69 Glories Bhagavad Gita Chapters 9 & 10
ChapterĀ IX and X Glories
In these two chapters, there is a flood of pictures for meditation and devotion. The aspects of the Lord are not restricted in time or place. There are some Indian references, but they are incidental; the main presentation is in terms of the whole world. This is not worship in a Kį¹į¹£į¹a cult. There are no accounts of incidents in the life of Kį¹į¹£į¹a as a personal avatar, such as are needed for the basis of a cult of one particular divine incarnation.
Important verses are IX.17 and 19:
17 I am the father of this world, the mother, the establisher, the grandsire,
The aim of knowledge, the purifier, the syllable OM, and sacred hymns and chants.
19 I give heat, I hold back and send rains. Both immortality and death, the existent and non-existent, am I.
Verse IX.19 refers to the so-called laws of nature. It is an entirely unjustified assumption that they are largely mechanical, and that we already know all the main ones. The GÄ«tÄ vision shows divine direction and supervision of the world-process. Verse 17 has declared that the ultimate purpose of the cosmic projection is love, like the love of parents. But that world-process includes the replacement of the old forms by new ones: I am immortality but also death.
In chapterĀ X are given meditations on the Lord as the best and highest in each class of beings. Of bodies of water, He is the ocean: of mountains, the Himalaya. Much of the list consists of allusions requiring a knowledge of Indian myths. (To give an idea of the poetical swing of the devotional verses of the original, I give now a few verses from chapterĀ IX of Sir Edwin Arnoldās translation which he called The Song Celestial. The old English suits the subject here.)
I am the Sacrifice! I am the Prayer!
I am the Funeral-Cake set for the dead!
I am the healing herb! I am the ghee,
The Mantra, and the flame, and that which bums!
I am āof all this boundless Universe ā
The Father, Mother, Ancestor, and Guard!
The end of Learning! That which purifies
In lustral water! I am OM! I am
Rig-Veda, Sama-Veda, Yajur-Ved;
The Way, the Fosterer, the Lord, the Judge,
The Witness; the Abode, the Refuge-House,
The Friend, the Fountain and the Sea of Life
Which sends, and swallows up; Treasure of Worlds
And Treasure-Chamber! Seed and Seed-Sower.
Whence endless harvests spring! Sunās heat is mine;
Heavenās rain is Mine to grant or to withhold;
Death am I, and Immortal Life I am,
Arjuna! SAT and ASAT, Visible Life,
And Life Invisible!
from chapterĀ X:
I am the Spirit seated deep in every creatureās heart;
From Me they come; by Me they live; at My word they depart!
Vishnu of the Ädityas I am, those Lords of Light;
Marīchi of the Maruts, the Kings of Storm and Blight;
By day I gleam, the golden Sun of burning cloudless Noon;
By Night, amid the asterisms I glide, the dappled Moon!
Of Vedas I am SÄma-Ved, of gods in Indraās Heaven
VÄsava; of the faculties to living beings given
The mind which apprehends and thinks; of Rudras Åaį¹kara.
But in one place the Lord says: āOf the Vį¹į¹£į¹i clan, I am VÄsudeva; of the PÄį¹įødava brothers, I am DhanaƱjaya.ā VÄsudeva is Kį¹į¹£į¹a himself, and DhanaƱjaya is a familiar name for Arjuna as master archer.
The supreme Lord who is proclaiming himself is now saying: āI am You.ā This is the highest declaration of Knowledge, but Arjuna makes no comment, here or later. He simply does not notice it. The instinct for preservation of individuality prevents him from taking it in, although he thinks, and later says, that he has understood it all ā āmy delusion has vanishedā (XI.l).
Arjuna is overwhelmed by the majesty and splendour of the revelations. He uses many terms of adoration, and not the familiar salutation āKį¹į¹£į¹aā, as he asks to hear yet more of the glories, so that he can know the Lord in truth by meditating on them. This is a central point in the practice of karma-yoga: meditation on the Lord in glory, is a direct means to knowledge of the Lord as the Self.
At the end of chapter X he feels in ecstasy, and at the beginning of XI he asks to see directly āand without the process of meditation āthe universal form of the Lord. He believes that all his delusions have gone, and that the vision will simply confirm for him the conceptions he has built up from what he has heard. But he does not realize what has been said. He must have smoothly accepted āI am immortality, I am deathā as a theoretical concept, for he made no reaction to it. He had not taken in what he heard, because he had not meditated upon it. He is going to have a shock.