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Gita : ch-10. Slo-18.



Srimad Bhagavad-Gita :


Chapter-10.( Vibhuthi-yogam )


Slokam-18. ( Arjuna : Tell me again in detail, O  Krishna, of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.)


vistarenatmano  yogam   vibhutim   ca   janardana,


bhuyah   kathaya   trptirhi   srnvato  nasti   memrtam.


janardana  =  hey  Krishna!

atmanah  yogam   vibhutim   ca  =  your  yogam  and  Vibhthim ( mystic power  and  opulences);

vistarena  bhuyah   kathaya  =  explain  me  more  about  in  detail;

hi  =  why  because;

amrtam  srnvatah  =  hearing  your  amrtavani;

me  trptiah  na  asti  =  yet  I  am  not  satisfied  still.


Previously in slokam  eight Lord Krishna revealed that He is the Supreme Absolute Truth, the Ultimate Reality and the cause and origin of all.

Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme ruler-ship throughout all creation.

Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.


It could be feasible that Lord Krishna might ask Arjuna why is he asking to repeat what was told already in VII.VIII that He is the flavour in water and in IX:IV that everything in creation is permeated by Him.

The 7th chapter reveals some of His divine glories and the 9th chapter His Supreme Power.

Earlier in this chapter verse VIII it is revealed that Lord Krishna is the Supreme Absolute Truth and the origin of everything animate and inanimate.

What Lord Krishna spoke of previously was to concise and brief.

Because of this Arjuna speaks the compound word vistarenatmano yogam meaning explain in detail the process of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of Lord Krishna.

Arjuna is feeling that Lord Krishna's unequivocal instructions are just like ambrosial nectar and to hear in detail about the power of His glorious vibhuti or divine, transcendental opulence along with His eternal power of yoga just increases this ambrosial nectar.



So again here Lord Krishna is being humbly beseeched to describe His transcendental, majestic opulence in detail as well as the process of devotion unto Him which insures and guarantees success.

Arjuna who is a royal prince and kshatriya or warrior class requests kathaya meaning please describe.

He wants Lord Krishna to advise a way that even for a mind like his who is always embroiled in politics, war and mundane worldly affairs and is seldom introspective can still contemplate the Supreme Lord in various ways through the medium of His vibhuti or transcendental, majestic opulence.

Not only this but Arjuna wants to hear more and more about Lord Krishna's divine glories and phenomenal powers for he finds the discourses of the Supreme Lord to be just like ambrosial nectar and states trptir hi srnvato nasti me meaning he is never satiated by hearing the instructions of Lord Krishna.



Although He is unborn yet the Supreme Lord Krishna removes the miseries for those who are born.

Therefore He is known as Janardana the remover of afflictions.

The Bavahraya text describes Janardana as the supreme unborn remover of affliction.

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.


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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.

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Chapter-5. ( Karma-sanyasa-yogam )


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pranapanau    samau    krtva     nasabhyantaracarinau.


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Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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