bhagavad giita cetana jim ryan 09-07-2011

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Shrii Shrii Anandamurti‟s view on The Bhagavad Giita

Written by Chien Hui Liu

Introduction

While Shrii Shrii Anandamurti did not write a specific book of his commentary

on the Bhagavad Giita, his devotees have gathered his discourses that are related to

the Giita and assembled them into three volumes – Discourses on Krsna and the Giita,

Discourses on Mahabharata, and Nammi Krasundaram. In this paper, I have

selected some topics that are emphasized in Anandamurtiji‟s discourses related to

teachings of the Giita. These teachings are specific to the spiritual philosophy of

Tantra, as understood by Anandamurtiji.

Mahabharata pertains to the Great War of India that will ever be praised by

humankind. This war not only represented the war between good and evil in this

external world, but also internally in one‟s mind. According to Anadamurtiji the spirit

of Tantra is “to fight.” In social life, it means selfless service for the welfare of living

beings and standing firm without compromising one‟s ideology. In psychology, it

means a ceaseless fight to overcome the weakness in one‟s heart. In spirituality, it is a

fight swimming upstream against any obstacles and finally reaching and merging in

the blissful abode of Krsna in the Sahasrara cakra.

Krsna is not only a manmade God from human imagination but a real avatar

from the benevolent Cosmic Consciousness to shine a light of hope for the suffering

humanity in the dark age. As the line in the Giita,

Paritra’ n a

’ yasa

’ dhy

’ na

’ m

’ vina

’ sha

’ ya ca dhs

’ krta

’ m

Dharma sam’ stha

’ pana

’ rtha

’ ya sambhava

’ mi’ yuge yuge

「 I incarnate Myself in this world from age to age for the protection of the virtuous,

the destruction of the wicked and the restoration of dharma.」



2

Cosmic Consciousness is not only a transcendental, qualitiless Brahma, but an

entity, which encompasses infinite love and bliss for the living being. Bhagavad Giita’

is a distinguished Indian scripture from the teachings of Lord Krsna to Arjuna. The

root verb gae means “to sing.” Giita’ is “that which has been sung,” the passive tense.

Ya’ Bhagavata

’ gitta

’ sa

’ Giita

’ 「That which has been sung by Bhagava

’ n, the Lord, is

the Giita‟1」The Lord can exist without the Giita but the Giita cannot exist without

the Lord. This establishes the prominent position of Krsna in the history of mankind.

Interpretations of Krsna

Since Krsna is the primary character of Bhagavad Giita’ , we will first look at

Anandamurtiji‟s points of view on Krsna. Anandamurtiji has given several discourses

on different interpretations of the name Krsna. I outline about five main different

interpretations on the word Krsna from his point of view.

First, Krsna is derived from the root verb krs plus na, which becomes the word

Krsna. One of the meanings of the root verb krs is “to attract.” That which attracts

everything in the universe towards the self is Krsna. Although the natural inclination

of the mind is to run after the phenomenal world, it is still being pulled by an unseen

force towards the Supreme entity. Just as the sun is the center of the solar system and

the planets are orbiting around it, Krsna is the nucleus of the entire universe,

attracting every being dancing towards Him. He is the one who owns the greatest

attraction in the whole universe. Hence, the word Krsna means “the supreme

attractive faculty”2.

Second, the word krsna has the meaning of “black.” Among all colors, black has

1

Shrii Shrii A

‟

nandamu

‟

rti, Discourses on Krs

‟

n

‟

a and the Giita

‟

(India Calcutta: A

‟

nanda Ma

‟

rgaPraca‟raka Sam‟gha, 2000), 1.2

Discourses on Krs‟n

‟a and the Giita

‟,, p.7



3

the greatest attraction and human mind is first attracted to the color black. This is the

reason color black is also called krsna2.

The third interpretation of Krsna is krsi bhuh or krsibhuh. The root verb krs

means the feeling “I am”, the feeling of “I exist” ( Mahata tattva), and the meaning of

the root verb bhu is “to be.” Thus, Krsna here means, “I am because He is.” Here

Anandamurtiji refer to Krsna as Parama Purusa. The existence of every being relies

upon the existence of Parama Purusa. Therefore, the third meaning of Krsna is

krsibhuh – the existence of root verb bhuh is dependent on the existence of the root

verb krs. The existence of the “I” feeling is dependent on the higher self 3.

Another meaning of Krsna which Anandamurtiji refers to, may not be known to

most people. In Sanskrit, the verb krs means “to do research,” “to find out.” The state

that one attains through sadhana and other spiritual practices to make the mind more

and more subtle toward subtle consciousness is termed Krsna4.

Lastly, there is the interpretation of Krsna from the Raja Yoga point of view. In

Raja Yoga, the human physical body is controlled by nerve fibers and nerve cells, and

the mind executes its functions through them. The principle-controlling center of the

nerve cells and fibers is situated in the sahasrara cakra, the pineal gland (this is the

top cakra). Just so you know, Sahasrara cakra, most often is not considered a “cakra”

per se. Secondly, most often it is not in the body at all but above the top of the head.

