Bg 4.6
ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā
Bg 4.7
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham
Bg 4.8
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge
Translation:
6. Though I am unborn and am of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I take birth by My own MAYA.
7. Whenever there is a decay of righteousness, O Bharata, and a rise of unrighteousness, then I manifest Myself.
8. For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
Commentary Excerpts:
Here is the most daring and original thought of Vyasa, we may say, throughout the entire Geeta. The Supreme, on account of His unquestioned freedom, by His own perfectly free will, takes upon Himself the conditioning of matter, and manifests Himself in a particular embodiment in the world, for serving the deluded generation of that time. To the Lord, His 'ignorance' is but a pose assumed, not a fact lived. A mortal becomes victimised by his Avidya, while the Lord is Master of His Maya. A driver is bound by his duty to the vehicle, while the owner of the vehicle is Lord of it.
Thus, though the Lord is Unborn and Changeless in His Nature, and ever a Lord of matter, yet, keeping His Maya perfectly under His own control, He comes into the world, through His own free will. All the time He is fully conscious of His own Divine status and unchallenged prerogative. He does not come into being as others do, compelled by His past Karma, to live here in the world under the thraldom of Nature. He is not bound by His mental temperaments but He is ever free from the mischiefs of His own Maya.
To the Lord, the world is no problem, and His personal equipments and their appetites are always perfectly under His own control. He comes to lord over every situation.
This perfect freedom of a God-man could not have been more beautifully brought out in so few words as in these incomparable lines.
"Whenever there is a decline of Dharma, I create for Myself a body." The term Dharma has already been exhaustively explained. Dharma, "The Law of Being" is a sacred truth, and when the majority of the members of a community do not obey this great Truth, there is a conquest of the world by a herd of biped-animals, and not a co-operative happily-living family of men, pursuing life in their full dignity as intelligent social beings. In all such dark periods of history, some great Master comes to present himself as the leader of men to revive 'the-standard-of-life' and its moral values. This is generally done, not only by giving a fillip to the existing nobler values, but also by a corresponding policy of total elimination of the wicked.
In the descent of God explained here, it is very clearly said that the Lord takes upon Himself, a body, projected for the purpose by Himself, and that He reserves for Himself the Divine freedom to be IN it, and yet not OF it: "THEN I BODY MYSELF FORTH."
FOR WHAT PURPOSE ?
It is quite evident that the Infinite cannot project Itself forth unless there is some "desire." The State of Desireless-ness is but the State of Actionless-ness. Without some equipment or the other, electricity cannot, of its own accord, manifest itself. Similarly, the Supreme cannot, and need not project out into a Divine, or an undivine form --- as an Immortal Omniscient God or as a mortal foolish ego --- unless there is some desire, or the other, to precipitate the manifestation. A super-saturated solution, if left alone, undisturbed, can carry its extra quantity of crystals in itself; but the moment a minutest particle of the same substance is thrown into that beaker, immediately, all the extra crystals get thrown out in crystal-form. Similarly, the Dynamic Supreme, the Womb of Infinite potentialities, cannot bring forth any form, or forms, unless there is an intention --- it may be Divine, it may be good, it may be bad.
Then the DESIRE that made the Supreme assume the Divine form of Krishna --- the Enchanting Cowboy, the Blue Lover-of-All-is here explained in Vyasa's own words. In the stanza, Vyasa makes Krishna confess His initial "desire," that caused His manifestation.
The divinest of all "desires" is, indeed, a selfless thirst to serve the world; but all the same it is a DESIRE. In order to "PROTECT THE GOOD," when the Absolute starts ITs Godly career, it is the very necessity of Maya that He, the very Lord of Delusion, has to take upon Himself one more added mission," THE DESTRUCTION OF THE WICKED."
Here 'DESTRUCTION' is not annihilation of the individuals as much as the REMOVAL OF THE WRONG TENDENCIES in the individuals. It is a process of refitting the wardrobe wherein some old clothes are irredeemably spoiled, and have to be eliminated in order to make more space for newly-made and other refitted items. Similarly, Prophets, when they come, they encourage the good, sometimes they rejuvenate the bad, and often eliminate the poisonous specimens from the garden-of-life.
