâ
Vahini, p. 174 tvam
aksharam paramam veditavyam tvam
-- You; aksharam -- the infallible; paramam --
supreme; veditavyam -- to be understood; tvam --
You; asya -- of this; vis'vasya -- universe; param
-- supreme; nidhânam
-- basis; tvam -- You; avyayah -- inexhaustible;
s'âs'vata-dharma-goptâ
-- maintainer of the eternal religion;
sanâtanah
-- eternal; tvam -- You; purushah -- the Supreme
Personality; matah me -- this is my
opinion. Life
is not permanent. It is encased in the body, which
is everchanging and is made up of the five senses
and the five sheaths, and is compounded of the five
elements and related to the kshara-purusha,
that is subject to destruction and decay. But, life
endowed with divinity is related to
a-kshara, which cannot be destroyed. These
two aspects, the destructible (kshara) and
the indestructible (a-kshara) are also
characterized as chara (unstable) and
sthira (stable) respectively.
Summer
Showers in Brindavan 1979, p. 38 anâdi-madhyântam
ananta-vîryam anâdi
-- without beginning; madhya -- middle; antam -- or
end; ananta -- unlimited; vîryam -- glories;
ananta -- unlimited; bâhum
-- arms; s'as'i -- the moon; sûrya -- and
sun; netram -- eyes;
pas'yâmi
-- I see; tvâm
-- You; dîpta -- blazing;
hutâs'a-vaktram
-- fire coming out of Your mouth;
sva-tejasâ
-- by Your radiance; vis'vam -- universe; idam --
this; tapantam -- heating. dyâv
â-prithivyor idam antaram hi dyau
-- from outer space; â-prithivyoh
-- to the earth; idam -- this; antaram -- between;
hi -- certainly; vyâptam
-- pervaded; tvayâ
-- by You; ekena -- alone; dis'ah -- directions; ca
-- and; sarvâh
-- all; drishthvâ
-- by seeing; adbhutam -- wonderful; rûpam --
form; ugram -- terrible; tava -- Your; idam --
this; loka -- the planetary systems; trayam --
three; pravyathitam -- perturbed;
mahâ-âtman
-- o great one. amî
hi tvâm sura-sanghâ vis'anti amî
-- all those; hi -- certainly;
tvâm
-- You; sura-sanghâh
-- groups of demigods; vis'anti -- are entering;
kecit -- some of them;
bhîtâh
-- out of fear; prâñjalayah
-- with folded hands; grinanti -- are offering
prayers; svasti -- all peace; iti -- thus;
uktvâ
-- speaking; mahâ-rishi
-- great sages;
siddha-sanghâh
-- perfect beings; stuvanti -- are singing hymns;
tvâm
-- unto You; stutibhih -- with prayers;
pushkalâbhih
-- Vedic hymns. rudrâdityâ
vasavo ye ca sâdhyâ rudra
-- manifestations of Lord S'iva;
âdityâh
-- the Âdityas; vasavah -- the Vasus; ye --
all those; ca -- and;
sâdhyâh
-- the Sâdhyas; vis've -- the Vis'vedevas;
as'vinau -- the
As'vinî-kumâras;
marutah -- the Maruts; ca -- and;
ushma-pâh
-- the forefathers; ca -- and; gandharva -- of the
Gandharvas; yaksha -- the Yakshas; asura -- the
demons; siddha -- and the perfected demigods;
sanghâh
-- the assemblies; vîkshante -- are
beholding; tvâm
-- You; vismitâh
-- in wonder; ca -- also; eva -- certainly; sarve
-- all. rûpam
mahat te bahu-vaktra-netram rûpam
-- the form; mahat -- very great; te -- of You;
bahu -- many; vaktra -- faces; netram -- and eyes;
mahâ-bâho
-- o mighty-armed one;
bahu
-- many; bâhu
-- arms; ûru -- thighs;
pâdam
-- and legs; bahu-udaram -- many bellies;
bahu-damshthrâ
-- many teeth; karâlam
-- horrible; drishthvâ
-- seeing; lokâh
-- all the planets;
pravyathitâh
-- perturbed; tathâ
-- similarly; aham -- I. nabhah-spris'am
dîptam aneka-varnam nabhah-spris'am
-- touching the sky; dîptam -- glowing; aneka
-- many; varnam -- colors;
vyâtta
-- open; ânanam
-- mouths; dîpta -- glowing;
vis'âla
-- very great; netram -- eyes;
drishthvâ
-- seeing; hi -- certainly;
tvâm
-- You; pravyathita -- perturbed; antah -- within;
âtmâ
-- soul; dhritim -- steadiness; na -- not;
vindâmi -- I have; s'amam -- mental
tranquillity; ca -- also; vishno -- o Lord
Vishnu. damshthrâ-karâlâni
ca te mukhâni damshthrâ
-- teeth; karâlâni -- terrible; ca --
also; te -- Your; mukhâ-ni -- faces;
drishthvâ -- seeing; eva -- thus;
kâla-anala -- the fire of death;
sannibhâni -- as if; disah -- the directions;
na -- not; jâne -- I know; na -- not; labhe
-- I obtain; ca -- and; s'arma -- grace;
prasîda -- be pleased; deva-îs'a -- o
Lord of all lords; jagat-nivâsa -- o refuge
of the worlds. Through
this eye of wisdom, Arjuna realized that the
entire creation was contained in the divine vision.
