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Gita : Ch-8. Slo-18.

Very  Important Slokam, study well, with  concentration....

Srimad Bhagavad-Gita :

Chapter-8 .( Akshara-brahma-yogam )

Slokam-18. ( When Brahma's day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma's night they are all annihilated.)

avyaktat    vyaktayah    sarvah    prabhavantyaharagame,

ratryagame    praliyante    tatraiavyaktasamjnake.

aharagame   =   when   brahma's   day   begins;

avyaktat   =   from   the    avyaktam   (   unmanifest );

sarvah    vyaktayah    prabhavanty    =   all   living   entities ( sarva-characaram-s ),  come   into   being;

ratryagame   =   when   brahma's   night   begins;

avyaktasamjnake   =   of   the   name   avyaktam   ( unmanifest );

tatra   eva   =   in   itself   (  in  the  avyaktam   itself );

praliyante   =   annihilated   (   layanam   into  it  /  united).

Thus Lord Krishna previously described that created beings from the highest material planet Maharloka of Brahma down to the lower heavenly planets called Mahat are all subjected to rebirth in the material existence.

Now He explains that the creation and dissolution of all the material worlds like Earth, the galaxy, our solar system, all the universes up through the heavenly planets to the topmost planet of Maharloka are all created and absorbed back into the avyakta or the unmanifest which is regulated by Brahma's day and night each comprised of 4 billion 320 million years.

All sentient beings in physical existence were created by Brahma from his subtle body.

This subtle body is one of the transformations of prakriti or the material substratum pervading physical existence.

This the unmanifest is from Brahma and is within material existence although super subtle and from which emanates countless myriad of unlimited beings accompanied by their respective bodies and minds and senses with which to enjoy their respective activities and pleasures.

This happens at the dawning of Brahmas day when he awakes.

At the closing of Brahma's day and the beginning of his night all beings who emanated from his subtle body are withdrawn again into his subtle body to repose in dormancy until his awakening again after 4 billion 320 million years.

What subsequently is the process?

Lord Krishna is answering.

From the unmanifest form of the effect is the cause.

Therefore from the unmanifest which is the cause, all created beings, moving or stationary come into existence.

When is this?

At the commencement of Brahma's day every 4 billion 320 million years and at the end of Brahma's day all created beings are merged back into the unmanifest for 4 billion 320 million years.

This verse clarifies that the knowers of day and night also know the cycle of the unmanifest and the manifest and what happens to all created beings.

The less intelligent jivas try to remain within this material world and are accordingly elevated and degraded in the various planetary systems.

During the daytime of Brahma they exhibit their activities, and at the coming of Brahma's night they are annihilated.

In the day they receive various bodies for material activities, and at night these bodies perish.

The jivas (individual souls) remain compact in the body of Vishnu and again and again are manifest at the arrival of Brahma's day.

When Brahma's life is finally finished, they are all annihilated and remain unmanifest for millions and millions of years.

Finally, when Brahma is born again in another millennium, they are again manifest.

In this way the jivas are captivated by the material world.

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 …