Shri Krishna Speaks: The perishable and the imperishable beings

Computer programmers love to create video games that can put the player in a gigantic virtual world where they can blow up aliens

  

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता 15.16

_द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च _

_क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते _

भावार्थ : 

हे अर्जुन! संसार में दो प्रकार के ही जीव होते हैं एक नाशवान (क्षर) और दूसरे अविनाशी (अक्षर), इनमें समस्त जीवों के शरीर तो नाशवान होते हैं और समस्त जीवों की आत्मा को अविनाशी कहा जाता है। (१६)

Meaning:

There are two beings in this world, the perishable and the imperishable. All beings constitute the perishable, the Kootastha is called the imperishable.

Explanation:

Computer programmers love to create video games that can put the player in a gigantic virtual world where they can blow up aliens. What is interesting is that the same computer game can create a different world each time, with different kinds of aliens in different place. In other words, the infinitely complex virtual worlds created by the game can change, but the computer game program remains the same. Our visible universe is quite similar.

Shri Krishna begins to summarize the teaching of this chapter by asserting that everything in the world can be classified into two category. The first category comprises the visible world, the tangible world which comprises all living and inert beings. The second category comprises the invisible entity called Maaya. Maaya is like the computer game program that is invisible, yet has the power to create infinitely complex universes over and over again. The first category is termed kshara or perishable, because the universe has a beginning and end. The second category is termed akshara or imperishable, because it outlives the perishable.

So therefore, let's examine this teaching from two standpoints. From our standpoint, the standpoint of the "I" - the kshara, the perishable is our physical body. The akshara, the imperishable is the jeeva, as defined in the previous shlokas. From the standpoint of the world, the standpoint of the "that" - the kshara is the visible universe. The akshara refers to Maaya, the seed of infinite universes, present, past and future.

Let’s now look at some of the terms used in the shloka. Koota means illusion, and therefore kootastha means that which can create several illusions. Another clarification is around the imperishability of Maaya. If Maaya is imperishable, how can we get out of it? The answer is that Maaya is imperishable till we realize our true nature and attain liberation. Each category is called a Purusha or a being because both of them are limitations or upaadhis of Ishvara, as we shall see in the next shloka.

Chant The mantra you have faith in

Shri Krishna Speaks: And I am seated in the hearts of all beings

And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss.

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता 15.15

_सर्वस्य चाहं हृदि सन्निविष्टोमत्तः स्मृतिर्ज्ञानमपोहनं च ।_

वेदैश्च सर्वैरहमेव वेद्योवेदान्तकृद्वेदविदेव चाहम्‌ ॥_

भावार्थ :

मैं ही समस्त जीवों के हृदय में आत्मा रूप में स्थित हूँ, मेरे द्वारा ही जीव को वास्तविक स्वरूप की स्मृति, विस्मृति और ज्ञान होता है, मैं ही समस्त वेदों के द्वारा जानने योग्य हूँ, मुझसे ही समस्त वेद उत्पन्न होते हैं और मैं ही समस्त वेदों को जानने वाला हूँ। (१५)



Meaning:

And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss. It is only I who am to be known through the Vedas. Only I am the author of Vedanta, and the knower of the Vedas.



Explanation:

As humans, it is not enough for us to spend our lives seeking out sources of food for existence. We crave knowledge in all its forms - knowledge of the material world, how things work, history, geography, sciences and the arts. We also crave that knowledge which is not tangible but is part and parcel of our lives - aspirations, values, codes of conduct and so on. Shri Krishna says that he is both the producer and consumer of knowledge in our lives. The sum total of all knowledge is referred to as the Vedas in this shloka.

The assimilation of knowledge goes through three steps. In the first step, we do not know anything, this is the state of apohanam, absence of memory. Next, we know something, knowledge happens, this is jnyaanam. Finally, this knowledge is stored in memory, this is smritihi. All these steps towards the acquisition of knowledge happen due to Ishvara, who is seated in our intellect, poetically referred to as hridi or intellect. So whenever we learn something new, or we recall something from our memory, we should understand that Ishvara is functioning as the subject and the object, the knower and the known, in this process of knowledge acquisition.

But that is not all. The ultimate knowledge, the entire theme of the Bhagavad Gita, is that knowledge which reveals the true nature of the self and its identity with Ishvara. It is handed down from a teacher to a student through tradition. It is found in the end, the conclusion, the anta of the Vedas. Therefore it is known as Vedanta. So the knowledge that reveals the true nature of the self is none other than Ishvara. In other words, only the self can know itself, a statement found in the Jnyaaneshwari’s opening statement “jaya jaya sva samvedyaa” - salutations to that which knows itself.

With this shloka, Shri Krishna concludes the topic of Ishvara’s manifestations which began in the twelfth shloka. The change in metre reinforces the conclusion. We learned that ultimately, it is Ishvara that provides awareness, nourishment, food, and the power to absorb food as well as knowledge to all beings on this. Not only does he produce all of this, he consumes it as well. If we truly let this statement sink in, we will realize that our false “I”, our ego, is nowhere to be found.

