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Gita : Ch-10. Slo-15.

Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-15 : ( Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!  )

svayamevatmanatmanam   vettha   tvam   purushottama,

bhutabhavana   bhutesa   devadeva   jagatpate.

bhavana  bhutesa  =  the  cause  of  the  origin  and  Lord  of  all  living  and  non-living  entities;

deva-deva  jagat-pate  =  Lord  of  all  deva-s  ( demigods ),  and  Lord  of  the  entire  universe;

purushottama  =  hey,  greatest  of  all  Purusha-s;

tvam  svayam  evam  =  you  only  know  yourself,  that  too;

atmana  atmanam  vettha  =  by Own Self,  without  any  external request ( connection ).

Lord Krishna is being addressed here as Purusottama meaning the Supreme Personality and it is being confirmed that only He can be cognisant of His own Self by His own knowledge and none other.

The words bhuta-bhavana means universal father denoting the progenitor of all beings.

The word bhutesa means the Lord of all beings indicating the absolute controller.

The words jagat-pate refers to Jagannatha the Lord and master of creation.

The words deva-deva means God of gods and instructs that even as the demigods excel in innumerable auspicious qualities of form, beauty, aesthetics, etc. over lower and lower creations such as human, animal, birds and reptiles.

In the same way the Supreme Lord excels over all of the demigods and any other conceivable god as well.

O' Purusottama meaning the Supreme personality is being used to address Lord Krishna in the vocative case and is being elaborated further by four additional epithets describing His ultimate position as progenitor of all beings, Lord of all beings, Lord of lords and Lord of the universe.

In conclusion it is stated that only the Supreme Lord knows Himself by the power of His Self and none else.

So it is clear that only the Supreme Lord Krishna can know Himself, only by Himself and no one else and nothing else is capable.

Out of venerable and great reverence Arjuna addresses Lord Krishna with vocative epithets such as purusottama the greatest personality, bhutesa the Lord of all beings, deva-deva the God of Gods, jagat-pate the Lord of the universe protector of all the worlds.

Arjuna herein confirms that persons of faithless and demonic nature cannot understand Krishna.

He is not even known by the demigods, so what to speak of the so-called scholars of this modern world?

By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Krishna and that He is the perfect one.

One should therefore follow the path of Arjuna.

He received the authority of Bhagavad-gita.

As described in the Fourth Chapter, the parampara system of disciplic succession for the understanding of Bhagavad-gita was lost, and therefore Krishna reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee.

Therefore, as stated in our Introduction to Gitopanishad, Bhagavad-gita should be understood in the parampara system.

When the parampara system was lost, Arjuna was again selected to rejuvenate it.

The acceptance of Arjuna of all that Krishna says should be emulated; then we can understand the essence of Bhagavad-gita, and then only can we understand that Krishna is the Supreme Personality of Godhead.

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 …