Skip to main content

Gita : Ch-7. Slo-26.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-vijnana-yogam )

Slokam-26- ( O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.)

vedaham     samatitani    vartamanani    carjuna,

bhavishyani    ca    bhutani    mam   tu   veda   na   kascana.

Arjuna!   samatitani   =   hey    Arjuna!    equally     past;

vartamanani   ca   =   and   the   present;

bhavishyani    ca    bhutani    =   and    also    all   future    living   entities;

aham    veda   =  I   know;

mam   tu   kascana   na    veda   =   but   no   one   knows    Me.

Lord Krishna emphasises by the words mam tu veda na kascam which means that no one is able to know Him and because He is the controller of all, anywhere that He is not veiled is only by His express directive for His veiling is not for His devotees but for those who are in the clutches of maya or illusory impressions superimposed upon the mind, so that they will not be able to know Him.

This He is indicating by the word vedaham meaning He knows. That He knows by His divine potency and unveiled knowledge. Although His external energy known as maya veils the mind in varying degrees of all created beings; it should clearly understood that that all living beings movable or immovable, belonging to the past, existing in the present or manifesting in the future are under His complete control and this is an example of how He is omniscient.

It should also be clearly understood that no one bereft of devotion to the Supreme lord due to being bewildered and under the control of maya has the qualification to know that Lord Krishna is the Supreme Lord within their heart and within the heart of every living entity being present everywhere. Hence such ignorant living entities do not become devoted to Him

Lord Krishna explains that for Him there is never any illusion; but the embodied beings without His grace emanating through the bonafide spiritual master in authorised disciplic succession will find it impossible to extricate themselves from maya or illusory impressions superimposed upon the mind. It should be clearly understood that no one can know Lord Krishna by their own efforts regardless how great. He is only known by His own desire.

Lord Krishna has previously stated that the ignorant are oblivious about His supreme nature. Now He reveals that a part of His nature consists of omniscience. He confirms that He knows all beings movable and immovable in their present existence, all those that perished in their past existence and the future lives of all those that are yet to come into existence. His external energy known as maya is illusory impressions superimposed upon the mind which deludes all living entities; but as He is the foundation of maya He alone can never be deluded for maya is subservient and dependent upon Him.

As much as Lord Krishna is known to Himself none other can know Him. Brahma the demigod responsible for material creation and Shiva the demigod responsible for material destruction, by His grace know Him partially to some extent according to their ability and gradation. The Katha Upanisad I.II.XXIII is categorical in its declaration that: The Supreme Lord cannot be attained by instruction or by intelligence or even by constant hearing about. Whom the Supreme Lord Himself chooses, only is able to attain Him and none other. Only to the one He chooses doe He reveal His rupa form, guna or qualities and lila His phenomenal pastimes.

Here the question of personality and impersonality is clearly stated. If Krishna, the form of the Supreme Personality of Godhead, is considered by the impersonalists to be maya, to be material, then He would, like the living entity, change His body and forget everything in His past life. Anyone with a material body cannot remember his past life, nor can he foretell his future life, nor can he predict the outcome of his present life; therefore he cannot know what is happening in past, present and future. Unless one is liberated from material contamination, he cannot know past, present and future.

Unlike the ordinary human being, Lord Krishna clearly says that He completely knows what happened in the past, what is happening in the present, and what will happen in the future. In the Fourth Chapter we have seen that Lord Krishna remembers instructing Vivasvan, the sun-god, millions of years ago. Krishna knows every living entity because He is situated in every living being's heart as the Supreme Soul.

But despite His presence in every living entity as Supersoul and His presence beyond the material sky, as the Supreme Personality of Godhead, the less intelligent cannot realize Him as the Supreme Person. Certainly the transcendental body of Sri Krishna is not perishable. He is just like the sun, and maya is like the cloud. In the material world we can see that there is the sun and that there are clouds and different stars and planets.

The clouds may cover all these in the sky temporarily, but this covering is only apparent to our limited vision. The sun, moon and stars are not actually covered. Similarly, maya cannot cover the Supreme Lord.

By His internal potency He is not manifest to the less intelligent class of men. As it is stated in the third verse of this chapter, out of millions and millions of men, some try to become perfect in this human form of life, and out of thousands and thousands of such perfected men, hardly one can understand what Lord Krishna is.

Even if one is perfected by realization of impersonal Brahmam or localized Paramatma, he cannot possibly understand the Supreme Personality of Godhead,Sri Krishna, without being in Krishna consciousness.

Lord Krishna reveals that He knows the destiny of all living beings and this includes their past existence, their present existence and there future existence.

This confirms His omniscient and magnanimous nature that all movable and immovable sentient beings throughout creation are continuously objects of His loving concern in the past, present and future; yet who discerns Him as Vasudeva the cause of all causes, the Supreme Lord incarnate, always ready to give swift refuge and protection from all calamities and difficulties to one who may seek or call out for Him.

Thus such a spiritually mature and evolved, enlightened sage is very rare and the reason why Lord Krishna gives in next  slokam.

To be continued ....


Popular posts from this blog

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 …