This supreme controlling point is called Paramashiva or Purusottamah. As

Anandamurtiji states in his other book, „Ananda Sutra,‟ one of the *shloka –

Paramashivah Purusottamah vishvasya kendram – Supreme consciousness at the

nucleus of the universe is known as Paramashiva or Purusottama5. When one

3Discourses on Krs

‟n

‟a and the Giita, p.3

4 Discourses on Krs‟n‟a and the Giita, p.75

Shrii Shrii A‟nandamu

‟rti, A

‟nanda S

‟utram

‟(India: Ananda printing press, 1967), 5-7.



4

concentrates one‟s “I feeling” on Paramashiva in the sahasrara cakra, the unit being

jiva becomes Shiva1.

The entity that is coiled like a snake resides in the base vertebra,

muladhara cakra is called kulakundalinii. Through sadhana one awakens the sleeping

divinity in the muladhara cakra, moves upwards through seven main cakras. At the

final stage, it reaches the sahasrara cakra becoming one with Paramashiva and

attains the state of liberation. According to Anandamurtiji, in Vaenava Tantra, the

kulakundalinii is called Radha and Paramashiva is called Krsna. This is the essence

of Radha and Krsna, however, it has been long forgotten or misinterpreted. In

sahasrara cakra, Puruosottamah is the controlling point and Parama Purusa is

Krsna6 .

In summary, these meanings of the word Krsna can be divided into three

categories – philosophical, biological and historical7.

In philosophy, there are two explanations. One that Krsna is the supreme

attractive entity, the nucleus of the universe. Every being moves towards Purusottama

by His attraction, either consciously or unconsciously. The second interpretation is the

feeling of “I exist, I am” ( Mahatattva) in jiva. The existence of the “I”ness depends

on the existence of Krsna.

In biology, as referred in Raja Yoga, Krsna is the controlling point in sahasrara

cakra. Cakra is a collection of glands and sub-glands and associated with various

vrittis (propensities).While the kundalini raises up through different cakras, the

propensities that are associated with different cakras are brought under control8.

There are in total about one thousand propensities, and these propensities are

6Discourses on Krs‟n‟a and the Giita, p.15-21

7Discourses on Krs‟n‟a and the Giita, p.12-14

8For instance, manipura cakra is the controlling point for ten propensities - shyness, sadistic tendency,

envy, lethargy, melancholia, and peevishness, yearning for acquisition, infatuation, hatred and fear.When one‟s kundalini raises up to manipura cakra, one is no longer led by these propensities, and

becomes the controller of them.



5

controlled by sahasrara cakra (sahasrara means that which has one thousand petals).

Therefore, Krsna in a biological sense is He who controls and guides all the vrttis

(propensities) and pravrttis (sentiments) at the nucleus of sahasrara cakra.

In history, Krsna is a special figure in the great war of Mahabharata. He planned

the war for the establishment of dharma and righteousness. When sweet words cannot

rectify the people deviating toward the evil path away from dharma, the application of

force is needed to destroy evil for the establishment of righteousness. At the time,

Bhartavarsa was divided into numerous kingdoms. The great purpose of Krsna was to

unite the communities and form the one “Mahabharata” (Great Bharata/India)9.

In conclusion, although there can be many different interpretations of Krsna,

Anandamurtiji noted one crucial thing is that whatever interpretations have been

given to Krsna, Krsna is ultimately one and the same – He is the controller of the

entire universe. We can see from his view, he equates Krsna as Parama Purusha,

Paramashiva, Purusotama as well as Ishvara.

Bhagava’n

The title of the book is Bhagavad Giita’ , the Giita of the Bhagavad . Hence, next

we will look at Anandamurtiji‟s point of view on the word Bhagav’ an. He talked

about two primary meanings for the word Bhagava’ n.

First, there is the meaning from the Sanskrit. Bhagava’ n = Bha + Ga + suffix.

Bha means bheti bha’ syate sarva

’ n loka

’ n.「That which illumines all the strata

10.」

From the most subtle to the most crude strata, everything is infused with His divine

9Discourses on Krs

‟n

‟a and the Giita, p.8-9

10

There are seven lokas (layers) of manifestation within the Cosmic mind (Macrocosm) from crude tosubtle as the expression of consciousness: Bhu‟rloka, Bhuvarloka, Svarloka, Maharloka, Janah loka,

Tapah loka, Satya loka



6

glory and the joy of living. This is termed Ananda’ 11

. Ga means Gacchati yasmin,

a’ gacchati yasma

’ t.「Lit. “Into Whom one goes; out of Whom one comes.” One who

comes and goes.」This denotes that everything comes from It and dissolves into It.

Therefore, the first primary meaning of Bhaga is the entity that infuses the joy of

living that illumines the heart of every being. This is also the starting point and final

destination of the existence of life12

.

The second primary meaning of Bhaga stands for six attributes or divine power.

