In Bhagavad Gita Chapter 18 Verse 62, God Krishna is advising Arjun to go in to the refuge of which other God?
Question: I had asked a Mahamandleshwar a question that in Gita Chapter 18 Verse 62, in which Supreme God’s refuge is God Krishna advising to go to? That Mahamandleshwar had replied that there is no God other than God Shri Krishna. Shri Krishna is himself Complete God; he is advising to come in his refuge only. It is only a different way of saying it. Please dispel this doubt.
Answer:
Ye maala daal huye hain mukta | shatdal uva-baai bakta ||
All your Mandleshwars and Shankaracharyas by speaking nonsense are misleading the innocent public. They are saying that the Speaker of Gita in Gita Chapter 18 Verse 62 is asking Arjun to come in his refuge; this is completely wrong, because in Gita Chapter 2 Verse 7, Arjun has stated that – ‘O Krishna! My mind is not working properly now. I am your disciple; I am in your refuge. Instruct me what is in my best interest.’ Arjun was already in the refuge of Shri Krishna. Therefore, in Gita Chapter 18 Verse 62, the Speaker of Gita has advised to go in the refuge of ‘Param Akshar Brahm’ who is other than him. In Gita Chapter 4 Verse 3, the Speaker of Gita has said that – ‘O Arjun, You are my devotee. That is why I have narrated this Gita Scripture.’ The evidence of the Complete God other than the Speaker of Gita is also in Gita Chapter 13 Verses 11 to 28, 30, 31 and 34.
In Shrimad Bhagavad Gita Chapter 13 Verse 1, the Speaker of Gita has stated that the body is called Kshetra; he who knows this Kshetra, that is, body is called ‘Kshetragya’. (Gita Chapter 13 Verse 1)
In Gita Chapter 13 Verse 2, the Speaker of Gita has stated that – ‘I am Kshetragya. Knowing both Kshetra and Kshetragya only is called Tatvagyan; this is my opinion.’ In Gita Chapter 13 Verse 10, he has stated that – ‘My worship should be unadulterous.’ Like, the worship of other gods has been described as useless in Gita Chapter 7 Verses 12 to 15 and 20 to 23, and Chapter 9 Verses 23-24. Only worship Brahm. Regarding that, it is said here that do not be attracted towards other god. The purport is that understand knowledge for bhakti (worship) and mukti (salvation), not for becoming an orator. Apart from these, listening to knowledge to become an orator is useless. Do bhakti by keeping your devotion only in me like a chaste wife. One should not have the nature of sitting among other men and talking. Do bhakti in a solitary place.
In Gita Chapter 13 Verse 11, the Speaker of Gita has mentioned that to look into Holy Books for Tatvgyan with interest in spiritual knowledge is Tatvgyan; this is knowledge, and instead of Tatvgyan, narrating and listening to stories, doing scripture-opposed worship, all this is ignorance. To know God for Tatvgyan is knowledge.
In Gita Chapter 13 Verse 12, the Speaker of Gita has made aware about “Param Brahm”, that is, Greater God than him; the God who is worthy of being known (Gyeyam), knowing whom (Amritam Ashnute) one attains eternity, that is, one enjoys the nectar-like bliss of complete salvation; I will properly tell that. (Tat) that second (Brahm) God is neither said to be ‘Sat’, nor ‘Asat’, that is, the Speaker of Gita has stated in Gita Chapter 4 Verses 32, 34 that there is complete knowledge of God in Tatvgyan; God himself utters that Tatvgyan from his lotus-mouth.Tatvdarshi saints know that Tatvgyan. By prostrating before them and politely asking them questions, those Tatvdarshi saints who properly know the essence of God will impart Tatvgyan to you. This proves that the Speaker of Gita does not have complete knowledge about God. Therefore, he is saying that, that other God, who is different from the Speaker of Gita, is neither ‘Sat’, nor ‘Asat’.
Here the meaning of Par+Brahm is not the ParBrahm of seven sankh Brahmands, that is, the Akshar Purush of Gita Chapter 15 Verse 16 because in Kaal Lok (the region of 21 brahmands) Akshar Purush who is called ParBrahm does not have any specific role. Here in this Kaal Lok, there is role of Kaal and Dayal. Therefore, (‘Par’ means other and ‘Brahm’ means God) there is mention of God other than Brahm, Purna Brahm (Complete God), here.
