Lord Krishna Shows His Scary Form

While Lord Krishna continues -in Chapter 11 of The Gita- to overwhelm us with His all encompassing splendor, His wonderful form becomes terrible. Arjun sees that all space between heaven and earth is filled by God and that all worlds are frightened.

In this scary appearance representing Kala or Time, God demonstrates karma in process. Warriors, already doomed, rush into the Lord’s multiple mouths like

moths flying into a blazing fire. The Lord assures Arjun that he will prevail in this Great Mahabharata War.

Arjun begs God to reappear in His calm, gentle four armed form, a form which can be seen, Lord Krishna says, through endless love of Him.

Chapter 11 is one of the most dramatic chapters of the Gita. It illustrates not only the ideas, hopes and fears that human beings entertain about their Creator, but also our more sophisticated understanding of dimensions and of the confluenced integration of universes, time and space.

See, The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Lord Krishna Shows His Gentle Form

In Chapter 11 of The Gita, in answer to Arjun’s request, God gives Arjun a divine eye. Thus empowered, Arjun sees God in His powerful beauty, with multiple faces, eyes and mouths, and with magnificent jewels weapons, garlands and clothes. His form is covered with fragrant pastes and glows with the light of a thousand suns.

Arjun perceives the entire endless universe and contained within God and he sees God without beginning, middle or end. He sees nothing but God’s overwhelming brilliance.

The verses describing this vision of the Lord put into words the emotions and thoughts of believers and devotees who try to imagine and explain their certainty about the existence of a benevolent Creator and Preserver to whom they are devoted. The descriptions bring to life ideas that are beyond description or explanation but self-evident to many.

In my opinion, the notion of God evidences a truth that is real because it lives in human hearts and minds though it cannot be quantified or qualified in expressions or images. Human notions, howsoever inexplicable, are powerful. They do not arise from nowhere and cannot be dismissed as nothing.

See, The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Who Is a Hindu?

The question, “Who is a Hindu?” is much harder to answer than the question “What is Hinduism?”

Historians, teachers, scholars, and gurus have disagreed about Hinduism for centuries and continue to disagree. Hindus themselves agree even less about who they are and what they believe. The reason is that Hinduism, which clear and simple, is a universal faith. Hinduism has powerful tenets, but they are open to interpretation and evolving scientific truth.

Respect for individual thought runs deep. Alternatives abound. Hinduism is easy to understand for Hindus, but complex or varied explanations create confusion in the minds of those who have not absorbed or been absorbed by Hinduism. Numerous and divergent ideas, images, and theories confuse strangers to Hinduism while Hindus themselves find giving answers to outsiders difficult because they never considered the questions.

To believers or followers of Hinduism, their religion is a premise, a starting point, rather than a conclusion or ending point. Hinduism can be views as a springboard and make leaps of faith. This is why describing a Hindu as a believer in Hinduism is accurate, but at the same time incomplete and redundant.

It must be true that no Hindu believes everything that has been preached in the name of Hinduism. The majority of Hindus have not even read Bhagavad Gita or the Gita in its entirety, which is a pity as this short quintessential scripture that contains the distilled essence of Hinduism is one of the greatest writings ever written.

Yet Hindus remain staunch and sophisticated in their affiliation. Their mindset is composed of philosophy, spirituality, and ethics, all colored by ritual, mythology, and tradition.

Do You Know God?

I know all beings, past, present, and future, But they do not know Me.

Not all can see Me because their minds are covered by foolishness and desire. They are confused by opposites, like wanting and hating, and their confusion covers up the truth which is God.

Oh Arjun, people in the world do not understand Me. But the wise people, the best people, keep trying to understand God. And those who do not stop trying—every—finally know Me and My secret.

—The Gita, by Irina Gajjar

 

It’s a common thread among many people to try to know and understand God. We search for answers in different places. Even the wisest among us, don’t have all the answers. Some of the answers must be simply left to faith.