The first attribute is aeshvarya, which means “occult power.” This includes eight

occult powers – anima’ , laghima

’ , mahima

’ , pra

’ pti, pra

’ ka

’ mya, iishitva, vashitva and

antarya’ mitva. Aim means the ability to become very small. Mahim means

vastness. Laghim means lightness. Prpti means giving the unit what it needs.

Iishitva enables the spiritual aspirant to guide other minds who suffer from different

psychic ailments. Vashitva means to keep everything under control. Prakmya means

the right mode of thinking aimed at promoting universal welfare, and brings light to

the entire universe. Prpti means helping oneself and helping the souls of many

people to acquire and be benefited by the grace of the supreme. Antarymitva means

to be able to enter into the ectoplasmic or endoplasmic structures of others, and

thereby to know their pains and pleasures, hopes, aspirations and longings of others to

guide them properly13

. The second attribute is prata’ pa, which means “administration.”

Whether out of fear or love, everything in the universe moves by the thoughts of that

Supreme entity. The Supreme entity owns the sovereign rights over every trivial

movement within the universe. The third attribute is yasha, which means “reputation.”

11The notion Ananda is central to the Anandamurtiji‟s philosophy. As he noted, “The world has its

being only because of this a’ nanda. And if this a

’ nanda had not been there, the world also would not

have existed at all.” Brahma is Ananda. This is tantric with a capital “T”! 12

Discourses on Krs

‟

n

‟

a and the Giita, p.34-3713from “Prthasrathi Kra and Bhaktitattva” in Nammi Krasundaram and “Cult, Inference and

Propensity” in Subhita Sagraha Part 18



7

Yasha is of two types – positive praises among people and negative slander from the

opposed group. In the advent of Divinity onto earth, polarity of good and evil is

formed, as in the examples of Mahabharata and Ramayana14

. The forth attribute is

shrii. Shrii means “charm, fascination” and “the power of attraction,” one who

possesses strong attractive allure. There is another meaning for the word shrii. Shrii =

sha + ra + ii (feminine root). Sha is the acoustic root for rajogu’ na (the mutative

principle) that allows one to be active and express its existence fully in life. Ra is the

acoustic root of energy. Therefore, shrii also means one who has immense vitality and

under the dynamic influence of rajogu’ na. The fifth attribute is jina’ na, which means

knowledge. Self- knowledge is the real knowledge from realizing one‟s self 15. Finally

the sixth attribute is vaera’ gya. Vaera

’ gya came from the word vira

’ ga. The root verb

ran’ ji means “to color.” One is not influenced or swayed by the color of the

phenomenal world while one acts in the world is termed vaera’ gya. Vaera

’ gya means

one who “goes beyond colors”16

In conclusion, the first meaning of Bhagava’ n means the entity that infuses

divine joy in each living being, and also as the beginning and end point of life. The

second meaning is that one who possesses the six attributes of Bhaga – aeshvarya,

viirya, yasha, shrii, jinna, and vaergya.

The advent of Lord Krsna

The advent of Lord Krsna is a great event in the history of humanity. The

question arises what the purpose was behind this great advent. This mystery has been

14Anandamurtiji gives an interesting notion that when Kansa was against Krs

‟n

‟a and Ravana was

against Rama. “Either philosophically or politically – that the initial letter of each party is the same as

the initial letter of the opposite party.” 15

Anandamurtiji refers self- realization as merging of the unit consciousness with the Supreme

consciousness.16Discourses on Krs‟n‟a and the Giita‟, p. 34-43, 140-141, “Iigal to Iikaaka/ Iikaika/ Iikaik” in

Shabda Cayanik Part 2



8

revealed in the Giita of the Lord. Shrii Shrii Anandamurti had spoken of the following

two shlokas in several discourses explaining the great advent of this unusual character

Krsna. I will discuss the two shlokas below from his point of view.

IV-7

Yada’ yada

’ hi dharmasya gla

’ nirbhavati bha

’ rata

Abhyuttha’ namadharmasya tada

’ tma

’ nam

’ srja

’ myaham

’

「O Bha’ rata, at a time when dharma is distorted and adharma is ascendant, I create

myself out of my own fundamental factors.」 The question comes, why and when does the supreme consciousness descend?

Yada’ yada

’ means “the right timing.” There is a right timing for everything to take

place, as the right season for farming and harvest. In collective life, when the progress

of the living being is at a stagnant stage where viciousness is rampant and even the

great personalities or heroes (virtures) are not able to make change, the Cosmic

Consciousness creates Himself in human form from the five fundamental factors.

“When dharma declines from its glorious position and sinners dominate society – in

that situation do I descend on the earth.” gla’ ni means “the deviation of any object

from its normal state.17” It is the time when dharma is below its acceptable standard.

Ava’ tara is one who descends onto the world to accelerate the process of human

progress. About 3500 years ago, Krsna came at the right time, when the existence of

human beings was in the darkness of suffering18

.

