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Gita : Ch-10. Introduction-2.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuti-yogam )

Introduction part-2.

The jeeva which is with limits and apurnan ( incomplete ), is the 'Atma' which is functioning with the help of tools mano, bhuddhi ( mind and intelligence ) of the "Vyashti" ( Vyakti or individual ).

The same 'Atma' when manifest through the mano, bhuddhi, of "Samashti" ( world or samooham or society ), becomes beyond limits ( limitless ) and Purnam ( Complete ), and this is called "Eswaran" Or "Paramatma".

If one grasps these "Vyashti-bhavam"and "Samashti-bhavam "of "Atma" correctly, it is very easy to understand the "Tattvam" ( Essence ) of chapters 10 and 11 of Srimad Bhagavadgeeta.

Here is an example to understand "Eswara-Tattvam" in Vedantham :-

If one follow the how the Democracy functions, it is simple to understand. In a Democracy, a candidate is elected as per his getting majority of votes. This way the elected person becomes the representation of the majority of people, and their interests, we can say so...

Why because, the individual, elected, becomes one of any party, supposed to act honestly, sincerely, legally, according to the interests and welfare of his voters.

This way, though the Government forms, starting from the "Vyakti and the constitution of the centre" , once formed, the rulers , naturally becomes more powerful than the ruled.


Now to the TRUTH :-

I am the "Paramatma "  because of my merging with the mano, bhuddhi bhava-s, as 'Vyashti' , becomes bonded jivan". But when, merde with mano, bhuddhi of "Samshti", becomes the "Brapma-Vishnu-Maheswara"-bhava-s, thereafter to Omni-Potent, Omni- Present  "Eswaran".

Another example to understand  "Eswara-Siddhantham":-

Each seeker knows that the colour of the world changes according to our mano-bhavam.

When we are happy the whole world becomes sweet, and beautiful.

Then once our mano-bhavam changes, ( sad ) the same world becomes worst, hateful, sorrowful to us.

Secondly when we are in deep sleep ( No-Mind-state ) when each and every mano-bhuddhi is not active, the joyful or sorrowful world completely dis-appears.

Summing up all these, and if we look, one thing is clear, that, "As the Mind and So the World ", and "when there is no mind there is no world too".

Each of us creating our own  world with our own mind, hence according to "Tattva-Sastram",

This Srushti-Prapancham, is the creation of the Samashti-Mind.

In this 'Samashti-Mind'( in the Eswaran),

1.  Plant-Kingdom's -"Undeveloped-Mind",

2.  Animal-Kingdom's - "Semi-developed-Mind",

3.  Human-Beings- "Fully-Developed-Mind, are included.

If one understand this logic, you welcome the "Eswara-Siddhantham", of Vedantham.

This Vedantham is very very Vast and it proves the presence of Eswaran,

and great importance is given to this glorification of the term "Sarva-loka- Maheswaran".

Arjuna who is concentrating and sincerely following the "Gitopadesam" ( teachings of Gita ), now is almost immersed in, and forgot himself, this is the preparation for the enlightenment, without this development,  for Arjuna, the "Visva-rupa-dharsanam " not possible, ( in the next chapter-11.)

To be continued  ....


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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …

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-8 to 12. Slokams and combined - Discussion-10.


Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.


amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;


indriyartheshu  vairagyam   anahankara  eva  ca,


indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;


asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;