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Gita : Ch-10. Slo-39.


Srimad Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam )

Slokam-39. ( Furthermore, O Arjuna, I am the generating seed of all existences. There is no being-moving or unmoving-that can exist without Me.)

yaccapi  sarvabhutanam  bijam   tadahamarjuna,

na  tadasti  vina  yat syat  maya  bhutam  caracaram.

arjuna,  api  ca  =  hey  Arjuna,  not  only  that;

sarva-bhutanam  bijam  =  for  all  creations,  the  seed;

yat  tat  aham  =  whatever  ( is )  that,  that  ( is ) I  am;

caracaram  yat  bhutam  =  the  moving  or  unmoving;

syat  tat  =  even  that  one;

maya  vina  na  asti =  would  not  exist  without  Me.

Lord Krishna reveals that He is the bijam or root seed and origin of all beings existing in all situations and manifestations.

There is nothing absolutely whatsoever animate or inanimate which can exist without Lord Krishna as He pervades the total material existence externally as the brahman or the spiritual substratum pervading all existence and internally as paramatma the Supreme Soul within the etheric heart of each and every living entity.

From the primary creator Brahma above even the heavenly planets down to a blade of grass everything in existence is inseparably connected to Lord Krishna.

As Lord Krishna is present within all causes He is naturally present in all results as well.

He is the cause of all causes.

The Svetavatara Upanisad VI.IX states :- The Supreme Lord is the cause of the lord of all causes.

The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna.

Whatever the composite total of all beings in all of existence without Lord Krishna's manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form.

Lord Krishna exists in all things so this means that all things are always bonded to Him.

It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul.

So it is apparent that all things have only their relative existences in relationship to the Supreme Lord.

Everything has a cause, and that cause or seed of manifestation is Krishna.

Without Krishna's energy, nothing can exist; therefore He is called omnipotent.

Without His potency, neither the movable nor the unmovable can exist.

Whatever existence is not founded on the energy of Krishna is called maya, that which is not.

Lord Krishna is revealing that it is not possible for anything to exist without Him.

The Moksham  Dharmam  text reveals that the Supreme Lord who exhibited His universal form is of endless forms, of endless expansions, of endless manifestations, of endless incarnations and is verily the endless one.

Lord Krishna reveals that He is the bijam or root seed and germinating origin of all living entities because there is no living entity moving or stationary that can exist without Him.

To be continued  .....


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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.


Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.


amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;


indriyartheshu  vairagyam   anahankara  eva  ca,


indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;


asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;


Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}

Duhkheshvanudvignamanah    sukheshu     vigatasprhah,

Vitaragabhayakrodhah   sthitadhirmunirucyate.

duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).

The Supreme Lord Krishna continuing the answer to the first question of slokam- 54 states that: He who is unperturbed, who is free from desires though amidst pleasures is not agitated even upon being put into misery because…