Krsna addressed Arjuna “ Bha’ rata” here. There are two meanings to the word

Bha’ rata. Bha

’ rata = bhr + ta . Bhr means “to feed” and ta means “to expand, to

develop.” Bhara means “feeding entity.” Hence, Bha’ rata means “one who feeds you

and helps in your all- round development.” Here, Bha’ rata means “king.” Arjuna as a

17 Discourses on Krs‟n‟a and the Giita‟, p.21118


‟a and the Giita

‟, p. 44-45



9

king has the responsibility towards his subjects to provide food and other necessities

and help them in all- round development on physical, psychic and spiritual levels.19

In the translation, it reads “I create myself out of my own fundamental factors.”

Krsna as the Supreme consciousness is the ultimate cause of materials. He creates

tada’ tma

’ in human form with His own fundamental factors. The fundamental factors

are created by the force of Prakrti but Purusa is the ultimate cause for the manifested

world. Shaktih Sa’ Shivasya Shaktih

20「Shakti (the Operative Principle) is the shakti

(force) of Shiva」The five fundamental factors are created from the bondages of

gunas. The gunas are the threads of Prakrti and apparently bind Purus’ a. Purus

’ a is

an all- pervading entity. However, in the body of Purus’ a, Prakrti can only work

under the permission of Purus’ a. “Prakrti has been posing as the doer with the

authority given to Her by Purus’ a.

9 “ Thus, Purus

’ a is the chief doer entity and the

fundamental material cause. Therefore, Krsna said “I create myself out of My own

fundamental factors,” at the time when dharma has declined and adharma is rampant.

This interpretation is given from Ananda Marga philosophical point of view.21

IV-8

Paritra’ n a

’ yasa

’ dhy

’ na

’ m

’ vina

’ sha

’ ya ca dhs

’ krta

’ m

Dharma sam’ stha

’ pana

’ rtha

’ ya sambhava

’ mi’ yuge yuge

「I incarnate Myself in this world from age to age for the protection of the virtuous,

the destruction of the wicked and the restoration of dharma.」 This shloka further illustrates the reason behind the advent of Krsna. Tra

’ n

’ a

means “relief” and Paritra’ n

’ a means “permanent relief.” Krsna came to save the

humanity for a permanent relief. There is no one other than Parama Purusa who can

19Discourses on Krs

‟n

‟a and the Giita

‟, p. 44-45, 57-58

20 Shrii Shrii A‟nandamu‟rti, A‟nanda S‟utram‟ (India: Ananda printing press, 1967), 2-421

Ananda Sutram, p.2-4; Discourses on Krs‟n

‟a and the Giita

‟, p 45



10

create permanent relief for the jivas. Na’ sha means “destruction”, and vina

’ sha

implies “permanent destruction.” Similarly, it is only Parama Purusa capable of

eradicating the evil and restoring dharma since dharma is of the ultimate importance22

.

Yuga means “a period of disaster.” Parama Purusa came with a special mission at a

time when dharma has declined, to save the virtuous and remove all evils.

This battle of Mahabharata depicted in the Gita signified a fight for grand

ideologies – the establishment of dharma. This type of fight happens in every

individual, community, and country. It may appear as violence and destruction on the

physical level. The key lies in the intention behind the fight. The intention is out of

love for the lasting welfare of humanity and justice, not from personal hatred or

antagonism. This becomes a glory fight of the Divine plan.

Dharma

III – 35

Shreya’ n svadharmo vigun

’ ah paradharma

’ t svanus

’ t ’ hita

’ t

Svadharme nidhanam’ shreyah paradharmo bhaya

’ vahah

「It is better to follow one‟s own human dharma, even if it lacks in some qualities,

than to follow the dharmas of other beings. It is better to die as a human being than to

live as an animal.」 In Anandamurti‟s comments on the Bhagavad Giita, dharma appears as a crucial

theme. According to Anandamurtiji, there are three other synonyms for the word

dharma in Sanskrit – “dhrti”, “dha’ ran

’ am”’ , and “dharan

’ a”23. Dharma = dhr +

man. The root dhri means “to uphold,” or “to sustain.”24 Dharma means “that which

22Discourses on Krs

‟n

‟a and the Giita

‟, p.212-213

23 Discourses on Krs‟n‟a and the Giita‟,p. 58, 135, 14224

Devasthanam on what is dharma



11

holds and sustains the structure of the essential qualities and intrinsic traits of an

object.” Svadharma literally means “one‟s own dharma.” In this manifestation world,

every object has its own dharma. Water has its own dharma. Animals have animal

dharma. Humans have human dharma. For instance, fire has its dharma to burn, and

without the capacity to burn, it cannot be called fire. We can distinguish an object

from specific qualities and intrinsic characteristics it carries. Therefore, the meaning

of dharma is “characteristic,” “pr operty,” or “natural wont.”25

There are different characteristics in the plant, animal, and human world. One

dharma that is common for humans, plants, and animals is termed jaeva dharma (the

dharma of living beings). Animal dharma is termed pashu dharma. Animal life is

mostly within the realm of physicality – eating, sleeping, fear, and reproduction;

survival is its main purpose of life.26

[Though Native Americans, for instance, realize

the great power and consciousness of animals and do not rate them so low.] These are

paradharma. One characteristic, which distinguishes animals from plants, is mobility.