You can purchase The Gita by Irina Gajjar on Amazon or learn more about the book at http://irinaspage.com/philosophy/the-gita-sacred/

 

 

 

The Gita’s Premise

God is the Gita’s premise. Its message is that life’s purpose is to attain enlightenment and eternal bliss by merging into God. This message is a familiar one. However its new and concise formulation coalesced Hindu thought and its fresh expression has guided Hindu behavior into the twenty-first century.

In the revelation that is the Gita, God delivers His word with beauty and simplicity. This scripture contains eighteen chapters and seven hundred verses upon which uncounted commentaries have been written and continue to be written.

In the course of responding to Arjun, God as Lord Krishna unclouds Arjun’s vision, opens his mind and touches his heart. He speaks of His own nature and power, of human nature and human duty, or worlds, of knowledge, of what is knowable, of the universal and human cycles of birth, life, and death and He speaks the truth.

Questions related to these matters intersect and overlap and they give rise to further questions and answers. In the end, the Gita paints an integrated picture of our human role in the vast scheme of things that is beyond us but not beyond our wonder.

The Gita develops around the concept of a universal God who can be envisioned, though not understood on a human level, and around the idea that life’s purpose is to attain unity with God. This precept is implicit as are other fundamental beliefs like reincarnation.

When the Gita makes explicit references to such ideas that are a familiar part of Hinduism, it does so for emphasis or analogy rather than for evaluation. It reiterates them and alludes to them in different contexts, but the beliefs themselves are treated as givens, not as theories. They are considered beyond question, though not beyond interpretation:

 

She who always worships God faithfully
Crosses past the world
And becomes a part of God

(Gita 14:26)

 

This excerpt is taken from The Gita, by Irina Gajar. To learn more about the book, visit http://irinaspage.com/philosophy/the-gita-sacred/

Knowledge

In Chapter 7 of the Gita, Lord Krishna speaks of knowing God. It is hard to put the meaning of knowing God or knowing anything for that matter into words. But without a doubt, there are some things we know or at least we feel like we know.

I wonder what the difference is between thinking or feeling we know and actually knowing. I suppose the distinction only makes a difference when we speak of matters which others take seriously. To opine or feel or believe that we love someone is no different from loving someone. However, when it comes to science, or politics or faith, knowledge that does not conform to what others have confirmed or what our society may lead to dangerous action.

To know is not the same as to understand or to believe. Understanding and belief often lead to knowledge, but they are not knowledge itself.

Read more from The Gita at http://irinaspage.com/philosophy/the-gita-sacred/

Notions of God

In Chapter 8 of The Gita, Lord Krishna gives us a descriptive view of God’s characteristics. Even assuming we believe in a supreme divine force, this view stretches the limits of our intellect and

imagination. Lord Krishna Himself acknowledges that Brahma, the spirit of God, exists beyond what our mind understands. But He encourages our efforts to grasp what we cannot grasp because, He tells us, God can be reached by the wise.

Brahma exists beyond ignorance and shines like the sun. Brahma is Time. He endures for thousands of ages consisting of thousands of days and thousands of nights. Brahma Is permanent and indestructible. He is beyond the world. Brahma is the origin of everything and He is the resting place of those who are liberated from the cycle of birth and death.

Regardless of whether or not we believe or hope to believe, the possibility of Brahma can fill a huge void in our spirit. If we carry a spark of divinity within ourselves, we have a place and a role in the universe.

See On Hinduism, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Are We Really Seeing the Truth?

Many of us want answers to questions of our existence, the reality of God, eternity, the soul, the meaning of truth and other such matters.

On the other hand, most of us know or realize that these answers are not available to our human minds. Still we persist in our quest. I think we do this to a large extent because the exercise is mentally fun. Most of us who pursue such truths intellectually are not really prepared for revelations that evade or defy the limits of our understanding.

