Gita Saar, Chapter – 12

Gita Saar, Chapter – 12 

(Aadishri Arun)

Gita-Saar-Chapter-12

 

Chapter 12 starts with God explaining to Arjuna the simple secret of attaining union with God. The advice is simple-it is not by knowledge or methods that one be realized, although they are necessary, but it is only by single -pointed love & devotion that realization can be achieved. Devotion and love for the Paramatma are the fuel and the north star that take our blind seeking for God in the right direction. i.e. It is only when you truly love God, will you generate the capacity to see him with your own eyes.

As Arjuna hears these words of Lord Krishna, he has a query. He asks that since the Lord can be worshiped  both in form as well as in the formless, which would be a better way to worship him?

The Supreme Lord through Krishna replies in,- “Those who fix their minds on My personal form (Saguna roop) and are always engaged in meditating upon Me with genuine faith, they are considered by Me to be the most perfect.

       But since some devotees cannot be at that level and yet even if they strive and succeed in controlling their senses, are even minded to all other beings, are compassionate to the suffering of others and are constantly striving to focus on my eternal, omnipotent, unthinkable,indestructible, indefinite, immovable and changeless self-even those come to me swiftly.”

God further clarifies Arjuna’s query by saying -”The easier path is to focus on the Saguna roop since greater is the difficulty of those whose minds are set on the un-manifested; because, the goal, the un-manifested (nirguna), is very hard to achieve for most body conscious people.”

          God explains that given the above limitations of most seekers, the simpler method is by worshiping a form of God that the seeker can relate to and by dedicating all daily activities unto God and being devoted to God without deviation and by engaged in devotional service and always striving to meditate upon God, having fixed his/ her minds upon God’s form.

       God says-”O son of Pritha – for such amongst you, I am the swift deliverer from the ocean of birth & death.”

God further reiterates /repeats to Arjuna all the methods to succeed so that no confusion may be left in Arjuna’s mind-”Fix your mind upon Me only, and engage all your intelligence in MeThus you will live in Me always, without a doubt. If you are not able to fix your mind steadily on Me, then do seek to reach Me by the Yoga of constant practice (Abhyasa Yoga). If you are even unable to practice that, then become dedicated in working for My sake, as even by doing actions for my sake, you will achieve perfection. If you are unable to do even this, then taking refuge in union with Me, renounce the fruits of all actions to Me.”

          What we observe from God’s statements in these verses of chapter 12 is that God wants us to find Him and therefore he provides varied techniques and methods for his sincere devotees. God tries to make the path simple for all his devotees and not just a select few. This is demonstrated by the fact that God gives many methods and not just one. The reason for giving many methods is so that persons of different natures may find a method that suits them best.

          Further in Chapter 12, God describes the qualities of His dear and sincere devotees. He says-”He, who has no dislike towards anyone, who is friendly and compassionate to all; who is free from attachment and egoism; balanced in pleasure and pain; and forgiving; ever content; steady in meditation; self-controlled; possessed of firm conviction; with mind and intellect dedicated to God; he, My such devotee, is dear to Me.”

          God continues,-”He for whom no one is put into difficulty, and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. One who never rejoices nor hates, never grieves nor craves, and remains detached for better or for worse – one who is such a devotee is dear to Me. He who is the same to a foe and friend, and also in honor and dishonor, who is the same in cold and heat, and in pleasure and pain, who is free from attachment, who is balanced in censure (criticism) and praise, pain and pleasure, who is silent, content with anything, doesn’t care for any particular residence, steady-minded, full of devotion, such a devotee is very dear to Me. And, those devotees who follow this Immortal Dharma (law or doctrine as described above) endowed with faith, regarding Me as their Supreme goal, are exceedingly dear to Me.”

          In conclusion we can say that in chapter 12, God gives the complete path towards realization. He also describes the qualities that light up in us as we walk the path towards Godhead. To make it clear to the seeker, God describes the nature of such a man and also the relationships of such a man with the outside world, his psychological life and intellectual evaluation of the world of beings and happenings. This enumeration lays out as guidelines the various moral, ethical and spiritual qualities of a true devotee. This is guide and a clarion call not just to Arjuna, but to all beings.

          This chapter makes it clear that developing genuine love and devotion for God is the final state of attainment for the devotee-the pre-qualification- but if the devotee, specially in the beginning, finds himself unable to generate that love specially when he cannot see the form of the Lord, God has kindly given some tips and suggestions on how to generate that love and devotion through various methods such as renouncing the fruits of action, doing penance and practice, doing all worldly actions in the name of the Lord etc.

          Thus this chapter is key because it gives a step by step method of attaining the genuine devoted state. The state upon which, the journey of the devotee become swift.

          The chapter also lists out thirty nine qualities of a perfected devotee. These are meant to inspire and guide us. When we fall in love with God, we attain all these qualities automatically. Even if we attain one of these qualities, we attain all the rest of them.

Precious Gift

Precious Gift

(Aadishri Arun)

Precious Gift for you
Gita Saar, Chapter from 1 to 11 – Written by Aadishri Arun
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Gita Saar, Chapter 11

Geeta Saar, Chapter 11

(Ishwar Putra Arun)

Gita-Saar-Chapter- 11

The Bhagwat Geeta is a text that deals with the subject of how to help a human reach his highest potential. The Geeta-also called “The song divine”- guides us about the lifestyle we should adapt, if we are not to get lost in the endless drama of the cycles of Sansaar.

Essentially there are three ways to reach Godhead and each path is hidden by its own challenges and confusions that derail a seeker. The Geeta strives, through the word of God to clear these confusions.

The first way is through the path of righteous action-Dharma as it is called. The second way is through the path of devotion to God-bhakti as it is called and the third path is through the path of knowledge-Jnana as it is called.

The Bhagwat Geeta comprising of 18 chapters, is broadly divided into three portions-one for each of the above mentioned three paths.

Thus it can be said that the first six chapters of the Geeta broadly cover the path of action. The middle six chapters deal with the path of devotion and the last six chapters cover the path of knowledge.

The path  of devotion is at its pinnacle in Chapters 10, 11 and 12. Chapter 10 covers the descriptions of divine glories as described by the Lord Himself and Chapter 11 dwells on the vision of the Cosmic form as seen and experienced by Arjuna. The fact is that no mortal has the power to see the glorious form of God-The Vishvaroopam on his own accord and it is only by God’s grace that Arjuna is granted the divine eye that is required to see the glorious form of God. This vision that Arjuna gains and his learning from that experience is what is essentially covered in chapter 11. Further in Chapter 12, the subject of bhakti is discussed in greater detail.

In chapter 11, Arjuna expresses his satisfaction on hearing of the glories of the Lord as described by the Lord Himself in chapter 10. However Arjuna wants to do more than just hear about them. What he really wants is to see the glories with his own eyes. He wants to have a direct experience of that divine majesty that is the source and support of all creation.

Why does Arjuna want to personally experience divinity rather than be content with only hearing about it? Because his soul thirsts for seeing the Truth. And this is true not just for Arjuna but for every seeker who desires to know himself. It is this thirst that drives the spiritual journey from goal to goal till the final goal is reached.

The fact is that the mind although immensely powerful, cannot realize itself. The mind needs a higher power. And the only greater power than the mind is God Himself. God is from where our soul emerges. Therefore the soul always seeks its origin while the mind chases methods to achieve whatever the being desires at that particular moment. If the deluded being desires worldly things, the mind chases the world but if the Jeevatma seeks God-the highest state of being, then the mind aligns itself with the soul’s quest. Such an aligned mind quickly achieves realization. But it is not easy for the mind to align without grace and without the soul of the person being spiritually active. It is only when the Lord holds your hand and pulls you out of the ocean of Sansaar that you can be realized. Just as a drowning man cannot pull himself out of the water, just so a person drowning in Sansaar simply cannot pull himself/ herself out of Sansaar without divine intervention.

Arjuna says in this chapter, -“I was drowning in this Sansaar-in delusion, and you gave me a helping hand and took me out of this swamp. I am so ever grateful. I know that your grace alone can save me. You have patiently taught me the secrets of spirituality and I cannot thank you enough for this blessing. I now understand your nature and your qualities to some extent. What I understand is that you are everywhere. That you are not just the body but you reside in the eternal spirit that pervades all bodies.”

What we should understand from Arjuna’s statement is that if we are to reach our highest self, a critical change must take place in our attitude. Firstly we must recognize from our heart, the futility of Sansaar When that realization settles into our soul, we look for what is eternal, meaningful and ever-unchanging rather than the constantly shifting glitter of Sansaar The second criteria is that for this search to be successful, the ego must be abandoned and the third condition is that the seeking mind must be open and humble. When we imbibe these three attitudes, we become qualified to be called genuine seekers. In that state, the more we search, the more is the divine knowledge that is revealed and the more it is revealed, the more we thirst for nectar like knowledge that liberates our spirit from bondage.

