{"id":2003,"date":"2016-10-15T22:13:49","date_gmt":"2016-10-15T22:13:49","guid":{"rendered":"http:\/\/githa.koyil.org\/?p=2003"},"modified":"2016-10-15T22:13:49","modified_gmt":"2016-10-15T22:13:49","slug":"4-4","status":"publish","type":"post","link":"https:\/\/githa.koyil.org\/index.php\/4-4\/","title":{"rendered":"4.4 aparam bhavathO janma"},"content":{"rendered":"

SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n

Chapter 4<\/a><\/p>\n

<< Chapter 4 verse 3<\/a><\/p>\n

SlOkam \u2013 Original<\/a><\/h3>\n

arjuna uvAcha
\naparam bhavathO janma param janma vivasvatha: |<\/em>
\n katham Ethadh vijAnIyAm thvam Adhau prOkthavAn ithi ||<\/em><\/p>\n

word-by-word meaning<\/h3>\n

arjuna uvAcha – Arjuna said
\nbhavatha: janma – your birth
\navaram (aparam) – is later (in time)
\nvivasvatha: janma – sUrya’s birth
\nparam – is earlier (in time)<\/p>\n

(In such a case)
\nthvam – you
\nAdhau – in the beginning of the manvanthra
\nprOkthavAn – taught (sUrya)
\nithi Ethath – this (contradictory) principle
\nkatham vijAnIyAm – how will I know (as truth)?<\/p>\n

Simple Translation<\/h3>\n

Arjuna asked to krishNa – Your birth is later in time and sUrya’s birth is earlier in time; in such a case, how will I know (as truth) that you taught sUrya in the beginning of the manvathra since this principle [of your teaching someone who is born much earlier than you] is contradictory?<\/p>\n

Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n

‘Your birth is recent; but the birth of Vivas\u0101an is prior; (then) how You were the Teacher in the beginning, is what I desire to know.’<\/span><\/p>\n

(Arjuna):\u2014 Judged by the march of time, Your birth is recent. You are verily our contemporary, on this earth. According to time-calculation, Vivasv\u0101n is old by twenty-eight cycles of four Yugas each[2. A Mah\u0101-kalpa is the life-period of Brahm\u0101, which is one hundred (Brahm\u0101) years. Each day of the year is called a Kalpa. A Kalpa consists of fourteen Manvantaras.
\nEach Manvantara is equal to 71 3\/7 Mah\u0101yug\u0101s, a Mah\u0101yug\u0101 being a group composed of the four Yugas, amounting to 4,320,000 human years. Fifty years of Brahm\u0101 have now passed away. We are in his fifty-first year, seventh Manvantara (presided by Vaivasvata-Manu = Manu the Son of Vivasvat). Of the 71 3\/7 Mah\u0101yugas, the present Mah\u0101yuga is the twenty-eighth, of which the present Yuga is Kali, the first quarter of which is now closing (5000 years). The discourse between K\u1e5bish\u1e47a and Arjuna, was in Dv\u0101para, the preceding Yuga to Kali, or more than 5000 years ago.]. The explanation of this anomalous anachronism that You were the First Speaker, is what I wish to know.<\/span><\/p>\n

A question here arises, as to why a doubt of this kind should be expressed by Arjuna, inasmuch as it must have been easy for him to have known the possibility for K\u1e5bish\u1e47a to have been the First Speaker (or Teacher), by the fact of previous Incarnations; because it is said that noble souls remember the events of past incarnations[3. Cp. Manu:- ‘J\u0101ti-smara\u1e47a-v\u1e5bittanta\u1e25 j\u0101tim smarati paurvik\u012b’.]. That, besides, Arjuna knew perfectly well that the Son of Vasudeva (K\u1e5bish\u1e47a) was no other than the universal Lord Himself, goes without saying, as there is such evidence of that knowledge, as:\u2014<\/span><\/p>\n

“You are the Supreme Brahm, the Sublime Glory, the Superbly Holy, The Spirit (purusha<\/em>) Eternal and Divine, the First Lord, the Birthless, the Omnipresent. So declared You, all the Rishis, Devarshi[4. For notes on Devarshi N\u0101rada, etc., see G\u012bt\u0101. X-12<\/a>–13<\/a>.] N\u0101rada, Asita, Devala, Vy\u0101sa. And You Yourself have declared to me (so).”(Bh: G\u012b: x-12<\/a>,13<\/a><\/span><\/p>\n

Not unfrequently, were Bh\u012bshma and others also heard to say, during the R\u0101jas\u016bya[6. A great sacrificial ceremony performed at the time of the coronation of emperors. This is described in the Sabh\u0101-parva, Mah\u0101-bh\u0101rata<\/em>.] and other Y\u0101gas performed by Yudhist\u1e25ira[7. The eldest brother of the five P\u0101n\u1e0dus, Arjuna being the 3rd younger. The eldest son of Kunti. Lit, “the Steadfast in battle”.], thus:\u2014<\/span><\/p>\n

