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Gita : Ch-11. Slo-54.

Srimad Bhagavad-Gita :

Chapter-11. ( Visvarupa-darsana-yogam)

54. ( Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.)

bhaktya  tvananyaya  sakyah  aham evam-vidhorjuna,

jnatum   drashtum   ca   tattvena   praveshtum  ca  parantapa.

tu  parantapa  arjuna!  =  but  Arjuna!;

evam  vidhah  aham  =  like  this  of  My  svarupam;

tattvena  jnatum  =  not  only  to  know  but  also  to  see  properly;

drashtum   praveshtum  ca  =  to  closely  understand  and  realise  too;

ananya  bhaktya  sakyah  =  possible  without being mixed with fruitive activities or speculative knowledge  and  by  devotional  service  only.

If by the previous methods of Vedic study and rituals one can not witness the human form of Lord Krishna then how is it possible to see Him?

Lord Krishna declares that one can have communion with Him only by bhaktya or loving devotion; but only if it is ananyaya or exclusive, meaning not divided or shared with anything else.

In this way only can He be jnatum or known in reality. The particle tu meaning but between bhaktya and ananyaya confirms that exclusive loving devotion is superior to all other means.

Janaka Pandit explains that consciousness is the higher power of the Supreme Lord and that unconsciousness is His lower power.

The Vishnu Purana VII.V states: Consciousness is the higher principle of the Supreme Lord whereas unconscious is the lower principle.

Those who are unconscious lack devotion to the Supreme Lord Krishna and are from His lower principle and thus are not able to perceive Him even by Vedic study and rituals.

Only by bhakti or exclusive loving devotion can the Supreme Lord Krishna be known as He really is. Study of the Vedas, meditation, performance of rituals, extreme austerities etc. are of no avail in perceiving Lord Krishna as paramatma or the Supreme Soul within all living entities and realising Him as He is.

But by bhakti Lord Krishna is easy to be known through the grace of the spiritual master who teaches the true purport of the Vedic scriptures which all relate to Lord Krishna.

Only by bhakti is it possible to have communion with the Supreme Lord Krishna as the actual experience of atma-tattva or soul realisation which activates one's divine relationship with Him.

The Katha Upanisad II.XXIII beginning nas yam atma prachanna meaning not by reflection, nor deliberation, nor concentration can Lord Krishna be attained.

He can only be attained by one who He, Himself specially elects and blesses to reveal His essence to.

Now Lord Krishna reveals the only way and means that one who is initiated by His devotee may see His original two armed human like form which is pure spiritual sat-cid-ananda or eternal existence, unlimited cognizance and endless bliss and enter into communion with Him.

The only way and means He states as bhaktya te ananyaya meaning exclusive loving devotion unto Him.

Only by undivided, uninterrupted, one-pointed loving devotion to the Supreme Lord Krishna can entrance into His divine transcendental pastimes be attained and one knows Him in reality through the spiritual preceptor who is His devotee and by His teachings of the Vedic scriptures only is it possible for Lord Krishna to be perceived and realised by direct cognition and attain eternal communion with Him in the spiritual worlds.

By no other means, method, technique or ritual is in any way possible to achieve this.

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 …