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Gita : Ch-10. Slo-31.



Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-31. (  Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.)


pavanah  pavatamasmi  ramah  sastrabhrtamaham,


jhashanam  makarascasmi  srotasamasmi  jahnavi.



 pavatam  pavanah  =  of all that purifies, the  wind;

sastrabhrtam  ramah  =  of the carriers of weapons, Sri Raman;

jhashanam  makarah  =  among  the  fish, Makara-Matsyam  ( Shark-Fish);

srotasam  jahnavi  ca  =  among  rivers,  Ganges  ( river Ganga );        

aham  asmi  =  ( all  the  above  are )  I  am.



Of all the fish the shark is one of the biggest and is certainly the most dangerous to man.

Thus the shark represents Krishna.

And of rivers, the greatest in India is the Mother Ganges.

Lord Ramacandra, of the Ramayanam, an incarnation of Maha Vishnu, is the mightiest of warriors.


Among purifiers Lord Krishna's vibhuti or divine, transcendental opulence is the swift moving wind.

Among weapon wielding warriors His vibhuti is the valiant hero Rama who is a lila avatar or divine pastime incarnation of the Supreme Lord Krishna being His catur-vyuya expansion Vasudeva.

One should never think that Rama born of King Dasaratha in the solar line of the exalted Raghu dynasty is non-different from the Supreme Lord Krishna except in rasa or mood.

The word Rama may also be interpreted to be Parasurama the son of Jamadagni and Renuka, who was a sakyavesa avatar or empowered incarnation of Lord Krishna who slew all the kshatriyas 21 times with His mighty axe.

Among rivers His vibhuti is jahnavi the daughter of the sage Jahnu known as the holy river Ganges.


 Lord Krishna reveals that of things that purify and things that are the swiftest His vibhuti or divine, transcendental opulence is the wind.

The words sastra-bhrtam means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti which are indirect.

Rama is an avatar or direct incarnation of the Supreme Lord Krishna who manifests Himself as Rama the paragon of weapon wielding heroes.

Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even though imbued with a filament of the Supreme Lords potency.

In relationship to the Supreme Lord they are exactly like potencies serving Him as the weapons wielded by Rama are likewise serving Him.


Of purifiers Lord Krishna's vibhuti or divine, transcendental opulence is the wind. Of wielders of weapons His vibhuti is Parasurama who slew in battle all the ksatriyas or warriors class 21 times with His mighty axe. Among fish His vibhuti is a particular fish that can swallow a whole whale and lives in the deepest part of the ocean known as Makara and amongst all rivers, Lord Krishna's vibhuti is jahnavi a name of the holy Ganga.


Being of the form of ananda or bliss, being completely spiritual of Himself, being the delighter of the people Lord Krishna's vibhuti or divine, transcendental opulence is known as Rama.

In the Shandilya section it states: Of blissful form, unlimited, from whom the world revels is known as Rama.

Ra and ama are the root and together as Rama mean exceedingly pleasing to all.

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.

(Very important slokam-s, Here Lord narrates the details of meditation)



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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.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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 …