Meaning: - In Gita Chapter 13 Verse 12, the Speaker of Gita is saying that Brahm, that is, the God who is other than me is ‘Anaadi’ (beginningless). The meaning of‘Anaadi’ is one who never has any beginning, that is, who has never taken birth. The Speaker of Gita is Kshar Purush; he is also called “Brahm”. In Gita Chapter 2 Verse 12, Gita Chapter 4 Verses 5, 9, and Gita Chapter 10 Verse 2, he has himself accepted that – O Arjun! You and I have had several births; you do not know. I know. This proves that the Speaker of Gita is not the beginningless (Anaadi) ‘Brahm’, that is, God. This proves that in Gita Chapter 13 Verse 12, the speaker of Gita has mentioned the glory of the Immortal God other than him. (Gita Chapter 13 Verse 12)
The Speaker of Gita is Brahm. He has one thousand hands and feet. He has Sahansra Kamal, that is, his lotus has thousand petals. In Gita Chapter 11 Verse 46, Arjun has said that – O Sahansrabahu (One with thousand hands)! You may appear in Chaturbhuj (four-armed) form. This proves that the Speaker of Gita has only thousand arms. Therefore, in Gita Chapter 13 Verse 13, the Speaker of Gita is describing the glory of God other than him who has hands and feet in all directions, heads and faces in all directions and ears in all directions. He has stated that pervading everyone in the world, that is, securing everyone with his power, God is himself sitting in Satyalok (Shashvat Sthanm Tishthati). It has become clear that there is an Amighty God other than the speaker of Gita. He only manages and sustains the entire world. (Gita Chpater 13 Verse 13)
It is also clear in Gita Chapter 13 Verse 14 that the speaker of Gita is informing about a God other than him. He has stated – He is the knower of objects of all the senses, that is, He is Omniscient. He is devoid of all the senses, that is, the senses of God are not depraved like that of us human beings and other living beings. That God is free from attachment, that is, he does not have any attachment to anything in this Kaal Lok (twenty-one brahmands), because the Satyalok of that Supreme God is infinitely better than this place of Kaal.
Therefore, that God is said to be free from attachment. He only nurtures and sustains everyone. This evidence is also in Gita Chapter 15 Verse 17. That God is Nirgun, but He shows his magnificence by being Sargun. For example – Like, a mango tree is in Nirgun state in the seed of mango. When that seed is sown, that plant then being Sargun in tree form shows its magnificence. But God is sitting in Sargun form in Satyalok because God has created the entire nature with his word-power, and making a law, he has let everything prevail. According to the law of that God, all the living beings and constellations keep forming and destroying.
The living beings keep taking birth and dying based on their deeds. God has no tension. But when God appears on earth, at that time he experiences all the gunas. Like, a mango tree takes a long time to become Sargun (visible with merits) from Nirgun (invisible with merits), but there is no boundation of time for God. He can instantly become Nirgun and the next moment become Sargun. Like, in a fraction of a second, He goes to Satyalok so He becomes Nirgun for us. We cannot reap the benefits of His qualities. In a fraction of a second, He appears on earth, so He becomes Sargun. He gives benefits of His qualities by giving us blessings. Thus, He is said to be Sargun and Nirgun. This also proves that there is another God other than the speaker of Gita who nurtures and sustains everyone.
This evidence is also given in Gita Chapter 13 Verses 15-16. The Speaker of Gita has said that just as the sun despite being situated far away has its influence here on earth; similarly, God while being situated in Satyalok has the influence of His power on all the brahmands. He dwells outside and inside all the animate and inanimate things. Thus, because of being subtle, we are unable to see Him with naked eyes. Therefore, He is Avigya, that is, beyond our knowledge, and that same God is situated near us and also away from us. God is far away in Satyalok (Shashvat Sthaan); the effect of His power is with everyone. (Gita Chapter 13 Verse 15)
Like, the sun is situated far away, but every person on earth perceives it to be with him or her. For example, if many pots filled with water are placed in one place, then sun is visible in each one of them. It is not visible in parts. Similarly, God is visible to everyone. Just like this, God is situated in one place. That God is worth knowing. The purport is that the speaker of Gita has said that one should know about the God other than me; He is worth knowing. That same God according to his law, preserves, creates and kills everyone. In reality, He only is Brahma (Creator-of- all). In reality, He only is Vishnu (Preserver-of- all). In reality, He only is Shankar (Destroyer-of- all). The other Brahma, Vishnu and Shankar are the masters of only one Brahmand. But that God is himself the Brahma, Vishnu and Shankar of all the Brahmands. Like, in India, there is a home minister of the Centre and there are also home ministers of the states. The Prime Minister of the country sometimes also keeps another department with me. At that time, the Prime Minister is also a Home Minister etc. as well as the Prime Minister.
