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Gita : Ch-7. Slo-25.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-vijnana-yogam )

Slokam-25. (  I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible. )

naham    prakasah    sarvasya    yogamaya    samavrtah,

muddhoyam    nabhijanati    loko    mamajamavyayam.

yogamaya    samavrtah   =   hidden   in   yoga-maya    ( in    satva-rajas-tamo-gunas );

aham   sarvasya    na   prakasah   =   nobody   could    see   Me;

muddhah   ayam    lokah   =   this   foolish   world   (   foolish  people );

ajam   avyayam   =   Me   as  without   birth   and    inexhaustible;

mam   na   abhijanati    =   do   not   know   (  understand )   Me.

Now Lord Krishna explains the cause of their ignorance about Himself. It is because He only manifests Himself in and through the consciousness of His devotees exclusively and not to others. For others He is imperceptibly veiled by His mysterious and intrepid, internal energy known as yogamaya.

Yoga means uniting with, maya is illusory impressions superimposed upon the consciousness, by this combination a mysterious power arises which is transcendant to material nature and has the potency at any time to make the impossible, possible or the possible, impossible or even have them both manifesting simultaneously.

The ignorant are covered by this maya and hence unaware of Lord Krishna's supreme position. Thus being oblivious to His powers, glories, qualities and attributes the ignorant are unable to have communion with Him and receive His grace.

The state of being oblivious and lacking awareness of the Supreme Lord is caused by Lord Krishna Himself. He explains this by the words maya- samavrtah meaning concealed by illusory impressions superimposed upon the mind. All this is done according to His will so the unqualified are never able to perceive Him. Such foolish mortals cannot fathom that everything in their lives and in the total material creation manifests from the Supreme Lord alone. In the Padma Purana it states that:

The Supreme Lord by His own internal potency makes Himself concealed from the minds and hearts of the unqualified through the illusion of His external potency known as the demi- goddess Durga-devi also known as Maya-devi.

Why are not all beings able to acquire knowledge about the Supreme Lord Krishna? He who is manifest in a wondrous, transcendental human-like form so illustrious, performing His lilas or magnificent, phenomenal pastimes, decked with peacock feather, flower garland down to His knees, and glorious flute in His forest pastimes and in His royal pastimes possessing such transcendental items as Srivatsa the golden line on His chest, Kaustabha His resplendent transcendental gemstone, Pancajanya the conch, Saranga the bow, Kaumadi the mace and others.

Who is the subjugator of both Brahma the demigod in charge of creation and Shiva the demigod in charge of destruction. Who is the chastiser of Indra the chief of all the demigods as well as the reprimander of Kamadeva the demigod of love. Who to protect dharma or eternal righteousness was the destroyer of countless demons in His forest pastimes such as Putana, Trnavarta, Kesi and Aghasura among others and in His royal pastimes He destroyed even more demons such as Narakasura, Jaradandha, Paudraka, Sisupala and many more.

The Supreme Lord Krishna whose potencies are beyond the realm of the mind and the senses and who is the sole objective of meditation by the enlightened yogis. Why are not all beings able to acquire knowledge about Him?

Lord Krishna speaks naham prakasah sarvasya meaning He is not revealed to everyone. He is samavrtah or concealed. He allows the ignorant who are bereft of faith be oblivious of His divine glory and His purely spiritual form which is endowed with qualities and attributes that are completely transcendental to prakriti or the material substatum pervading all worldly objects in the physical existence.

His supernatural powers and lilas or phenomenal pastimes are not known, heard or witnessed by all. Only those who are exclusively devoted to Lord Krishna are aware of His power and majesty. As the Supreme Lord Himself spoke to Narada Muni that: One by one, then two by two, then in a group of three, great sages desired to see the form of the Supreme Lord Krishna; but they were unable to, nor will they ever be able too until they have developed exclusive devotion for Him.

Only by bhakti or exclusive loving devotion can the Supreme Lord Krishna be known. Hence the ignorant, all who are not Lord Krishna's devotees fail to recognise Him as the Supreme Being. For He is not born as an embodied soul forced to accept a physical body like all embodied beings by the dictates of karma or reactions from previous actions.

Lord Krishna manifests Himself by His own sweet will to perform His divine lilas or phenomenal pastimes for sport; but the people of the world merely view Him as another human being only blest to have amazing and extraordinary qualities and characteristics.

Lord Krishna supreme nature is not easily perceptible to everyone because even though He appears like an extraordinary human to mortals embedded in samsara the endless cycle of birth and death which conditioned living entities are accustomed too, the reality is Lord Krishna possesses an immortal spiritual body that is immutable and eternal.

Just because He appears anthropomorphic the people of the world do not comprehend that His avatars or incarnation are orchestrated in a numerous and regulated manner with the express purpose to always be accessible to all. Albeit that Lord Krishna's lilas or phenomenal pastimes eclipse the pastimes of anything heretofore witnessed as well as anything yet to be manifested.

This includes anything ever seen by the powerful forces of nature who are merely His represented servants such as Vayu the demigod in charge of wind and Indra the demigod in charge of rain, thunder and lightning.

 Lord Krishna's lustrous glory dims the light of the sun from the sungod Surya and darkens the glow of the fire of the firegod Agni; but the ignorant masses in this world do not recognise Him because He appears in a humanlike form although He is eternal and never subject to birth and death.

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 …