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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 because when the atma is realised its veil is removed and nescience is removed with it and the extensive and unlimited nature it is endowed with is revealed.

The Mundaka Upanisad III.I.III beginning yada pashyah pashyate meaning:

When moksa or liberation is achieved one cuts asunder the knots of worldly bondage and attains proximity to the Supreme Lord.

Also one who has achieved moksa is known to be omnicient as is shown in the Chandogya Upanisad VII.XXVI.II beginning na pashyo myritam pashyati na means:

The enlightened one realising the Supreme Lord has realised the atma and all else.

The Supreme Reality is called sat eternal existence in its state of being because of its capacity to divide itself into names and forms.

The Supreme Reality is also called asat or non-existence because of its incapacity to divide itself into names and forms.

This is also given in the Taittiriya Upanisad II.VII beginning asadva idamagre asit meaning: Verily in the beginning this creation was non-existent.

Also in the Brihadaranyaka Upanisad I.IV.VII beginning taddedam tarhayavaya meaning: Verily before the demigod Brahma became the secondary, instrumental cause of creation, the whole creation was dormant in its unmanifested form under the sway of the primary efficient cause.

So because the Supreme Reality of the atma is beyond both sat and asat it is known as being and non-being. The Katha Upanisad I.II.XVIII beginning na jayate mriyate va means:

The soul is unborn, eternal unchangeable and never subject to death.

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-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 …