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Gita : Ch-7. Slo-24.2.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-vijana-yogam )

Slokam-24. ( 2 ) Another way of vyakyanam )

Avyaktam vyaktimapannam mamabhuddhyah,

Param bhavamajanantho mamavyamanutthamam.

Mama  avyayam   anutthamam    =    Mine un-perishable Supreme-status,

Param   bhavam    =   Above all  Supreme svaroopa ( form ),

Ajanandah  abhuddhayah   =   Not knowing ignorant (people),

Avyaktam   mam     =    Me, who is Above all indriya, mind and intelligence ( subjects ),

Vyaktam  apannam     =   Taken the human form ( as Sagunamurthi ),

Manyate    =  Assume so.

“The fools who do not know my imperishable, Supreme Parabrahmabhavam (Infinite), think that I (the one who is over and above all indriyas ) have taken human form!”

Nobody (ignorant) do not see, feel or understand this diverse (with many names and forms), Prapancham (world/universe/cosmic) and its source the Paramatma (only one).

Prakruthi :- Panchaboodam ( five elements) Pruthvi (Earth), Jalam(Water), Tejas(Fire), Vayu(Air), Akasam(Sky/Space), and their properties such as Ghandham(Smell), Rasam(Taste), Roopam(Form), Sparsam(Touch), Sabdham(Sound) respectively with Manasu(Mind), Bhuddhi(Intelligence) and Ahamkaram (Ego)—these eight are the Prakruthi (Nature) of the Supreme Lord ( Parabhrahmam)

There are two Prakruthis, 1. Aparaprakruthi and 2. Paraprakruthi.

Whatever narrated above under Prakruthi is Lord’s Aparaprakruthi, Different from this the Paraprakruthi of the Lord is the Jeevatma (Life) of all living things, (this Jeeva envelop the whole world).

Sri Krishna’s words – easily understood with a Necklace in which the pearls are drawn through a thread or a Garland where different flowers are arranged on a thread. Likewise all Jeevatmas connected with Paramatma (hence we say Jeevatma is the part of Paramatma).

Therefore nothing exist without Paramatma.

Our mind is immersed in sensuous objects and its pleasure experienced, this is the reason we do not know the above Truth.

Sagunopasana: (Worship of Vigraha (forms) or images), understanding things (Truth) with the help of several Gods (attached to Tatvam/Principles).

The fool who is not capable of knowing Nirgunabhavam of the Supreme (nameless, formless state of the Supreme Lord/ Paramartma ), thinks that the “All Avatars moorthies are True.”

To attain concentration worshiping Sagunaroopam (Image/some symbol/form) taking this help is understood. But that Upasana moorthy (worshiping image or statue or symbol) is only support only.

“This help of instruments taken as true, the Seeker attained the vision of Truth, therefore he may hereafter need not to do anything” – this situation may arise!!

“Sagunopasana, hence meant and given technique to the Seeker to withdraw himself inwards, achieve concentration on inner Atma.”

It is correct to think, the medicine bottle as medicine, the body of Guru as Guru,

The Deity as the Supreme/ accepting Eswaran. Hindus accept the theory of Avatharm (incarnation) is Right.

Thinking in Tatvam(Principle/Essence) we are all Avathars, because Atma residing in everyone of us is the part of the only one Supreme Truth/ Paramatma.

According to the Purity of Mind and Intelligence the divinity of Atma chaithanyam exhibits more and more everywhere ( that is we are living in Atma CHAITHNYAM.

Though they lived and served, using their body-mind-intelligence (BMI), they are Mahatmas in the form of Prophets –Sri Raman, Sri Krishna, Sri Buddha, Mahaveeran, Christ, Muhammad—such world Gurus.

They are Paramatmas.

Thinking body as ATMA is like imagining waves as ocean, the fool who is not capable of understanding this truth is ignorant.

This is the Tatvam ( Essence /Principle) of this 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 …