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Gita : Ch-7. Slo-24.1


Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-vijnana-yogam )

Slokam-24. (Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme. )


avyaktam    vyaktimapannam    manyante    mamabuddhayah,

param    bhavamajanantah   mamavyayamanuttamam.

mama    avyayam    anuttamam   =   My    imperishable    and    the   finest;

param    bhavam   =   Supreme   state   of   being;

ajanantah   abuddhayah   =   less    intelligent    persons  without   knowing;

avyaktam    mam   =   not   subject    to   Indriya-(sense-organs)-mano-(mind)-bhuddhi-(intelligence);

vyaktam    apannam   =   as   I  have   taken   the   human  form   ( body )  [ as Saguna-murthi );

manyante   =   taken   into   account. (  think )

The question might be posed that if Lord Krishna is the only means for moksa or liberation from material existence and the best means for ultimate happiness then why does not everyone abandon the demigods and other lesser gods and with full faith worship Him alone, who is the Supreme Lord of all gods and the bountiful bestower of boundless blessings.

Lord Krishna is beyond the perception of the physical mind and senses. The ignorant unaware of His Supreme, immutable, eternal transcendental nature are not qualified to percieve the Supreme Lord because they have not been graced by first approaching and then being accepted by the bonafide spiritual master in one of the four authorised Vedic lines of disciplic succession known as sampradayas as revealed in Vedic scriptures.

The Supreme Lord Krishna or any of His Vedically authorised incarnations and expansions manifest themselves fully endowed with eternal transcendental qualities and attributes and are always the sole object of adoration from Brahma, Shiva and all the 33 million demigods.

The Supreme Lord manifests Himself out of extreme affection and compassion for His devotees: but the ignorant unaware of the possibility for humans to have an actual relationship with Him, never worship Him wholeheartedly with love and devotion because they believe He has a human form, never realising He possesses a purely spiritual body which is immutable and eternal and transcendental to material existence. But the ignorant simply look at Him as a human being with exceptional powers who took birth as a ksatriya prince as the son of King Vasudeva of the lunar dynasty.

One may wonder if the concerted effort to ingratiate oneself to a lesser god or demigod of one's choice is the same concerted effort as offering one's devotion to the Supreme Lord; yet the result is so obviously a vast difference in rewards; then why doesn't everyone worship Lord Krishna exclusively and abandon the worship of all other inferior gods. This question is answered by the word ajanantah meaning oblivious.

They are unaware of Lord Krishna being totally transcendental to the material existence and beyond the phenomena of this phenomenal creation and regard His different avatars or incarnations as manifestations of prakriti or the material substratum comprising all existence. His Supreme Nature is eternal, immutable and unsurpassed.

Therefore those who view the Supreme Lord whose form is made of pure spiritual energy and who by His will assumes various forms according to schedule for the protection of all the worlds and the devotees to be the same and equal to the material bodies of demigods which are acquired and fashioned as a result of reactions from previous activities is completely in ignorance and such dull-witted beings are incapable of worshipping the Supreme Lord Krishna or any of His authorised incarnations.

Instead they worship lesser gods for quick results which are temporary and perishable and thus they stay bound in samsara the endless cycle of birth and death perpetually.

What is so special that differentiates Lord Krishna from all other gods?

He clarifies this by the word avyaktam meaning transcendent explaining by the words vyaktim apannam accepting a human like form for His lila or phenomenal pastimes.

Superior and transcendental to prakriti or the material substratum pervading physical existence, He has never any actions to perform. The Supreme Lord who is eternally blissful is considered as having a spiritual body with personality, qualities and attributes.

Therefore the Vedic scriptures have stated that without knowing the ultimate truth of the Supreme Lord's existence everyone remains deluded.

The Supreme Lord is transcendental to prakriti whereas the jiva or embodied living entity is not. Those who believe that there is equality between them or that there is a dependency shared between them surely in the next life go to the dark worlds of ignorance in obscurity.

Lord Krishna's supreme, infinite and exalted nature is that He is the adorable by all acts of worship He is to be adored. Lord Krishna is the God of the gods, the Supreme Lord of all, whose essence and attributes are inexpressible by speech and unfathomable by thought.

Although Lord Krishna appears as the son of King Vasudeva and is actuated by activities of affection to family members and compassion for all beings in order to be accessible to all, He never relinquishes His transcendental divine nature always maintaining His eternal spiritual presence.

Foolish people oblivious to this reality look upon Him as any other son born in royalty to a king, awarded such position by the destiny of karma or reaction to past actions brought into patency from an antecedent state of latency.

Such living entities do not seek the Supreme Lord as their shelter neither do they worship Him by their actions.

The reason why this is so for them is explained in the next slokam.

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 …