Bhagavagd Gita

Track Running Session 26- Track 2606

Now, this becoming has a certain rhythm. What is that rhythm?

maharṣayaḥ sapta pūrve catvāro manavastathā |
madbhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ ||6|| (X)

So, what is new in this chapter which revealed is this:

maharṣayaḥ sapta pūrve catvāro manavas–tathā

“From Me have arisen seven Rishis, and from Me have arisen four Manus…”; ‘seven Rishis have arisen out of Me’, this is the secret of the manifestation, secret of becoming. “Now, I have no origin, but the world has origin in Me, and when the origin takes place from Me, then what comes out of Me?”:

maharṣayaḥ sapta pūrve: first of all seven Rishis comes out of Me. And then, catvāro manava: four Manus come out of Me; madbhāvā, they all come out of Me; mānasā jātā, they are born out of my mind; yeṣāṁ loka imāḥ prajāḥ, and all the rest are simply prajāḥ, are all creatures of these. So, one secret is given: first, sapta ṛṣi, seven Rishis and four Manus. Now, you will find that Sri Krishna does not explain who are the seven Rishis; who are these four Manus: these are master teachers. So you have to understand: in every chapter he gives a kind of a key, and He gives you a new knowledge and then leaves you to your own resources so that you may really learn with a great Tapasya.

Comment: He says it is not a one time process that happens. It is an on going process.

Yes that also, but you might say that given the process of the present stage, present evolution has reached a certain stage; so there can be a history of evolution; there is something like recurrence, but there is also something that has happened and occurred.

Question: The two are going on simultaneously.

Simultaneously.

Comment: These sapta ṛṣi could stars also, the names are there of sapta ṛṣi.

That is true, that is a mythological explanation. But we shall go to the essence. We shall go to study all this, because 7th chapter to 12th chapter, these 6 chapters are important because such treasures of knowledge are given in these 6 chapters. I am at present only noting down those words rapidly so that we know we look forward to understanding of this.

Then in this chapter n°10, the important point is that even with this prajāḥ which are born, there is a method of this manifestation, and that method is ‘vibhūti’: sapta ṛṣi, four Manus, and Vibhuti. These are the three important words in chapter n°10.

Chapter n°11 is the most important chapter because now here the knowledge is given with open eyes. Up till now the knowledge given in terms which are mysterious, difficult to penetrate and now Arjuna becomes quite impatient: lot of knowledge is given. So now he says that, “Now I am quite all right, all that you have said is all right, now You show me Your Self”. So now the knowledge is as it were given ‘physically’, with your own eyes, patrākṣa. It is now no more in words which are mysterious and difficult to penetrate. So in chapter n°11 we are told what is the true knowledge; unless we have this knowledge we should ‘be able’ to see God face to face and you ‘can’ see God face to face. Even those who believe that God is nirākāra, for them it is a startling statement, that God is both nirākāra and yet He is an ākāra. And what is an ākāra, one of the supreme forms of the Divine? Even that is given and expounded in clear terms.

That is also a startling statement that God can be seen, God has a form: it is not a mythology to say that ‘one sees God’; there are experiences. Of course Sri Krishna says that “This cannot be seen by physical eyes”. Sri Krishna explains that ‘This’ is not to be seen by physical eyes, therefore “I shall give you divya cakṣu, I will give you the divine eyes”, but one can have divine eyes, that is an important fact of knowledge; it is to be known that divine eyes is not mythology; it is not a myth; it is not a story; it is not a novel: it is a fact that one can have a subtle inner vision and that you can have this vision that Sri Krishna gives.

And then the most important element in this knowledge is Sri Krishna says that this Divine who is without origin, whose movement is of sapta ṛṣi and four Manus, and whose manifestation is in the Vibhuti, the whole world movement is actually ‘He’: “Even though they are in Me but I am not in them and yet all this world is nothing but Myself and all that is now happening is actually happening now, in Me”, this is the new knowledge. “Don’t think that this Mahabharata that you are seeing before you, and I am staying apart from it, not at all, this entire armies which are arrayed now before you, you look at Me; see this viṣaya dṛṣṭi and you will find all this contained in Me, and all that is being fought now in Me. Your idea that, ‘if I fight they will be killed, if I don’t fight I will go away from my duty’, all these questions are arising in you because you think, you do not know that there is somebody else who is acting: it is all being done by Me. Once you know that all this is done by Me, where do your questions remain? ‘if I kill’ , who are you to kill? All this is done in Me, and by Me, and once you know it, you just have to look at Me and you have to do what you have to do, it is inescapable”.

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