Chant The mantra you have faith in

Shri Krishna Speaks: I digest the four types of food

समस्त देशवासियों को74 वें स्वतंत्रता दिवस कीबहुत-बहुत बधाई एवं शुभकामनाएं

Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.

जय श्री कृष्ण

॥ श्रीमद्‍भगवद्‍गीता ॥ 15.14॥

_अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।_
_प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥_

भावार्थ :

मैं ही पाचन-अग्नि के रूप में समस्त जीवों के शरीर में स्थित रहता हूँ, मैं ही प्राण वायु और अपान वायु को संतुलित रखते हुए चार प्रकार के (चबाने वाले, पीने वाले, चाटने वाले और चूसने वाले) अन्नों को पचाता हूँ। (१४)

Meaning:

Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.

Explanation:

Previously, we saw how Ishvara sustained and nourished all beings on this earth by providing them with nutrition in the form of plant life and vegetation. The energy stored in this food has to be absorbed and assimilated into all living beings. How does that happen? Shri Krishna says that Ishvara manifests himself as Vaishvaanara, the fire inside all living beings which represents the process of metabolism.

It is a wonder that we are able to eat such a large variety of food, and yet derive enough energy to keep our bodies running throughout our lives, all due to the functioning of the Vaishvaanara fire. It is supported by two vayus or forces known as the Praana and the Apaana vayus. The Praana vayu brings food towards the digestive organs. Vaishvaanara is the process of digestion and metabolism. The Apaana vayu pushes non-essential portions of the food out into the world.

We also come across the four types of food that are referenced in scriptures. These are : food that can be chewed such as rice, food that can be sucked such as mango nectar, food that can be drunk such as fruit juices, and food that can be licked such as pickles. The Vaishvaanara fire can convert all these types of food into energy for the body.

So we see that production, distribution and ultimate consumption of energy that happens in us, and happens in any other living being, is nothing but Ishvara. Ishvara is the producer, distributor and consumer. Remembering this topic is a great way to reduce our ego and see our oneness with the world. Many people in India, in fact, chant the 15th chapter before their meals in order to pray for good digestion.

Chant The mantra you have faith in

Unknown facts: Was Krishna killed?

 Unknown Facts About Krishna: Who killed him?

HISTORICAL FACTS ABOUT KRISHNA



Krishna was born 5,252 years ago as on 11/08/2020. 

Year of Birth: 3228BC 

Month: Shravan 

Day: Ashtami 

Nakshatra:- Rohini 

Day:- Wednesday 

Time:- 00:00 A.M. 

Shri Krishna lived 125 years, 08 months & 07 days. 

Hence, 

Date of Birth:- 18th July, 3228 BCE. 

Date of Golok dham :- 18th February 3102 



When Krishna was 89 years old, the mega war - Kurukshetra war -  took place. 

He died 36 years after the Kurukshetra war. 

Kurukshetra War was started on Mrigashira Shukla Ekadashi, BCE 3139.i.e 8th December 3139 and ended on 25th December, 3139.

(There was a Solar eclipse between 3pm to 5pm on 21st December, 3139. 

Bhishma died on 2nd February, First Ekadasi of the Uttarayana, in 3138BC.) 

Krishna is worshipped as: 

Krishna Kanhaiyya : Mathura 

Jagannath:- In Odisha 

Vithoba:- In Maharashtra 

Srinath:- In Rajasthan 

Dwarakadheesh:- In Gujarat 

Ranchhod:- In Gujaarat 

Krishna : Udipi, Karnataka 

Bilological Father:- Vasudeva 

Biological Mother:- Devaki 

Adopted Father:- Nanda 

Adopted Mother:- Yashoda 

Elder Brother:- Balaram 

Sister:- Subhadra 

Birth Place:- Mathura 

Wives: Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra, Lakshmana 

Krishna is reported to have killed only four people in his lifetime. Chanoora - the Wrestler 

Kamsa - his maternal uncle Shishupaala and Dantavakra-his cousins. 

Life was not fair to him at all. His mother was from Ugra clan, and Father from Yadava clan, interracial marriage. 

He was born dark-skinned. He was not named at all, throughout his life. The whole village of Gokul started calling him the black one - Krishna. He was ridiculed and teased for being black, short and adopted too. His childhood was wrought with life-threatening situations. 

Drought and threat of wild wolves made them shift from Gokul to Vrindavan at the age of nine. He stayed in Vrindavan till 14-16 years. He killed his own uncle at the age - 14-16 years at Mathura. He then released his biological mother and father. 

He never returned to Vrindavan ever again. He had to migrate to Dwaraka from Mathura due to threat of a Sindhu King - Kala Yaavana. 

He defeated Jarasandha with the help of Vainatheya Tribes on Gomantaka hill (now Goa).

He rebuilt Dwaraka. He then left to Sandipani's Ashram in Ujjain to start his schooling at age 16-18. 

He had to fight the pirates from Africa and rescue his teachers son - Punardatta who was kidnapped near Prabhasa, a sea port in Gujarat.

