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Gita : Ch-6. Slo-31.

Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam-31. (  The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains

always in Me in all circumstances.)

sarvabhutasthitam     yo    mam    bhajatyekatvamasthitah,

sarvatha     vartamanopi     sa    yogi     mayi     vartate.

yah    ekatvam     asthitah   =   he    who    keeps    (his )    mind   and   intelligence     in    order   ( and     his  )  

individuality  dissolve   in  Paramatma,   then   situating    in    oneness;

sarva-bhuta-sthitam     mam   =   Me    the    Supreme     head     of  all  living    and   non-living    entities;

 bhajaty   =   worship;

sa    yogi   =   that    yogi;

sarvatha     vartamanah    api    =   if   live     in    any    ways,    it    is   ok;

mayi    vartate    =    (  because    he )    remains    unto    Me.

Lord Krishna declares even higher states for the established yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. The yogi who perceives the Supreme Lord existing in all beings as well as his very self is certainly advanced but here Lord Krishna is stating that the one who worships Him as paramatma the indwelling supreme soul within all living entities is even more superior. In the Vishnu Purana it states: O Lord it is Your nature only which indicates Your Supreme power of encompassing all living beings in creation and because You are omni-present, You are infinite and upon reaching you the liberated beings also assume these qualities. The yogi although engaged in all forms of activities like eating, teaching, traveling, meditating still achieves similar nature to the Supreme Lord due to inseparable communion with Him at all times in all situations.

A yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who is more advanced in dhyana o meditation is being described here by Lord Krishna. The words ekatvam asthithah means established in singular unity. This means eschewing the conception of differences arising from the appearance of material conditions and designations. It also infers the expansion of consciousness during meditation to realise the reality of Lord Krishna's omnipresence everywhere in everything. The word sarvatha means in all circumstances. This means whether consciously performing prescribed Vedic activities or immersed in mediatation, Whatever condition one happens to be situated in the yogi who is far advanced perceiving paramatma or the Supreme Soul in himself as well as all beings is always perceiving and relishing the presence of the Supreme Lord and worshipping Him at all times. The words mayi varttate meaning exists within Lord Krishna. This means by dint of always meditating solely on Him, one experiences their own atma or soul as well as the atma or soul of all beings and perceives that all atma's are of the same eternal essence as the Supreme Lord's.

One should respect all living entities by honouring the Supreme Lord residing within each and every being as confirmed by Lord Krishna in this verse. The words ekatvam asthtitah means singularly existing and the Supreme Lord exists in all places as the One Lord. So it should always be acknowledged that In all respects and situations in the present and in the future the individual should perform all activities for the Supreme Lord. Such spiritual intelligence always leads to spiritual enlightenment. If one by chance omits or due to circumstances fails to perform obligatory activities as prescribed in the Vedic scriptures one may have to suffer a reaction if it was important. This has already been explained previously but for the sake of clarification it is stated that the steps of those who worship and adore Lord Krishna will never deviate from the path of righteousness. If unknowingly an offence is incurred from not following some injunction of the Vedic scriptures or an ordinance is not performed correctly then by the strength of one's sadhana or spiritual practices all reactions will be dissolved away. Historically many ancient kings, rishis and even demi-gods have committed great offences but due to the strength of their sadhana the reactions received were minimally experienced until they dissolved.

Such a mature being as mentioned in the previous slokam is even more advanced when developed in unalloyed devotion to Lord Krishna for they have transcended the need to adhere to scriptural injunctions to develop unalloyed devotion because they have already achieved this realisation. Such a person is a yogi or one perfected in the science of the individual consciousness attaining communion with the ultimate consciousness and is always situated in oneness with the Supreme Lord and as such has reached perfection

Everywhere the omnipresent Supreme Lord Krishna can be perceived to be residing.

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 …