In the case of Arjuna, the preceding events (having to confront his relatives and friends in battlefield) had already dealt a severe blow to his faith in Sansaar when he realized that he would have to kill the very Sansaar that he wanted to conquer. This shocked him and opened his mind to other ways to live. His ego surrendered as it realized that it did not know the answers to such a vexed situation. That meant that Arjuna was in the state of humble open mindedness. i.e. He was in the state of being a genuine seeker and the more he heard of the glories of the Lord, the more he wanted to see them for himself.

This is the reason why Arjuna asks Lord Krishna humbly to reveal further knowledge but only if he deserved it. This humbleness shows that his ego had been broken by what he had heard. Friends, this is a vital step in any spiritual seekers life. Till you think that you know everything or that you think that your mind can deal with any situation, you will never surrender to God. And surrender is critical for progress on the spiritual path.

As we continue in the chapter we see that as Arjuna makes this request, Lord Krishna immediately accedes to his request, and manifests within Himself, his multiple, myriad and ever changing divine forms to Arjuna’s bewildered eyes.  The Lord demonstrates to Arjuna how the formless Nirgun constantly evolves various forms and is constantly bringing forth and destroying multitudes of creation. For Arjuna to see all this, the lord grants him the third eye also called the divine eye since physical eyes are not enough to see these glories.

What Arjuna sees is essentially called the Vishva roop.

The formless Lord says through the form of Krishna that, “Though I am formless, I am in all the forms. My forms are not one, but in many millions. In all shapes, in all forms, I am there. O Arjuna, open your eyes and see me everywhere.”

The Lord says, “Look at me. The Suns (adityas), all the Devas and all the Bhutas, everything resides in me. In all the Universes that I have created, there are objects that are moving and objects that are stationary; there are those that are conscious and those that are not conscious. So all the conscious, unconscious, moving, and immovable objects in all the universes- all these forms and shapes, they all find their basis in only me. I pervade everything just as water pervades ice and Ether pervades air.”

Sanjay, who is the commentator  of the Mahabharata, having been granted the divine eye to see the battle from afar, describes the scene of Arjuna witnessing the Vishvaroop which Krishna shows to Arjuna through his own magnified body.

Arjuna on seeing the Vishvaroop is amazed, impressed, terrified and mortified. He had never imagined that the person who he had considered as just a friend-someone to joke and laugh and even insult, was actually a representation of the almighty Paraatmaa.

He sees all the divine and devilish forms in the body of Lord Krishna. That he sees all the sages and the Maharishis and he sees the form of the Lord as with no beginning, no end, or no middle. He sees every form in the Universe emerging from the form of the Lord and disappearing back into the maw of the Lord with no mercy.”

On seeing these inspiring and terrifying visions, Arjuna exclaims that he sees many hands and many eyes, many visions all of which are awe aspiring and fear inspiring. In fact Arjuna on seeing the terribleness of the visions and the destruction of creation without mercy, begins to tremble and shake and he is unable to handle the experience. Such is the grandeur, vastness and awesomeness of the vision.

Finally unable to take it anymore Arjuna implores the Lord to take the vision away and show him the four handed form. He says- “I cannot look at your visage. Your divine effulgence is too strong for me. It is so grand that my eyes are blinded by it. My very being and my very moorings are disappearing. Something is happening that I cannot handle. I am dissolving and I have lost the basis to even see it any more. It is too much for me to take.”

Arjuna is so terrified that he begs for forgiveness and apologizes for having taken the Lord lightly earlier and even having insulted him on occasion.

Seeing his fear, the Lord removes the Vishvaroop and shows Arjuna His four armed and finally his Somya Rupam (Two arms form). Sanjay the commentator says to Dhrtarastra – “The Supreme Personality of Godhead, Krsna, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus consoling the fearful Arjuna.”

This chapter ends with Arjuna responding in relief on seeing the familiar face of his friend and he tells lord Krishna that he on seeing the familiar appearance of his friend, he has regained his composure.

God replies by saying – “My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear and auspicious.”

God through Krishna says to Arjuna – “The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.”