After his education, he came to know about his cousin's fate of Vanvas. He came to their rescue in Wax house and later his cousins got married to Draupadi. His role was immense in this saga. 

Then, he helped his cousins to establish Indraprastha and their Kingdom. He saved Draupadi from embarrassment. 

He stood by his cousins during their exile. 

He stood by them and made them win the Kurushetra war. 

He saw his cherished city, Dwaraka washed away. 

He was killed by a hunter in a nearby forest. 

He never did any miracles. His life was not a successful one. 

There was not a single moment when he was at peace throughout his life. 

At every turn, he had challenges and even bigger challenges. He faced everything and everyone with a sense of responsibility and yet remained unattached. 

He is the only person who knew the past and probably future, yet he lived at that present moment always. 

He and his life is truly an example for every human being. 

Shri Krishna Speaks: I nourish all vegetation

Entering the earth, I sustain all beings with my energy, and having become the nectar-giving Soma, I nourish all vegetation

जय श्री कृष्ण
 श्रीमद्‍भगवद्‍गीता 15.13

_गामाविश्य च भूतानि धारयाम्यहमोजसा ।_
_पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः॥_

भावार्थ :

मैं ही प्रत्येक लोक में प्रवेश करके अपनी शक्ति से सभी प्राणीयों को धारण करता हूँ और मैं ही चन्द्रमा के रूप से वनस्पतियों में जीवन-रस बनकर समस्त प्राणीयों का पोषण करता हूँ। (१३)

Meaning:

Entering the earth, I sustain all beings with my energy, and having become the nectar-giving Soma, I nourish all vegetation.

Explanation:

Physicists devote entire careers to the study of forces. Despite several advances in the field, they are yet to find the grand theory that unifies the different understandings of gravity, electromagnetism, atomic forces and so on. Shri Krishna says that it is Ishvara that enters the earth and sustains every being, every atom in it through his force. Just like there is a force holding our body together, there is a force that holds the earth as one entity. So whenever we admire the granduer and majesty of earth's natural wonders, we should not forget that the very same force holds our body together as one cohesive unit.


Energy requires a medium to travel from its source to its destination. In order to provide nourishment to all living beings, Ishvara resides in the form of nectar, the sap, the essence of all vegetation. A healthy plant-life in any ecosystem ensures the prosperity of animals, birds and humans that depend upon it. Many commentators including Shri Shankaraacharya have translated Soma to mean the moon. It is said that the moon's light enhances the nutrional value of all plant life. This sap, this essence within the plants that gives energy to all life also gives us energy. Moreover, many herbs have medicinal value in additional to their nutritional value, providing yet another layer of benefits to all animals and humans.


In this manner, whether it is energy, nourishment or healing, Ishvara is pulsating through us in the very same manner that he is pulsating through the world. Now, this energy needs to be extracted from its source and absorbed into our bodies. We shall see how Ishvara makes this happen in the next shloka.



Chant The mantra you have faith in

Krishna Speaks: #liberation #immortal

#krishna, #liberation, #immortal, #gita, #updesh

|| जय श्री कृष्ण ||🌷🙏

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.20॥*

_गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्‌ ।_

_जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥_

*भावार्थ :* 

जब शरीरधारी जीव प्रकृति के इन तीनों गुणों को पार कर जाता है तब वह जन्म, मृत्यु, बुढापा तथा सभी प्रकार के कष्टों से मुक्त होकर इसी जीवन में परम-आनन्द स्वरूप अमृत का भोग करता है। (२०)

*Meaning*:

Having gone beyond these three gunaas, the creators of the body, the body dweller is freed from sorrow of birth, death and old age, and attains immortality.

*Explanation*:

Shri Krishna now conveys the gist of the fourteenth chapter in this shloka. He says that Prakriti, which is comprised of the three gunaas, creates this entire universe, including our body. As long as the individual soul, the jeeva, the body dweller identifies with this body and gives reality to it, he experiences sorrows throughout his life. Once the jeeva stops identifying with the body which is the product of the three gunaas, he attains liberation and becomes immortal.

 

This shloka also connects the main theme of the prior chapter to this chapter. In the thirteenth chapter, we learnt that ignorance of our true nature creates an entity called the Purusha, which in essence is nothing but a bundle of unfulfilled desires. Now here, we learn that these unfulfilled desires, also known as avidyaa, ignorance or maaya, attract a combination of sattva, rajas and tamas that becomes the physical body. Only when the Purusha severs his connection with this body by rising above the three gunaas, he realizes his true nature as the eternal essence.

 

Immortality in this context does not mean physical immortality. The body follows the laws of nature. Everything in nature has to perish, including our physical body. From the perspective of Prakriti, the body will die. But the dehi, the body dweller, having gone beyond the three gunas, having stopped identifying with the three gunas, knows that he is untouched and unaffected by the laws of Prakriti. For him, the modifications of the body such as old age and disease are as if they are happening to some third party. This ultimate freedom from the influence of the Prakriti is what makes him immortal.

*Continuously Chant The mantra you have faith in ||*🌹