Sources: Vedabase.com; The Holy Geeta
ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā
Bg 4.7
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham
Bg 4.8
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya sambhavāmi yuge yuge
Translation:
6. Though I am unborn and am of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I take birth by My own MAYA.
7. Whenever there is a decay of righteousness, O Bharata, and a rise of unrighteousness, then I manifest Myself.
8. For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
Commentary Excerpts:
Here is the most daring and original thought of Vyasa, we may say, throughout the entire Geeta. The Supreme, on account of His unquestioned freedom, by His own perfectly free will, takes upon Himself the conditioning of matter, and manifests Himself in a particular embodiment in the world, for serving the deluded generation of that time. To the Lord, His 'ignorance' is but a pose assumed, not a fact lived. A mortal becomes victimised by his Avidya, while the Lord is Master of His Maya. A driver is bound by his duty to the vehicle, while the owner of the vehicle is Lord of it.
Thus, though the Lord is Unborn and Changeless in His Nature, and ever a Lord of matter, yet, keeping His Maya perfectly under His own control, He comes into the world, through His own free will. All the time He is fully conscious of His own Divine status and unchallenged prerogative. He does not come into being as others do, compelled by His past Karma, to live here in the world under the thraldom of Nature. He is not bound by His mental temperaments but He is ever free from the mischiefs of His own Maya.
To the Lord, the world is no problem, and His personal equipments and their appetites are always perfectly under His own control. He comes to lord over every situation.
This perfect freedom of a God-man could not have been more beautifully brought out in so few words as in these incomparable lines.
"Whenever there is a decline of Dharma, I create for Myself a body." The term Dharma has already been exhaustively explained. Dharma, "The Law of Being" is a sacred truth, and when the majority of the members of a community do not obey this great Truth, there is a conquest of the world by a herd of biped-animals, and not a co-operative happily-living family of men, pursuing life in their full dignity as intelligent social beings. In all such dark periods of history, some great Master comes to present himself as the leader of men to revive 'the-standard-of-life' and its moral values. This is generally done, not only by giving a fillip to the existing nobler values, but also by a corresponding policy of total elimination of the wicked.
In the descent of God explained here, it is very clearly said that the Lord takes upon Himself, a body, projected for the purpose by Himself, and that He reserves for Himself the Divine freedom to be IN it, and yet not OF it: "THEN I BODY MYSELF FORTH."
FOR WHAT PURPOSE ?
It is quite evident that the Infinite cannot project Itself forth unless there is some "desire." The State of Desireless-ness is but the State of Actionless-ness. Without some equipment or the other, electricity cannot, of its own accord, manifest itself. Similarly, the Supreme cannot, and need not project out into a Divine, or an undivine form --- as an Immortal Omniscient God or as a mortal foolish ego --- unless there is some desire, or the other, to precipitate the manifestation. A super-saturated solution, if left alone, undisturbed, can carry its extra quantity of crystals in itself; but the moment a minutest particle of the same substance is thrown into that beaker, immediately, all the extra crystals get thrown out in crystal-form. Similarly, the Dynamic Supreme, the Womb of Infinite potentialities, cannot bring forth any form, or forms, unless there is an intention --- it may be Divine, it may be good, it may be bad.
Then the DESIRE that made the Supreme assume the Divine form of Krishna --- the Enchanting Cowboy, the Blue Lover-of-All-is here explained in Vyasa's own words. In the stanza, Vyasa makes Krishna confess His initial "desire," that caused His manifestation.
The divinest of all "desires" is, indeed, a selfless thirst to serve the world; but all the same it is a DESIRE. In order to "PROTECT THE GOOD," when the Absolute starts ITs Godly career, it is the very necessity of Maya that He, the very Lord of Delusion, has to take upon Himself one more added mission," THE DESTRUCTION OF THE WICKED."
Here 'DESTRUCTION' is not annihilation of the individuals as much as the REMOVAL OF THE WRONG TENDENCIES in the individuals. It is a process of refitting the wardrobe wherein some old clothes are irredeemably spoiled, and have to be eliminated in order to make more space for newly-made and other refitted items. Similarly, Prophets, when they come, they encourage the good, sometimes they rejuvenate the bad, and often eliminate the poisonous specimens from the garden-of-life.
Sources: Vedabase.com; The Holy Geeta
No comments:
Post a Comment