ASAMSAYAM SAMAGRAM MAAM...........

ASAMSAYAM SAMAGRAM MAAM...........

A fascinating journey into the theory of Vigraha Aradhana expounded in Bhagavad Gita

Krishna, after fully explaining Karma yoga in nearly five adhyAyAs (chapters), then starts his Bhakti discourse. The chapters six to twelve of Srimad Bhagavad Gita are called the Bhakti pradhana shatakam or in English where devotion is mainly discussed.

Krishna starightaway says in the first sloka of the seventh chapter

Sri BhagavAn uvAcha

mayyAsakta manA: pArtha, yOgam yunjan madAsraya : |

asamsayam samagram mAm, yathA jnAsyasi tachchruNu || ( 7-1)

Partha ! Listen how, with the mind intent on Me, taking refuge in Me, and practicing Yoga, you will know me in full, free from doubt.

On a cursory view, the above sloka will probably miss the attention it deserves , It is because the reader will be tempted to read on further as to what Bhagavan wants to reveal. But, here is a key to nearly six chapters. It is one word which , when understood carefully, will reveal why the chapters from seven to twelve has been told to Arjuna in that order.

That monumental and magic word, according to my understanding, is " samagram" meaning 'full' or 'complete'. If that word is not understood, then the present Hinduism can never be understood properly.

Bhagavad Gita is a bridge between the Vedic religion and our present Hinduism. Krishna was one of the key Avatars to approve Vigraha Aradhana in its present form in. And now let us go into that grand journey of unravelling 'samagram'.

Krishna says His 'Samagra Swarupam' has to be realized so that nothing more is to be known further. (7-2). What is that form like ?


I am the taste of water, the light of the Sun and the moon, the syllable Om of all Vedas, the virility in men, the fragrance of earth, life of all that lives, penance of all ascetics, the seed of all existence, intellect of the intelligent, the tejas of tajasvis, the righteous power, the righteous sexual urge, the goodness, passion , and ignorance. Though I am everything of these, I am independent and not under their influence.

Here , Krishna takes a deviation only to return to his description of Samagra swaroopam again in the 16 th sloka of the 9 th chapter.

My Powers

I am the ritual, the sacrifice, the yajna , the herb (offered in fire), the mantra, the ghee , the fire ,offering, am the father of this universe, am the mother, the supporter , and the grandsire. Am the object of knowledge, the purifier and Omkara. I am also the Rig, Sama and Yajur Vedas. Am the goal, the sustainer, the master, the wirness, the abode, the refuge and the most dear friend. Am the creation, dissolution, the basis of everything, the resting place and the eternal seed.

I give heat, I send forth and withhold rain, am immortality and death, am also the manifest and unmanifest.

Then finally in the 10 th chapter Bhagavan formally tells Arjuna his vibhutis. “I am the Self, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings. Of the Adityas, I am Vishnu, Of lights I am the radiant sun, I am Marichi of the Maruts, and among the stars I am the moon.

Of the Vedas I am the Sama-veda; of the devatas I am Indra; of the senses I am the mind, and in living beings I am the living force. Of all the Rudras I am Sankara; of the Yaksas and Raksasas I am Kubera ; of the Vasus I am Agni , and of mountains I am Meru. Of priests, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, ; and of bodies of water, I am the ocean.

My representations

Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of yajnas I am the Japa yajna , and of immovable things I am the Himalayas. Of all trees I am the holy fig tree, and among divine sages and I am Narada.

Of the singers of the gods [Gandharvas] I am Chitraratha, and among perfected beings I am the sage Kapila. Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.

Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Manmada, and of serpents I am Vasuki. Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna.

Of pitrus I am Aryama, and among the dispensers of law I am Yama .Among the Asuras I am the Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda .

Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of rivers I am the Ganga. Of all creations I am the beginning and the end and also the middle. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

Of letters I am the akara, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere. I am all-devouring death, and I am the generator of all things yet to be.

Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. Of hymns I am the Brhat-sama sung to the Lord Indra, and of mantras I am the Gayatri . Of months I am Margasirsa and of seasons I am flower-bearing spring.

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong. Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna.

Of the sages I am Vyasa, and among great poets I am Sukracharya. Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.

And, as a conclusion, the Lord says thus:

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

This sums up the samagra rupam of Bhagavan. It is this form that Krishna wants Arjuna to see and realize. Bhakti is to be focused on the unlimited and absolute Lord. For we mortals, who have not had a taste of it, Bhagavan dwelt it in length in the Gita. And most importantly, Krishna showed this Swarupam which is famously called the Viswa Rupa Darsanam. The 11 th chapter describes it in all splendour.

This form once known, helps the Sadhak to choose an aspect of it so close to his nature and to start worshipping. He chooses the Vigraha of that aspect which appeal to his ideosyncracies and there blooms that chemistry which we famously call Bhakti.

BHAGAVAD GITA AND VIGRAHA ARADHANA

SEEDS OF ICON WORSHIP IN SRIMAD BHAGAVAD GITA

This is in continuation of my previous post on 'Icon worship in Hinduism'.

