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Gita : Ch-2. Slo-46.

Srimad Bhagavad-Gita  :

Chapter-2. ( Samkya-yogam )

Slokam-46. ( Very fine lesson from the Lord... :   All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.  )

yavanartha     udapane        sarvatah    samplutodake,

tavan      sarveshu     vedeshu    brapmanasya    vijaanatah.

sarvatah  samplutodake  =  when  there  is  water  every  where;

udapane   =  with     Small   water   resources   like  Pond,  well;

yavanartha  =  to   what   extent   (   ponds,    well    etc  )   useful?

vijaanatah   brapmanasya   =   for  Brahama  jnani-s   (one   who    has   complete   knowledge   and     knows  the -Supreme  brahmam;

sarveshu   vedeshu  =  all  Veda-s   and    other   scriptures;

tavan   (  arthah  )  =   useful   to  that  extent   only.                        

A beautiful visual display  in the right context. Usually we depend upon wells, ponds, lakes etc, like sources  for our water requirement. Likewise the Sadhakas ( Spiritual-Practitioners ) depend upon the source of knowledge : the Vedas, and progress.

When flood water enters an area, it immerses all the water sources under it. Under such situation we never look for our previous water sources for our water requirements, because where ever you look water is every where.

Likewise those who have attained the Atmajnanam ( knowledge of Atma ), and experiencing 'Paripoornatha' (completeness/ full ), as far as such mahatmas are concerned they need not depend on Vedas. ( Here Vedas means's karma kandam' of vedas. )The whole divine pleasures promised by karma-kandam, altogether never match the ( equal to ) the  bliss experienced by the Brahmajnani.

Karma-kandam expresses the karma which provides the happiness from the activation of their desires, these karma helps to fulfill the desires. Thus experience joy, but the fruit rewarded by these karma is perishable and incomplete. Where as the Atma-Anubhudhi ( Bliss ) provides complete, full, permanent joy. Therefore Jnani never depends upon Vedic-karma.

Do not misunderstand that Maharishi Vyasa Bhagavan abuses Karma-kandam. The aim of the Rishi is to divert the mind of those fools who think the path as the Lakshyam (aim) that is, imagination of : "the vedic-karma promising Punya-lokam (holy land ) is the aim of the life". To bring up those fools into awareness is the aim of the Vyasa Maharishi.

Sadhaka if does the karma without the desire for rewards, he can purify his citta (thoughts), thereafter gains the skill to viveka-vicharam ( discriminatory power ). Then and there he can visualise the 'TRUTH'. How is it possible to a Brahmajnani ( Supreme seeker ), who has already received 'Atma-sashatkaram'and experiencing completeness ( Bliss ), show interest in the perishable and temporary joy resulting by Vedic-karma?

What Aim Vedas are pointing :  is  Pure-Jnanam ( Knowledge of Paramatma ( the Supreme ) and Jeevatma ( the self ), that itself is the Atma-svaroopam ( Infinite /THE SUPREME TRUTH). This Jeevatma which is under the limits, in order to gain eligibility depends on Vedas. When realises the truth that he ( Jeevatma ) is the part of Infinite Paramatma, soon his limitations are vanished. Now he has become strong enough to bless Vedas too.

In lower classes at school, children byheart maths tables and store in their memory. But same students after becoming graduates : is there any need to learn maths-table?

The rituals and sacrifices mentioned in the karma-kandam division of the Vedic literature are to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the Bhagavad-geeta (15.15): the purpose of studying the Vedas is to know Lord Krishna, the primeval cause of everything. So, self-realization means understanding Krishna and one's eternal relationship with Him. The relationship of the living entities with Krishna is also mentioned in the Fifteenth Chapter of Bhagavad-geeta. The living entities are parts and parcels of Krishna; therefore, revival of Krishna consciousness by the individual living entity is the highest perfect stage of Vedic knowledge. This is confirmed in the Śrimad-Bhagavatam (3.33.7) as follows:

"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a candala [dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literature many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Aryan family."

So one must be intelligent enough to understand the purpose of the Vedas, without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the Vedanta and the Upanishads. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age.

The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakasananda Sarasvati, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedanta philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Krishna.

He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand Vedānta philosophy; the best purpose of Vedanta philosophy is served by inoffensively chanting the holy name of the Lord. Vedanta is the last word in Vedic wisdom, and the author and knower of the Vedanta philosophy is Lord Krishna; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.

