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Gita : Ch-11. Slo-33.

Srimad Bhagavad-Gita :

Chapter-11. (Visvarupa-darsana-yogam)

Slokam-33.(Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācin, can be but an instmment in the fight.)

tasmat  tvamuttishtta  yaso  labhasva

jitva  satrun   bhunkshva  rajyam  samrddham,

mayaivaite  nihatah  purvam  eva

nimittamatram  bhava  savyasacin.

tasmat   tvam  uttishtta  = therefore  you  get up;

satrun  jitva  yasah   labhasva  =  earn  fame  on  victory  over  your  enemies;

samrddham   rajyam  bhunkshva   =  experience  the  prosperity  of  your  kingdom;

maya  eva   ete  =   these  people  I;

purvam  eva  nihatah  =  have  already  completely  killed  them;

savyasacin!  =  arjuna! the able  left  hand user  in  archery;

(tvam)  nimittamatram  bhava  =  (you)  just  become  the  cause  (of  killing  only).

The Supreme Lord Krishna is the absolute and independent controller of all creation, Every living being depends solely upon Him for their existence and maintenance.

He is also the absolute and independent destroyer and He confirms that all the warriors of the battle are nihatam-purvam meaning already slain by His mere desire.

Therefore as Lord Krishna is the actual destroyer Arjuna should arise and defeat his enemies and win glory in the form of slaying Bhishma, Drona, Karna etc. who were invincible even to the demigods.

Vanquishing his mighty foes he and his brothers can abundantly enjoy the flourishing kingdom of Earth.

All the Kaurava warriors Arjuna will be fighting are already slain before he fights with them by Lord Krishna and Arjuna should merely as a conduit be the Supreme Lord's implement for slaying them.

The vocative savya-sacin meaning expert archer reveals that Arjuna is ambidextrous and able to discharge arrows with either hand.

Lord Krishna is instructing Arjuna to arise from his lethargy of mind and fight for righteousness.

By vanquishing the Kauravas he will acquire lasting glory and enjoy the prospering kingdom of Earth which will be rightfully administered and protected by the Pandavas.

Lord Krishna alone by Himself has already determined the course of the battle and the destruction of all the unrighteous.

In this work Arjuna is merely an instrument and must only accept the role of conqueror as an implement of war.

Arjuna is addressed as savya-sacin or expert archer from the root shach meaning equal.

This was because he was ambidextrous and could fix an arrow to a bow shooting it equally with left or right hand.

Lord Krishna reiterates that it is His will that the Kauravas are to perish and that Arjuna should arise for battle and attain fame by conquering Bhishma, Drona and Karna who are unable to be conquered even by the demigods.

The Kauravas and their army have already been slain before the battle has even commenced by the desire of Lord Krishna through His potency known as kala or all consuming time and He informs Arjuna that he is nimitta-matram or merely the instrument, for accomplishing this.

Lord Krishna addresses Arjuna as savyasacin meaning skilful with the left hand because being ambidextrous he is able to shoot arrows equally with his left hand as well as with his right hand.

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 …