Thursday, March 31, 2011

Bhagavad Gita Chapter 2- Samkhya Yoga - Sloka 11

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

 Consistency in Yoga - Sloka 11
1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 11

Sri Bhagavan Uvacha
Ashochyan anu ashochah tvam pragya vadan cha bhashese I
Gata asun agata asuncha na anu shochanti panditah II Sloka 11
श्री भगवान उवाच
अशोच्यान अनु अशोचः त्वां प्रज्ञा वादान् च  भाषसे  ।
गत असून अगत असून् च  न अनु शोचन्ति पण्डिताः ।। श्लोक ११

The Blessed Lord said,
You grieve for those who should not be grieved for; yet you spell words of wisdom. The wise grieve neither for the living nor for the dead.

Arjuna's utterances contained in the verses 35-44 of the first chapter are commented upon here. The Lord puts it to him that while his arguments appear as words of wisdom, actually they are not.

The way of the world is to classify a man of learning as Pandita; but the Lord does not do so. He holds that the one who truly knows the plan and purpose of the universe is a pandita. Such a one grieves not over the death of his kin any more than one grieves over the sunset. Grief is meaningless to the knowing one. Keeping the mind constant in all eventualities is the way of the wise. While speaking like an enlightened one, Arjuna sorrows like an ignorant one. This inconsistency in him is pointed out by the Lord.

Bhishma & Drona are sages who have probed into the mystery of life and death. They are not ruffled over the end that is to come to them forthwith. Forced by the circumstances they have taken sides with the wicked in true sportsman's spirit. Bhishma in particular plays his part best, remaining unaffected by the consequences. But Arjuna grieves for these very persons who should not be grieved for.

He is Yogeeswara who practises yoga and becomes adept in it. But Sri Krishna is more than that; he is Yogeswara. It is yoga in all of its forms that ever emanates from Him. As light and heat constantly come from the sun, yoga comes from this great entity. He is therefore Yogeswara.

The Lord of Yoga points out to Arjuna that he is devoid of the very first step of Yoga. he who harmonises thought, word and deed verily gets into yoga; but that is the very thing that Arjuna does not do do. He thinks one way, speaks in another way and acts in yet another way. The personality thereby gets split, integrity shattered and character lost. Such a man falls from Yoga. Arjuna is warned against this fall. 

Speak out that only which is in your mind. Do not create conflict between word and deed. Nothing good comes from the disharmony of the thought, word and deed in oneself.
- Sri Ramakrishna Paramahamsa   

Wednesday, March 30, 2011

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 10

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

The Harbringer of Grace
Chapter 2 - Samkhya Yoga - Sloka 10 

Tam uvacha hrishikesha prahasann iva bharata I
Senayor ubhayor madhye vishidantam idam vachah II sloka 10
तं उवाच हृषीकेशः प्रहसन्न इव भारत ।
सेनयोर उभयोः मध्ये विषिदन्तं वचः ।। श्लोक १० 

O Bharata, then smiling, as it were, Hrishikesha spoke these words to the desponding one placed between the two armies.

Significant is the smile beaming on the lips of Hrishikesha. As the dawn is the harbringer of day break, the Lord's smile forecasts the yoga and the spiritual enlightenment that are to come on Arjuna. It was the preyas that he had been receiving till now. What he is going to receive forthwith is Sreyas, the sovereign remedy for all the evils of the mundane existence. It is the invisible means for the attainment of Beatitude. There is nothing greater than sreyas for man to seek. Existence finds fulfillment in It. Arjuna is going to be initiated into It. Hence this divine smile on the lips of the Lord. 

Tuesday, March 29, 2011

Journeying through The Ramayana Day 10 & 12 @ Chitrakoot


Chitrakoot a town spread over Chitrakuta dt of Uttarpradesh & Satna dt of Madhya Pradesh, not only has the bounty of nature but is one of the  most important locations in the Ramayana. Rama Sita and Lakshamana  spent the early part of their exile here.  It is the place where one of the most moving episodes of Ramayana – Bharatha’s meeting of Rama and taking his Padukas back to Ayodhya happened right here at Chitrakoot. Goswami Tulasidas was born close to Chitrakoot at Rajapur. He also received the darshan of his dear Lord Rama here at Chitrakoot. The place resounds with spiritual vibrancy and the peace of nature.

