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Gita : Ch-11. Slo-1.



Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam )

Slokam-1. ( Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled.


arjuna uvaca

madanugrahaya  paramam  guhyamadhyatmasamjnitam,

yattvayoktam   vacastena  mohoyam   vigato  mama.


 arjuna  uvaca  = arjuna  said;

madanugrahaya  =  in  order to  bless  me;

paramam  guhyam  =  the  so  top  secret;

adhyatmasamjnitam  yat  =  about  the  atma-tattvam;

vacah  tvaya  uktam,  tena  =  by  the  advice  you  have  given;

mama  mohah  =  my  vyamoham  (my confusion  on  the  subject);

ayam  vigatah  =  here  cleared ( confusion  on  Atma-tattvam  is  removed ).


For the purpose of germinating and increasing bhakti or exclusive loving devotional service the Supreme Lord Krishna in chapter ten spoke of His vibhuti or divine transcendental opulence and at its end in slokam 42 He alluded to His visvarupa or divine universal form with the words eka-amsena referring to a fractional expansion of Himself.

Beginning with chapter 2, slokam 12 na tv evaham jatu nasam meaning :-

Never was there a time when Lord Krishna did no exist.

Continuing on to chapter 4, slokam 46 yogam atisthottistha meaning :-

become a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness.

In the first four slokam-s  of this chapter Arjuna begins by gratefully acknowledging the great compassion of Lord Krishna to reveal such supremely confidential knowledge regarding the eternality of the atma or eternal soul in comparison to the temporary, perishable state of the physical body and then affirms that now his delusion has been dispelled and the infatuation felt due to a sense of ego for the body and mind has been eradicated because it is an absolute truth that the soul is never the performer of any action.


The Supreme Lord Krishna out of extreme compassion revealed His prominent vibhuti or divine, transcendental opulence in the previous chapter.

Now in this chapter His compassion is extended even further and being eagerly requested by Arjuna He reveals His universal form.

At the end of the last chapter Lord Krishna reveals that He pervades and supports the whole creation of everything cognisant and non-cognisant with just a fraction of His potency.

Thus the universal form has been hinted at.

Although so many topics were of an esoteric and secretive nature, to alleviate His devotees despair and delusion Lord Krishna gently corrected all erroneous conceptions and confirmed the reality that the soul is eternal and everyone and everything is irrevocably following the will of the Supreme Lord in all respects.
Arjuna is acknowledging that he understands these things throughly.


In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna.

This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained.


Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul.

Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma.

The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, slokam 12 and ending in chapter six,slokam 46.


Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth.

But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter

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…

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Chapter-5. ( Karma-sanyasa-yogam )


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pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

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