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Gita : Ch-11. Slo-2.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam )

Slokam-2. ( O Lord,  I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories.)

bhavapyayau  hi  bhutanam  srutau  vistaraso  maya,

tvattah  kamalapatraksha  mahatmyamapi  cavyayam.

kamalapatraksha  tvattah  = O  Lord,  from  you;

bhutanam   bhavapyayau  =  the  germination / creation / appearance  and  layam / destruction / disappearance  of  all  movable  and  immovable / living  and  non-living  things;

vistarasah  maya  srutau  hi  =  heard  in  detail;

avyayam   mahatmyam  =  your  glories;

api  ca  =  I  am  listening.

Lord Krishna is addressed in the vocative with the words kamala-patra-aksa meaning whose eyes are large and beautiful like the petals of a lotus flower and denotes His qualities of sweetness and softness of form as well as the repository of charm and beauty in look.

The reality of His vibhuti or divine, transcendental opulence has been understood as well as His being the source of creation and dissolution for all beings in all existence.

Although Lord Krishna is the doer of all He is the non-doer as well for these things manifest automatically from Him.

Although He is the controller of all, He is impartial.

Although He is present within all He is untainted by their imperfections.

Although He directs all according to karma or reactions from righteous or unrighteous actions He is not unfair.

Although He bestows the results of everyone's righteous or unrighteous actions He is not cruel.

He is equal to all though He bequeaths various results such as moksa or liberation, baddha or bondage, etc.

He is equal to all.

He is the absolute controller of primordial matter, time consisting of past, present and future, the object of adoration for all beings, unassailable by everyone, unconquerable by anyone, whose will is indomitable, unable to be transgressed and who has the compassionate nature of destroying the impediments and obstacles of His devotees.

Such infinite greatness has been understood and assimilated by Arjuna.

Those who do not know the supreme, paramount position of Lord Krishna and being unaware of this do not propitiate Him and worship Him oblivious to the fact that He alone is Sri Lakhmi's lord and master will be verily cursed by her even if they offer her worship.

Therefore knowing the paramount supremacy of the Supreme Lord Krishna and the exalted position of offering propitiation to Him one should meditate on His sakti or spiritual, feminine potency known as Sri Lakshmi.

Being pleased by this she will happily facilitate devotion to Lord Krishna and after realizing the reality that He alone is the Supreme Lord of all, one will easily achieve moksa or liberation from material existence and attain eternal communion with Him in the immortal spiritual worlds.

Of this there is no doubt.

One who knows that Sri Laksmi being free from all defects is the eternal, spiritual, feminine potency of the Supreme Lord and that as His consort she is always propitiating Him in full wisdom, such a one is supremely superior.

Contrarily, great is the distress for those who propitiate Lakshmi independently, separate from the Supreme Lord.

The Parama Scripture states :-

If Sri Lakshmi is propitiated and worshipped along with the Supreme Lord then great bliss and blessings manifest; but if the Supreme Lord is considered to be an adjunction to her worship and necessary because she is His consort, then she will not be pleased and the opportunity to achieve moksa will be blocked.

Therefore only those who propitiate the Supreme Lord Krishna and any of His authorised avatars or incarnations and expansions is eligible for moksha and Sri Laksmi expands herself eternally to be the individual consort of each of them whenever and wherever they manifest themselves.

Likewise from the seventh chapter till the end of chapter ten, Lord Krishna has revealed the reality of the emanating of all beings from Him as well as the influx of all beings back into Himself.

The word avyayam means imperishable and mahatmyam means the majesty and greatness of being neutral to all things sentient and insentient although being their source, due to complete omniscience, omnipotence and omnipresence along with unlimited vibhuti or divine transcendental opulence as the controller of every breath, every thought and every action being the foundation of everything.

The word hi meaning certainly is an adverb indicative of the forthcoming vision of Lord Krishna's universal form.

Arjuna continues his assessment of Lord Krishna's glories by confirming His eternal almighty paramount position as the creator and destroyer of all existence at will. Although He is the source of all creation, the absolute supreme ruler of all existence, the witness of all actions and the dispenser of all results from actions such as moksha or liberation and bandham or bondage in samsara the perpetual cycle of birth and death.

Yet understanding Lord Krishna's immeasurable majesty consisting of impartiality, stability, non-attachment, preservation, compassion, etc. for all living entities who are all completely dependent on Him, Arjuna's delusion of being the actual controller of his destiny has been removed.

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 …