Mandakini snanam @ Janaki Ghat
The most important element of Chitrakoot is its natural beauty – lush green everywhere and the Mandakini River gushing along. There are many important ghats at Chitrakoot. The Janaki ghat where Sita used to bathe, is less crowded and safer to bathe in as it is not too deep here. From the main road a leisurely walk takes you to a sudden open enclosure of tall trees and the gurgling Mandakini at the janaki Ghat. The river flows here at multiple levels.

Gupt Godavari
This is the place where Godavari begins her journey. It is a strange yet beautiful place at the foothills of a small hill.  Climbing up,  the Mandakini flows over man made steps along side us. At the top of the steps, large cave entrances come upon us suddenly. The entrance on the left is narrow and climbs down leading to many dimly lit caves that have various idols of Rama and Sita, Lakshmana and sages. The entrance to the right  leads down into a world underground. It’s an amazing sight going deeper and deeper into the earth. At a certain depth at the bottom,  water gushes around our feet and it gets harder to balance. The water levels slowly rises up to thigh levels. The passage is narrow allowing only a single file to move ahead.  The passage ends at a point where the Godavari river gushes with immense force out of a small hole in the cave wall. The sight of the river’s force is magnificent and the way back is through a small side entrance which leads back to the passage in.  It is nature’s bounty that we have the Godavari river flowing underground and the Mandakini flows on the surface above. The passage comes out on to a platform that is raised which gives a view of the caves and the surrounding greenery.

Atri-Anasuya ashram 
This is a beautiful ashram on the banks of the Mandakini. A huge temple has been built at this spot. Leaving their hermitage at Chitrakoot after Bharatha left, they stayed at the Atri Anasuya ashram. Mata  Anasuya showered Sita with a lot of love and gave her celestial jewelry  and flowers. After resting here and partaking of their hospitality, Rama-Sita Lakshmana went on to Dandakaranya to meet the sages and kill the rakshasas there. 

The ashram itself has beautiful frescos and Images depicting the life story of Anasuya and Rama-Sita’s visit, the Dashavatara and various stories from our scriptures including those of Savitri, Harishchandra etc.

Sphatika Shila
Close to the Atri Anasuya ashram, is this large rock and temple called Sphatika Shila. This is the place where Kakasura was killed by Rama. The story of Kakasura  was told to Sita by Hanuman when he came to see her at Asoka vanam at Lanka. This story is what gave Sita the confidence that Hanuman was truly Rama’s messenger and not Ravana playing tricks on her.  The temple has a Hanuman sannidhi as well as the sannidhis of Rama-Sita and Lakshmana.   The marks on the rock show details of where Rama kneeled to send out the chakra and where Kakasuran fell at his feet.

Ram ghat
It is said that, at this ghat, where Rama and Lakshmana bathed, many sages and munis used also bathe at this ghat and conduct yagnas. The ghat therefore has a lot of spiritual vibrancy. There are many temples like the Sita Rama  temple and Krishna temple. The Mandakini is not very wide here yet we need a boat to go to Ram Ghat across the river.
The Ram ghat also plays an important role in Goswami Tulasidas’ life. He had already been given darshan of the 2 princes on horseback but unfortunately failed to recognize them. On pleading with Hanuman again,  he sat  everyday at the Ram Ghat, as instructed by Hanuman, singing the Lord’s glories and making sandal paste, waiting for his Rama Lakshmana to come and give him darshan. Then on a Mauni Amavasya in 1663, a dark young boy came along with a fairer look alike, and asked Tulsidas to give him some sandal paste. Tulasidas again didn’t recognize the divine boys and asked them to wait. Hanuman thought that Tulsidas may again miss this opportunity, so, he took the form of a parrot  on the tree under which Tulasidas was sitting and sang this couplet (doha):

"Chitrakut ke ghat par Bhai Santan ki Bhir, Tulsidas Chandan Ghisse, Tilak dait Raghubir."
The Lord himself put sandal on Tulsidas's forehead and his own and then they both disappeared. 

