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Gita : Ch-10. Slo-2.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuti-yogam )

Slokam-2. { Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.}

na   me   viduh   suraganah  prabhavam   na   maharshayah,

ahamadhirhi   devanaṁ   maharṣhinam   ca   sarvasah.

me  prabhavam  =  My  origin;

suraganah  na  viduh  =  deva gana-s  never  knew;

maharshayah  na  =  great maharishi-s  also  never  knew,

hi  aham  =  why  because,  I  am;

devanam  maharshinam  ca  =  to  devas  and  maharishi-s;

sarvasah  adhih  =  for  all  reasons,  cause  for  the  beginning.

One may wonder how to remedy the fact that there are so many philosophers, theosophical thinkers, and erudite scholars who are unable to realise Lord Krishna's supreme, transcendental position as the cause, source and ultimate controller of all creation. 

To augment this view Lord Krishna referring to the demigods and the great liberated sages states the words na viduh which means that even they are unable to understand Him. 

Neither Indra the chief of the celestial demigods nor Bhrigu the crest jewel  of sages are able to perceive beyond the parameters of their mind and senses and comprehend the divine reality of Lord Krishna's transcendental appearance in human form endowed with supreme indomitable never ending glory. 

Saccidananda or eternal existence, unlimited consciousness and endless bliss. 

Unlike the jivas or embodied beings inhabiting various bodies throughout creation who take birth due to their actions and whom the Supreme Lord bestows upon them knowledge and power  according to their merits. As the jivas are His creation arising from Him although eternal as well they are severely limited possessing only finite knowledge. Hence it is impossible to know the reality of the Supreme Absolute Truth without being properly instructed in parampara or disciplic succession from one of the four sampradayas or spiritual channels authorised in Vedic scriptures.

 The myriad hosts of demigods totally 330 million in charge of universal management throughout all creation and even the great liberated sages who are highly illuminated and capable of super subtle perception knowing past, present and future are both not incognizant of the Supreme Lord Krishna's prabhavam which is His supreme, sublime divine appearance. This means that they are not aware of the transcendental nature of His rupa or form, His guna or attributes, His lilas or pastimes, and His dhama or abode.

In every way Lord Krishna is the cause and the source of the essence, intelligence and power possessed by all gods, demigods and sages.

Whatever intelligence and power they have is limited corresponding to the measure of entitlement warranted and which is awarded solely by the Supreme Lord according to their merits.

This is what makes them have their position and makes them demigods and great sages.

Their consciousness being limited it is impossible for them to fathom Lord  Krishna divine, transcendental nature which is inconceivable to comprehend with the mind.

Yet now such knowledge although inconceivable will be revealed by Lord Krishna which will remove the irascible impediments and obnoxious obstacles that detrimentally impede bhakti or loving devotion to the Supreme Lord from germinating and growing.

The word prabhavam means supremely sublime divine appearance denoting the splendorous glory of Lord Krishna as the source of all creation and the origin of all beings.

Therefore all principles spoken herein are the self- evident premises.

If the demigods and all other gods existed previous to the Supreme Lord then they would have been aware of His manifestation or would have perceived Him through their comprehensive awareness.

Hence it is self-evident that they were not existing previously.

Lord Krishna states the words aham adih meaning He is the root origin of all.

So it is self evident.

How could other gods know of Him before when the entire material manifestation is subservient to Him?

So it is only for the sake of remembrance that He again mentions that He is the origin of all.

The Vedic scriptures state: Who verily knows the Supreme Lord and can state whence He became and where creation came from.

The demigods and all other gods came subsequently after creation.

So who can declare when creation came into existence.

The Rig Veda X.CXXIX.VI declares: When His splendour is not even fathomable by the gods then how can mere mortals of limited knowledge know Him.

The word sura-ganah is used to make reference to all other gods who are minor and lesser.

Incomprehensibility is being given as the reason for repeating what had already been stated previously.

Neither the 330 million demigods who are Lord Krishna's servants responsible for universal management throughout the total material existence; nor the great sages such as Bhrigu knowledgeable about the His divine appearances and disappearances.

This is because He alone is the sole cause of all gods and demigods and sages and everything else in all respects as their creator and as the indwelling monitor directing their intelligence.

Therefore without Lord Krishna bestowing His grace it is not possible to know Him.

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-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;


Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}

Duhkheshvanudvignamanah    sukheshu     vigatasprhah,

Vitaragabhayakrodhah   sthitadhirmunirucyate.

duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).

The Supreme Lord Krishna continuing the answer to the first question of slokam- 54 states that: He who is unperturbed, who is free from desires though amidst pleasures is not agitated even upon being put into misery because…