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Gita : Ch-11. Slo-26 & 27.

Srimad Bhagavad-Gita :


Slokam-26-27. ( All the sons of Dhṛtarāṣṭra along with their allied kings, and Bhishma, Drona and Karna, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.)


ami  ca  tvam  dhrtarashtrasya  putrah

sarve  sahaivavanipalasamghaih,

bhishmo  dronah  sutaputrastathasau

sahasmadiyairapi  yodhamukhyaih.

ami  dhrtarashtrasya  putrah     =  all  these  sons  Dhritarashtra;

bhishmah  dronah  =  Bhishma Pitamaha  and  Dronacharya;

asau  sutaputrah  ca  =  that  Karna  and;

tatha  =  thus;

asmadiyaih  yodhamukhyaih  sah  =  along  with  our  fighting  soldiers;

sarva  api  =  all,  ( the above );

tvam  visanti  =  attain  you;


vaktrani  te  tvaramana  visanti

damshtrakaralani  bhayanakani,

kecidvilagna  dasanantareshu

sandrsyante  curnitairuttamangaih.

damshtrakaralani  bhayanakani  =  very  fearful  terrible  teeth;

te  vaktrani  =  towards  your  mouth;

tvaramana  visanti  =  with  great  speed entering;

kecid  curnitaih  uttamangaih  =  some  of  them  with  broken, smashed  heads  and;

dasanantareshu  =  between  the  teeth;

vilagnah  samdrsyante  =   seen  being  caught.

In a previous slokam the Lord promised to show Arjuna things he would by very interested in seeing.

Now Arjuna sees that the leaders of the opposite party (Bhishma, Drona, Karna and all the sons of Dhrtarashtra) and their soldiers and Arjuna's own soldiers are all being annihilated.

This is an indication that Arjuna will emerge victorious in battle, despite heavy losses on both sides. It is also mentioned here that Bhishma, who is supposed to be unconquerable, will also be smashed. So also Karna.

Not only will the great warriors of the other party like Bhishma be smashed, but some of the great warriors of Arjuna's side also.

The Supreme Lord Krishna was requested by Arjuna in slokam 25 with the word prasida meaning be merciful and grace him to be free from fear; yet Lord Krishna exhibited His visvarupa or divine universal form to indicate that there was nothing to fear for His devotees and that the battle of the two armies and the whole material manifestation was completely under His control.

The visvarupa was revealed to assure Arjuna of his definite victory and resultant fame by the Pandavas victory over the Kauravas.

This victory arranged and orchestrated by Lord Krishna was to rid the burden on Earth of the Kauravas along with other demons in the guise of kings who were slain previously during the great war with the demigods and had now taken rebirth again as millions of warriors dispersed throughout both armies.

In slokam seven Lord Krishna told Arjuna that he could see any reality he would want to see in the visvarupa and now he is seeing his enemies defeat and his own victory which would soon transpire.

Duryodhana, Bhishma who was educated in the heavenly planets, Drona who had received divine weapons from Parasurama, Karna the son of Surya the sungod along with the principle warriors on the Pandava side such as Dhrishtadyumna and Sikhandi are all seen rushing headlong directly into the innumerable mouths of the visvarupa where they are gnashed by the fearsome teeth and perish.

This slokam relates to verse seven where Lord Krishna states any reality one would care to see is present in His visvarupa or divine universal form.

In the visvarupa can be seen the coming victory and defeat in the battle of Kurukshetra which Arjuna will soon be fighting and indeed he sees all the 100 sons of King Dhritarashtra with all the kings fighting for the Kauravas along with all the kings and princes and principle warriors on the Pandava side such as Dhrishtadyumna and Sikhandi rushing into the gaping, fierce mouths and teeth of multitudinous faces of the almighty visvarupa .

Arjuna can clearly see Bhishma, Drona and Karna as well entering into these gnashing mouths along with the others.

It is not that they are individually entering separately but both sides are speedily entering different mouths at the same time and can be seen to be destroyed therein.

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 …