I have always pondered whether or not Gita was the starting point of worship of forms! Such has been my thinking all along. And when I went into the Gita in such an angle, I found that Gita is indeed the fountainhead of icon worship in Bharat. Before the Mahabharata period ,we did not have temple worship.

Icon Vs Idol or Love Vs Fear

Before we begin, let us look closely. In Hinduism we have 'icons' (Vigrahas or Murthys) and never an 'idol'. Wherever you see the word 'icon' you may interchange it with Vigraha or Murthy.

It will be worthwhile to differentiate between an idol and an icon. A lay person in the ancient times , suddenly saw the full view of a big mountain from a clearing in a valley and was awed by it. Over a period of time his awe gave way to a kind of devotion and he started worshipping it. Similarly many people in Europe worshipped Sun for its attributes. This is idol worship. That is worshipping a revered (or feared or respected or useful) object.

But imagine a learned person who knows by his intellect and perception about the reality and existence of God. This man, out of love for Him, personifies Him in many forms and images of his liking and creation. This is Icon worship. An icon is a superimposition whereas an idol is an object of existence to which man fearfully submits.

Icon worship created forms such as the elephant faced Ganapathy, the Linga, Kali etc. The same forms are worshipped for the attributes of God which are superimposed on them. Ganapathy symbolizes the Pranava, Linga denotes the philosophy of creation, Kali denotes the energy of cosmos, Vishnu symbolizes the Yoga Nidra where the Kundalini has arisen (sleeping on snake bed). Worship or Upasana or Pooja is never possible without a form of God and Love towards Him.

In another way of expression, the fundamental aspect of Idol worship is fear. In icon worship, the fundamental aspect is love or Bhakti(devotion). My mother, who studied in a British run Christian school in Coonoor, used to say that the arch at the entrance read ,” Fear in God is the beginning of Wisdom”. The religions which shout against idol worship are having all the fundamental qualities of idol worship. They simply have adapted the earlier(pagan) religion !

In idolation, we only pray. But we worship the icons. Prayer is begging for things earthly and heavenly. Worship is honouring God through a chosen icon. We honour Him in love and in unbearable longing of the separation from Him.

Bhagavad Gita and Worship of Form

Coming back to the Gita , one is struck at its very presentation. That of God giving upadesa (advice) to his friend turned disciple. A God in form !

1. Then one sees in Chapter 2- 61 , where we see the words 'matpara:' (meaning- who takes refuge in me) for the first time.

tani sarvani samyamya yukta asita mat-parah |
vase hi yasyendriyani tasya prajna pratisthita ||
( After keeping his sense under his full control, the striver should meditate and fix his heart and soul upon Me. One who has control on his senses has a stable wisdom.)

2. In Chapter 6, (Dhyana Yoga), sloka 14 , we see one of the most explicit commands of Sri Krishna to meditate on Him ! This meditation is one on His form only as many commentators pause at this sloka to give a detailed explanation and even list out the forms most suitable for meditation.

prashantatma vigata-bhir brahmacari-vrate sthitah
manah samyamya mac-citto yukta asita mat-parah

(Thus, with completely calm and subdued mind, without any fear, devoted in Me and firm in the state of sexual abstinence, the Yogi should mediate on Me as the Supreme Goal.)

3. In Chapter 4, slokas 6, 7, and 8 Sri Krishna gives the most potent statement that he in fact is born in this world again and again.

4. And in the 11 th chapter, sloka 54 Krishna assures Arjuna that he is indeed perceivable in FORM !

bhaktya tv ananyaya sakya aham evam-vidho ’rjuna|
jnatum drastum ca tattvena pravestum ca parantap ||

(But O Subduer of enemies! Only by undivided devotion, one can understand, see and know the reality of this form of Mine. O Pandava! Those who engages in My work (surrendering all this actions to Me), is whole occupied by Me, devoted to Me, is without any attachment, and is free from malice, attains Me)

This is by far the direct acknowledgement of His Saguna nature. Krishna also assures that He goes to his devotees in the same manner as they perceive Him ! The 10 th chapter 'Vibhooti Yogam' is nothing but Krishna's self explanation of His attributes IN TERMS OF OBJECTS OF EXISTENCE !- a clear foundation for icon worship.

5. In chapter 9, 26 th sloka He says he be worshipped with 'Leaf, Flower, Fruit or water' clearly setting a precedent for today's temple worship.

patram puspam phalam toyam yo me bhaktya prayacchati |
tad aham bhakty-upahrtam asnami prayatatmanah ||
(The thoughtful devotee who offers Me one leaf, flower, fruit, water with devotion, I accept the offerings of this effortful devotee.)

Someone may argue based on sloka 24 of chapter 7

avyaktam vyaktim apannam manyante mam abuddhayah
param bhavam ajananto mamavyayam anuttamam ||

(Unintelligent men, who do not know My Supreme, inimitable and immortal form, assume My imperceptible form as manifested.)

that what Krishna means is after all his transcendental nature. But the entire seventh chapter is devoted to the sadhak who wants to know the real nature of Krishna and the context in this sloka is one where Krishna is thought as being born and died in the normal sense as applicable to mortals. So it is not a valid argument.

Whenever we think of a Vigraha, we need develop Bhakti only and not a feeling of guilt.

Jai Sanatana Dharma