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Gita : Ch-7. Slo-30.


Srimad   Bhagavadgeeta :


Chapter-7. ( Jnana-vijnana-yogam )


Slokam-30. ( Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can, with steadfast mind, understand and know Me even at the time of death.)


sadhibhutadhidaivam     mam    sadhiyajnam    ca    ye    viduh,


prayanakalepi     ca    mam    te    viduryuktacetasah.


sadhibhutadhidaivam   =     the governing principle of the material manifestation  and   underlying all the demigods;

sadhiyajnam   ca   =   sustaining all sacrifices;

mam   ye   viduh   =   one   who   knows/understands   Me;

yuktacetasah   te   =   those    balanced   minded   persons ( they   with   steadfast   mind );

prayanakale  api   ca   =   even   at   the   time   of   death   too;

mam   vidhuh   =   knows   Me.

 
NOTE :

{ sadhibhutan  =  taken   the    bhavam   adhibhutam,

and   adhibhutam   =   the bhutam : that is, in  the  name  and  form  the  vishaya-vikara-vichara ( sense-emotion-thought ),  the 'Jagat' , connected   with.

sadhidaivam   =   along   with   adhidaivam.

adhidaivam   =   devas, that is,  concerned   with  indriya-mano-bhuddhi,  ( sense-mind-intelligence ).

sadhiyajnan   =   one   with   adhiyajnam,

adhiyajnam   =   concerned   with   yajnam, that is, connected with  business   of  life. }


Here the words ye viduh meaning those who know repeats the plural pronoun ye in order to show that it does not apply to the votaries previously mentioned by ye in slokam 29 because they are different.

In this slokam ye has an independent sense in as much as it is indicative of another class of aspirants.

The aisvarya-arthi or those seeking fortune who know the Supreme Lord Krishna as identified with adhibhuta or all embodied beings as well as knowing Him the presiding diety of all adhidauiva or the 330 million demigods are requisite and slokam 29 has no illusion.

The knowledge of Lord Krishna as identified with adhi-yagna or propitiation in worship is knowledge which all three classes of aspirants have to acquire in general; because after Vedic initiation it is natural and obvious that the obligation to perform daily devotional duties as well as occasional special devotional duties falls upon all three classes equally.

All three classes must also be able to remember Lord Krishna at the time of death.

The quality of their remembrance being firmly fixed in their mind in accordance with the ideal which each class of aspirant considers to be the goal of their desires.


That the class of aspirants who strive for liberation from old age and death referred to in slokam 29 also are included in striving to remember Lord Krishna at the time of death is indicated by the conjunctive particle ca meaning and, which denotes all of them.

The conclusion to be accepted from the mood and meaning of slokam-s 29 and 30 is that it is a requisite that the jnani who is mature in spiritual wisdom will have his own cherished goal compatible with the goal of attaining the Supreme Lord Krishna and to know Him to be the presiding deity identified with adhi- yagna or the ultimate goal of all worship and propitiation.

Then it is natural that one who constantly.



Speaking of all other knowledge and the results such knowledge, Lord Krishna concludes chapter seven beginning with the words: sa-adhibhuta- adhidaivam meaning that the essence of all embodied beings and the demigods, must be known.

Whoever by mercy of the authorised spiritual master in disciplic succession knows Lord Krishna, be they originating from those seeking fruitive desires or they originate from those with spiritual wisdom.

If they know Him as the integral essence of all existence within as prakriti or the substratum pervading material existence, as the brahman or the spiritual substratum pervading all existence and as the sole origin of all creation.

Along with knowing Him as paramatma or the Supreme Soul within the etheric heart of each and every sentient being throughout creation witnessing their every thought and action.

Such elevated and enlightened beings of purified heart and cleansed minds will be immersed in relishing the remembrance of Lord Krishna up to and even during the moment of death.

In the next chapter after being questioned by Arjuna, the intrinsic meanings of the terms brahman, adhibhuta, adhyatma and adhidaivata will be elucidated further by Lord Krishna.

In the seventh chapter Lord Krishna illuminated His supremacy, He showed the superiority of His devotees above all others and explained the root cause of bondage to the cycle of birth and death as well as the root cause of moksa or liberation from the cycle of birth and death.

He magnanimously revealed these things to the world out of compassion for His devotees.



For such enlightened beings there is not the slightest anxiety nor is there any lapse in their yoga or perfection of the science of the individual consciousness attaining communion with the ultimate consciousness even when afflicted by death.

This is what Lord Krishna means by the words prayana- kale api meaning even at the time of death, those who know Him as the Ultimate Personality, the Supreme absolute controller of all existence material and spiritual.

The meaning of sa adhibhuta-adhidaivam is Lord Krishna's magnificent rulership of all phases of phenomena and creation and will be explained in detail in chapter eight.

Those who know the Supreme Lord Krishna together with what concerns adhibhutas or all embodied beings, with what concerns adhidaivam or the 33 crores equalling 330 million demi-gods throughout creation in charge of universal management in the millions of myriad of universes; and what concerns adhiyagna or worship and propitiation to the Supreme Lord; such elevated and enlightened beings focusing their minds solely on Lord Krishna in one-pointed meditation.

