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Gita : Ch-11. Slo-40.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

Slokam-40. (Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless, might! You are all-pervading, and thus You are everything!)

namah  purastadatha  prshthataste

namostu  te  sarvata  eva  sarva,


sarvam  samapnoshi  tatosi  sarvah.

sarvah!  =  All-pervading  O Lord;

purastadatha,  prshthatah  te  namah  =    from the front  and  also  from  the  behind,  offering my  obeisances,  to  You;

atha,  sarvatah  eva  =  also,  from  all  sides,  because;

te  namah  astu  =  You  are  everything,  I  bow  at  Your  feet;

ananta-viryamita-vikramah  =    with  unlimited potency,  and  unlimited force;

tvam  sarvam   samapnoshi   =  You  are  all-pervading,  clothing  all  over;

tatah  sarvah  asi  =  therefore  You  are  everything.

Beholding the resplendent Supreme Lord Krishna in all His glory before him, Arjuna out of extreme expressions of devotion salutes the Supreme Lord with praises such as ananta-virya or unlimited personality and amita-vikramah or immeasurably powerful and humbly offers Him obeisance from all directions. He also states that Lord Krishna pervades the total creation because it is an extension of Him therefore He is everything in existence.

Due to His attributes of omniscience and omnipresence it is clearly established that Lord Krishna Himself is paramatma or the Supreme eternal soul pervading all creation and all living entities for the collective total of every atma or eternal soul of all living entities constitutes His divine, transcendental spiritual body and which also contains what appears to be inanimate as well.

This proves that the material creation is not just an illusory mirage that is not factual adhered to by the mayavadis or the pseudo- impersonalists who do not believe that the Supreme Lord has unlimited qualities, phenomenal attributes and wonderfully, sublime personality.

Lord Krishna is being addressed thus :-

 O' infinite energy, the embodiment of everything, thy glory is beyond measure. As paramatma or the Supreme soul He enters and resides in all beings.

Thus He is the atma or eternal soul within all the unlimited multitudes of intelligent and non-intelligent living entities.

All atmas are of the same eternal quality and essence and all together constitute the divine, transcendental body of the Supreme Lord Krishna.

Thus Lord Krishna is the root source from which everything is manifested and all things are a part of Him and all names are a name of Him.

It is clearly apparent that the immanent nature and omnipresent characteristics of the Supreme Lord Krishna are the basis for the descriptions of His glory given in the previous three verses such as He is asat the cause and sat the effect as well as tatam visvam ananta-rupa of unlimited forms pervading all creation and references to His being all the demigods like Brahma, Yama, Vayuh etc.

Thus does Lord Krishna interpenetrate all existence.

By the way of establishing Lord Krishna as the embodiment of all and all pervasive with ananta-virya or unlimited potency, Arjuna gives Him obeisance from sarvatah or all directions as Lord Krishna pervades everything both inside and out exactly like gold pervades all the objects it incorporates such as bracelets and necklaces etc. In this way Lord Krishna is the embodiment of all creation as it comes from Him alone.

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 …