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Gita : Ch-9. Slo-5.


Srimad Bhagavad-Gita :


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


Slokam-5. ( And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, still My Self is the very source of creation.)



na  ca  matsthani  bhutani  pasya  me  yogamaisvaram,



bhutabrtna  ca  bhutasthah   mamatma   bhutabhavanah.




ca = but (actually);

bhutani matsthani na = all living and non-living things not situated in ME;

me aisvaram = My inconceivable mystic power;

yogam  pasya  =   see  yoga-vaibhavam;

mama  atma = My  Atma (Self/Svarupam);

bhutabhavanah  =  create all  living and  non-living  things ( bhuta-s);

bhutabrt  =  rule the creatio';

bhutasthah na ca = also not ( never ) in the cosmic manifestation.





The Lord says that everything is resting on Him.

This should not be misunderstood.

The Lord is not directly concerned with the maintenance and sustenance of this material manifestation.

Sometimes we see a picture of Atlas holding the globe on his shoulders; he seems to be very tired, holding this great earthly planet.

Such an image should not be entertained in connection with Krishna's upholding this created universe.

He says that although everything is resting on Him, still He is aloof.

The planetary systems are floating in space, and this space is the energy of the Supreme Lord.

But He is different from space.

He is differently situated.

Therefore the Lord says, "Although they are situated on My inconceivable energy, still, as the Supreme Personality of Godhead, I am aloof from them."

This is the inconceivable opulence of the Lord.



In the Vedic dictionary it is said, "The Supreme Lord is performing inconceivably wonderful pastimes, displaying His energy.

His person is full of different potent energies, and His determination is itself actual fact.

In this way the Personality of Godhead is to be understood."


We may think to do something, but there are so many impediments, and sometimes it is not possible to do as we like.

But when Krishna wants to do something, simply by His willing, everything is performed so perfectly that one cannot imagine how it is being done.

The Lord explains this fact: although He is the maintainer and sustainer of all material manifestation, He does not touch this material manifestation.

Simply by His supreme will everything is created, everything is sustained, everything is maintained, and everything is annihilated.

There is no difference between His mind and Himself (as there is a difference between ourselves and our present material mind) because He is absolute spirit.
Simultaneously the Lord is present in everything; yet the common man cannot understand how He is also present personally.

He is different from this material manifestation, yet everything is resting on Him.

This is explained here as yogam aisvaram, the mystic power of the Supreme Personality of Godhead.



Lord Krishna states unequivocally na bhuta-stah meaning that He does not derives any support whatsoever from the myriads of unlimited created sentient and insentient beings.

He is supremely independent and He specifically states that He is not upheld by them in any manner like that of a vessel upholding water.

It is by His will alone that He supports and energises all existence.

Just marvel on the wonder of His yoga aisvaram or divine supernatural power which is so fantastic and phenomenal and which there is no comparison in any form any where else in the past, present or future.

What is this divine, supernatural power which is so mysterious that it controls, organises and directs all of creation with natural perfection.

The word mamatma means by His own soul being for Him paramatma the Supreme Soul residing in all beings and this opulent of abundance constitutes the power of His will which alone is the cause of all existence.

So He is bhuta- bhrt or the support of all existence and bhuta-bhavanah the protector of existence or that by which an order of existence is established.

In the next slokam an example will be given to emphasise how all things depend upon Lord Krishna's will for their existence.



Nevertheless, as remarkable as it may seem, all created beings do not reside in the Supreme Lord like liquefied butter attached to ghee or clarified butter because it is stated so in the Vedic scriptures that the atma or soul is verily separate and not associated.

So how can such contradiction be reconciled.

Lord Krishna states: pasya me yogam aisvaram or behold my divine supernatural power which is extraordinarily phenomenal and which is beyond the scope of the human mind.

So verily none can fathom the Supreme Lord even conceptually because He is factually beyond human conception.

As for Him there is nothing beyond His scope because His divine supernatural power encompasses everything and is fully capable at all times in accomplishing the impossible and reconciling perfectly any contradictions.

How can He who is bhuta-bhrt or the maintainer of all and He who is bhuta-bhavanah or the protector of all explain in what way existence is created?

Lord Krishna states na bhuta-stah meaning He does all this without being associated with them.

All this creation comes as a fiat of His will in the form of consciousness.

This is corroborated in the Taittiriya Upanisad II.VI which states: He merely desired that there would be many and manifested creation.




Neither should it be assumed that all beings are within the Supreme Lord because if one were to think that His all pervasiveness and support of all beings is now being contradicted it is not the case.

Anticipating such a doubt Lord Krishna states: pasya me yogam aisvaram meaning behold His supernatural and unimaginable potency which is a divine mystery and arrangement making the impossible, possible.

This is to say that since the grandeur and majesty of His mysterious omnipotence is beyond the powers of the mind to fathom there is no contradiction whatsoever.

Although the Supreme Lord is the bhuta-bhrt or sustainer of all living entities and the bhuta-bhavanah or protector of all living entities, He is na bhuta-stah meaning He is not subject to them.

Although continuously maintaining and nourishing and guarding and protecting the Supreme Lord being free from any sense of ego consciousness unlike the embodied atma or soul which while maintaining and protecting its individual body becomes attached to it due to its sense of ego consciousness.




Even though all beings abide within the Supreme Lord they do not get attached to the Supreme Lord through their sense faculties.

He is not seen with the eyes or heard with the ears.

The Moksha Dharma states: The Supreme Lord is only known through intuition.

Even though all beings reside in Him and He influences all beings by His manifestation of paramatama or the supreme soul within all beings,

He is not attached to them by any ego sense so He is not a part of them.

His manifestation of paramatma in all living entities is His tanscendental body with form and consciousness.

One should not assume that Lord Krishna has a body of inert matter like we do.

Lord Krishna's body is sat-cit-annanda completely full of eternity, wisdom and bliss.

There is no difference between His body and paramatma.

To be continued  ...



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(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


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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 );

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ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


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me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


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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 );
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tat  pravakshyami  =  that  I  will  tell ( teach )  you;
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tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

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Chapter-5. ( Karma-sanyasa-yogam )


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