Plants are unable to move, but animals can move about. Despite the animal dharma

(animal instincts) within humans, humans have a special dharma. That is Bha’ gvata

dharma. In human life, there is maintenance and development in the physical as well

as mental realms, but the most unique quality is the spiritual realm. There is the

longing and ceaseless movement towards Parama Purusa, an inner calling for the

limitless. As described in many scriptures, the human structure is precious for spiritual

practice that has the potentiality for attainment of the Great. The essence of human

dharma is self- realization, to merge the small I to the big I.27

http://www.sanskrit.org/www/Hindu%20Primer/dharma.html (accessed on April 10, 2011)25

Discourses on Krs‟n‟a and the Giita‟ ,p. 7226

There are some animals that live close to human, their consciousness and intellect may evolve to ahigher state.27

“Jaeva Dharma and Bhgavata Dharma” in Subhita Sagraha Part 21



12

Shreya’ n svadharmo vigun

’ ah – “even our own dharma is lacking in gun

’ as, it is

right to follow one‟s own dharma.” The binding characters or qualities of the

individual are called gun’ as. Anandamurtiji gives two interpretations for the word

Vigun’ a

14: (1) an existence without any qualities or characteristics (2) an object that

possesses a special type of quality. This manifested world is full of colors and every

object has its own dharma. But being the creator of this phenomenal world, Parama

Purusa is beyond all binding principles or qualities – Nirguna. Therefore, the ultimate

human dharma is without character because Bhagavad dharma is beyond all qualities,

this is a special dharma of human being. The svadharma of human being is Bhagavad

dharma.28

Svadharme nidhanam’ shreyah paradharmo bhaya

’ vahah – “It is better to die as a

human being than as an animal.” In some circumstances, human beings may deviate

from the path of human dharma. For spiritual practice, one needs a body. For the

maintenance of the body, food, clothing, and shelter are necessary. If in the process of

fulfilling their physical needs, a human forgets their Bhagavad dharma, or when a

human confuses themselves in the phenomenal world, and falls into the pleasures of

senses, human life degenerates into the life of an animal or plant. Therefore, Shrii

Krsna advices, it is better to die following the path of human dharma than others. It is

important to note that suppressing or denying pleasure of the senses is not the doctrine

here. One is to develop a non-attachment mentality through spiritual practice while

living and enjoying worldly life. Life is real, not illusory.

Anandamurtiji gives three essential qualities to define Bhagavad dharma –

vista’ ra (expansion) , rasa (flow) , and seva

’ (service).

’ 29These three qualities

distinguish humans from animals.

28 Discourses on Krs‟n‟a and the Giita‟, p. 135-13929


‟a and the Giita

‟, p. 133,



13

Vista’ ra means “expansion.” There is a natural tendency in human beings to

expand in every stratum of life – physical, psychic and spiritual, for development and

growth. On a spiritual level, it means through practice of sadhana to expand the little

I to the Cosmic mind.30

Rasa means, “flow.” In the universe, there is a never -ending Cosmic cognition

flow. This Cosmic flow is that which creates and sustains the universe. Every object

in the universe is in the momentum of this blissful flow. Behind all the movements,

Parama Purusa is the originator of the flow.31

“Human existence is an ideological

flow.” Hence, rasa means to immerse oneself in the constant blissful flow of Supreme

consciousness, a complete surrender to Parama Purusa.32

Seva’ means “service.” There is an innate disposition of service in humans. By

ideating one as the instrument of the Cosmic mind, one abandons vanity, the feeling

of “I do,” in every action. The essence of service is selfless giving without thinking of

return.33

Dharmaks’etra & Kurus

’estra

Dhrtara’ s

’ t ’ ra uva

’ ca

Dharmaks’ etre Kuruks

’ etre samaveta

’ yuyutsavah;

Ma’ maka

’ h Pa

’ n

’ d

’ ava

’ shcaeva kimakurvata Sainjaya?

「O Sanjaya, now that my children and the children of Pandu have gathered on the

battlefield of Dharmaks‟etra, of Kuruks

‟etra, eager to fight, what is taking place?”」 30

Discourses on Krs‟n‟a and the Giita‟ , p. 15431

Sarvadyotantmakah akhad ́ a cidaekarasah – “He is the source of all vibrations and He is oneunbroken flow of consciousness.” From Shrii Shrii A‟nandamu‟rti, “Vrajagopla and Aesthetic Science”in Nammi Krasundaram (India: A‟

nanda Ma‟rga Praca

‟raka Sam

‟gha, 1981)

32From Shrii Shrii A

‟nandamu

‟rti, “The path of Dharma” in Light comes33

This coincides with practice of Pitr Yajina in Ananda Marga – Brahma‟

pan‟

am‟

, Brahmahavir,Brahma‟gnao, Brahman‟a‟hutam. “The act of offering is Brahma; that which is offered is Brahma; theOne to whom the offering is made is Brahma; and the person making the offering is Brahma.”