Therefore the rewards available to those who act with spiritual intelligence are not accessible to those who are seekers of fruitive desires. But even still there is some similarity, therefore Lord Krishna states in this verse that all the purposes which can be served by a well of water are easily served by a large reservoir of water as well. So similarly whatever rewards are given in the Vedic scriptures are easily available to one established in spiritual intelligence of brahman or the Ultimate Truth because in such a state of consciousness all benefits are inclusive. Therefore one who knows the science of brahman is known as a brahmana. The word vijanatah meaning one who is complete in knowledge receives the reward of knowing the Ultimate Truth.

Being the source of all creation without the assistance of anything else, complete in all attributes, the Supreme Lord Krishna is known as the reservoir or shelter of all. Reservoir can also mean body of water and at the time of universal dissolution the Supreme Lord assumes the very nature of water on all sides enveloping all.

Whatever benefit is there by the Supreme Lord being pleased with an aspirant, the same benefit is available to one who is knowledgeable of the Vedic scriptures; yet all the meanings of the Vedic scriptures have been understood by one who has realised devotion to the Supreme Lord Krishna. By such enlightened understanding, the Supreme Lord, who is the Ultimate dispenser of all rewards becomes pleased.

During the course of universal dissolution whatever rewards are ordained by the Supreme Lord Krishna, who is full of all attributes, independent from any support and transcendental to time; the same fruits are available for one who has knowledge of the confidential meanings in the Vedic scriptures.

At the time of universal dissolution nothing else exists in the material worlds excepting the Supreme Lord. Those who by dint of their spiritual intelligence who have become self-realised and have discovered their soul will not be without shelter being under the complete protection of the Supreme Lord. These delivered souls will not be subject to the vagaries of time but insulated by the transcendental energy of the Supreme Lord will be delivered to the spiritual worlds.

Without the essential assistance of His primal breath which is indispensable and is originating from His inherent impulse that alone existed when nothing else other than Him existed. Darkness was enveloped by darkness and in the beginning all was enveloped by water on all sides enveloping all.

In the beginning of creation water alone existed itself solely as impulse and within this impulse generated by the Supreme Lord Himself, the Supreme Lord reclined in all His undivided oneness as revealed in the Vedic scriptures.

It may be questioned that fixed determination which seeks service of the Supreme Lord in a disinterested way by renouncing the various fruits described in revealed scriptures is indeed a contradictory resolve. To answer this the Supreme Lord speaks this verse. As a small pot of water all the needs of a person drinking and bathing cannot be satisfied at one place; but all these purposes can be satisfied in a great reservoir of water. Similarly a person who has realised the nature of the Ultimate Truth verily has indeed all the results of all the various prescribed rituals prescribed throughout the Vedic scriptures; for the bliss of the Ultimate Truth contains all finite joys. As is confirmed in the Brihad- aranyaka Upanisad 4.3.32 states: On a fraction of the basis of the Ultimate truth do all living entities exist. Therefore the fixed determination of surrendering in righteousness all ones actions unto the Supreme Lord alone is the correct resolve.

Now the three modes that were dealt with in the Vedas has been set aside for there is not a single thing within the material existence that is apart from the three modes. So in lieu of this one may question that in seeking liberation from material existence one would have to abandon everything, even that which is required for the performance of worship and thus there would be no motivation. To this Lord Krishna instructs this verse that just as different wells for drinking, bathing, washing animals etc. can be used all their uses can be satisfied by a large reservoir of water. Thinking in this way one desiring liberation who is enlightened by the reality of the Vedas realises and follows the conclusion of the Vedas.

One should follow that portion of the Vedas to perform activities that are most pleasing to Lord Krishna which is in the best interests of all beings. It is not that one must just adopt everything that is said in the Vedas. One should never do activities against the injunctions of the Vedic scriptures but according to qualification and circumstances one must follow what is prescribed in the Vedas. For example certain rituals such as the agnihotra are prescribed to be performed in the Vedas; but they are prescribed for married householders. They are not to be performed by sannyasis. Also celibacy is prescribed in the Vedic scriptures but it is prescribed for brahmacaris and sannyasis. It is not prescribed for married householders. So it is not that everything in the Vedas is to be followed by everyone although all the four orders must certainly.

To be continued   ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …