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.

Who Might the Two Witnesses Be?

Who Might the Two Witnesses Be?

(Aadishri Arun)

Who Might the Two Witnesses Be?

This writer claims no Divine revelation concerning the identities of the people who will be called by God to perform the roles of the two witnesses in the latter days. Only God knows who he will call to fulfill these very powerful prophetic roles. However, the Bible has several precedents about previous “twosomes” who were called to powerful ministries in the past. It is possible that examining these earlier prophetic “twosomes” will give us more clues regarding who the two witnesses will be.

The Ministry of the Two Witnesses

The Ministry of the Two Witnesses

(Aadishri Arun)

The Ministry of the Two Witnesses

Lord has made a great plan for the end of Kaliyuga. According to Kalki Puran 1;2:7 it is prophesied the God will establish two witness (two persons) as a king on the earth. Being a king, there will be their ministry on the earth. The Bible prophesied about the Ministry of the Two Witnesses very clearly. It is as below:

 

 

 

 

 

 

  1. In Bible, Revelation 11:3, God states: “I will give power unto my two witnesses, and they shall prophecy [preach] 1260 days, clothed in sackcloth.” The length of the ministry of the two witnesses is 1260 days, which is the length of 42 thirty-day months. Their ministry apparently occurs during the same time period allotted for the city of Jerusalem to be “trodden under foot” by the “nations.” If so, the ministry of the two witnesses will last for the same period of time that the “nations” have some kind ofjurisdiction or control over the city of Jerusalem. Notice that this 42 month period is also the same period of time allotted for the prophesied existence of an end-time political entity called the “beast” (Bible, Revelation 13:1-7).

  1. The “beast” power of Revelation 13 (see verse 7) will have authority over all the “ethnos” (the nations), the same “ethnos” that will have some control over the city of Jerusalem in Revelation 11:1-2. It is very likely that the “beast” of Revelation which rules the “ethnos” in the end-time is also the entity acting for the “ethnos” in assuming some control over Jerusalem in Revelation 11:1-2 in the end-time. It seems evident that the two “42 month” periods of time mentioned in Revelation 11:2 and 13:5 are describing the same period of time. If so, the two witnesses will apparently emerge on the world scene just as a “beast” power assumes some formof jurisdiction over part of the city of Jerusalem.

  1. Bible, Revelation 11:3 states the two witnesses will be “clothed in sackcloth.” The term “sackcloth” pictures garments of grieving or mourning (see I Samuel 3:31, Jeremiah 4:8 and many other scriptures). This expression could mean these two prophets will be (A) clothed in literal “sackcloth,” (B) be “clothed” in a spirit of mourning about the ominous message they are required to deliver to the world, or (C) both of the above options.

  1. Jesus Christ also mentioned the ministry of the two witnesses in his Olivet prophecy. In Matthew 24:14, Jesus stated: “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations [the same “ethnos” cited in Revelation 11], and then shall the end come.” [Emphasis added.] This is a parallel prophecy to Revelation 11’s prophecy about the two witnesses. The two witnesses will have a global ministry in the end time, and Jesus foretold that a global ministry will come which willwitness that the end of this age and the coming of the kingdom of God is at hand. Revelation 11 foretells that when the twowitnesses’ ministry is over, the end of the age quickly comes. Matthew 24 states that when the global witness is over, “the end comes.” The connection is hard to miss. Matthew 24:14 is a reference to the ministry of the two witnesses.