14

This is the first verse of the Giita that is not commonly emphasized. However,

there are several discourses given by Anandamurtiji on the topics of Dharkaks’ etra

and Kuruks’ etra. He explained this verse from a Yoga point of view that consists of

knowledge of the relationship between mind, body, and the practice to spiritual

advancement. From Anandamurtiji‟s interpretation, this is an important verse that

carries the essence of entire Bhagavad Giita.

Dharmaks’ etra = dharma + ks

’ etra. Ks

’ etra means “field.” Hence, dharmaks

’ etra

means the physical body through which one is able to perform dharma. This reflects

the point of view in some scriptures that even the gods need to take a physical body in

order to perform dharma or do spiritual practice.34

Dhrtara’ s

’ t ’ ra = Ra

’ s

’ t ’ ra + dhrta. Ra

’ s

’ t ’ ra means “structure, framework.” Dhrta

means “holder.” Hence, Dhrtara’ s

’ t ’ ra means “He who holds the structural solidarity.”

The existence that holds the structure of this physical body is “the mind.” The mind

preexists the body. If the mind is not inside the body, the body cannot maintain its

solidarity. Thus, Dhrtara’ s

’ t ’ ra uva

’ ca means “the mind said.” Dhrtara

’ s

’ t ’ ra cannot

see which means “the mind cannot see.” This represents the mind (manah) as a blind

force. Sainjaya means viveka, “the power of discrimination” or “conscience.” The

mind is a blind force without the help of conscience. The mind ( Dhrtara’ s

’ t ’ ra) cannot

see, therefore it calls out Sainjaya, the discriminative power.35

Dhrtara’ s

’ t ’ ra’s has one hundred sons. These one hundred sons represent the

supporters/agents of the mind through which the mind functions. There are ten

indriyas (organs) in the body. Five are sensory organs – eyes, ears, nose, tongue, and

skin. Five are motor organs – vocal cords, hands/arms, feet/legs, anus, and

34Shrii Shrii A

‟nandamu

‟rti, Discourses on Krs

‟n

‟a and the Giita

‟,(India Calcutta: A

‟nanda Ma

‟rga

Praca

‟

raka Sam

‟

gha, 2000) 7835Shrii Shrii A‟nandamu‟rti, Discourses on Krs‟n‟a and the Giita‟, (India Calcutta: A‟nanda Ma‟rga

Praca‟raka Sam‟gha, 2000) 64-68, 71



15

reproductive organs. Each of these organs function in ten directions (dishas) – east,

west, north, south, up, down, southeast, southwest, northeast, and northwest. The ten

directions mean the changes in time and space. The blind mind functions internally

and externally in one hundred directions (10 x 10 = 100). Hence, it is said the blind

mind ( Dhrtara’ s

’ t ’ ra’s) has one hundred sons.

36

. Pa’ n

’ d

’ ava = Pa

’ n

’ d

’ u + s

’ n

’ a. It literally means “pertaining to Pandu.” Pa

’ n

’ d

’ u

means “self -realization,” the knowledge of “I am He. He is I.” From a Yoga point of

view, Pa’ n

’ d

’ ava means the five fundamental factors in the body – earth, water, fire,

air and ether. Sahadeva means “capable of answering everything.” It is the solid factor,

represented by mu’ la

’ dha

’ ra cakra (base cakra). Nakula means “water which flows

without boundaries ( Na- “no”, kula- “boundaries”).” It is the liquid factor, represented

by sva’ dhis

’ t ’ ha

’ na cakra (second cakra). Next, Arjuna is the luminous factor, the

center of energy or force at man’ ipura cakra (third cakra at about navel height).

.This

represents the constant fight to maintain balance. Bhima is the aerial factor (va’ yu) at

ana’ hata cakra (heart cakra). Last, Yudhisthira means “one who remains steady in

battle.” It locates at the vishuddha cakra (throat cakra), where matter ends and

consciousness starts. Krsna is located at the sahasra’ ra cakra (top cakra). By the dint

of sadhana (spiritual practice), Kulakun’ d

’ alinii located at the base cakra, awakens

and rises up to the abode of Krsna with the help of five Pa’ n

’ d

’ avas. The jiiva merges

into Cosmic consciousness and rest in the shelter of Krsna. The path of Pa’ n

’ d

’ ava is

the path of self- realization37

.

Therefore, Dharmaks’ etra represents this physical body that consists of the fight

between the blind mind with its one hundred agents, and the spiritual rising force of

36

Shrii Shrii A

‟

nandamu

‟

rti, Discourses on Krs

‟

n

‟

a and the Giita

‟,

(India Calcutta: A

‟

nanda Ma

‟

rgaPraca‟raka Sam‟gha, 2000)73-74, 80-81.37


‟a and the Giita

‟,p. 79, 102-103.