He realized that all living beings - human as well
as animal and insect - were part of this vision. He
realized that Krishna was responsible for
all creation. He perceived that Krishna was present
in every minute particle. Arjuna closed his eyes
and the divine vision was there in all directions.
- Summer
Roses on the Blue Mountains, 1976, p.
51 amî
ca tvâm dhritarâshthrasya
putrâh vaktrâni
te tvaramânâ vis'anti amî
-- these; ca -- also; tvâm -- You;
dhritarâshthrasya -- of Dhritarâshthra;
putrâh -- the sons; sarve -- all; saha --
with; eva -- indeed; avani-pâla -- of warrior
kings; sanghaih -- the groups; bhîshmah --
Bhîshmadeva; dronah --
Dronâcârya; sûta-putrah -- Karna;
tathâ -- also; asau -- that; saha -- with;
asmadîyaih -- our; api -- also;
yodha-mukhyaih -- chiefs among the
warriors; vaktrâni
-- mouths; te -- Your; tvaramânâh --
rushing; vis'anti -- are entering; damshthrâ
-- teeth; karâlâni -- terrible;
bhayânakâni -- very fearful; kecit --
some of them; vilagnâh -- becoming attached;
das'ana-antareshu -- between the teeth;
sandris'yante -- are seen; cûrnitaih -- with
smashed; uttama-angaih --
heads. The
Kauravas (sons of Dhritarâshthra), who
were terribly proud of their power and wealth,
waged a war against the righteous
Pândavas but were annihilated
completely. Their dynasty came to an ignominious
end, because they followed the path of
adharma and fought against the virtuous
Pândavas. - Summer
Showers in Brindavan 1979, p. 172 yathâ
nadînâm bahâvo
'mbu-vegâh yathâ
-- as; nadînâm -- of the rivers;
bahavah -- the many; ambu-vegâh -- waves of
the waters; samudram -- the ocean; eva --
certainly; abhimukhâh -- towards; dravanti --
glide; tathâ -- similarly; tava -- Your; ami
-- all these; nara-loka-vîrâh -- kings
of human society; vis'anti -- are entering;
vaktrâni -- the mouths; abhivijvalanti -- and
are blazing. yathâ
pradîptam jvalanam patangâ yathâ
-- as; pradîptam -- blazing; jyalanam -- a
fire; patangâh --,moths; vis'anti -- enter;
nâs'âya -- for destruction; samriddha
-- with full; vegâh -- speed; tathâ eva
-- similarly; nâs'âya -- for
destruction; vis'anti -- are entering; lokâh
-- all people; tava -- Your; api -- also;
vaktrâni -- mouths; samriddha-vegâh --
with full speed. lelihyase
grasamânah samantâl lelihyase
-- You are licking; grasamânah -- devouring;
samantât -- from all directions; lokân
-- people; samagrân -- all; vadanaih -- by
the mouths; jyaladbhih -- blazing; tejobhih -- by
effulgence; âpûrya -- covering; jagat
-- the universe; samagram -- all; bhâsah --
rays; tava -- Your; ugrâh -- terrible;
pratapanti -- are scorching; vishno -- o
all-pervading Lord. âkhyâhi
me ko bhavân ugra-rûpo âkhyâhi
-- please explain; me -- unto me; kah -- who;
bhavân -- You; ugra-rûpah -- fierce
form; namah astu -- obeisances; te -- unto You;
deva-vara -- o great one amongst the demigods;
prasîda -- be gracious; vijñâtum
-- to know; icchâmi -- I wish; bhavantam --
You; âdyam -- the original; na -- not; hi --
certainly; prajânâmi -- do I know; tava
--Your; pravrittim -- mission. s'rî-bhagavân
uvâca s'rî-bhagavân
uvâca -- the Personality of Godhead said;
kâlah -- time; asmi -- I am; loka -- of the
worlds; kshaya-krit -- the destroyer; pravriddhah
-- great; lokân -- all people;
samâhartum -- in destroying; iha -- in this
world; pravrittah -- engaged; rite -- without,
except for; api -- even; tvâm -- you; na --
never; bhavishyanti -- will be; sarve -- all; ye --
who; avasthitâh -- situated;
prati-anîkeshu -- on the opposite sides;