So much so that they are one with Him even at the time of passing away during the moment of death.

Even at the exact moment of death Lord Krishna's devotees are not bewildered and perplexed and do not forget Him even for a half a second.

Therefore there is no question of His devotees forgetting Him in normal circumstances.

There is never a lapse during their yoga for Him because every action in which they perform is a meditation to and for Him exclusively so much do they depend upon Him.

This is the explanation.



For the deliverance of old age and death this slokam is being spoken and not for other desires.

This is the meaning.

Attachment to moksa or the achieving liberation from the cycle of birth and death is commendable; but surely in no way is it prescribed or should it ever be construed that one should worship the Supreme Lord Krishna merely for the sake of moksa.

This would be folly and erroneous as moksa is an insignificant aspiration compared to the aspiration for bhakti which is one pointed loving devotion to the Supreme Lord Krishna.

The Narada Purana has elucidated on this point and confer that this verse does not apply to those who seek moksa only.

This may be explained in a contrary way as follows: The knowledge of all the Vedas for the sake of the demigods, the knowledge of all the 330 million demigods for the sake of Lord Krishna and the knowledge of Lord Krishna for the sake of moksa, then moksa has no purpose at all. Such misconceptions belong to the fledgling intermediates who are just beginning their first lifetime as an aspirants.

But for the mature devotees of many lifetimes there is nothing in all existence superior or more glorious then the Supreme Lord Krishna.



Sublime devotion to the Supreme Lord Krishna without distraction and cessation, without desires and expectations, seeking nothing in return, when performed with concentrated meditation with awareness of the inherent eternal nature of the atma or soul within all sentient beings as being part of Him has been established down through the millenniums as the single most superior endeavour in a being's life.

Thus is how the essence of communion with the Supreme Lord in bhakti has been eruditely explained in the Bhagavat Purana.



The words te vidur mean those who know.

This refers to the ekantins or those who by dint of their spiritual wisdom are singularly devoted to the Supreme Lord Krishna.

He is the ultimate one to be aware of, the one without a second and the one who beyond a doubt is the Supreme and Ultimate Personality of all creation and created beings.

In the Katha Upanisad I.II.XXIII it states: Only to that being who is singularly and exclusively devoted to the Supreme Lord does He reveal Himself to.



The elevated and enlightened living entities who are singularly and exclusively devoted to the Supreme Lord Krishna are not in the least concerned about the old age and death of the physical body.

But what they are very concerned about is the destination of the soul at the time of departure from the physical body which is known as death.

Old age and death have reference only to the physical body and can never be applied to the atma or the immortal soul.

The eternal atma being purely spiritual is what departs the physical body and has the inherent ability to transcend mortality.


The knowledge of the brahman or spiritual substratum pervading all existence is attained without effort by the devotees of the Supreme Lord Krishna is clearly elucidated in this the seventh chapter entitled Paramahamsa Vijnana Yoga, Knowledge of the Ultimate Truth.




This Seventh Chapter particularly explains how one can become a fully  conscious person.

The beginning of  consciousness is association of persons who are Krishna .

Such association is spiritual and puts one directly in touch with the Supreme Lord, and, by His grace, one can understand Lord to be the Supreme God.

At the same time one can really understand the constitutional position of the living entity and how the living entity forgets Lord and becomes entangled in material activities.

By gradual development of consciousness in good association, the living entity can understand that due to forgetfulness of Lord he has become conditioned by the laws of material nature.

He can also understand that this human form of life is an opportunity to regain  consciousness and that it should be fully utilized to attain the causeless mercy of the Supreme Lord.



Many subjects have been discussed in this chapter: the man in distress, the inquisitive man, the man in want of material necessities, knowledge of Brahman, knowledge of Paramatma, liberation from birth, death and diseases, and worship of the Supreme Lord.

However, he who is actually elevated in  consciousness does not care for the different processes.

He simply directly engages himself in activities of  consciousness and thereby factually attains his constitutional position as eternal servitor of Lord .

In such a situation he takes pleasure in hearing and glorifying the Supreme Lord in pure devotional service.

He is convinced that by doing so, all his objectives will be fulfilled. This determined faith is called drdha-vrata, and it is the beginning of bhakti-yoga or transcendental loving service.

That is the verdict of all scriptures.

This Seventh Chapter of the Gita is the substance of that conviction.

Chapter-7. Jnana-vijnana-yogam ends here.

Next : Chapter-8. ( Akshara-brahma-yogam )

To be continued  ....





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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.


Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

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.



(7)-


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.

3.1
The five great …

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.

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Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.

(8)

amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;

(9)

indriyartheshu  vairagyam   anahankara  eva  ca,

janmamrtyujaravyadhiduhkhadoshanudarsanam.

indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;

(10).

asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;

anab…

Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}




Duhkheshvanudvignamanah    sukheshu     vigatasprhah,


Vitaragabhayakrodhah   sthitadhirmunirucyate.




duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).





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