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Gita : Ch-9. Slo-25.


Srimad Bhagavad-Gita:

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


This slokam : Explains- While meditating on Paramatma - The result arrived- because of 'Bhavana-bhedham" ( the difference/ gap/ separation/distance,   in the meditator's mind's experiences).

Yanti   devavrata   devan   pitrun   yanti   pitruvratah,

Buthani   yanti   butegyah   yanti   madyaginopi   mam.

devavratah  =  one who devote  Deva,

devan   yanti  =  attain  Deva;

pitruvratah  =  one who devote Pitrus ( Ancestors),

pitrun   yanti  =  attain  Pitrus;

butegyah  =  one who devote Budhas ( Elements ),

buthani   yanti  =  attain Buthas;

madyaginah  =  one devote me( Lord/ Paramatma),

mam  api  yanti  =  attain me  ( Paramatma /Infinite/Eternal ).

It is law of Nature, that one becomes /attains according to his bhavana ( thoughts/ experiences of mind ), --

"Yad   bhavah   tad   bhavati."

One individual's today's  sangalpas ( nature of mind ),  --tomorrow's ruparekha ( picture ) of his character.

This can be experienced by one's own life's  experiences, anybody can grasp this truth.

This law of psychology is applicable to  spirituality too.

Thus Lord Krishna says "Those have aradhana ( devotion) towards Deva, Attain Deva."

Devas represent Indriyas, this we already knew, The word Deva- means all about Indriyas, here one should understand this point well.

Those, who are active in the experiences of external worldly objects, they achieve success, because of their interest and concentration on that, - this is the truth.

Pitrus ( ancestors ), as they are early generations, those who have devotion to ancestors means those who try to follow, the values and principles of their ancestors only.-this is the truth.

One who respect our Arshabharatha adyatmic culture, and live according to that parampara, he is attaining the the complete divine beauty in his divine life, - automatically, this is the truth.

In all societies, apart from the Adyatmic lakshya(spiritual goals), the curiosity to know the nature and its secrets, and made discoveries, sincerely.

The outer world is the place for all search and enquiries ( to our ancestors ).

Therefore those who have devotion on Budhas ( elements ) means the science and scientific activities.

They ( devotees ) of Budhas, travel deep into the various branches, such as Physics, Chemistery, Biology, Agriculture, Medicine,  Engineering, social sciences and so on.

In Atharva veda there is detailed part about laws of nature and their characteristics explained from the observations of ancient Rishies.

Lord Krishna pointing the tattvam ( principle ) of mind science, which is applicable to all other sciences too, this is the truth.

According to the same tattvam ( principle ), Lord Krishna give assurance -

"Those have devotion on me  ( Paramatma ), will attain Paramatma."

Those who "With concentrated mind, regularly meditate the Atmasvaroopam ( Infinite/ Eternal ) they are united with Paramatma.

Thus, in this way,  Jeevatma,  through,  meditation achieve the status of Paramatma.

In the primary texts of vedantham, the above idea is explained with the example of ---

"Bramara-keeda-nyayam ( the life-cycle of butterfly .. egg,worm, on ).

The effort of Bhagavadgeeta is to provide not only Jnanam ( Knowledge of Atma) but also Vijnanam ( Science ).

In the outer world, in any areas of karmam, if with dedication and regular sincere activity is followed, then, thereafter, success is certain.

Likewise in the inner world ( Spiritual field ) regular practice results in the success.

This slokam is focusing this point.

Now , the devotion alone is of no use, following the Direction of Vedas is also inevitable, is it not? .....

( this opinion of Sri Krishna follows in the next slokam.)

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 …