yodhâh -- the soldiers. The
God of death is called Kâla,
time. Time is the God of death; time knows no
mercy; when the time is over, you have to leave;
each day, your span is shortened by 24 hours. He is
as omnipresent and omnipotent as Time. He does not
run a rope factory to drag into his home all the
millions who die. The dying person has the rope
already spun and twisted round his neck. He has
only to come and pull! He spins the rope by every
act of his life, now or in the past. All acts done
with egotism, self-interest, an eye on the
beneficial consequences, give a little more length,
a stronger twist, to that rope.
Sathya
Sai Speaks IV, pp. 337-8 tasmât
tvam uttishthha yas'o labhasva tasmât
-- therefore; tvam -- you; uttishthha -- get up;
yas'ah -- fame; labhasva -- gain; jitvâ --
conquering; s'atrûn -- enemies; bhunkshva --
enjoy; râjyam -- kingdom; samriddham --
flourishing; mayâ -- by Me; eva -- certainly;
ete -- all these; nihatâh -- killed;
pûrvam eva -- by previous arrangement;
nimitta-mâtram- just the cause; bhava --
become; savya-sâcin -- o
Savyasâcî. "Arjuna,
you are only instrumental in the propagation of
My message. You are just an instrument in My
hands", proclaimed Krishna to Arjuna. -
Summer
Showers in Brindavan 1979, p. 68 dronam
ca bhîshmam cajayadratham ca dronam
ca -- also Drona; bhîshmam ca -- also
Bhîshma; jayadratham ca -- also Jayadratha;
karnam -- Karna; tathâ -- also; anyân
-- others; api -- certainly;
yodha-vîrân -- great warriors;
mayâ -- by Me; hatân -- already killed;
tvam -- you; jahi -- destroy; mâ -- do not;
vyathishthhâh -- be disturbed; yudhyasva --
just fight; jetâ asi -- you will conquer;
rane -- in the fight; sapatnân --
enemies. "Did
you see Arjuna? Have you known by this that I am
the Creator, Sustainer and Destroyer of all
activity and of all beings and objects? Have you
realized that you cannot save anyone on this
battlefield, nor can you kill anyone? You have no
power to kill, nor have they the power to die by
their own efforts. Living and dying are both
directed by My Will. I bear the burden of the
earth; I create the burden; I relieve it," said
Krishna, fondly patting Arjuna on the
back and speaking softly to assuage his ecstatic
excitement. -
Gîtâ Vahini, p. 175 sañjaya
uvâca sañjayah
uvâca
-- Sañjaya said; etat -- thus;
s'rutvâ
-- hearing; vacanam -- the speech; kes'avasya -- of
Krishna; krita-añjalih
-- with folded hands;
vepamânah
-- trembling; kirîtî -- Arjuna;
namaskritvâ
-- offering obeisances; bhûyah -- again; eva
-- also; âha -- said; krishnam -- unto
Krishna; sa-gadgadam -- with a faltering voice;
bhîta-bhîtah -- fearful; pranamya --
offering obeisances. arjuna
uvâca arjunah
uvâca -- Arjuna said; sthâne --
rightly; hrishîka-îs'a -- o master of
all senses; tava -- Your; prakîrtyâ --
by the glories; jagat -- the entire world;
prahrishyati -- is rejoicing; anurajyate -- is
becoming attached; ca -- and; rakshâmsi --
the demons; bhîtâni -- out of fear;
dis'ah -- in all directions; dravanti -- are
fleeing; sarve -- all; namasyanti -- are offering
respects; ca -- also; siddha-sanghâh -- the
perfect human beings. kasmâc
ca te na nameran mahâtman kasmât
-- why; ca -- also; te -- unto You; na -- not;
nameran -- they should offer proper obeisances;
mahâ-âtman -- o great one;
garîyase -- who are better; brahmanah -- than
Brahmâ; api -- although; âdi-kartre --
to the supreme creator; ananta -- o unlimited;
deva-îs'a -- o God of the gods;
jagat-nivâsa -- o refuge of the universe;