16

Pa’ n

’ d

’ avas, which endeavor to self-realization. The Avidya force works at the blind

mind with the Kaoravas that pulls jiiva away from Krsna. Pa’ n

’ d

’ avas are the vidya

force that rescues jiiva back to Krsna. This is also the essence of Mahabharata.38

In the word Kurus’ estra, kuru means “to do.” K urus

’ estra means the field that

constantly called out men “to do” something, and be active. K urus’ estra represents the

world, the entire universe that is infused with dynamic momentum.39 In Saskrta, the

universe is called jagat . Gam means “to move.” Jagat skiirpa means that within

this universe, everything is constantly moving, nothing is stationary. Movement is the

dharma of the world.40 This also reflects the teaching of Karma Yoga that encourages

human beings to act in the world instead of choosing renunciation.

In conclusion, the field of dharmaks’ etra and kurus

’ estra represents the fight

between the force of vidya and avidya, internally in the unit mind and externally in the

world. It is a fight between good and evil (deva’ sura sam

’ gra

’ ma). This is one reason

that sadhana is also termed sa’ dhana

’ samara. Sadhana is samara, a fight moving

towards perfection41

.

Yoga

IV – 34

Tad viddhi pranipatena paripras’ nena sevaya

Upadeksyanti te jnanam jnaninas tattvadarsinah

「Know it by humble submission, by asking questions and by service; wise men who

see reality will give you knowledge.42」

“Pran’ ipa

’ tena pariprashnena sevaya

’ ” – surrender, spiritual questioning and

38Discourses on Krs‟n‟a and the Giita‟, p.103, 119.

39Discourses on Krs

‟n

‟a and the Giita

‟,p.79.

40

Shrii Shrii Anandamurti, “Be a Ship to Us, Lord” in nanda Vacanmrtam Part 1 41Discourses on Krs‟n‟a and the Giita‟, p.64

42Translated by Barbara Stoler Miller, The Bhagavad-Gita (New York: 1986) 56



17

servicefulness. Anandamurtiji emphasized these three elements as fundamental factors

of Yoga from teachings of Krsna. I will discuss each factor from Anandamurtiji‟s

point of view.

Pran’ ipa

’ tena means “complete surrender” – through sadhana, a spiritual

aspirant directs one‟s small I merging into the Cosmic self. Pran’ ipa

’ tena is also

referred as bhakti. One completely surrenders all his or her being into Supreme

consciousness as the essence of Pran’ ipa

’ tena

43. Paripras

’ nena means “questioning,”

but this is not an ordinary questioning. This particular type of questioning is

concerned with spiritual practice, obtaining knowledge in order to put it into practice.

This is not questioning for the interest of mere knowing or showing off one‟s intellect

(vanity). Seva’ means “selfless service.” As I discussed in previous paragraphs, by the

practice of selfless service, one serves Purusa in the image of the phenomenal world.

From Anandmuritiji‟s point of view, these three factors can help a devotee in the path

of spiritual progress44

.

There are numerous shlokas in the Giita that talked about Jinana yoga, Karma

yoga and Bhakti yoga as the three main branches of Yoga. Anandamurtiji did not

specifically talk about these three paths in his discourse on the Gita. However, in his

other discourses, he points out that these three Yogas all occupy their importance in

the path of spiritual progress. At the final stage of spiritual attainment, bhakti is

required. I will discuss the three Yogas from Anandamurtiji‟s point of view.

From the practice of Jinana yoga, one acquires self-knowledge that expands

one‟s unit mind into the Cosmic mind. However, there may be two defects in the

process of jinana yoga – one may form the habits of laziness and pride. If one thinks

43Shrii Shrii A

‟nandamu

‟rti, “The three prerequisites for spiritual knowledge” in nanda

Vacanmrtam Part 4 (India Calcutta: A

‟

nanda Ma

‟

rga Praca

‟

raka Sam

‟

gha, 1978)44Shrii Shrii A‟nandamu‟rti, Discourses on Krs‟n‟a and the Giita‟, (India Calcutta: A‟nanda Ma‟rga

Praca‟raka Sam‟gha, 2000) 195-209



18

that the world is transitory, then there is no meaning to performing an act, or one is

merely satisfied with intellectual attainment but does not render any work (service) to

the world.

By karma yoga, one realizes the Supreme through selfless service. However,

there may also be the possibility to form pride in one‟s mind that becomes an obstacle

to spiritual progress. When one does a lot of service and work without spiritual

ideation, one may start to develop the mentality of how great a person he or she is,

and forget the fact that it is Parama Purusa who endows the capacity to work.

From Anandamurti‟s point of view, both jinana yoga and karma yoga are

necessary preparatory practices for one to establish in bhakti yoga. No Yoga should be

ignored. At the final stage, bhakti is necessary for the union of the jiiva and

Purusotama. Therefore, of the three Yogas, bhakti is the best without any defects that

may cause one to fall from the right path.45

One may be illiterate or lack capacity to

do much work, however, with much love and surrender to Purusa, one attains the

Supreme state with His Grace.

