Skip to main content

Gita : Ch-9. Slo-6.

Very Important Slokam

Srmad Bhagavad-Gita :

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

Slokam-6. ( As the mighty wind, blowing everywhere, always rests in ethereal space know that in the same manner all beings rest in Me. )

yathakasasthito    nityam    vayuah    sarvatrago    mahan,

tatha    sarvani    bhutani    matsthanityupadharaya.

sarvatragah   =  moving   ( blowing )   everywhere;

mahan   vayuah   yatha   =   as  much   as  (  in  which  way  )   the   great/strong/powerful    wind;

nityam    akasasthitah   =   ever   present   ( always )   situated   in  the   sky   ( space );

tatha    sarvani    bhutani   =  similarly  (  likewise )  all  (  everything )   living  and  non-living  things;

matsthani   =   present   ( situated  )   in  Me;

iti   upadharaya  =  know   (  try  to  understand ),  about  this.

As all over infinite space which appears without support the mighty wind is able to blow and move everywhere.

How is this possible?

The wind blowing and infinite space itself is only possible due to the power of the Supreme Lord Krishna and yet His power cannot be perceived.

Thus all creation abides within Him without knowing it.

Those knowledgeable of the Vedic scriptures declare megodayas sagara sanni-vritti-rindor vibhagas sphurati va yo etc. meaning : -

The genesis of the clouds, the massing of the seas, the phases of the moon, the wafting of the wind, the flashing of lightning and the processions of the sun are all the marvellous miracles of the Supreme Lord.

This is also confirmed in the Brihadaranya Upanisad V.VIII.IX beginning etasya va aksarasya meaning : -

By the sole command of the imperishable Supreme Lord the sun and moon are supported in their assigned spheres.

The Taittriya Upanisad II.VIII.I beginning bhisha smad vatah pavate states : -

Out of fear of the Supreme Lord the wind blows, out of fear of the Supreme Lord the sun rises.

It is by a mere fiat of the Supreme Lord Krishna's will alone that the complete cosmic manifestaion and total material creation full of unlimited moving and non-moving beings are in existence and this is what has been revealed as absolute.

In the next slokam will be revealed that the origin, creation and dissolution of all beings is likewise produced by a fiat of His will as well.

The relationship between supporter and the supported even if they are not in contact with each other is being illustrated with an example by Lord Krishna.

As the wind ever present blowing everywhere is situated in space but distinctly separate from it as space has no possibility of union with it. In the same manner all beings are contained within Lord Krishna and abide within Him.

It has been stated that one thing may abide in another thing; but the attributes of one need not be possessed by the other.

This is what Lord Krishna explains with the word vayuh or wind which abides in space as an example of how both the wind and the space are separate andor the source unaffected by each other, in order to show His relationship with the all things in material existence.

Now Lord Krishna gives an example regarding the support and the supported and how they are seperatly existing without contact.

Just as the wind is moving upwards, downwards and crosswise through the ether of infinite space; yet never attached to the ether or the space.

In a similar way the Supreme Lord is also not subject to any attachments although all living entities movable and non-movable abide and function within Him.

It should be understood that although He is the underlying maintainer and sustainer of all creation, He is free from any attachment to the incessantly changing transitory forms of material nature.

For the ordinary person it is almost inconceivable how the huge material creation is resting in Him.

But the Lord is giving an example which may help us to understand.

Space is the biggest manifestation we can conceive.

The cosmic manifestation rests in space.

Space permits the movement of even the atoms and on up to the greatest planets, the sun and the moon.

Although the sky (or wind or air) is great, still it is situated within space. Space is not beyond the sky.

Similarly, all the wonderful cosmic manifestations are existing by the supreme will of God, and all of them are subordinate to that supreme will.

As we generally say, not a blade of grass moves without the will of the Supreme Personality of Godhead.

Thus everything is moving under His will : - by His will everything is being created, everything is being maintained, and everything is being annihilated.

Still He is aloof from everything, as space is always aloof from the activities of the atmosphere.

In the Upanishads, it is stated,

"It is out of the fear of the Supreme Lord that the wind is blowing."

In the Garga Upaniá¹£ad also it is stated,

"By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun and the great planets are moving."

In the Brahma-samhita this is also stated.

There is also a description of the movement of the sun, and it is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light.

Still it is moving in its prescribed orbit by the order and the supreme will of Govinda.

So, from the Vedic literature we can find evidence that this material manifestation, which appears to us to be very wonderful and great, is under the complete control of the Supreme Personality of Godhead.

This will be further explained in the later slokam-s of this chapter.

To be continued  .


Popular posts from this blog

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 …