tvam -- You are; aksharam -- imperishable; sat-asat
-- to cause and effect; tat param --
transcendental; yat -- because. tvam
âdi-devah purushah purânas tvam
-- You; âdi-devah -- the original Supreme
God; purushah -- personality; purânah -- old;
tvam -- You; asya -- of this; vis'vasya --
universe; param -- transcendental; nidhânam
-- refuge; vettâ -- the knower; asi -- You
are; vedyam -- the knowable; ca -- and; param --
transcendental; ca -- and; dhâma -- refuge;
tvayâ -- by You; tatam -- pervaded; vis'vam
-- the universe; ananta-rûpa -- o unlimited
form. Arjuna
prostrated before Krishna and was overwhelmed and
began singing in ecstasy and said, "How can I know
you Krishna? You are smaller than the smallest
thing in this world and You are greater than the
greatest thing in this world, You are the very
basis of the 84 lakhs [lâkh:
one hundred thousand] of kinds of
jîvas [individual souls] in
this world. You are infinitely great and You cannot
be compared even with the greatest thing in this
world, and You are the source of everything that
can be seen and I now surrender to You and will do
whatever You ask me to do without any question." An
Avatâra [descend of the Supreme
Lord] is capable of all things at all times,
yet the avatâra will not undertake to
demonstrate His powers at all times. An
avatâra will undertake to demonstrate
such powers when exceptional circumstances demand
it and will shed the grace on a deserving person
only. - Summer
Roses on the Blue Mountains 1976, p.
5 vâyur
yamo 'gnir varunah s'as'ânkah vâyuh
-- air; yamah -- the controller; agnih -- fire;
varunah -- water; s'as'a-ankah -- the moon;
prajâpatih -- Brahmâ; tvam -- You;
prapitâmahah -- the great-grandfather; ca --
also; namah -- my respects; namah -- again my
respects; te -- unto You; astu -- let there be;
sahasra-kritvah -- a thousand times; punah ca --
and again; bhûyah -- again; api -- also;
namah -- offering my respects; namah te -- offering
my respects unto You. namah
purastâd atha prishthhatas te namah
-- offering obeisances; purastât -- from the
front; atha -- also; prishthhatah -- from behind;
te -- unto You; namah astu -- I offer my respects;
te -- unto You; sarvatah -- from all sides; eva --
indeed; sarva -- because You are everything;
ananta-vîrya -- unlimited potency;
amita-vikramah -- and unlimited force; tvam -- You;
sarvam -- everything; samâpnoshi -- You
cover; tatah -- therefore; asi -- You are; sarvah
-- everything. sakheti
matvâ prasabham yad uktam yac
câvahâsârtham asat-krito 'si sakhâ
-- friend; iti -- thus; matvâ -- thinking;
prasabham -- presumptuously; yat -- whatever; uktam
-- said; he krishna -- o Krishna; he yâdava
-- o Yâdava; he sakhe -- o my dear friend;
iti -- thus; ajânatâ -- without
knowing; mahimânam -- glories; tava -- Your;
idam -- this; mayâ -- by me;
pramâdât -- out of foolishness;
pranayena -- out of love; vâ api --
either; yat
-- whatever; ca -- also; avahâsa-artham --
for joking; asat-kritah -- dishonored; asi -- You
have been; vihâra -- in relaxation;
s'ayyâ -- in lying down; âsana -- in
sitting; bhojaneshu -- or while eating together;
ekah -- alone; atha vâ -- or; api -- also;
acyuta -- o infallible one; tat-samaksham -- among
companions; tat -- all those; kshamaye -- ask
forgiveness; tvâm -- from You; aham -- I;
aprameyam -- immeasurable. Sneha
is ... usually translated as friendship - but, that
word has been vulgarized by application to a number
of transitory friendships between living beings ...