Lord Buddha taught that we should not worry about understanding that which is beyond our grasp, but should focus instead on virtuous behavior and our karma. Early Buddhism did not consider God at all, but later Buddhist could not manage without a deity and decided that Lord Buddha embodied God Himself.

See On Hinduism by Irina Gajjar

Goodness

In the view of Hinduism, sinfulness and goodness are mixed in or characters. Our natures contain different proportions of these qualities or tendencies and we should strive to behave in a manner that develops good tendencies and wipes out bad ones. While our goodness is helping others.

It is self-control and worshipping God and having pujas and studying the Vedas and the other holy books.

It is calling out God’s names and glories and suffering for your beliefs. Goodness is being straight and strong in body and mind.

Goodness is realizing God does things through you, that you do not do them by yourself.

Goodness is not wanting, being kind of all and not caring about the pleasures of your body.

Goodness is gentles and being ashamed of your mistakes and not being lazy.

Forgiveness, strength not being mean and not being proud are goodness.

These are signs of someone who is good.

(Gita 16:1,2,3)

This passage shows that goodness is not tied to any particular code of conduct nor does it arise from obeying a particular set of rules. There are no clear cut rules a person can follow to become good. Rather, acting virtuously cultivates goodness and the state of goodness causes a person to act virtuously. Vedic philosophy views goodness as a state of being that can be achieved through self-conditioning. It is  pursuit that lasts for lifetimes.

People who sincerely aspire to goodness attain goodness. Those who wish to become brave, pure, pious, disciplined, worshipful, knowing, tranquil, truthful, kind, gentle, modest, energetic, forgiving, and strong will become these things and will become good.

They will become wise and good decisions. They will perform noble deeds that will benefit the world. They will find themselves on the path to enlightenment and they will find happiness. They will attain salvation. Hinduism offers no shortcuts to salvation. It offers no single principle that people can embrace to be saved if they are not good. In order to be freed, a person must first become good.

 

Excerpt from On Hinduism by Irina Gajjar.

Ahimsa

Ahimsa, or nonviolence, is a Hindu principle that means we should live in harmony with the universe. We should be considerate of all creatures and all natural forces and live in balance with them. We should be compassionate. We should exercise self-control and not go into frenzy to satisfy our desires, treading on the toes of those who stand in our way. We should be at peace within ourselves and with the world. We should not needlessly hurt others in any way. However, we should do what our duty demands.

While Hinduism, Buddhism, and Jainism all endorse the doctrine of Ashimsa, they consider it differently. Buddhism bans killing along with stealing, lying, sexual misconduct, and intoxication. Jainism opposes all killing categorically. Hindu tenets are not so specific. They go to motive. Hinduism des not oppose killing. Rather, it opposes senseless killing. The distinction is difficult ti put into words. The effects of an act depends on the thoughts that engendered it. The doer of the act must decide whether an act is hurtful or not and whether it is necessary or not. It is the quality of the actor’s nature that determines if her or she makes the right and good decision and that sets karma in motion, for better or for worse. While a wise person performs acts that are in keeping with universal harmony, an anger driven fool is likely to commit acts of unwarranted violence.

Violence and destruction is not always harmful. Burning fields to improve their fertility is a good thing. It is different from starting a wildfire that will burn and destroy forests. The Gita speaks of a moral war, explaining that the soul cannot be killed and that the body does not matter at all. The Mhabharata and the Gita illustrate rather than explain what constitutes a moral war. Lord Krishna speaks on the “Battlefield of Dharma.” The noble hero, Arjun, does not want to slay his enemy. He does not want a kingdom, or victory, or pleasures. He would rather his enemy kill him and kill them. Lord Krishna convinces Arjun to fight, leaving the outcome of the war in God’s hands:

Do not care if your fighting brings pleasure or pain,

Victory or defeat.

Just do your duty.

In this way you will be free.

(Gita 2:38)

 

Read more from On Hinduism by Irina Gajjar