Bharat Milap
This is one of the most important locations at Chitrakoot, situated on a small hill called Kamdagiri,  Locals say that this hill is the actual place where Bharatha came with all Ayodhya hoping to take Rama back with him to Ayodhya. There are many small temples on this hill depicting various scenes and characters from the Ramayana. The most important of these is the large Bharat Milap temple.  This is the place where Bharatha came to request Rama to return to Ayodhya. Instead Rama gave away his paduka to Bharatha. At the Bharat Milap temple, the entire scene is etched out as beautiful sculpted images of Rama with Bharatha  at his feet pleading with his eyes for Rama to come back. Rama himself is the image of compassion. As you watch this scene you can feel the intense bonding and love between the two brothers. Normally, most people do a parikRama or circumambulation of the hill. That’s probably the best way to see all the sights and temples on the hill.

Hanuman Dhara
At the top of a steep hill, one reaches this very important temple of  Panch Mukhi Hanuman Dhara  by climbing a steep 360 steps. It is believed, that the spectacular spring here was created by Rama to give relief to Hanuman when he returned after having set fire to Lanka.  Apart from the spring there are several temples which are located here.  It is believed that the kitchen of Sita  - Sita Rasoi is also located on top of this hill.  The great view of the historic town of Chitrakoot makes the climb really worthwhile.

To view photos of Chitrakoot in Rama Anu Yatra click on:

Journeying through The Ramayana Day 9 @ Allahabad & Sringiberapuram



Day 8 on the way to Allahabad
The holiest of cities in India - Allahabad. I had heard so much about this Sangamam of three great rivers that I eagerly awaited the experience.  

Day 9 @ At The Triveni Sangam, Allahabad
The Triveni Sangam is one of the most hallowed. Its best to take a dip at the sangam at sunrise. There are many boats available, based on the number of people travelling, to reach the exact point in the middle of the river where the sangam takes place. At this point, the local authorities have built a wooden platform protected by 3 boats on the sides and ropes. 
Our boat ride itself was on the Ganges and we could see the smooth fast-flowing Yamuna, flowing from our right to merge her identity with the Ganges. Saraswati of course was unseen running as Antarvahini - as a current underneath. As we descended on to the wooden platform at the Sangam, the river water is only about shoulder deep. I could feel the fast moving  currents of all the 3 rivers as I bent low 3 times to bathe in the river. Its amazing to think that 3 of India's greatest rivers were right there touching our bodies & souls. Of all the sangams in Indian spiritual heritage this is by far the most important. We came back to the shore refreshed in body and soul.
Bharadwaj Ashram 
Bharadwaja Ashram, now in the Allahabad city itself, was the first ashram that Rama visited along with Sita and Lakshmana on his way into the forest. It was also the first ashram that he visited on his return to Ayodhya, after completing the 14 years of banishment.  

The Ashram itself is today in a busy market place. It is a beautiful red building with multiple shrines. The main shrine itself is that of Muni Bharadwaja. It is said that the Muni had more than 10,000 disciples.

 Sringberapuram, currently near Allahabad, is a small town which was the capital of Guha, the chieftain of all boatsmen along the entire Ganges. This small settlement has great significance in the Ramayana for multiple reasons. It was the first stop that Rama made as he left for the forest. The place is hallowed also because  it was here that Rama made Guha his 5thbrother & where Guha experienced Bharatha's devotion to Rama. Guha's deep friendship for Rama, one of the most moving tales of Ramayana was enacted at Sringiberapuram. As we neared the temple door, it occurred to me that here was an  ordinary  mortal who had neither knowledge, nor bhakthi nor karma. All he had was an abiding desire to serve his Lord Rama. And for this he was rewarded with Rama’s affection. For Rama's yatra and our Rama Anu Yatra, I realised then, that this was one of the most important milestones in the Ramayana that taught all of us the essence of Saranagathi.

The Guha Temple
The temple itself is quite small. But there is an air of serenity about this place as it rests ledged on the banks of the fast moving Ganges. It has a small entrance. As you enter the small temple you can see an image etched on the rock face,  of Guha ferrying Rama Sita & Lakshmana in the boat across the Ganges.  The image itself in the temple captured the emotions of the moment beautifully – of  Guha's pain and responsibility in ferrying his precious treasure across the river fully aware that he would have to part from them soon.   

Ganges @ Sringiberapuram                                               
As we came out of the temple, we saw the Ganges flowing majestically  to our left. It seemed to stretch forever. With nature smiling on both banks, one cannot help feeling moved by this gigantic river.

