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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 :-
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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.

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Now to the TRUTH :-
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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":-
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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".
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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-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


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;


(13)


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.


Liste…

Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
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.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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 …