\u2018K\u1e5bish\u1e47a alone is the Origin and the End of the Universe. All this Universe composed of the movable and of the immovable (things), is verily for K\u1e5bish\u1e47a\u2019s sake.[8. \u2018K\u1e5bish\u1e47a eva hi lok\u0101n\u0101m utpattir api ch-\u0101vyayah, K\u1e5bish\u1e47asya hi krite bh\u016btam idam vi\u015bvam char\u0101-charam\u2019. Mah\u0101bh\u0101rata, Sabh\u0101parva,<\/em> 38.23]\u2019<\/span><\/p>\n

In this verse, the expression \u2018for K\u1e5bish\u1e47a\u2019s sake\u2019 (K\u1e5bish\u1e47asya hi k\u1e5bite<\/em>) is to connote that all the Universe is subordinate (or disposable property=\u015besha<\/em>) to Him.<\/span><\/p>\n

What then is to be understood by Arjuna\u2019s question?<\/span><\/p>\n

Arjuna certainly knew that the son of Vasudeva (K\u1e5bish\u1e47a) was no other than the Blessed Lord (God) Himself. And his question was put purposely in order to have an exposition (from K\u1e5bish\u1e47a, for the information of all,) of the meaning of Avat\u0101ras, viz<\/em>.<\/span><\/p>\n

    \n
  1. Whether the Avat\u0101ras of Him, Who is<\/span>\n
      \n
    1. The Antidote to all evil, (Heya-pratyanika<\/em>[9. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014 (a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’]),<\/li>\n
    2. The Abode of all perfections (Kaly\u0101\u1e47aikat\u0101na<\/em>[10. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014 (a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’])<\/li>\n
    3. The Lord of all, (Sarve\u015bvara<\/em>[11. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014 (a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’])<\/li>\n
    4. The Omniscient, (Sarvaj\u00f1a<\/em>[12. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014 (a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’])<\/li>\n
    5. The Infallible-willed, (Satya-sankalpa<\/em>[13. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014(a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’]), and<\/li>\n
    6. The Fulfilled of all desires (Av\u0101pta-samasta-k\u0101ma<\/em>[14. There is sense in the sequence of the attributes of God, as used here. Ved\u0101nt\u0101ch\u0101rya glosses thus in his T\u0101tparya-chandrika:\u2014 (a) ‘God must be free from evil,’ otherwise He cannot remove others\u2019 evil. (b). ‘God must be the Abode of all perfections’ for, unless He is so, He cannot make others perfect. Being perfect, his Incarnations are for others. (c). ‘God must be the Lord of all’, for if He were not, some other Lord over Him must have forced Him to birth. (d). ‘God must be Omniscient for if He were parviscient or nescient, we must suppose Him not to know what is good and what is bad, and He may out of ignorance fall into the fire, like a child, and burn Himself! (e). ‘God must be True-willed’, for otherwise, He must will one thing but do another, and He could not thus be trusted. (f.) ‘God must be all-satisfied’, for if He were in want, His Incarnation may have to be attributed to some want having to be satisfied. Hence the Incarnation of One Who has these enumerated attributes, it is established, must be for the deliverance of creatures. If it be asked why He may not simply will away salvation, instead of \u2018descending\u2019 into matter, the reply is, whatever He does, He does as His pleasure, for. (g.) ‘He is Independent.’]), are like the karma<\/em>-determined births of devas<\/em>, men etc.?[15. Cp. ‘Devatve deva-deheyam manushyatve cha m\u0101nush\u012b.’ Vish\u1e47u Pur\u0101\u1e47a, I-9-145<\/em>.]<\/li>\n<\/ol>\n<\/li>\n
    7. Whether the Av\u0101taras are real, or illusory like magic (indraj\u0101la<\/em>) ?<\/span><\/li>\n
    8. Under what circumstances do the Avat\u0101ras take place?<\/span><\/li>\n
    9. What is the nature of the body that is assumed?<\/span><\/li>\n
    10. At what times do they take place?<\/span><\/li>\n<\/ol>\n

      >> Chapter 4 verse 5<\/a><\/p>\n

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      \nSrIvaishNava education\/kids portal \u2013       http:\/\/pillai.koyil.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

      SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 4 << Chapter 4 verse 3 SlOkam \u2013 Original arjuna uvAcha aparam bhavathO janma param janma vivasvatha: | katham Ethadh vijAnIyAm thvam Adhau prOkthavAn ithi || word-by-word meaning arjuna uvAcha – Arjuna said bhavatha: janma – your birth avaram (aparam) – is later (in … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,25],"tags":[],"class_list":["post-2003","post","type-post","status-publish","format-standard","hentry","category-chapter-4","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2003","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=2003"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2003\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=2003"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=2003"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=2003"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}