Risyasringa-  Santa temple
Santa, wife of Sage Risyasringa, was Dasaratha's daughter given away in adoption to King Romapada, King of Anga. Such was the spiritual prowess of the sage that it is said that wherever he resided, that country would know no hunger or drought or misery. This great sage was also the one invited to conduct the Putrakameshti Yagna for King Dasaratha, the fruits of which were his 4 beautiful sons. 

This temple in honour of the Sage and his wife, is right across the Guha temple on a small hillock. There is a separate sannidhi for the sage and his wife. Other sannidhis include that of Panchamukha Anjaneya temple, a Bhavani temple, a Siva temple. More than the actual sannidhis, it is the actual aura of the place that settles into your soul.  The view from top of this small hill is beautiful as the Ganges stretches across both ends. At a height, with the Ganges flowing below for as far as the eye can see, there is a feeling of awe at seeing the great rishi who did the putrakameshti yagnam for Dasaratha because of which the Lord was born. The panchamukha anjaneyar was also a beautiful idol though small. In true north indian style, it was painted orange.

Rama Sayya

A short distance by bus, from Sringiberapuram,  we reached a mud track that lead to a beautiful temple called Rama Sayya. We had to walk 3 kms one way to reach this temple through fields and rough plains. This temple marks the place where Rama & Sita slept for a night. 

As you near the temple, a small flight of steps and a simple arch awaits us. As soon as reach the top we see an open courtyard with a canopy of 3 trees that covers a large platform. with  On this platform are 2 beds of kusa grass.  It is believed that these beds are the exact place where Rama & Sita slept that night at Sringiberapuram. One can just imagine how the divine couple slept out of sheer exhaustion under the tree and Lakshmana and Guha and his entire retinue walked around them, through the night protecting them.

Right across that close by is this temple showing Rama Sita Lakshmana – these were one of the most beautiful idols made of marble that I’ve ever seen. The eyes were so full of compassion and understanding of the inane problems & tribulations of the milling crowd that came to seek their blessings. Despite the noise levels and crowd, there was a tranquility and peace about the place that seeped into our souls.

With the beautiful images etched in our minds, we left Sringiberapuram. As I looked back at the temple, the significance of this place struck me - for both the Ramanyana & Rama Anu Yatra. 

To view photos of Allahabad & Sringiberapuram in Rama Anu Yatra click on:

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 9

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 9 

Sanjaya Uvacha
Evam uktva hrishikesham gudakeshah parantapah I
Na yotsya iti govindam uktva tushneem babhuva ha II sloka 9
संजय उवाच
एवं उक्त्वा हृषीकेशं गुडाकेशः  परन्तपः ।
न योत्स्य इति गोविन्दं उक्त्वा तूष्णीं बभूव ह ।।

Sanjaya said
After addressing the Lord of the senses thus, Gudakesa, the terror of the foes, submitted to Govinda, "I shall not fight" and held silence. 

The descriptive names which the sagacious Sanjaya chose to use here all pregnant with meaning. Arjuna is fittingly called Gudakesa - the conqueror of sleep. All beings fall victim  to sleep which overtakes them. Such is the power of this factor in life. But this "bull among men" has disciplined himself in such a way that sleep would come to him only when he made a decision to sleep. When, where , and how long to sleep were all at his will. In addition to self mastery of this type, he is also the terror to the foes. He is the subduer of  baseness within and without. A man of this calibre is not likely to beat a retreat.

The charioteer of this distinguished hero is none other than Hrishikesha - the Lord of the senses and the mind. He is moreover Govinda - the knower of the destiny of all beings The knowing one never hoes wrong in handling things or events.

Against this background, chances are very remote of the war being called off as is fondly hoped by Dhritharashtrra.  Sanjaya throws a hint to this effect.

Monday, March 28, 2011

Bhagavad Gita Chapter 2- Samkhya Yoga - Sloka 8

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 8

Nahi prpashyami mama apanudhyat yat shokam udshoshanam indriyanam I
avapya bhumao asapatram rddham rajyam suranam apicha adhipatyam II sloka 8
नहि प्रपश्यामि मम अपनुध्यात यत् शोकं उद्शोषणं इन्द्रियाणां ।
अवाप्य भूमौ  असपत्रं रद्धं राज्यं सुराणां अपिच आधिपत्यं ।। श्लोक ८ 

I do not find any remedy to the grief that parches my senses, though I were to gain unrivalled and prosperous monarchy on earth or even sovereignty over the celestials.