Here God is giving a very big advice to the genuine seeker through Arjuna. That the key qualification of seeing the divine self effulgent form of the Lord is not by karma or knowledge alone, although they are required as preparations. It is only by ananya bhakti, or single-pointed devotion that God can be seen by one’s own eyes. Ananya bhakti can happen only after the sincere seeker having combined learning from Jnana and karma yoga, realizes that the Lord is the only Truth and the source of all realities. Once a soul understands this eternal truth, that soul focuses effortlessly on the source and is then quickly realized When you know that God is the only reality, it is easy to develop love and devotion for Him since he is the only thing that is worth knowing.

The chapter ends with Lord Krishna giving one final summary of advice to Arjuna-that when a person is totally focused on the Lord to the extent of dedicating all his life duties to God and who becomes free of worldly attachment and who leaves malice towards any other being, such a person develops  ananya bhakti-devotion for the Lord and is soon realized

The Two Olive Trees

The Two Olive Trees

The Two Olive Trees

(Aadishri Arun)

The Two Olive Trees

The Two Olive Trees – The Bible addressed the two witnesses with the name of “the two olive trees, and the two candlesticks standing before the God of the earth.” This prophesy gives the indication about the two witnesses is directly linked to a prophecy in Zechariah 3-4 about two individuals called the “two olive trees. We should pay attention to the below statement as carefully as possible :

* Bible, Revelation 11:4 calls the two witnesses “the two olive trees, and the two candlesticks standing before the God of the earth.” This prophecy indicates that the prophecy about the two witnesses is directly linked to (or foreshadowed by) a prophecy in Bible, Zechariah 3-4 about two individuals called the “two olive trees.” Since Bible,  Revelation 11 links the two witnesses to information in Bible, Zechariah 3-4’s prophecy, a digression into Zechariah’s prophecy is necessary to understand more about the two witnesses.

* The prophecy in Bible, Zechariah 3-4 gives the names “Joshua” and “Zerubbabel” to the two men called the “two olive trees” in Bible, Zechariah 4:11, and it reveals that they are alive at a time “the foundation of this house” (verse 9) has been laid down. Zechariah and Haggai were two prophets who lived at the time of Ezra and Nehemiah (Bible, Ezra 5:1, 6:14), and Zechariah’s prophecy about the “two olive trees” likens them to two of their actual contemporaries who were named Joshua and Zerubbabel. Zerubbabel was a political officer and Joshua was a High Priest at that time (Bible, Haggai 1:1, 12). Since the two historic figures called the “two olive trees” are referenced in Revelation 11 as types of the two witnesses, it could indicate that one of the two witnesses will have a political background while the other “witness” will have a priestly/ministerial background.

* Bible, Zechariah 4:6 states that Zerubbabel’s power will flow from God’s Holy Spirit. This is consistent with Bible, Revelation 11:3 that God’s power will energize the two witnesses at the time of their calling. Verse 7 prophesies that a “great mountain” will become “a plain” before Zerubbabel. Mountains are used in prophecies as types of human nations (Bible, Isaiah 1:1-4 is one such example). Zerubbabel will be able to turn “a great mountain” (a very powerful nation or alliance of nations) into “a plain.” In other words, God’s power will be so strong in Zerubbabel that the military power of mighty nations (or the “beast” power” of Revelation) will be “leveled” before Zerubbabel. No human military power will be able to stand before the Divine power that will flow through the Two Witnesses. Zerubbabel had been involved in “laying the foundation of the house” (i.e. an earlier Temple) in Bible, Zechariah 4:9, which may indicate that one of the two witnesses will be involved with the effort to build a temple of God in Jerusalem in the latter days, and that these efforts will proceed from a time of very humble beginnings (“the day of small things” in Bible, Zechariah 4:10). Zerubbabel uses a “plummet,” a tool used in construction measurements. This parallels the fact that the two witnesses will emerge at a time the latter-day temple is being “measured” (Bible, Revelation 11:1-2).

