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Gita : Ch-10. Slo-3.

Srimad Bhagavaf-Gita :


Slokam-3. (  He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds-he, undeluded among men, is freed from all sins. )

yo  mamajamanadim  ca  vetti   lokamahesvaram,

asammudhah  sa  martyeshu  sarvapapaih   pramucyate.

mam  ajam  anadim  =  Me  unborn  and  without  beginning;

lokamaheswaram  =  (as) Supreme  Lord;

yah  vetti  =  who  knows  thus;

martyeshu  =  among  human  beings;

asammudhah  sa  =  he,  who  has  false  notions;

sarvapapaih  =  from  all  sins;

pramucyate  =  fully  / completely   rescued.

As stated in the Seventh Chapter, those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men.

They are superior to millions and millions of ordinary men who have no knowledge of spiritual realization, but out of those actually trying to understand their spiritual situation, one who can come to the understanding that Krishna is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person.

In that stage only, when one has fully understood Krishna's supreme position, can one be free completely from all sinful reactions.

Here the word ajam, meaning unborn, should not be confused with the living entities, who are described in the Second Chapter as ajam.

The Lord is different from the living entities who are taking birth and dying due to material attachment.

The conditional souls are changing their bodies, but His body is not changeable.

Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior material energy, but is always in the superior energy.

He was existing before the creation, and He is different from His creation.

All the demigods were created within this material world, but as far as Krishna is concerned, it is said that

He is not created; therefore Krishna is different even from the great demigods like Brahma and Siva.

And because He is the creator of Brahma, Siva and all the other demigods, He is the Supreme Person of all loka.

Sri Krishna is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reaction.
One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord.

Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gita.

One should not try to understand Krishna as a human being.

As stated previously, only a foolish person thinks Him to be a human being.

This is again expressed here in a different way.

A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions.

If Krishn is known as the son of Devakī, then how can He be unborn?

That is also explained in Srimad-Bhagavatham: When He appeared before Devaki and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child.

Anything done under the direction of Krishna is transcendental.

It cannot be contaminated by the material reactions, which may be auspicious or inauspicious.

The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world.

Everything is inauspicious because the very material mask is inauspicious.

We simply imagine it to be auspicious.

Real auspiciousness depends on activities in Krishna consciousness in full devotion and service.

Therefore if we at all want our activities to he auspicious, then we should work under the directions of the Supreme Lord.

Such directions are given in authoritative scriptures such as SrImad-Bhagavatham and Bhagavad-gita, or from a bona fide spiritual master.

Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord.

The spiritual master, saintly persons and scriptures direct in the same way.

There is no contradiction in these three sources.

All actions done under such direction are free from the reactions of pious or impious activities of this material world.

The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa.

 Anyone acting under the direction of the Supreme Lord is actually a sannyasi and a yogi, and not the man who has simply taken the dress of the sannyasi, or a pseudo-yogi.

To be continued  ...


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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 …