At the outset, Arjuna put forth the argument that the living and departed would be adversely affected if the impending war was waged. But it was only a cloak to hide the depression within himself. When the Lord sympathetically diagnosed his mind, the bare truth came  out.

A young woman in agony hesitates to divulge it to her husband but hastens to unburden it to her mother. In this act she gets relief which is enhanced by the sympathy of the parent. It is but natural for one to open one's distressed mind to another who is full of compassion. Arjuna here is found in the position of the young woman in agony. The relationship between Sri Krishna & Arjuna is unique.   The mother's love, the father's care, the master's discipline, the King's protection and God's grace -  a sweet combination of all these is found in the attitude of Sri Krishna towards Arjuna. Therefore, the latter freely opens his heart and pours out his pitiable case to the benign protector.

Saturday, March 26, 2011

Bhagavad Gita - Chapter 2 - Samkhya Yoga - Sloka 6

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

Arjuna declines to fight against the revered ones - slokas 4-6

Chapter 2 - Samkhya Yoga - Sloka 6

Na cha etat vidhyah katrat nah gariyah yad va jayem yadi va nah jayeyuh I

yaan eva hatva na jijivishamah te ava sthitah pramukhe dhartharashtrah II sloka 6

न च एतत् विद्यः katrat नः गरीयः यद् वा जयेम यदि वा नः जयेयु ।

यान एव हत्वा न जिजीविषामः ते अव स्थिताः प्रमुखे धार्तराष्ट्राः ।। श्लोक 6

Whether we should conquer them or they should conquer us - I dont know which would be better. These very sons of Dhritharashtra stand before us. after slaying whom we should not care to live. 

Bhagavad Gita Chapter 2 -Samkhya Yoga - Sloka 7

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

Spiritual Anguish - Slokas 7-8
1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 7 
Krishna carrying wooden sandals for his father, Nanda

Karpanyadosha upahat svabhavah prachami tvam dharma sammudha chetah I
Yat shreya syatnih chitam bruhi tatme shishyah te aham shadhimam tvam prapannam II
कार्पण्य दोष उपहत स्वभावः पर्छामि त्वां धर्म सं मूढ चेताः ।
यत् श्रेय स्यात् निः  चितं ब्रुहि तत्मे शिष्यः ते अहं शाधि माम त्वां  प्रपन्नं ।।

My nature is weighed down with the taint of feeblemindedness; my understanding is confused as to duty, I entreat you, say definitely what is good for me. I am your disciple. Do instruct me who have taken reuge in you. 

Arjuna confesses that this crisis has driven him on to a position of a  Kripana. It means that he is inclined to grieve; he has become feeble and an object of pity; it also indicates niggardliness. The Upanishads say that he who does not strive for spiritual enlightment is a Kripana. The man's confession is correct. 

Referring to man's strivings, the Upanishad declares:
Ananya chatreyo anyadutaiva preyaste ubhe nanarthe purusham sinitah I
tayoh shreya ada danasya sadhur bhavati hiyaterthad ya u preyo vrinite II
अनन्य छत्रेयो अन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषं सिनीतः ।
तयोः श्रेय आद दानस्य साधुर्भवति  हियतेर्थाद य उ प्रेयो वृणीते ।।

One thing is the good and quite another, the pleasant; being different  requisitions, they bind man. Holy becomes he who pursues the good; but  the man falls from the goal, who pursues the pleasant.

Arjuna finds himself at the cross roads between being pleasant and being good. It is the Preyas - being pleasant, that he has been blessed with in plenty all along. Learning and culture, wealth, wives, progeny, kingdom- gifts of this kind add to enjoyment.They come under the category of Preyas. Arjuna comes to know now of the fact that they are of no avail to allay the agony caused by a catastrophe. He wash all along the kinsman and comrade to Sri Krishna now becomes his disciple and supplicates for the gift of Sreyas -  the good. He surrenders himself to the Lord. This frame of mind is a prerequisite to the attainment of spiritual enlightenment. It is a turning point in life. The Lord takes note of this, sympathises with him, infuses courage into him which is the dire need of the hour. The grace of the Lord is unfailing in its descent on the devotees in the hour of need. What comes as  Preyas to Arjuna at this critical juncture now chooses to come as Sreyas.