Surrender

There are two shlokas that Anandamurtiji talked about in his discourses on

Bhagavad Gita related to the subject of surrender.

VII – 14

Daevii hye guamayii mama My duratyay

Mmeva ye prapadyante Mymet taranti te.

「This My of Mine is of the nature of three principles, and is almost

insurmountable. Only those who take refuge in Me can overcome this My.」

45Discourses on Krsna and the Giita, p.208-209



19

The main essence behind this shloka is the spirit of “surrender.” Maya means the

gunas of Prakrti that bind Purursa (Consciousness) that creates the phenomenal

world. This force is so great that sadhakas may be distracted by the forces of Maya

and fall from the right path. The secret lies in this shloka is “Mine.” Even the force of

Maya is almost insurmountable with human intellect. This force is the force of Purusa.

Purusa is the controller of the whole universe behind the curtain of Maya. All is His

liila, the director behind the scene. For the devotees of the Lord, know this very secret

of Him by constantly ideating on Him by doing spiritual practices (bhajans, kiirtan,

pujas, sadhana etc.), surrender everything to Him. To take shelter in His name and

being under His protection, and thus overcoming the force of Maya46

.

IX – 30

Api cet sudurcro bhajate Mmananyabhk;

So’pi ppavinirmuktah mucyate bhavabandhant.

「If even the most wicked people worship Me with a concentrated mind, I will

liberate them from the three bondages (physical, psychic and spiritual.」

This shloka continues with the spirit of surrender from the previous shloka. The

Supreme consciousness is not merely a judge, but He is the dearest one that has a

personal relationship with His devotees. According to Anandamurtiji, there are two

things that Parama Purusa cannot do. One thing is that He cannot create a second

Parama Purusa since He is the only One entity. Second is that he cannot hate anyone.

Even He may appear severe with punishment at times as one of Shiva‟s face-

Vmadeva, it is out of love47

.

Anandamurtiji also points out the difference between the English word “sin” and

the Sanskrit word ppa. There are religious and biblical connotations to the word

46 Discourses on Krsna and the Giita, p. 241-24347 Shrii Shrii Anandamurti, “ An introduction to Shiva” in Namah Shivya Shntya



20

“sin.” The Sanskrit term ppa has a more explicit meaning – Paropakrah puyya

ppya parapiid ́ anam – “Those actions that help to develop the physical, intellectual,

and spiritual strata of human beings are puya, and those that obstruct this are ppa48.”

However, “If a sudurcrii devotes himself or herself single-mindedly to My

worship, forgetting everything else, and” – Mmananyabhk – “takes refuge in Me

with unswerving attention,” “then he or she too is liberated from all sins and earthly

bondages.49” This is the power of bhakti to freedom by His Krpa.

Conclusion

The Bhagavad Giita is the Giita that was sung by the Lord Krsna and provides

much inspiration for each human being. It not only provides philosophical views, but

also practical conducts one can adopt to attain happiness, joy, and peace in life.

Through the passage of time, the spiritual essence of the Giita has been long forgotten

or lost. Shrii Shrii Anandamurti gave the interpretation of the Giita from a Tantric

Yoga point of view for the contemporary era. Krsna is not only a deity in a common

religion understanding but a great personality that shape the civilization of humanity

we see today. He is the sweet lover that embedded in the core of each being that

provides much inspiration on the path of spiritual evolution.

Chien Hui Liu is a PhD student of Philosophy and Religion, Concentration in Asianand Comparative Studies at California Institute of Integral Studies.

48 Shrii Shrii Anandamurti, “ Mysticism and Spirituality” in Subhita Sagraha Part 19 49 Shrii Shrii Anandamurti, “ Bhajate Mmananyabhk ” in Discourses on Krsna and the Giita

http://www.ciis.edu/

http://www.ciis.edu/



21

Comments by Jim Ryan, PhD

http://www.ciis.edu/About_CIIS/Public_Programs/Certificate_Programs/Yoga_Certifi

cate/Instructors/Ryan.html

Thanks for this paper. Anandamurtiji does indeed take a tantric tack in his Gita

interpretation. He does very much work to interpret Gita for the modern day.

Though his interpretations can be highly creative, his readings fit comfortably in the

tradition of Gita exegesis by individual, knowledgeable pundits or gurus. Your

teacher knows Sanskrit extremely well, it seems. This is not always the case with

modern teachers who can play very fast and loose with Sanskrit meanings. He may

well have had a more tradition Brahman upbringing, including Sanskrit study, than

others who like to comment on Sanskrit texts. You present a clearly written and

knowledgeable account of your guru‟s readings on Gita matters. It would be

interesting to know whether Anandamurtiji‟s interpretation of these words in Gita and

Mahabharata are his own insights, or whether he is passing on a tradition in these

readings. Your guru has a very interesting and creative interpretation of the eight

yogic powers. I like it.

http://www.ciis.edu/Academics/Faculty/Jim_Ryan_Bio.html






22

bhagavad giita cetana jim ryan 09-07-2011

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