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Gita : Ch-11. Slo-37.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-37. (O great one, who stands above even Brahma, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation.)

kasmacca  te  na  nameran  mahatman

gariyase  brahmanopyadikartre,

ananta  devesa  jagannivasa

tvamaksharam   sadasat  ta param  yat.

mahatman  =  O, Lord;

gariyase  =  far  Superior  aming  all;

brahmanah  api  =  even  to  Brahma;

adikartre  ca  =  the  cause  of  the  beginning;

te  =  To You  Lord;

te  =  they;

kasmat  na  nameran  =  why  not  they  bow  to  you! ( how  is  it  possible  they do  not  pay  respect  ( you );

ananta  devesa  jagannivasa  =  unlimited,  God of the gods,  O refuge of the universe,  my  Lord;

sat  asat  yat  =  far  beyond  "sat  and  asat"   ('cause  and  effect');

tatparam  aksharam  tvam  =   transcendental,  imperishable,   your  lorus  feet.

The word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishna's vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence.

 It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanishad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause.

Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible.

What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.

The statements made in the previous verse are being justified with the words kasmac na meaning why not which refers to why shouldn't all the demigods and exalted sages and perfected beings bow to the Supreme Lord Krishna who is the progenitor of Brahma who is their creator.

The Supreme Lord is the embodiment of all creation, comprised of the animate and inanimate. He is sat the effect and asat the cause and He is tat param that which is beyond both. He is beyond the jivas or embodied beings united with primordial matter which is characterised as what is existent and what is non-existent.

He is beyond prakriti the material substratum pervading physical existence. He is beyond the brahman or the spiritual substratum pervading all existence. He and His energies are indestructible, imperishable and eternal. His plenary expansion within all sentient beings is the atma or soul which is also indestructible and eternal.

The Katha Upanishad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is never born neither does it ever die. As all sentient beings are blessed with an eternal soul bestowed by Supreme Lord Krishna alone why should they not all bow down to Him.

Why indeed should not every living entity in all creation offer their humble respects to the Supreme Lord Krishna who is the sole controller, the primeval God of all gods, the original creator of the primary creation and the creator of Brahma who created the secondary creation being material existence composed of trillions of universe but which is but 1/4th of the spiritual energy of Lord Krishna.

Lord Krishna is both sat the manifest and asat the unmanifest as well as that which is beyond each and contains them both. The original root and primeval cause of all existence. The sole source of the imperishable brahman or the spiritual substratum pervading all existence. There is no surprise by the facts given by these nine examples that all beings in creation should offer homage to Lord Krishna.

Here it is explained why it is appropriate to propitiate the Supreme Lord Krishna. As He is purna or complete He is known as the source of all atmas or souls. Here He is addressed as mahatma the greatest personality.

The word atma has been explained in Mahabharata in this manner: The Supreme Lord is pervading everywhere in everything, because He is the controller of all, the dispenser of the results of all actions, abiding in each and every body and the first recipient of all sense enjoyments and because He is eternal He is known as atma the soul of all.

The Bhagavat Purana states that the material worlds are a combination of sat or effect and asat or cause but the Supreme Lord is superior to both sat and asat.

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…