* Bible, Zechariah 3 is a prophecy about “Joshua,” the other “olive tree” of this prophecy and a type of the other “witness” of Bible, Revelation 11. Bible, Zechariah 3:1 mentions that Joshua was serving as the high priest in Ezra’s time, and Joshua is personified as being between an “the angel of the Lord” and Satan (who is resisting or opposing him). This “Joshua” is at a nexus of a battle being waged between good and bad angels, but the Lord decides the contest in favor of a good outcome. The Lord rebukes Satan from opposing Joshua any further and then likens Joshua to a “brand plucked from the fire.” Joshua is further depicted as being clothed in “filthy garments” as he “stood before an angel.” A “brand plucked from the fire” pictures a stick or branch that is in the process of being ignited or burned in a fire, but which is “plucked” or rescued from the fire so it is not consumed.

*This “Joshua” does not emerge unscathed from the spiritual contest between good and evil angels which has raged around him. His “filthy garments” indicate he is in a sinful or personally damaged state when he is “plucked from the fire” and rescued by God. In verses 4-5, God removes Joshua’s “iniquity” and he is figuratively given new, clean garments and a fair miter (the clothing of a priest). In other words, this individual is “cleaned up” or “restored” so he can perform the duties assigned to him by God. In verses 6-8, an angel gives Joshua a charge to walk in God’s ways in order to perform the priestly duties assigned to him. This is not the first time that God has chosen a spiritually-damaged or “unfit” individual to serve him in a prophetic capacity. When Isaiah was called to be a prophet, he protested that he was unworthy because he had “unclean lips” (Bible, Isaiah 6:5), and the Apostle Paul had previously been an enemy of God when known by his earlier surname of “Saul” (Bible, Acts 8-9).

* Bible, Zechariah 4:11-14 describe Joshua and Zerubbabel not only as the “two olive trees,” but also as “the two anointed ones that stand by the Lord of the whole earth.” [Emphasis added.] This strongly parallels the role of the two witnesses of Revelation 11 who will serve as two “anointed ones” who will wield Divine power in a global ministry in the latter days. The separate descriptions of “Joshua” and “Zerubbabel” apparently give us clues about some aspects of the lives of the two people who will be called by God to be the two witnesses in the latter days. If not, why would God tell us in Revelation 11 that the two witnesses are the “two olive trees” and then give us specific information in Zechariah 3-4 about the two individuals personified in these roles?

The Power of the Two Witnesses

The Power of the Two Witnesses

(Aadishri Arun)

The Power of the Two Witnesses

Maharshi Ved Vyasa prophesied in Shrimad Bhagawatam Maha Puran 12;2:37-38 about the power of two Witnesses – The name of two Witnesses is Maru and Devapi. Both of them are possessed of great power of yoga. Both of them are instructed (and commanded) by Lord Vasudeva (Kalki), both of them will appear on the earth at close of the kali age and propagate virtue as before along with the institution of Varnas (grades of society) and Ashramas (stage of life).

 

 

 

According to Kalki Puran, Lord Kalki said – both of them Witnesses are created from or partial incarnation of gods, namely, Sun, Moon, Yama (god od death) and Kubera (god of wealth) and yet are born to protect and guard the people (Kalki Puran 4;3:34).

According to Kalki Puran, Lord Kalki said – both of you proficient in wielding weapons an divine missiles, great charioteer (Maharatha), equipped with army, abondoning your ascetic dress and bow, riding the excellent (great) chariot, will acompany me (in order to destroy Mlechhas, the opponents of (Dharma) –  (Kalki Puran 4;3:27 – 28).

Bible has prophesied about the power of two Witnesses which are as below:

  1. Bible, Revelation 11:5-6 prophesies that the two witnesses will wield Divinely-given powers unprecedented in human history. Verse 5 states: “And if any man will hurt them, fire proceeds out of their mouth and devours their enemies: and if any man will hurt them, he must in this manner be killed.” [Emphasis added.] This verse describes the miraculous defensive power the two witnesses will be given. The two witnesses will proclaim God’s truths to an unbelieving world which does not welcome their message. The warning message the two witnesses will preach will surely include these elements: (A) the return of Jesus Christ is imminent, (B) the Divine Government of God will soon replace all human governments and (C) that mankind needs to repent of its sins and obey the laws of God. This message will not be popular.
  2. The governing, multinational entity called the “Beast” power will seek to kill the two witnesses and silence their message. However, for the three and ½ years of their allotted ministry, the two witnesses will be invulnerable to any human attacks and all human weaponry. The above verse indicates that an unknown number of attackers will die trying to harm or kill the two witnesses. Indeed, it states that “any man” seeking to hurt the two witnesses “must” be killed by fire. No human power will be able to stop the ministry of the two witnesses for three and ½ years.
  1. Their power was also foretold or foreshadowed in other prophecies. Bible, Zechariah 4:7 prophesied that before Zerubbabel (a type of oneof the two witnesses), a “great mountain” will become “a plain.” A marginal reference in the “Open Bible Edition of the King James Version” notes that “great mountain” could be translated as “military power.” This indicates that even military forces sent to destroy the two witnesses will “become a plain” (i.e. be destroyed).
  1. Bible, Malachi 4:5 prophesies that God will send “Elijah the prophet before the coming of the great and dreadful day of the Lord” (i.e. the time setting in which the two witnesses will be called). The “day of the Lord” is the prophesied period of time at the very climax ofthis age when the Creator personally intervenes in human affairs. It is instructive that this prophecy cites “Elijah” as a type of this warning message which will occur just prior to the end of this age. Elijah performed awesome miracles as God’s power flowed through him. Bible, II Kings 1:8-16 relates that an Israelite king sent three separate military contingents of soldiers to seize Elijah. The first two contingents and their captains were annihilated by fire (the same method by which the enemies of the two witnesses will be slain). The third contingent, aware that the two previous military contingents were utterly destroyed by fire when they tried to seize a prophet of God, approached Elijah with respect and deference. Because of their different approach (they meekly “asked” Elijah to come with them to see the king), they lived. Those who wish to survive encounters with the two witnesses might keep this example in mind.
  1. Bible, I Kings 18:20-40 records that Elijah called fire down from heaven to consume a sacrifice during a confrontation with 450 prophets of Baal. This confrontation ended with Elijah also killing the 450 prophets of Baal. Military forces sent to seize Elijah were slain by fire. This is precisely the kind of power that Bible, Revelation 11:5 prophesies the two witnesses will wield. It is apparent that the prophecy in Bible, Malachi 4 references the two witnesses in Bible, Revelation 11 because both the “Elijah” to come at the end of this age and the two witnesses will do the same things.
  1. The two witnesses will also have offensive power. Revelation 11:6 prophesies they will “have power to shut heaven that it rain not in the days of their prophecy: and have power over waters to turn them into blood, and to smite the earth with all plagues as often as they will.” [Emphasis added.] This prophecy states the two witnesses will be able to miraculously intervene in the weather and elements of the earth to plague an unrepentant mankind as often as they will. This kind of power has two biblical precedents. A famous “twosome,” Moses and Aaron, had very similar power to plague the world’s dominant power at that time: Pharaoh’s Egypt. Exodus 7-12 describe the famous smiting of Egypt with a series of plagues which turned water into blood, and used a variety of natural plagues to afflict Egypt. The plagues climaxed with the killing of Egypt’s firstborn all across that nation. Also, Elijah plagued the sinful kingdom of Israel with a deadly drought for three and ½ years (Bible, I Kings 17:1-18:46). Revelation 11 prophesies the two witnesses will have the power to plague the world with droughts and it is noteworthy that Bible, James 5:17 notes that Elijah’s power to do this lasted for three and ½ years, the same period of time prophesied for the ministry of the two witnesses (Bible, Revelation 11:3).
  1. When the “beast” power assumes some form of jurisdiction over at least part of Jerusalem, the leaders who guide this system will likely think they are on the verge of accomplishing their goal of a world government under their rule. However, when God empowers the two witnesses, all the plans of the “beast” power will be jeopardized (if not outright stopped). The book of Revelation is a prophecy with much symbolism, inset chapters and overlapping narrations about end-time events. For example, Revelation 11 is specifically about the two witnesses, but consider a possible connection to the events described in Bible, Revelation 16.
  1. Bible, Revelation 11 prophesies the two witnesses will call down plagues on the earth “as often as they will,” and one of their plagues will turn water into blood. Bible, Revelation 16 describes a series of plagues which are poured out on an unrepentant mankind, and one of them turns water into blood all over the earth (verses 3-6). These plagues are even poured out “upon the seat of the beast” himself. Obviously, these plagues are poured out during the 42 months of the beast’s reign for even the beast himself is a recipient of at least some plagues. If the ministry of the two witnesses parallels the 42 months of the beast’s reign and Bible, Revelation 11 declares the two witnesses will be “plaguing” an unrepentant mankind, it follows that Bible, Revelation 16 describes some of the plagues which the two witnesses will be calling down from heaven upon mankind during the reign of the beast.