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Gita : Ch-7. Slo-10.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-Vijnana-Yogam )

Slokam-10. ( O Arjuna!, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.)

bijam     mam     sarva-bhutanam    viddhi    partha    sanatanam,

buddhih    buddhimatam     asmi     tejah    tejasvinam      aham.

partha!    mam      sarva-bhutanam   =   Arjuna!    unto   me    all    living    (  moving/static )  entities;

sanatanam    bijam      viddhi   =   know    this    (  I  am  )   the  original    Eternal    Seed;

buddhimatam    buddhih   =   the    intelligence   (  bhuddhi  )    of    wise    people   (  bhuddhiman );

tejasvinam    tejah   =   of   the   powerful  ( people  ),  the   prowess;

aham   asmi   =   I  am   the   above   ( Truth ).

Lord Krishna reveals that He is bijam mam sarva bhutanam or the original seed of all existence. This means that He manifest the original seed for all beings that posesses the potency for all species which are moving or stationary to produce effects in the same species uninterruptedly for all successive issues of procreation indefintely and not subject to any modification or decay nor is it ever destroyed with each individual being.

The pure fragrance is thus to show the pleasure of Lord Krishna as the origin of the wonderful scent of the Earth. The Vedic scriptures declare that merits alone rise to the Supreme Lord and that demerits lacking in purity never even reach the demi-gods. In the worlds of the meritorious and virtuous the creations law of eternal righteousness is enjoyed. The law of creation known as rita represents universal order, truth and righteousness as well as perennial principles from time immemorial which are auspicious activities for the benefit of all living entities. Due to such statements eternal righteous is known as an attribute of consciousness and truth is a condition of the mind which one actually lives. There is no contradiction in statements from the Vedic scriptures stating even while not enjoying the Supreme Lord is still illuminating or even though devoid of food He is still all regarding the Supreme Lord. These perceptions are extremely subtle and difficult to fathom. Even though the Supreme Lord does not enjoy material food like the jiva or embodied being He is more powerful then the atma or soul endowed with a physical body. In this verse the jiva is not mentioned because of reference earlier to the atma being endowed with a body as in a dream state. The Garuda Purana states: There are three different forms for the body one in sleeping, one in dreaming and one while awake.

By the word asmi the Supreme Lord alone is referred too. Bodies are assumed by all the jivas as well as the Supreme Lord. The jiva's body is material and thus in bondage being subjected to the cycle of birth and death. The Supreme Lord's body is purely spiritual, eternally liberated and never in bondage. This statement is found in the Narada Purana and thus a definitive distinction between the Supreme Lord and the jivas is clarified in the Vedic scriptures. By such crystal clear statements a person of reason and understanding should see the difference between all embodied beings and the Supreme Lord and not harbour any conceptions concerning the external form of existence of a jiva. The Gita Kalpa has stated: The pleasures and enjoyments of the Supreme Lord are distinctly different and transcendental to those of the jiva. The Supreme Lord is a transcendental enjoyer, He is only enjoying the spiritual and never enjoying anything material.

The Supreme Lord abides in the Earth as its fragrant essence which can only be meritorious; yet He awards all merits and demerits. Abiding in fire He is its brilliant energy, abiding in humans He is the atma the bequeather of life itself, abiding in the spiritually intelligent He is wisdom, abiding in the splendid He is exalted splendour and by the act of manifestation He is the eternal seed of all existence.

Lord Krishna is revealing His glory as the bijam or permanent seed and original cause of life in all creation, woven through all movable and immovable created beings and that this original seed continues manifesting infinitely through all generations of the same species. He is the tejas or valour of the valiant which allows them to be victorious over all others. He is the spiritual intelligence in the form of spiritual discriminative power in the absence of which a human being is known as an animal. It is stated in the Sanatsujata that: Humans without spiritual intelligence are equal to beasts.

Bijam means seed; Lord Krishna is the seed of everything. In contact with material nature, the seed fructifies into various living entities, movable and inert. Birds, beasts, men and many other living creatures are moving living entities; trees and plants, however, are inert—they cannot move, but only stand. Every entity is contained within the scope of 8,400,000 species of life; some of them are moving and some of them are inert. In all cases, however, the seed of their life is Krishna. As stated in Vedic literature, Brahmam, or the Supreme Absolute Truth, is that from which everything is emanating. Krishna is Parabrahmam, the Supreme Spirit. Brahmam is impersonal and Parabrahman is personal. Impersonal Brahmam is situated in the personal aspect—that is stated in Bhagavad-gita. Therefore, originally, Krishna is the source of everything. He is the root. As the root of a tree maintains the whole tree, Krishna, being the original root of all things, maintains everything in this material manifestation. This is also confirmed in the Vedic literature.   "The Supreme Absolute Truth is that from which everything is born." He is the prime eternal among all eternals. He is the supreme living entity of all living entities, and He alone is maintaining all life. Krishna also says that He is the root of all intelligence. Unless a person is intelligent he cannot understand the Supreme Personality of Godhead, the Brahmam.

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 …