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Chapter 11 Vishwaroopa Darshana Yoga Verse 27 #BhagavadGita

Chapter 11 Vishwaroopa Darshana Yoga Verse 27

Tasmaat twam uttishtha yasho labhaswaJitwaa shatroon bhungkshwa raajyam samriddham;
Mayaivaite nihataah poorvamevaNimittamaatram bhava savyasaachin.

Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. 
Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!

Interpretation

Continuing from the previous shloka, Lord Krishna in this shloka is advising Arjuna on what he needs to do next. After explaining him the importance of time, Lord Krishna asks Arjuna to do what is supposed to be done and obtain fame. He tells Arjuna that it is his duty to conquer all the enemies who stood in his way and should vanquish them and build an empire. In the last line of the shloka, Lord again reiterates the point that these people have already been slayed or killed by Him. Now, Arjuna should take over from Lord and kill them physically. Thus he would be playing as the instrument of the God’s will.

Extending Interpretation to Mankind’s Life!

There is a very important lesson that we need to do in this shloka. “God proposes, man disposes”. Has it ever happened to you, that a thought came into your mind to do a particular thing and you did it, and it turns out to be extremely fulfilling and satisfying? If yes, then what you have done is what God wanted you to do. Let us understand how it works. There are certain that things that are pre-decided for you. You are supposed to do them when you do them, you get success as well as happiness. When you don’t do them, you are deprived of both the things. Let me explain a bit more. 

We know that God has created us with a purpose. The same purpose moves us to take up things that we want to do and that becomes our dharma. Like someone decides to teach, someone decides to join the army, someone decides to become a dancer and someone decides to become a bridge player. How do these thoughts come to us? It is because they are the ones that are destined to us. But there would be conflicting situations, again created by God, which prevents us from doing what we wanted to do. This is like a test.

The day you decide to stand up for yourself and do what you are supposed to do, you will be successful however difficult the task might be. That is how one finds his/her goal in life. That is how you pass the test of God.
The same is being said by Lord Krishna to Arjuna that He has already decided that the duty of Arjuna is to fight the war and kill all those who are standing against Arjuna. However difficult the task might be, Arjuna has to do it because he is just the doer. The order has already come from the God. So, Krishna is telling Arjuna to get up, fight and enjoy the fruit it, by vanquishing the enemies and enjoying the Kingdom. This is the dharma of a Kshatriya and Arjuna having chosen the Kshatriya dharma has to do it.

Chapter 8 Brahma Yoga Verse 4

Chapter 8 Brahma Yoga Verse 4
Shloka
Adhibhootam ksharo bhaavah purushashchaadhidaivatam;
Adhiyajno’hamevaatra dehe dehabhritaam vara.
Translation
Adhibhuta (knowledge of the elements) pertains to My perishable Nature, and the Purusha or soul is the Adhidaiva;
I alone am the Adhiyajna here in this body, O best among the embodied men!
Interpretation
After talking about the Brahman and the action, in this sloka Lord Krishna is talking and explaining Arjuna about the concepts of adhibhuta, adhidaiva and adhiyajna. We have already understood that adhibutha is the senses and the knowledge of the elements, and Lord Krishna says that Adhibhuta talks about his perishable nature. Then He says that the soul of an individual which is imperishable is the adhidaiva. The finally he goes on to say that Adhiyajna is none other than the God Himself!
Extending Interpretation to Mankind’s Life!
God exists in several forms. He is the good, He is the bad, He is the saviour, He is the punisher. He is the one who gives you life, He is the one who takes it away. God has also two forms, He is perishable, He is imperishable. The perishable nature of God is called Adhibhuta. Adhibhuta, also called the knowledge of elements, teaches how sense organs influence the person and keeps him under the control of those senses. A person who is in adhibhuta is in the perishable nature of God and till he realizes the mortality of that nature he will not look beyond.
Example is the one who thinks that its one life, lets enjoy. This is one life, no doubt about it, but this is “one” of those many lives which you lived thinking that this is the only life. If you tell him that, he will ask you the proof of his multiple births. The very fact that he is asking you the proof of his multiple births itself shows that he is living in adhibhuta and if you talk about anything beyond it, he is not in a position to understand. So, when you say that God has a imperishable form called Adhidaiva, he will simply laugh at you.
What is adhidaiva? Adhidaiva is the imperishable soul, that lives in the astral worlds. Adhidaiva is the link to proceed to Adhiyajna which is a saintly purified soul that we call God Himself. Adhiyajna exists in your body itself but the size of it is dependent on the spirituality of an individual. When the adhiyajna of an individual increases in size, it is reflected from the aura it produces. If you see saints and God’s pictures, there is always an aura drawn behind their head. This adhiyajna when it increases in its size and becomes so big that it engulfs the whole individual that is the time when that soul mergers itself with God.

