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Gita : Ch-4. Slo-35.

Srimad Bhagavad-GIta :

Chapter-4. ( Jnana-karma-sanyasa-yogam )

Slokam : 35. ( And when you have thus learned the truth, you will know that all living beings are but part of Me—and that they are in Me, and are Mine.)

yajjnatva  na  punarmohamevam  yasyasi  pandava,

yena  bhutanyaseshena  drakshyasyatmanyatho  mayi.

pandava   =  O, Arjuna;

yatjnatva  =   if  gained   the  jnanam  explained  so  far;

punah  evam   =   again  you  lika this;

moham  na  yasyasi   =  never  fall  in  the illusion ( moham);

yena  =  in  that  consciousness;

bhutani  aseshena   =   totally  all  living  entities;

atmani  atha  =  in  his  own  ( jiva )  atma, in  other  words;

mayi drakshyasi  =  you  will  see  in  me  (in  Paramatma  too).

Lord Krishna now reveals the results of spiritual knowledge that came by inquiring from a self-realised being and that is one will never again be deluded by the illusionary energy thinking that friends and relatives can actually cease to exist. By this spiritual knowledge one will realise the eternal atma or soul within the etheric heart and will see that this eternal soul is within all beings and is the same as one's own soul and then one will perceive themselves as part of the Supreme Being and perceiving further will see that the Supreme Being in all its wondrous glory and majesty is identical with Lord Krishna.

Now regarding the situation on the battlefield, Lord Krishna is clarifying to Arjuna that by this knowledge he will no longer be deluded by the illusion of relatives, friends and preceptors dying and the infatuation of thinking that if they did he would not even want to continue living; because with spiritual knowledge he will realise his atma or soul and will see the soul in all beings is identical with his soul and he will perceive that all souls are the actual body of the Supreme Being and that all these individual souls are pervaded by the Supreme Being and they are never independent from the Supreme Being in the state of bondage or the state of liberation and then it will be perceived that the Supreme Being is identical with Lord Krishna. The difference in various beings is only in their outer physical form which is the product of primordial matter but the atma or soul is purely spiritual and eternal and of the nature of spiritual realisation, not subject to any modification and thus equally situated and established in all beings who were naturally created from material nature. The atma is not a different or separate entity from the Supreme Being.

By learning this spiritual knowledge one will never be deluded again by maya or illusion which causes one to have the misconception that the atma or soul is the physical body and the notion of the ego consciousness of I- ness and my-ness that is produced thereby. Not by illusion but by the realisation of one's atma within and the consciousness that all beings in variegated forms all over creation possess this self same soul equally once they are divested from their individual designations and all souls are of a purly spiritual nature once they are disassociated from matter and all are a part of the Supreme Being which is identical to Lord Krishna. The nature of the atma is the essence and is equally the same in all beings as well as being equal with the nature of the Supreme Being. Thus when disassociated from matter one atma is non-different from another and possesses the attributes of the Supreme.

By such spiritual knowledge one will realise their atma or soul and seeing the atma within all beings pervading all creation one will perceive that they are all equal as part of the Supreme Being and that the Supreme Being is identical with Lord Krishna.

The word atmani refers to Lord Krishna's special attribute as paramatma or the super soul within all living beings by which one realises the oneness of all beings in creation.

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-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …