2. Nov 13, 2009, 10:00 am
How one is enemy of oneself?
With reference to the famous verses towards the beginning
of the 6th chapter, (UDDHARET
ATMANATMANAM….), as described earlier (pg 55); the
consciousness trapped in body, mind, ego and/or
subjectivity is the enemy if not properly negotiated with
and mastered or conquered. This consciousness becomes
our friend, close friend once negotiated with and
conquered, or shall we say brought in harmony with
ourselves. This activity of winning part of our own
consciousness, without being repulsive or escapist is
YOGA. It is said (by those who have achieved this
MAHAYOGA), that NAMASMARAN makes this
In 11th chapter Lord Krishna endows Arjuna with
“objective vision” or extrasensory vision; by lifting him
from his subjective realm and perspective. Arjuna “sees” or
actually experiences the cosmic consciousness. This
“vision” or actual experience of objective reality is
unfathomable in every sense, because of our yet
undissolved subjective existence! For the same reason it is
frightening. It is like moving with supersonic or
superphotic (faster than the speed of light) speed. Arjuna
experienced something similar to (but more complex than)
high speed centrifugation or high speed revolutions
creating destabilizing vertigo upsetting all body and mind
3. Arjuna went beyond time and sense of time seemed to have
lost. He actually “saw” the panorama spread over ages and
millennia. He saw generations after generations getting
dissolved in that consciousness. He “saw” the seekers of
truth worshipping that consciousness and the ignorant
oblivious of Him; being afraid and running from Him!
Arjuna realized that Lord Krishna; the human form in front
of him is actually cosmic consciousness pervading him and
his consciousness in and out and from all sides. He felt
stunned by this unparallel experience of omniscient,
omnipresent and omnipotent God. He was overwhelmed by
the experience of what is implied by the terms unborn,
immortal and infinite! He realized what is meant by the
origin of universe and the destination of the universe. He
sensed what consciousness beyond consciousness is; and
origin and culmination of all spiritual, intellectual and
emotional endeavors in literature, art and science; practiced
by human civilizations, knowingly and unknowingly in the
pursuit of the “truth”; are!
Since this experience is similar to that of getting burst or
exploded from within; it is destabilizing and shattering,
even though it is thrilling and exciting in ultimate sense!
Arjuna therefore while getting saturated and suffocated,
urged Lord Krishna to reappear in human form!
This is precisely the point of idol worship; actually this
word idol worship is very superficial and narrow and does
4. not convey the spirit. It is aptly called MURTIPOOJA. The
cosmic consciousness is brought in human or other form
and then worshipped. This practical and simple way of
connecting with the cosmic consciousness has been
welcomed by billions of people for millennia.
The saints; as alluded to; earlier; have further made it
simple by practicing NAMASMARAN and preaching it
and thereby made the enlightenment accessible; to billions
of people for generations gone; and generations to come!
Lord Krishna reappears in His human form (still as a murti
of a deity with four hands, so as to distinguish Him as
different from ordinary human being) and explains to
Arjuna that it is possible to not merely, know and reach
Him, but actually merge with Him; through devout love
with absolute fidelity and loyalty. In my view Lord Krishna
implies here; that this unconditioned and devout love is the
culmination and pinnacle of all penance and efforts (such
as PRANAYAM, ASANA and others). This is YOGA of
YOGA or YOGA attained through YOGA or
At the end of 11th chapter; Lord Krishna asserts that
SWADHARMA i.e. every moment lived in His
consciousness or remembrance; characterized by inimitable
and sublime love for everyone in the universe; which
signifies supreme form of universal unity; certainly takes
an individual and hence billions of individuals to His
5. In 12th chapter, Arjuna, like any genius (after
“seeing” “cosmic formless form” and “deity form” of Lord
Krishna); probably realizes the necessity to confirm (for the
benefit of billions) the Lord’s opinion about the nature of
worship, and hence requests Lord Krishna to explain which
type of devout love; amongst the two viz. that for formless
cosmic consciousness and that for a specific form (idol,
murti or NAMA); is preferable and conducive to individual
and global blossoming!
Lord Krishna explains that it is quite difficult to remain
focused on “formless cosmic consciousness”, (though those
who can do this; and have supreme love for everyone in the
universe; reach Him); hence worshipping Him in some
form, (because it is not practicable for a common man to
comprehend, remember and realize every moment the the
self realization or the realization cosmic consciousness and
its application in day to day life) and also by doing every
activity in His remembrance (and offering Him, because
everything actually belongs to Him) is desirable. He further
advises Arjuna (and every one in the universe) that even if
this also may be found difficult; one should persist on it.
Because, through consistent and persistent efforts, the
individuals reach Him and blossom step by step from
conceptualization and practice; to enlightenment; to
composed or integrated mental state; to detachment for
every result (the fleeting gains and losses); to absolute all
enlivening, all empowering and all enlightening peace!
Lord Krishna briefly describes the great characteristics of
such an individual (and hence the society) and assures
Arjuna that following this path is like drinking the sap of
6. immortality and being one with the eternal source of love
that emanates through generations after generations!
Lord Krishna probably thought that Arjuna (and many
others like him who are like limbic system, autonomic
nervous system, neuroendocrine system, endocrine system
etc. associated with instinctual and emotional; and
conscious and subconscious behavior and hence) is not yet
tuned to this kind of enlightenment. In other words the
enlightenment did not yet seep down and did not yet
percolate into the bones and into every cell! In such
situation it became necessary to explain the purport from
different angle, in still somewhat different language, and
with different semantics.
Thus in 13th chapter Lord Krishna explains the meaning of
KSHETRA, KSHETRAJNA, JNANA and JNEYA, which
mean body with all its systems, knower, knowledge and
object of knowledge; respectively.
All this is explained in scriptures such as
BRAHMASUTRAS elaborated by rishis, which revolve
around, spring from and culminate in Lord Krishna i.e.
PRUTHVI, which broadly means all particles,
AAPA, which broadly means all liquids, TEJA, which
broadly means the fire principle, VAAYU, which broadly
means all energy and AAKASHA which broadly means
space are called PANCHA (five) MAHABHUTAS.
7. BUDDHI, AVYAKTA and AHANKAR constitute the
subtler aspects of human beings such as intelligence,
unapparent forces and the subjective schema (of one’s own
and the universe) forming conceptual framework.
These eight embodying various instincts and emotions
The knower of this KSHETRA is KSHETRAJNA i.e.
cosmic consciousness i.e. LORD KRISHNA.
It has to be conceived that this consciousness when
restricted or limited to KSHETRA i.e. human body and
associated phenomena, constitutes the KSHETRAJNA in
JNANA is knowledge; which is not merely information
collected by an individual but enlightenment through study
of ADHYATMA i.e. holistic physiology or study of
intricacies of the dynamics of nature (KSHETRA); and
consequent intellectual, emotional, instinctual and physical
behavior of an individual!
JNEYA is object of knowledge; which in ultimate respect
is only one; final reality; viz. BRAHMA.
It is without beginning and end. It is neither true nor false.
Here true and false refer to concept of “is” and “is not”.
“Is” and “Is not” are plausible only with reference to space
and time in view of the three dimensional nature of
8. everything and its durability! Hence it is beyond “is” and
“is not”! It is conceived as:
It has countless hands, eyes, ears, mouths and so on. It is
said to encompass everything; space, time and all
individual consciousnesses. It incorporates all sensory
perceptions and beyond it all! It is beyond all describable
attributes as it is beyond the language of quality (words)
and quantity (numbers). It is detached as well as attached
and it is beyond all qualities and yet experiences the
qualities! It is present inside and outside of everything and
it is static as well as dynamic. It is extremely subtle and
hence beyond perception and is infinitely away as well as
in vicinity. It is beyond all light and all darkness, which are
functions of visual systems! It is the knowledge as well as
object of knowledge and ever present in the core heart of
All these qualities are described to reinforce the super
concept; of cosmic consciousness.
The BRAHMA or PURUSHA and PRAKRUTI are said to
be free of beginning and end.
PURUSHA can be conceived as consciousness and as the
root of every expression or manifestation, which act as
fields and rest all with beginning and end and changes;
constitute contingent aspects viz. the GUNAS.
Understanding these concepts helps an individual to
identify himself/herself as being increasingly closer and
closer or being in common with the cosmic consciousness
9. and begins to see the happenings in the universe and
individual life as products of PRAKRUTI and GUNAS.
This is progressive liberation. This liberation becomes
possible because the individual sees that cosmic
consciousness is like immortal, eternal space that is
essential component for everything that happens in
universe but neither participates in the activities nor gets
influenced by them and it is like Sun, which illumines the
universe without actually “going” to the nooks and corner
and without actually “becoming” part of those places.
Lord Krishna then describes the “applied” aspects of the
holistic physiology viz. the implications of the contingent
GUNAS; in human life (with undoubted impact on the
universe) in 14th chapter.