Friendship ought to be a spiritual bond, a heart
to heart kinship, based on full understanding of
each other and pure dedication, one to the
other ... Genuine friendship can only be
between an âtmâ and another,
that is to say, between persons who have realized
that the âtmâ is the core of
their being ... Arjuna and Krishna had this genuine
sneha. Arjuna says in the
Gîtâ that he considered
Krishna as his sakha or friend and
had the temerity to use "words of jesting
irreverence during play, or while reposing, or when
seated at meals"
(vihâra-s'ayyâsana-bhojaneshu).
They ate meals from the same plate very often,
Arjuna rested with his head on Krishna's lap
or Krishna rested keeping his head on the
lap of Arjuna. They helped each other under all
circumstances, and spoke soft and sweet to each
other. - Sanathana
Sarathi, Sept. 1978, p. 164 pitâsi
lokasya carâcarasya pitâ
-- the father; asi -- You are; lokasya -- of all
the world; cara -- moving; acarasya -- and
nonmoving; tvam -- You are; asya -- of this;
pûjyah -- worshipable; ca -- also; guruh --
master; garîyân -- glorious; na --
never; tvat-samah -- equal to You; asti -- there
is; abhyadhikah -- greater; kutah -- how is it
possible; anyah -- other; loka-traye -- in the
three planetary systems; api -- also;
apratima-prabhâva -- o immeasurable
power. tasmât
pranamya pranidhâya kâyam tasmât
-- therefore; pranamya -- offering obeisances;
pranidhâya -- laying down; kâyam -- the
body; prasâdaye -- to beg mercy; tvâm
-- unto You; aham -- I; îs'am -- unto the
Supreme Lord; îdyam -- worshipable;
pitâ iva -- like a father; putrasya -- with a
son; sakhâ iva -- like a friend; sakhyuh --
with a friend; priyah -- a lover;
priyâyâh -- with the dearmost; arhasi
-- You should; deva -- my Lord; sodhum --
tolerate. adrishtha-pûrvam
hrishito 'smi drishthvâ adrishtha-purvam
-- never seen before; hrishitah -- gladdened; asmi
-- I am; drishthvâ -- by seeing; bhayena --
out of fear; ca -- also; pravyathitam -- perturbed;
manah -- mind; me -- my; tat -- that; eva --
certainly; me -- unto me; dars'aya -- show; deva --
o Lord; rûpam -- the form; prasîda-
just be gracious; deva-îs'a -- o Lord of
lords; jagat-nivâsa -- o refuge of the
universe. Arjuna
prayed that Krishna become evident to him as
a friend and comrade rather than as the Immanent
Director, the Transcendent Sovereign, the Innate
Substance of all that is, was and will be! He
longed for the joy of kinship rather than the bliss
of mergence. To conceive of the divine as the inner
core and the outer shell of every atom and plant,
every speck of dust and every system of nebulae, as
well as oneself is an exercise that overwhelms
individuality and so, Ramakrishna
Paramahamsa and others have prayed for the role
of adorer, rather than the abolition of roles! -
Sathya
Sai Speaks VII, p. 184 kirîthinam
gadinam cakra-hastam kirîthinam
-- with helmet; gadinam -- with club; cakra-hastam
-- disc in hand; icchâmi -- I wish;
tvâm -- You; drashthum -- to see; aham -- I;
tathâ eva -- in that position; tena eva -- in
that; rûpena -- form; catuh-bhujena --
four-handed; sahasra-bâho -- o
thousand-handed one; bhava -- just become;
vis'va-mûrte -- o universal
form. Arjuna
wiped the tears from his eyes; he folded his hands
in 'prayer, "o Lord, I see the
vis'va-rûpa, which I had never seen or
heard about, or even conceived. I realize that it
is a factual Ttuth. Those terrific flames of
splendor are scorching me, my body is sizzling
under the impact of that glory. Present Yourself
before me, once again, with the sweet, smiling form
of Yours; I can no longer bear this Vision. Father!
