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Gita : Ch-10. Slo-14.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-14 . ( Arjuna continued : O Krishna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.)

sarvametadrtam  manye  yanmam  vadasi  kesava,

na  hi  te bhagavan  vyaktim  vidur deva  na danavah.

kesava,  mam  =  hey  Krishna, unto  me;

yat  vadasi  etat  sarvam  =  what  you  said  all;

rtam  manye  =  I  believe  is  Truth;

bhagavan,  te  vyaktim  =  O Lord,  your  real  svarupam ( revelation );

devah  na  viduh  =  either  deva-s  or  asura-s;

danavah  na  hi  =  nobody  knows.

Now Arjuna confesses that the ignorance he had concerning Lord Krishna's transcendental potencies and absolute supremacy over all creation have been totally dispelled and that everything Lord Krishna has declared is absolute reality and the ultimate truth.

Even the 330 million demi-gods, who are Lord Krishna's empowered servitors administrating universal management in every aspect of material existence are unaware of His real identity, potencies and manifestations.

In verse two Lord Krishna has already stated that the demi-gods are not able to fathom His divine appearance.

The sense is that the demigods cannot fathom that Lord Krishna's divine manifestations are for protecting them and the righteous and the demons are unable to fathom that these divine manifestations are for annihilating them and the unrighteous.

Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual and not any metaphorical description.

This means that every word that Lord Krishna speaks is the absolute reality and His extraordinary and infinite glories and illustrious qualities and phenomenal attributes are always manifest and eternal.

Thus Lord Krishna is known as Bhagavan the complete possessor of the six opulences: total power, total beauty, total wisdom, total wealth, total fame and total renunciation.

Neither the devah or demigods nor the danavah or demons being of limited understanding have the ability to understand Him and perceive His identity in full.

Now it is being confirmed by Arjuna that all Lord Krishna states as well as all that the great sages have stated about Him is 100% correct and absolutely true.

He addresses Lord Krishna as Bhagavan meaning the complete possessor of total power, total wisdom, total beauty, total wealth, total fame and total renunciation.

He also asserts that neither the servitors of righteousness the demigods nor the opponents to righteousness the demons both of limited understanding are able to know the Supreme Lord who performs His phenomenal pastimes as though they are sport.

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 …