He who seeks to make a sacred study of the Bhagavad Gita and he who desires to translate its tenets into action would do well to chant this verse every time and to evoke in himself the attitude of self  surrender seen here in Arjuna. It is a prayer complete in itself

Thursday, March 24, 2011

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 5

The entire content of this mail is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

Arjuna declines to fight against the revered ones - slokas 4-6

Chapter 2 - Samkhya Yoga - Sloka 5

Gurun hatva hi maha anubhavan shreyah bhoktum bhaikshyam api iha loke I
hatva artha kaman tu gurun iha eva bhunjiya bhogan rudhira pradigdhan II sloka 5
गुरून हत्वा हि महा अनुभावान श्रेयः भोक्तुं भैक्ष्यं अपि इह लोके ।
हत्वा अर्थ कामान तु गुरून इह एव भुञ्जीय भोगान रुधिर प्रदिग्धान ।। श्लोक ५ 

To eat the beggar's bread even is far better in this world than to slay these great souled masters. But if I kill them, my enjoyment of wealth and desires in this world itself will be stained with blood.

Bhishma is verily the emodiment of continence. Chastity gets itself defined in this exemplary person. The boon that he has obtained is that death would not  overtake him against his consent. Self denial is his life long austerity. The preceptor Drona is a versatile genius; a man of right conduct. Arjuna owes his skill in archery to this teacher. Kripa is another eminent person on the other side. Arjuna has always been holding these men of merit in high veneration. To treat them as enemies now all of a sudden is well nigh impossible to the noble minded Arjuna. And if he should happen to kill them, this earthly life itself would become hell for him.

Wednesday, March 23, 2011

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 3

The entire content of this post is from Swami Chidbhavananda's translation of  The Bhagavad Gita, published by Ramakrishna Mission.

Chapter 2 - Samkhya Yoga - Sloka 3
The Message of Strength Slokas 2-3

Klaibyam ma sma gamah partha nai tat tvayy upapadyate I
Kshudram hrdaya daurbalyam  tyaktva udttishtha paramtapa II Sloka 3
क्लैब्यं  म स्म गमः पार्थ नै तत् तवय्य उपपद्यते ।
क्षुद्रं ह्रदय दौर्बल्यं त्यक्त्वा उद्त्तिष्ठ परंतप ।। श्लोक ३

Yield not, O Partha, to feebleness. It does not befit you. Cast off this petty faint heartedness. Wake up, O vanquisher of foes!

The man who fails to face a crisis, speaking and acting irreverently, is denounced as a dolt. But Arjuna is not made of that inferior stuff; The training he has received is superb. He is literally a vanquisher of foes. Poles apart are the feebleness of a coward and boldness of Arjuna, who successfully combated the great God Shiva. The Lord simply chides him for the momentary weakness that has come upon his comrade and seeks to make hi whole again.

The manifest world is comprised of 2 categories - Purusha & Prakriti, the noumenon and phenomenon. One becomes feeble to the extent one becomes dependent on the phenomenon; one becomes manly to the extent one identifies oneself with the noumenon; This identification is atmabodham. Strength & atmabodham are identical. Weakness is condemned downright by the Lord, नायमतमा बलहीनेन लभ्यः This atman cannot be attained by the weak - is the Upanishadic pronouncement. And the message of Sri Krishna is based on this fundamental principle. To be firm of body, formidable of mind, constant of character - excellence like these are all born of strength. This world and the next one too are for the strong alone. Right conduct originates from strength; straightforwardness comes from it; enjoyment traces itself to it; practise of yoga is possible because of it; attainment ofmoksha  is enabled by it; reaching Godhood is impossible without it; all divine traits have their source in it. In strength lie the key and clue to all teachings of the Lord. Exalted life begins with Atmabodham, which expresses itself as strength. Strength is life; weakness is death.

He who is soft and weak minded like the puffed rice soaked in milk, is good for nothing. He cannot achieve anything great. But the strong and virile one is heroic. He is the accomplisher of everything in life.
- Sri Ramakrishna Paramahamsa