Resume Your form, I cannot continue to look upon
this," pleaded Arjuna.
-
Gîtâ Vahini, p. 175 s'rî
bhagavân uvâca s'rî-bhagavân
uvâca -- the Supreme Personality of Godhead
said; mayâ -- by Me; prasannena -- happily;
tava -- unto you; arjuna -- o Arjuna; idam -- this;
rûpam -- form; param -- transcendental;
dars'itam -- shown; âtma-yogât -- by My
internal potency; tejah-mayam -- full of
effulgence; vis'vam -- the entire universe; anantam
-- unlimited; âdyam -- original; yat -- that
which; me -- My; tvat anyena -- besides you; na
drishtha-pûrvam -- no one has previously
seen. na
veda-yajñâdhyayanair na
dânair na
-- never; veda-yajña -- by sacrifice;
adhyayanaih -- or Vedic study; na -- never;
dânaih -- by charity; na -- never; ca --
also; kriyâbhih -- by pious activities; na --
never; tapobhih -- by serious penances; ugraih --
severe; evam-rûpah -- in this form; s'akyah
-- can; aham -- I; nri-loke -- in this material
world; drashthum -- be seen; tvat -- than you;
anyena -- by another; kuru-pravîra -- o best
among the Kuru warriors. mâ
te vyathâ mâ ca
vimûdha-bhâvo mâ
-- let it not be; te -- unto you; vyathâ --
trouble; mâ -- let it not be; ca -- also;
vimûdha-bhâvah -- bewilderment;
drishthvâ -- by seeing; rûpam -- form;
ghoram -- horrible; îdrik -- as it is; mama
-- My; idam -- this; vyapeta-bhîh -- free
from all fear; prîta-manâh -- pleased
in mind; punah -- again; tvam -- you; tat -- that;
eva -- thus; me -- My; rûpam -- form; idam --
this; prapas'ya -- just see. sañjaya
uvâca sañjayah
uvâca -- Sañjaya said; iti -- thus;
arjunam -- unto Arjuna; vâsudevah -- Krishna;
tathâ -- in that way; uktvâ --
speaking; svakam -- His own; rûpam -- form;
dars'ayâm âsa -- showed; bhûyah
-- again; âs'vâsayâm âsa --
encouraged; ca -- also; bhîtam -- fearful;
enam -- him; bhûtvâ -- becoming; punah
-- again; saumya-vapuh -- the beautiful form;
mahâ-âtmâ -- the great
one. arjuna
uvâca arjunah
uvâca -- Arjuna said; drishthvâ --
seeing; idam -- this; mânusham -- human;
rûpam -- form; tava -- Your; saumyam -- very
beautiful; janârdana -- o chastiser of the
enemies; idânîm -- now; asmi -- I am;
samvrittah -- settled; sa-cetâh -- in my
consciousness; prakritim -- to my own nature; gatah
-- returned. s'rî
bhagavân uvâca s'rî-bhagavân
uvâca -- the Supreme Personality of Godhead
said; su-durdars'am -- very difficult to see; idam
-- this; rûpam -- form; drishthavân asi
-- as you have seen; yat -- which; mama -- of Mine;
devâh -- the demigods; api -- also; asya --
this; rûpasya -- form; nityam -- eternally;
dars'ana-kânkshinah -- aspiring to
see. nâham
vedair na tapasâ na
-- never; aham -- I; vedaih -- by study of the
Vedas; na -- never; tapasâ -- by serious
penances; na -- never; dânena -- by charity;
na -- never; ca -- also; ijyayâ -- by
worship; s'akyah -- it is possible; evam-vidhah --
like this; drashthum -- to see; drishthavân
-- seeing; asi -- you are; mâm -- Me;
yathâ -- as. bhaktyâ
tv ananyayâ s'akya bhaktyâ
-- by devotional service; tu -- but; ananyayâ
-- without being mixed with fruitive activities or
speculative knowledge; s'akyah -- possible; aham --
I; evam-vidhah -- like this; arjuna -- o Arjuna;
jñâtum -- to know; drashthum -- to
see; ca -- and; tattvena -- in fact; praveshthum --
to enter into; ca -- also; parantapa -- o
mighty-armed one. "...
