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Gita : Ch-7. Slo-6.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-Vijnana-Yogam )

Slokam-6. (Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution.)

etadyonini     bhutani     sarvanityupadharaya,

aham     krtsnasya     jagatah    prabhavah     pralayastatha.

sarvani    bhutani    =    sarva    characharm-s    (   all    living   entities/  all    creations/ everthing );

etad     yonini    =    took    birth    from   different    prakrti-s   ( natures  );

iti    upadharaya   =   know    this;

aham     krtsnasya    jagatah   =    I   am,   of    the    whole    jagat;

prabhavah    tatha    pralayah   =   place    of   origin    and    layanam    ( of    this   jagat   in   me).

Lord Krishna is declaring that the higher and lower natures of prakriti or material nature both are constituted as His dual nature in the material existence. This dual nature consists of chit or sentient and achit insentient categories. This dual nature is the basis and foundation for all existence sentient and insentient. This dual nature is the power which designs and models according to qualifications all forms and potencies from the highest material entity, being Brahma to a blade of grass. This dual nature is the matrix for all intelligent and non-intelligent configurations and manifestations. This dual nature solely manifests from Lord Krishna and constitutes the substratum of all material things. He alone is the originator, the manifestor, the projector and the retractor of the total creation by only a fraction of His will.

This dual nature of chit and achit being the collective compound of all creation exists within the complete nature of the Supreme Lord as merely an infinitesimal fragment of the total. This is given in sruti and smrti or revealed Vedic scriptures as evidenced in the Subala Upanisad:II beginning mahan avyak ta liyate aksharam tamasi liyate which means:The mahat or primal manifestation revolves back into avyakta the unmanifest, avyakta manifests into akshara the supra subtle invariable substance, akshara devolves into tamas the primordial undifferentiated basic substratum of the original prakriti which is complete darkness. This is a homogeneous refraction of nebulosity substratum existing as a diametrical reflection of the nebula within the Supreme Being.

It is not only that all creation is dependent upon Lord Krishna but also the wonderful phenomena of creation itself is a form of His splendour. Because of His splendour there is beauty and supremacy as well due to He being the established cause, the ultimate enjoyer and the illuminator. The Vedic scriptures iterate: That Lord Krishna is the all knowing, all performing, all enjoying, all fragrance and all essence. He is all things that can be seen or thought even though unknowable in words to be described by speech. Thus is He eulogised. Creation, preservation and destruction are all co-ordinated, orchestrated, energised and illuminated solely by just a fragment of Lord Krishna. Thus have seers and sages praised Him throughout the millenniums. The Narada Purana states: Because He is the ultimate enjoyer of all, He is known as sarva or everything and not because of His universal form. Even the enjoyments of the future are always His. Therefore through His inconceivable power all enjoyments are His.

Gross manifestations and consciousness is the lower form of prakriti or the material substratum and subtle manifestations and consciousness is the higher form. Both are endowed with the attributes of three gunas or goodness, passion and ignorance; but only the subtle higher form is endowed with Sri or Laksmi Devi the beloved of the Supreme Lord. Both these forms are subservient to Lord Krishna and cause all the worlds to be created. Lord Krishna is the father of creation and from His energy Sri being the subtle consciousness can be seen as the mother of creation. Energised by Lord Krishna's creative potency all creation is manifested through her.

By describing the lower and higher, dual nature of prakriti the material substratum, Lord Krishna effectively explains His being their complete cause. All things moving and stationary have prakriti for their origin and are included in one of these two prakriti being either kshetra the field of activity and kshetrajna the utiliser of the field of activity. Of these the inert lower nature evolves as a physical body. Whereas the sentient prakriti with an eternal spark from the Supreme Lord being the atma or soul enters into all sentient beings as the witness and experiencer and sustains each and every being by their actions. Both these two prakritis are manifested from Lord Krishna and all living entities are subject to them. He is the originating cause from which each and everything effectively comes into existence. He is the ultimate cause of all creation entirely and He is also the sovereign cause of the periodic dissolution of all creation as well.

Lord Krishna now reveals that He alone is the sole source of the entire creation and its dissolution as well. Everything in all creation movable and immovable have manifested and evolved from His two fold nature. He is the cause of the creation of the inanimate temporary physical body and He is the cause of the animate eternal embodied atma or soul. The inanimate reality is due to a modification of His propensity as He becomes the substratum while the animate reality is the way by which He enters into material nature and enjoying participates and interacts with it. The physical body cannot sustain and grow without the life principle of the atma and both the physical body and the soul are both His powers and both completely under His control. The power and the powerful cannot remain separate because the source of the power is found residing in the powerful only.

To be contiued ....


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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 …