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Gita : Ch-11. Slo-7.

Srimad Bhagavad-Gita :

Chapter-11.( Visvarupa-darsana-yogam)

Slokam-7. ( Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.)

ihaikastham  jagat  krtsnam  pasyadya  sacaracaram,

mama  dehe  gudakesa  yaccanyaddrashtumicchasi.

gudakesa! = hey Arjuna!

scaracaram krstnam jagat = with all living and non-living things, the whole jagat;

anyat yat = other things;

drashtum iccasi ( tat ) ca = if  you are anxious to see, all of them;

mama dehe iha adya = now here in My body ( Visvarupam );

ekastham = all together ( present in one );

pasya = watch yourself.

 Now Lord Krishna emphasises clearly that the total material manifestation consisting of unlimited things, animate and inanimate, moving and stationary, sentient and insentient all are harmoniously comprised within only a part of His visvarupa or divine universal form.

Not only that but also creation, evolution, dissolution, past, present, future are also there to be seen. There should be absolutely no doubts about this reality.

Lord Krishna reveals that the whole creation consisting of unlimited moving and stationary things are all contained in ihaikastham meaning in only one part of His visvarupa or divine universal form and anything else that could be desired to be seen is in this location as well.

This denotes that there are many other marvels and wonders in other parts that are undisclosed.

Lord Krishna is stating pasya behold now in His visvarupa or divine universal form, this very moment the entire creation with all its movable and immovable components all integrated together and united as different parts of a singular form in His transcendental universal form.

This phenomenal form is impossible of being seen by demigods, humans and demons even in tens of millions of years wandering unobstructed throughout all creation.

Everything that exists can be seen in this universal form as well as anything else that may be seen such as past and future along with different conditions in creation including victory and defeat. Also prakriti the material substratum as well as the brahman the spiritual substratum pervading all existence.

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 …