Arjuna! You have just seen this Universal
Form of Mine, a vision that no height of vedic
scholarship or ritual asceticism or austerity can
ever hope to win. This is achieved only by the
bhakta who is devoted to Me, with
ananyayâ bhakti; devotion that does
not admit of the least distraction. Such
bhaktas see only the Lord; whatever they do,
they do as worship to the Lord. They have no other
form before their eyes; no other thought in their
minds; no other act for their hands. At all times
and places, they see only My form, they utter only
My name; they think only about Me; they feel only
for Me or about Me; they are active only for My
sake. It is such, oh Arjuna, that attain this
vision. I too ask for only this
ananyayâ-bhakti." -
Gîtâ
Vahini, pp. 175-6 The
Bhagavad Gîtâ has given the three
words jñâtum drashthum ca tattvena
praveshthum. The word
jñâtum means knowing by
inquiry. We should enquire about the aspect of "I"
... Therefore, while we must first understand the
jivesvara prakriti or the nature of "I", of
the "world", and of "Brahman", there has to be a
second step and that is to visualize all of them.
Even this is not final, and there has to be a third
step of your entering into the whole aspect, and
identifying yourself with it. You cannot attain the
experience of happiness and bliss by mere study and
practice. It is only when you identify completely
with it that you will be able to experience the
full significance of it. These steps have been
referred to as drashthum and tattvena
praveshthum. It means that you have to inquire,
visualize and then become one with it. You begin
with the quest in the nature and origin of "I",
then attain the experience of its vision, and get
released by realizing the non-difference between
the witness and the witnessed. -
Summer
Showers in Brindavan 1973, pp. 242 mat-karma-krin
mat-paramo mat-karma-krit
-- engaged in doing My work; mat-paramah --
considering Me the Supreme; mat-bhaktah -- engaged
in My devotional service; sanga-varjitah -- freed
from the contamination of fruitive activities and
mental speculation; nirvairah -- without an enemy;
sarva-bhûteshu -- among all living entities;
yah -- one who; sah -- he; mâm -- unto Me;
eti -- comes; pândava -- o son of
Pându. Kâla:
eternal Time,
cosmic time. The impersonal visible aspect of
Krishna. That what moves the material energy.
Consecution of moments in relation to the sun, the
moon and the stars, known by the rotation of the
earth. There are
innumerable universal eggs or universes that are
created and destroyed systematically by the
breathing of Maha-Vishnu. His exhalation causes
their creation and His inhalation, their
destruction. Our particular universe exists for the
duration of Brahma's life span i.e. a total of one
hundred of Brahma's years. This is about 311
trillion human years. We are right now in the
midpoint of Brahma's lifetime. The current day of
Brahma is the first day of a new year; "today"
being Brahma's fiftieth "birthday." Each year
consists of 360 days and nights. One day of Brahma
is subdivided into 14 manvantaras each consisting
of 71 yuga cycles. We are in the 7th of the 14
manvantaras; and the 28th of the 71 yuga cycles.
Each cycle consists of Satya, Treta, Dvapara and
Kali. We are 5000 years into the
Kali-yuga. It is near
"noon" on Lord Brahmâ's fiftieth "birthday."
Puranic information states that this is the first
day of Brahmâ's fiftieth year (out of 100 yrs
total). This is the 7th manvantara out of 14,
and the 28th yuga cycle out of 71. We are 5.000
years into age of Kali. The age of the
universe and Brahma is said to be
155,521,972,949,000 of our earth's
years.' - One year of the
gods equals 360 human years. - The progress of
kâla is described as being of a continuous
(nitya), occasional (naimittika), natural
(elemental or prâkrita) and final
(âtyantika) type of annihilation or pralaya
(S.B.
12.4: 38).
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