Chapter 6 Dhyana Yoga Verse 21

Chapter 6 Dhyana Yoga Verse 21
Shloka
Asamyataatmanaa yogo dushpraapa iti me matih;
Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.
Translation
I think that Yoga is hard to be attained by one of uncontrolled self,
but the self that is controlled and striving one attains to it by the proper means.
Interpretation
In this sloka Lord Krishna answers the questions of Arjuna who says that attaining salvation through meditation is a tough task as it is difficult to control the mind. Here Lord Krishna says that a person who is not having his self controlled by himself, it is very difficult for him to attain Yoga or unification. He goes on to say that a person whose self is controlled and striving will be different from an uncontrolled self and that self will be able to attain Yoga by proper means. Here proper means will be something that Lord Krishna has not yet disclosed.
Extending Interpretation to Mankind’s Life!
If you look at this sloka superficially, it looks like a simple and easy one and the one that you have already read before. But if you carefully observe then you will notice that it is a very different sloka and Lord Krishna talks about points that he has not discussed in the previous slokas. I all the previous slokas we have heard from the Lord that controlling senses and channelizing them in a right way is the key for attaining moksha. But here in this sloka Lord Krishna talks about controlling the self also. He says uncontrolled self can never attain yoga whereas a controlled self which is striving will attain it by proper means.
How can self be controlled and what are those proper means? When mind is a good friend of senses, it is used to laziness, lethargy, manipulation, cunningness etc because all these are the tricks used by mind to increase the happiness to the senses and the person enjoys happiness which is a false happiness. But what happens as the mind goes to the self? Self or soul is more purified form of an entity than senses. When mind goes there, it finds a different environment altogether and then mind will try to influence the self so that it also changes its nature. This process is known as spiritual degradation. In spiritual degradation the self of the person will lose some of its spirituality because of the mind, which wants to turn self like senses. If a person falls prey to it, then he will have an uncontrolled self and that can never attain salvation.
In such a situation, self has to show a lot of maturity. It needs to resist all the attempts made by the conscious mind to corrupt the self. Once mind fails in that process, it will slowly start understanding the beauty of soul and once it starts understanding that the happiness that it gets by following the self is more valuable and everlasting then the temporary happiness that senses give, it will slowly start coming under the control of self. Thus self by its becomes controlled. And this controlled self when it follows the proper means will attain salvation. We await Lord Krishna’s discourse on those proper means which will bring a person to salvation

Chapter 6 Dhyana Yoga Verse 16

Chapter 6 Dhyana Yoga Verse 16
Shloka
Prashaantamanasam hyenam yoginam sukhamuttamam;
Upaiti shaantarajasam brahmabhootamakalmasham.
Translation
Supreme bliss verily comes to this Yogi whose mind is quite peaceful,
whose passion is quieted, who has become Brahman, and who is free from sin.
Interpretation
From restlessness in the previous sloka, this sloka moves to the mind of a meditator who is at peace with himself. Lord Krishna says that supreme bliss can only come to a person who is at peace with himself or whose mind is peaceful. Here supreme bliss refers to a kind of happiness or a yogic happiness that can be felt only through the meditation. Such kind of a person will bring all his passions under control and becomes a replica of his creator such kind of person is free from all the sins that he has committed previously.
Extending Interpretation to Mankind’s Life!
I want to focus my attention on two points in this sloka. The first one is the Supreme bliss and the second is quietening one’s passions. What is supreme bliss? It is the final step in meditation. The process of meditation starts with closing one’s eyes and focussing on a single thought and goes to the point where the that thought has the entre universe’s secrets in it. This feeling is called as Supreme bliss. Supreme bliss can’t be explained in words as it is an inexplicable feeling that can only be experienced. Very simply to put it, one single word like “Aum” carries the entire universe secrets in it. If the meditator experiences that in his meditation it is called as supreme bliss.
The other thing is how can one quieten his passions? In the previous sloka, we looked at how when targets are not met the mind becomes restless. In the same way, too much passion for something also bring restlessness. What is passion? It is an extreme desire to achieve something that exists in one’s mind. Someone says that teaching is my passion. That means he wants to dedicate his life for teaching. Then is it bad? It is not bad as long as it doesn’t make your mind restless. Teaching without getting your mind restless is different from teaching with a restless mind. A restless teacher passes on the same restlessness to his student. Not only teaching, it is applicable to anything that one does. It is good to have passion but if the passion becomes too much, mind gets affected and tends to get restless. That prevents oneself from becoming a Yogi and integrate his mind with self.

Chapter 6 Dhyana Yoga Verse 11

Chapter 6 Dhyana Yoga Verse 11
Shloka
Yatroparamate chittam niruddham yogasevayaa;
Yatra chaivaatmanaa’tmaanam pashyannaatmani tushyati.
Translation
When the mind, restrained by the practice of Yoga, attains to quietude,
and when, seeing the Self by the Self, he is satisfied in his own Self.
Interpretation
This is a short sloka that talks about the attitude of the person who perfects the art of meditation. Here Lord Krishna says that when a person who practices the meditation part of the yoga with his mind completely under control, he attains the state of quietude. Quietude means the state of stillness or calmness. From that state of calmness he will be able to see the self by his self. That means his self becomes the mirror and sees itself. That state when the self sees itself is when he will be satisfied with his own self.
Extending Interpretation to Mankind’s Life!
Can a self see itself? If so how? If eyes are required to see something, soul doesn’t have eyes, nor it is a mirror. So how does the soul see itself? Meditation is a tool whereby one can achieve many things. A person can be taken to his past lives through meditation where he sees things that he has experienced many lives before. That is possible because soul is not bound by time or shape or form. Soul is timeless, shapeless and full of energy. When you awaken that energy inside it will see itself and becomes its own reflection.
Soul is like a mirror when it is in meditation. It sees itself through its own self, it also sees what it needs to improve in itself. That power is obtained to the soul, only when the conscious mind of an individual doesn’t interfere with it. So, a yogi who can keep his mind under the control, will attain calmness because mind is like wind and when mind is under control there is no wind and everything is calm. In that calm state of mind a person can see the reflection of his own soul and also can get satisfied with the progress that it is making.