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Gita : Ch-8. Slo-22.

Srimad  Bhagavad-Gita :

Chapter-8. ( Akshara-brahma-yogam )

Slokam-22. (  The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him. )

purushah    sa     parah    partha    bhaktya      labhyastvananyaya,

yasyantahsthani      bhutani     yena      sarvamidam     tatam.

Partha!   =   Arjuna!

bhutani     yasya     antahsthani    =    in    whose   within   (  butani/elements  )   all    this    material   manifestations;

yena    idam     sarvam     tatam   =   by    whom,    all    whatever    we    can   see,    distributed   ( jagat    is   enveloped    by   whom);

sa     parah    purushah   tu   =    that   Supreme   Lord;

ananyaya     bhaktya    labhya   =     can    be    achieved    by    unalloyed   devotional    service  (  unto   the  Supreme   Lord ).

In this way what was designated as aksara or indestructible is the supreme goal of the jiva or embodied soul as spoken previously; but to avoid the identity of it as being the Supreme Being, Lord Krishna clarifies that the Supreme Lord is Purusa with form and personality and in reality distinct from the jiva although He resides within each and every one.

This distinctness is already adequately established in the Brahma Sutras I.I.XXI which states: On account of a distinction being made the Supreme Lord is different from the individual atma or soul.

The Svetasvatara Upanisad VI.IX states: He is higher than the highest and imperishable.

To Him alone is rulership of the rulers and the God of all gods.

There is nothing superior to or equal to Him.

The Katha Upanisad II.II.XIII states: He is eternal among eternals and supra-conscious among the conscious.

The Katha Upanisad I.II.XXIII states: He is only attainable to one whom He, Himself selects. .

Th Puranas state: He is the Lord of prakriti the material substratum pervading physical existence and all embodied souls.

He is the controlles of the three gunas of goodness, passion and ignorance.

He is the highest of the highest and imperishable.

In Brahma Sutras II.I.XXII it states: But on account of such distinction the brahman or spiritual substratum pervading all existence is something more than the atma; but the Supreme Lord is beyond even the brahman.

He is the ultimate reality and His form of sat-cid- ananda or knowledge, eternity and bliss is the form of the ultimate goal of all existence.

This verse reiterated again what was emphasised in verse 15 of this chapter for the benefit of all embodied souls.

It has already been declared that the most direct and best possible means to attain the Supreme Lord is verily by bhakti or loving devotion and this point is again being reiterated by Lord Krishna.

He is only attained by exclusive bhaktya labhyas tu ananyaya or unalloyed loving devotion from which is exclusively offered to Him free from any self motivated interests.

This is the only way He is attainable and by no other means is attainment of the Supreme Lord possible.

His paramount supremacy is being revealed by His being the cause of all beings in whom He is all pervasive and who are contained within Him.

The Supreme Purusha is He in whom all things reside and who resides in all things.

 He the Supreme Being is accessible only by bhakti or unadulterated loving devotion.

Lord Krishna speaks of the Supreme Being as Purusha confirming form and personality.

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 …