This proves that the Speaker of Gita has described the glory of the Almighty God other than him. There is some Complete God other than the speaker of Gita. (Gita Chapter 13 Verse 16.)
In Gita Chapter 13 Verse 17, the Speaker of Gita has described the glory of God other than him, which is as follows: -
That other God (Param Brahm) is the light of all lights, that is, He is the source of all lights. Everything is illuminated by the power of that other Almighty God only. And the brightness of that God is more than everything else. That God is said be far away from Maya. In reality, He only is Niranjan. The speaker of Gita is said to be “Jyoti Niranjan” along with Maya. That God is a treasure of knowledge. He is worth knowing. He is worthy of (Gyangamyam) being attained through knowledge.
In the original text of this Gita Chapter 13 Verse 17, “Gyanm Gyeyam Gyan Gamyam” is written. Its meaning is that (Gyanm) the knowledge, Tatvgyan, which God himself utters from his lotus-mouth by appearing on earth. Therefore, his form is knowledge, that is, he is the treasure of knowledge. That God (Gyeyam Gyangamyam) is worthy of being known through that Tatvgyan as well as worthy of being attained by that Tatvgyan. That God is situated in the heart of all the living beings. Like, the sun despite being far away is visible in the water of each pot. Actually, it is not in those pots. But it has its influence on the pots, it gives its heat.
It is stated in the Sukshm Ved that : -
Brahma Vishnu Shiv Rai Jhoomakra |
Nahin sab baaji ke khamb suno Rai Jhoomkara ||
Veh sarv thaam sab thaur Rai Jhoomakra |
Sakal lok bharpoor suno Rai Jhoomakra ||
This same evidence is also given in Gita Chapter 18 Verse 61. It is mentioned that – O Arjun! The Omniscient God by his Maya, that is, by his power revolves all the living beings, mounted on the body-like machine, according to their deeds, that is, according to their fate makes them roam around in good and bad lives. That Almighty God is situated in the heart of all the living beings. In this way, the glory of the Supreme God has been described in Gita Chapter 13 Verse 17. This proves that the Speaker of Gita has described the glory of the Complete God other than him. (Gita Chapter 13 Verse 17)
In Gita Chapter 13 Verse 18, the Speaker of Gita has stated that - Thus I have said in brief the knowledge about the Kshetra, that is, body; Gyanm, that is, Tatvgyan and Gyeyam, that is, the God who is worth knowing. My devotee was previously dependent only on me considering me to be the Almighty. Based on this (Vigyaay) Tatvgyan, on becoming familiar with my characteristic, that is, my power and the power of that Almighty (Up Padyate), after that by doing bhakti attains that characteristic only. (Gita Chapter 13 Verse 18)
Likewise, in Gita Chapter 13 Verse 19, the Speaker of Gita has mentioned the glory of the Purush, that is, the God other than him. He has stated that Prakriti and Purush both are beginningless (eternal). Here, Prakriti means Prakriti of Satyalok, who is called Parashakti, Paranandani, Mahan Prakriti. The meaning of Purush is Complete God. Both of these are beginningless (eternal). This Prakriti does not imply Prakriti in woman-form like Durga in woman-form. Like, if there is Sun, then its Prakriti heat is also with it. Similarly, Satyapurush and his Prakriti, that is, Power, both are eternal.
Thus, Prakriti from whom the vices and the three gunas have originated is different. Consider these to have originated from that Prakriti. In Gita Chapter 7 Verses 4-5, two Prakritis have been mentioned, one is inert and the other is conscious Goddess Durga. The second Prakriti mentioned here is Durga. (Gita Chapter 13 Verse 19)
Even in Gita Chapter 13 Verse 20, there is decription of another (PurushH) God. In the translation of this verse in the Gita published from Gita Press Gorakhpur, the meaning of “PurushH” has been written as ‘Soul’. Actually, the meaning of Purush here is God. See the actual translation of Gita Chapter 13 Verse 20 in “Gehri Nazar Gita Mein” which can be seen on and downloaded from our website. The name of the website is www.jagatgururampalji.org
Even in Gita Chapter 13 Verse 21, there is description of another (PurushH) God. In its translation in the Gita published from Gita Press Gorakhpur, the meaning of “PurushH” has been written as Purush only; this is correct. The meaning of PurushH is God. According to the context, the meaning of PurushH is also written as man because God has made man according to his own image.
Therefore, it is said that :- Nar Narayan roop hai, tu na samajh dehi |
