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Gita : Ch-9. Slo-22.

Srimad Bhagavad-Gita :

Chapter-9. ( Raja-vidya-raja-guhya-yogam )

Slokam-22. Lord  explains :  "the  state  of  one  who  performs  desireless  ( nishkama )  supreme  upasana"  :   those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.)

ananyascintayanto  mam  ye  janah  paryupasate,

tesham  nityabhiyuktanam  yogakshemam  vahamyaham.

ye  janah  =  one  who;

ananyah  =  not  allowing  space  for  unwanted  cintta-s  (  thoughts );

mam  cintayantah  =  (and )  concentrating  ( do  upasana )  unto  Me;

paryupasate  =  and   properly  do  upasana  ( worship );

nityabhiyuktanam  =  always  fixing  his  mind  in  Me;  

tesham   yogakshemam  =  their  yogam  and  kshemam  ( requirements  and  welfare / what they lack and preserve what they have );

aham  vahami  =  I  look after.  

This slokam clearly and distinctly confirms that the devotees of the Supreme Lord Krishna who are completely absorbed in reflecting upon Him and who have no other desire then pleasing Him by activities or by meditation are blessed by His grace to the degree that their welfare, their maintenance, their protection, their achievement of moksa or liberation from the cycle of birth and death as well as their ascension to Him in the eternal spiritual realms are all sanctioned and arranged by the Supreme Lord Himself for His exclusive devotees who never even think of asking anything in return for what they offer with devotional love.

It has been clearly established by Lord Krishna that those who perform Vedic rituals with self interest motives are unable to extricate themselves from samsara or the endless cycle of birth and death.

Whereas the devotees of the Supreme Lord Krishna being completely free from self interest and ulterior motives accomplish the four goals of human existence artha or wealth, kama or pleasure, dharma or righteousness and moksa or liberation by the grace of the Supreme Lord Himself.

The word ananyas meaning exclusive denotes that such devotees have no other goal than the Supreme Lord, thinking only of service to Him day and night with full heart and soul.

But because they are so fully devoted to Him they sometimes fail to take care of the realities of the body, senses and mind and so in this case the Supreme Lord arranges for their maintenance Himself supplying the necessities they need to exist. He also protects them in all respects.

The word ananyas meaning exclusivity refers to those who have excluded themselves from all other desires except the Supreme Lord Krishna who is their sole source of joy and only center of hope.

Always meditating upon Him day and night in terms of his qualities and pastimes as well as what He may be doing and reflecting in relation to them.

 Deprivation of such meditation and reflections would be tantamount to cessation of their very lives, hence incessant remembrance of the Supreme Lord is wonderful for them in and of itself.

The mahatmanas or great, noble beings of this description who devoutly contemplate the Supreme Lord in all His glory and splendour as the source of all glory and splendour throughout the cosmos all over creation and furthermore who contemplating Him thus intensely aspire for eternal communion and association with Him.

Then the Supreme Lord Himself accomplishes that yoga or the attainment of the individuals consciousness in communion with the His ultimate consciousness. The word kseman means perpetually this denotes that it is eternal and indicates that there is no return back to the material existence for those so exclusively devoted.

The word ananyas means exclusivity. It refers to those who are always focused on the qualities and pastimes of the Supreme Lord Krishna or any of His authorised incarnations and expansions revealed in Vedic scriptures.

The Gautama Parva states : -

Renouncing all desires in the mind, when nothing else remains other than remembrance of the pure, primeval Supreme Lord they the meditators who possess equanimity in all respects are verily ananya and attain Him. In the Moksa Dharma it states: That by Superior desire for the Supreme Lord with all faculties and senses concentrated in communion with Him time and space is transcended and it is possible to perceive the Supreme Lord within the heart enveloped in a halo of light.

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 …