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Gita : Ch-7. Slo-8.

Very important Slokam

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-Vijnana-Yogam )

Slokam-8. ( O Arjuna, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man. )

rasohamapsu     kaunteya    prabhasmi     sasisuryayoh,

prannavah     sarvavedeshu    sabdah    khe    paurusham    nrshu.

kaunteya    apsu     rasah   =   O,   arjuna!    the    taste    in    water;

sasisuryayoh     prabha   =   the   brightness   ( light )  in   the   sun    and    moon;

sarvavedeshu    prannavah   =   'OM'  nkaram   in   all   Veda-s;

khe    sabdah   =   the    sound   vibration    in   the   sky;

nrshu    paurusham   =   capability   in    human-beings;

aham    asmi   =   I  AM   (   all   the   above   ).

Exactly how Lord Krishna is the cause of the sustenance of creation is being described in five verses commencing here. His being the sapidity or essence in water means He exists in the molecular substratum of water as the essence of sapidity. Likewise He is the luster in the sun and moon, meaning He exists in them as there wonderful illuminating substratum. The other examples that follow are also to be explained in a similar manner. In all the Vedas representing enlightened and articulate sound, He is the root syllable OM which is His personal transcendental sound vibration. He is the essence of all sounds in ether and He is the potency of competence in man. Verily man excels and flourishes by the potency of competence.

Here we are receiving jnana or knowledge that Lord Krishna is the essence of specific things. Super sensory illuminating perception is vijnana. The greatness of the Supreme Lord is revealed later but now even the inherent nature of and His being the essence of along with the natural qualities and attributes of different substances are being described as being special potencies and representations of the Supreme Lord. The fact that these special essences and attributes do not manifest on their own is shown by the mentioning of special words such as raso'ham apsu meaning He is the essence in water. This essence is to be understood in the case of upasana or spiritual practices.

It has been mentioned in the Gita Kalpa that: The attribute of essence in various flavours and its inherent nature are basically due to the perennial principle of dharma or eternal righteousness. The provider and enjoyer of the essence is always solely the Supreme Lord Krishna, who as the essence resides in all living entities. All the empowered demigods are mere reflections of His splendour. The Supreme Lord is the essence of all and should be earnestly sought by those who seek the essence of life. The inherent energy of Prakriti or material nature and all jivas or embodied beings is all ordained by the Supreme Lord and all natural propensities and inherent tendencies are bequeathed by His grace alone. There is nothing whatsoever animate or inanimate throughout all of creation that does not contain the Supreme Lord's essence.

Now to illustrate that He is the form of all because He is the atma or soul of all, Lord Krishna reveals in the next five verses how He is situated as the core essence of all properties beginning with that He is the essence of water in its subtle casual form as sapidity. He is the essence of the sun and moon being illumination. He is the supremely sacred sound vibration OM. He is the origin of all the Vedas and the source of the Vedic utterances which become objects of hearing. He is the subtle casual form in ether and the potency of competence in men.

The Gita Kalpa has stated that: Desires not contrary to righteousness should be engaged in by an aspirant of moksa or liberation from the material existence. For the purpose of elevating one's spiritual development one should only perform activities which are not contradictory to dharma but even the renunciation of such authorised activities are recommended to be relinquished for advanced aspirants. Strength without the debilitating influence of desires and attachments should be achieved. Then by the grace of the Supreme Lord perfection will be attained and the desired goal will be reached.

Residing in water as sapidity, the Supreme Lord is known as the essence. Residing in the sun and the moon as luster, He is known as illumination. Residing in the Vedas as His very self, He is known as the pranava original sound vibration OM. Residing in the ether as sound Lord Krishna is known as the word.

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 …