Gita Chapter 7 - Jnana Vijnana Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
Forum rules
Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby murugans61 » Sat Dec 21, 2013 10:55 am

Hari OM

Reflection on V 20 -23

The river, the well, the lake, the spring - these are the sources from which water can be availed off. But the grand source for all of these is rain, without which all these would be devoid of water. Similar to this is the grace of the Lord which gives the start, sustenance and support to all beings. All the needs of all the beings come from the same Cosmic Source.

But the men who are in the early stage of understanding take it that help comes to them from the gods they worship. The worship of the various forms of gods is not altogether erroneous. It is a stepping stone to the understanding of the Brahman, the Lord. The Lord provides the ways and means for everyone to evolve stage by stage in their paths of devotion.

Endevours are practically the same in all the mines, whether it is aluminium or diamond. All men seek to enrich life and to add to happiness. Men of early evolving intellect are unable to distinguish between the fleeting happiness and the lasting happiness. They seek earthly impermanent attainments from their gods; whereas the permanent spiritual attainments belong the Brahman.

Pranams.
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Sat Dec 21, 2013 3:14 pm

HARI OM

VERSE-20
The heterogeneous character of desires cloud the vision of man.so,he fails to understand who he is,what is his duty,what is the purpose of human life,what is the relation between God and individual soul,what distinguishes human life from other lives,and fails to realize that his salvation lies in the practice of adoration rather than in getting lost in enjoyments.Actions performed by an individual through successive births leave their impressions behind,which are stored in the mind.

The sum total of these impressions goes to constitute the nature of that individual.This nature is his prakrti and he acts according to this prakreti.Each individual possesses a distinctive nature of his own.The inclination that one feels in ones mind to worship different deities is what is meaned by being prompted by that nature.There are different dieties that we worship like sungod,moongod,Gods of fire, air, water,and other Gods mentioned in the scriptures.The rules of worship etc. vary according to the desire actuating the mind of the worshipper,and the nature of diety worshipped.A man is said to worship some other diety only when he views the deity as apart from God,the supreme diety.If however,he worships the diety as no other than GOD and in accordance with his commands,either disinterestedly or with a view to pleasing God,he actually worships God himself rather than any other diety,and the reward of such worship too is God realization.

VERSE-21
There are various type of devotees with interested motives.The deities they worship are also numerous varying according to the desire and temperement of those devotees.They worship with unmitigated faith in the existence of divine intellegences, in their glory and virtues,and in the methods of their worship and its rewards.
The Lord tells that he establishes the faith of that particular devotee in that very form.He directs devotee's faith towards that particular God.

VERSE-22
In this verse Lord shows that equipped with the faith stabilized by him the devotee worships the diety of his choice according to the rules laid down in the scriptures and as a reward for such worship obtains from the diety only such of his coveted enjoyments as have been pre ordained by the lord.The celestials have not been authorized to give either more or less than what is ordained by the Lord.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby jayasri » Sun Dec 22, 2013 8:59 am

Sloka 20
The first two types of devotees, because of various desires, are robbed of their intelligence to discriminate between sat and asat. Depending on their predominant vasanas and guna, they take up different types of worship of different devatas.
By ऽन्यदेवताः, Bhagavan means that these devotees do not have the right knowledge about Eshwara. Based on their desires, they approach the presiding deity that can grant their wishes and worship. They are attached to the boons that are granted and are not attached to Eshwara. Their focus is only on what desires can be fulfilled. They do not realize that the devata they are worshipping is actually Eshwara.

Sloka 21
Bhagavan says what he does to the devotees who worship different devatas.
He says that he grants their wishes through the devatas, thus increasing their faith and devotion in the devatas. In due course, they develop dispassion and become जिज्ञासु .

Sloka 22
Here Bhagavan says that the devotee, who engages in worship of the devata
with faith gains the objects of his desire that are definitely
ordained by Bhagavan alone. Bhagavan grants only those desires that are good for the devotee.

Sloka 23
Here Bhagavan talks about the nature of the result obtained by the devotee that worships different devatas due to limited discrimination. The result is finite, will never give complete satisfaction (fulfillment), and is binding.Bhagavan says that those who worship the devatas go to the devatas and those who worship Him go to Him.
jayasri
 
Posts: 0
Joined: Tue Nov 05, 2013 5:21 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Sun Dec 22, 2013 10:49 am

Hari Om to all,

Pranaams, and thank you everyone for all your wonderful thoughts and reflections.

Now let us proceed and study Slokas 24 and Slokas 25 where the Lord talks about his Absolute and relative natures.

HGRR (Holy Gita Ready Reference)
Word and Sloka Meaning - Arvind
Thoughts and Concepts (13) - Sathyavathi ji
Selections for Reflections (6,7,8) - Muruganji

Reflection on these verses - everyone.

Pranaams
Arvind
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Sun Dec 22, 2013 10:52 am

Sloka 24
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम्‌ ॥


Word to Word Meaning
अव्यक्तं = the un manifested
व्यक्ति = to manifestation
मापन्नं = (as) having come
मन्यन्ते = (they) think
माम = (of) Me (as such)
अबुद्धयः = the foolish
जानन्तो = not knowing
ममाव्यय = My immutable
मनुत्तमम्‌ = and peerless
परं = the Highest
भावम = nature

Sloka Meaning
The foolish think of Me, the un-manifest, as having come to manifestation, not knowing my Higher, immutable and peerless nature.

Sloka 25
नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्‌ ॥


Word to Word Meaning
नाहं = I am not
प्रकाशः = manifest
सर्वस्य = to all
योगमाया = by my Yoga maya
समावृतः = vieled
मूढोऽयं = this deluded
लोको = = world
नाभिजानाति = does not know
मामजमव्ययम्‌ = as the unborn and the imperishable

Sloka Meaning
I am not manifest to all (in my real nature) veiled by my divine Maya. This deluded world knows me not, the unborn, the imperishable.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby nikhil1707 » Mon Dec 23, 2013 10:00 pm

Sloka 20
Those whose wisdom has been led away by this or that desire resort to other Gods, engaged in this or that rite, constrained by their own nature.
Their desires for progeny, cattle, svarga and the like deprive them of their power of discrimination, and they resort to other Gods (Devatas), other than Vasudeva, the
Self. They engage in rites peculiar to the worship of these
Gods they being constrained to do so by their own nature
(praknti), by that peculiar tendency (sawskara) which they
acquired in the previous births Of these lustful men.

Sloka 21
Whatever devotee seeks to worship with faith what form soever, that same faith of his I make unflinching.
Whatever form of God (Devata) a man of desire worships
in devotion and faith, I confirm his faith in the worship of
that same form.By whatever faith a man is naturally actuated and seeks to worship a particular form of Devata.



Sloka 22
Possessed of that faith he engages in the
worship of that (form) thence he obtains his desires,
these being indeed ordained by Me.
Possessed of that faith ordained by Me, he engages in the
worship of that form of God. From the God worshipped
in this form he obtains the objects of his desire as ordained
by Me, the Supreme Lord, the Omniscient, as I alone know
the precise relation between actions and their fruits, liecause
their desires are all ordained by the Lord Himself,
therefore the devotees are sure to obtain them.
Another interpretation is also given which would make
the last part of the verse mean that desires are beneficial.
But desires can be beneficial only in a secondary sense ; for,
strictly speaking, they are beneficial to nobody.
Because they are unwise and full of desires and resort to
the means of attaining finite results, therefore,


Sloka 23
That result indeed is finite, (which accrues)
to those men of small intellect. Worshippers of
Gods (Devatas) go to Gods (Devatas) ; My devotees come unto Me.
Though there is the same amount of exertion (in the two
kinds of worship), people do not resort to Me so that they
may attain infinite results. Alas ! it is very miserable.
Thus does the Lord express His regret.
nikhil1707
 
Posts: 0
Joined: Sat Oct 26, 2013 9:08 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby murugans61 » Wed Dec 25, 2013 12:43 am

Hari OM

Selections for Reflection
6 The 'point of concentration' (upasya) is to be considered, no doubt, as the symbol of the Truth that the devotee is seeking, but it cannot in itself be the Truth. Idol worship is only a convenience for gathering true concentration, for getting an initial momentum for the final flight into themselves, to reach the Self, and discover there in their own oneness with it.(7.24)
7 When the Self in anyone beams out through the steadied and purified mind and intellect completely sublimating his lower nature(apara-prakrti),he becomes a Prophet,a Sage. Krishna, Rama,Christ, Mohammed,Buddha, Mahavira are some of the examples.These Men of Realisation,discovering their Self, understood and lived every moment of their lives in the Self,as the Self of all.To mistake their physical structure , or the lingering traces of their mind, or the film of their intellectual personality for the very Essence of Truth,which these God-men were, is to make as miserable a mistake as taking the waves to be the ocean,(7.24)
8 The three gunas- sattva,rajas, and tamas- provide a prism,viewed through which the kaleidoscopic world seems to dance,flashing its infinite patterns.(7.25)
Pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Wed Dec 25, 2013 12:05 pm

Sloka 24:

However the ignorant think that once upon a time I was un-manifest and now I have become manifested and that my original nature is lost. My higher absolute nature is param, they think that is lost because I have become manifest. They do not know my Higher Nature is highest, changeless and supreme. But people think I am only limited as an avatara- Krishna , Rama and so on . They have such narrow vision.
This can be understood at three levels - jiva, jagat and Isvara.

(1) jagat level = We only see what is jagat, its name and form- gross manifestations. But the Upanishads tell us that Brahman has become this name and form, this world. But the source of this world becomes unknown to the ignorant who are attached to the manifested (the world). That the cause was unmanifest , and even now remains unchanged ad midst the changes of the world, this is not known.

(2) Ishvara level - Since the Lord has taken an incarnation we are worshiping his name and form and his virtues, lila and so on. These are related to his saguna form, and people think or say that this alone is God. The absolute nature of the Lord is lost. Higher than his saguna nature is nirguna nirakaar nature , which as the inner controller he sits in our own heart. But people get attached to one particular form of God and say that alone is Highest, limiting the all pervasive Lord. Even in the saguna form like Krishna they get attached to one particular saguna - like baby Krishna and so on. It is only one aspect of the Infinite.

A note on Avatara:

One is svaroopa and another is roopa. Though the Lord takes a form in an avatara it is only a lila deha (illusory).

So avyakta is his true nature, and he takes a form (roopa) in the incarnation. He takes a form because of adharma of people or for pure sport or by demand of his devotees. He then with his Maya shakti incarnates.

Since the ignorant do not know his higher nature they get deluded and ask questions how Isvara is playing the role of jiva (like Sri Rama wept on hearing his father's death). They think the Lord has really become deluded. They do not know his higher nature, and that everything is only a sport for a purpose.

(3) jiva level = Even at jiva level one may consider oneself as body. this knowledge is incomplete, even jiva has a higher level which is only Paramatma only.

Hence the param bhavam can be seen in all the three levels of jiva, jagat and Isvara. But thise who are gross minded see only my manifested form.

The Lord has promised he will teach both jnana and vijnana - his absolute and relative. Absolute is his true nature, the manifested is his vijnana. The absolute remaining as absolute appears as relative, this people do not know. They think the Absolute has really become manifested.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Wed Dec 25, 2013 12:09 pm

Sloka 25

naham prakasha- I am not known, revealed to them (the ignorant). Why is he not seen ? Because of a veiling , Yoga Maya. By this Yoga Maya my true nature is completely covered.
What is Yoga Maya?
Yoga means mixture or combination. All these three gunas which when combined, this is Yoga. And this is only Maya. The three gunas and Maya are synonyms and not separate, they are knit together. Hence I am not easily revealed.

Now a question arises, is our buddhi covered by Maya or is Paramatma covered?

Case 1 " buddhi is covered (of the jiva]
To go beyond the thoughts and reach the Paramatma is difficult as one gets attached to the thoughts. Outside again one gets attached to the world and only sees the three gunas as an effect- failing to see the Paramatma gain. So it is true for the jiva that by Yoga Maya the buddhi is veiled.

Case 2 : The Lord covers himself by Yoga Maya
This is also the case. Just like the sun rays itself covers the sun, or like the cloud covers the sun. Clouds are only illumined by the sun, and yet it hides the Sun. Similarly by His lila he covers his true nature deliberately - he behaves like a jiva as though he is deluded. The ignorant cannot understand it.

The devotee is equipped with knowledge. The devotee knows that Bhagavan is covering his true nature, there is a difference here when Yoga Maya is in his control. One must keep in mind that Isvara knows that Maya is only an instrument or a tool, but he is not carried away by it.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Thu Dec 26, 2013 11:34 am

HARI OM

Why is the self termed 'unmanifest'(avyakta)?

The manifest is available either for the perceptions of the sense organs,or for the feelings of the mind,or for the understanding of the intellect.That which is not available for any one of these instruments of congnition,feeling or understanding is considered as the 'unmanifest'(avyakta).

The self is considered as unmanifest,for it is the vitality behind the sense organs, the feeler-potential in the mind, the very light that illumines the intellect and,therefore,ever remains beyond the ken of senses,mind and intellect.(7.24)
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby murugans61 » Mon Dec 30, 2013 12:06 am

Hari OM

The Lord reveals His true nature, which is identical with the seeker's nature and which is to be gained in terms of knowledge. He is ever evident , imperishable, and unborn.
Still people, deluded by maya, mistake The Lord as a person subject to birth etc.
The Lord is the magician who has produced the magic of this world . It's nature is well known to Him and His devotees only. The Prakruti made up of three gunas is the yoga maya of Iswara. Iswara seems to be concealed by His yoga maya while actually He remains unaffected by it.

Pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Mon Dec 30, 2013 8:35 am

Hari Om,

Thank you everyone for your reflections and thoughts.

Let us now proceed to Sloka 26 and Sloka 27.

Word and Sloka Meaning : Arvind
Terms and Definitions (9) - Murugan ji
Thoughts and Concepts (15,16) - Sathyavathi ji
Selection for Reflections (9) - Arvind

Thoughts and reflections on these verses - all.

Pranaams
Arvind
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Mon Dec 30, 2013 8:39 am

Sloka 26
वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥


Word to Word Meaning

वेदाहं = I know
समतीतानि = the past
वर्तमानानि = the present
भविष्याणि = and the future
चार्जुन = o Arjuna
= but
न कश्चन = no one
भूतानि = being
मां तु वेद = verily knows me

Sloka Meaning
I know, O Arjuna, the beings of the past, and present, and future, but no one knows Me.

Sloka 27
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥


Word to Word Meaning
इच्छा = Desire
द्वेष = Aversion
समुत्थेन = arisen from
द्वन्द्व = (by) these dualities
मोहेन = is deluded
भारत= O Arjuna
सर्व = all
भूतानि = (these) beings
सम्मोहं = to delusion
सर्गे = at birth
यान्ति = are subject
परन्तप = O Parantapa (scorcher of foes)

Sloka Meaning
By the delusion of the pairs-of-opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa (scorcher of foes).
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby madan » Mon Dec 30, 2013 2:39 pm

Hari Om,
Verse-24, It has been said earlier that worship of God gives best result , then why are people generally indifferent to God?
As to this Lord says: those who do not have right understanding do not know My real nature which is eternal and the highest. They consider Me that earlier I was unmanifest and now I have taken birth in the house of Vasudev like any other man ,bird or animal. The unmanifest means having existed without capacity for action prior to the assumption of the body and now having taken birth capable for action as determined by the material body. But as a matter of fact neither I am unmanifest nor manifest, being relative to each other.I am different from both and special. Those who quarrel in un manifest and manifest they do not Know Pratyagchaitanyabhinna Bramhan’ which is My Supreme nature.
Or, even though I am cause of everything , they think of Me as having attained characteristics of effects in the form of many incarnations such as the fish, the tortoise, and others. They think of Me as limited entity,and so not knowing My unconditioned,limitless, real nature which is unsurpassable,nondual and absolute supreme bliss through and through, they think of Me merely as some Jiva. As a result of which they do not come to Me but instead go to other well-known gods. And consequently get perishable result. This is the idea.
madan
 
Posts: 0
Joined: Wed Oct 30, 2013 5:41 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby lakssg » Mon Dec 30, 2013 7:03 pm

Reflections on verse 24,25
The Lord is expressing concern over the beings and once again explains
why people are deluded?
We are all aware about the power of intellect and how it is unique to human being.

One can live at a superficial level perceiving through the sense organs, feeling at the level of mind and understanding complex things through the intellect-all for worldly pleasures. The ignorant are carried away by the glittery finite world. They are slave to their extroverted mind and for them everything including the Lord is at the manifest level.
They think that The Lord like themselves have taken birth in this world.
1.To fructify punya and papa like all beings.
2.As son of Devaki and Vasudeva he is born as a jiva
3.Has gone through all stages of life experiencing the pain and pleasures

Their gross intellect fails to recognize the true nature of the Lord which is unmanifest and unsurpassable.
They never understand The Lord to be the illumining principle of the whole manifested world . Their mind due to desire never turns inward and attain quietitude which is a prerequisite to know the supreme nature of the Lord.
What makes them deluded?
Yoga maya- union of sattva ,rajas and tamas which covers the true nature of the Lord. Once trapped they see only the perceived world – for them only waves are there .
Who knows the truth-
One can reach Lord either through supreme love or through knowledge gained by grace of Lord, Guru and Shastra .These blessed ones know the secret behind the manifest .
lakssg
 
Posts: 0
Joined: Mon Sep 16, 2013 11:04 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Mon Dec 30, 2013 10:18 pm

HARI OM
VERSE-24

The man of the world with average intellegence gets confused in the notion that the pure all pervading principle, the Lord's higher nature,is the same as the impure, limited gross matter perceived so readily in different forms.The higher nature is unmanifest but definitely present in every one.

His lower nature is manifest in the world of plurality.His higher nature cannot be directly seen to exist by our organs of perception,but can be realized,and that too only with the refined and sublime intellect. In short many forms of the matter can be seen,then one-form of the spirit can only be experienced.

This general ignorance and consequent confusions are caused by maya, a veil of total ignorance of Lord's true nature,springing from sattva,rajas,and tamo gunas. With his common gross intellect he cannot lift the veil of ignorance. For a sincere seeker, endowed with the uncommon,refined and penetrating intellect,the veil does not exist at all.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Mon Dec 30, 2013 10:21 pm

HARI OM

VERSE-25

The divine nature of the self is not freely known and experienced by every one at all times due to the functioning of maya.Maya veils his real nature and he is forced to run after enjoyments of the world. These are caused by three types of moods in man's inner personality called sattwa,rajas and tamas.Rajas creates mental agitations(vikshepa) and tamas creates the intellectual veiling.(avarana).When one is confused and confounded by the play of these three moods,the self is not available for direct experience.when through self control,listening, reflection,and meditation,the agitations of the mind are quitened,and the veiling has been
pulled down,the seeker re-discovers his real nature.As long as the agitations of the mind veil the intellect from its awareness of the self,so long the limited ego pants to fulfill itself and to gain the infinite amoung the gutters of its sensual cravings.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby sathiavathi » Mon Dec 30, 2013 10:25 pm

HARI OM

Thoughts and concepts,

14-Cite and explain the verse that declares the Lord's omni science.

The following verse declares the Lord's omniscience:
Vedaham samatitani vartamanani carjuna
bhavisyani ca bhutani mam tu vedana kascana.

I know,O Arjuna,the beings of the past,the present,and the future,but no one knows me.

To be aware of a thing to know that thing;and to know is to illumine.Just as the sun can be considered as the eye of the world in as much as without the sun all organs of vision will be blind apertures,so too,the self can be considered as the knower of every thing, in every one,at all times and in all places.

This omniscience of the Lord is vivid when He declares "I know the beings of the past,of the present and of the future".

The eternal self is not only the awareness that lights up all life at this present movement ,but it waS THE AWARENESS THAT ILLUMINATED the objects,feelings and thoughts in all from the beginingless begining of creation and it shall be the same principle behind every knower that knows anything in all the future generations till the endless end of time.The Lord is thus omniscient,as he is the knower of every thing in all the three periodes of time.(7.26)

15-Explain why the 'knower hood' status of the self is not absolutely true.

According to the strictest vedantic philosophy,the self is not a knower,just as in the strictest logic of thought it would not be correct to say that the sun illumines the world.From our stand point,contrasting with the hours of night when things are not illuminated,we may rightly attribute the function of illuminating things during the day to the principle of light called the sun.How ever from the standpoint of the sun,which is ever brilliant, there is no movement when he is not blessing the objects with his shining touch. Therefore,it is as meaningless to say that the sun illumines the objects,as to say,"I am too busy breathing these days".

Knower-hood is only the status gained by the self when it functions through the equipment of maya;bereft of maya,the self cannot be called even a knower.(7.26)

What is the source of 'pairs of opposites'(dvandva)?
Attachment(raga)and aversion(dvesa)are the source of pairs of opposites(dvanda).(7.27)
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby madan » Wed Jan 01, 2014 12:38 pm

Verse- 25,
Hari Om.
Being covered by Maya which conforms to My will, I do not come in front of all. Being deluded this person does not recognize Me who am birthless and undecaying.
I do not reveal My own form to all people.However, I do reveal to some of My devotees. This is the purport. What is the reason? As to this He states: Yog-maya-samavritah; Yog means My will;the maya which is subject to this is 'yog- maya' Being vailed by Maya which conforms to My will ,people get deluded and hence do not know Me even when there are grounds for knowing Me. But My devotee Know Me in reality. Thus the reason for not Knowing Me is My will alone.
Therefore, even though the grounds for Knowing Me exist, still, this person,distinct from four kinds of devotee, being deluded, does not recognize Me who am birth-less, beginingless, and undecaying,infinite. On the other hand he through misconception thinks that I am only some ordinary person. This is the idea. Even in ordinary jugglery this is well known fact that it veils the real nature of an object and projects some thing which is nonexistent.
madan
 
Posts: 0
Joined: Wed Oct 30, 2013 5:41 pm

Re: Gita Chapter 7 - Jnana Vijnana Yoga

Postby Arvind » Wed Jan 01, 2014 7:07 pm

Sloka 26

I know the beings that are past, that are present and that are to come, O Arjuna, but nobody knows Me.
Here the sarvajna (all knowing) aspect of the Lord is highlighted. One cannot know God as an object of perception.
A jiva may get siddhi (powers) and may even come to know his previous birth or future. To some extent he may also get power to know someone else's. Bu he can never get the sarvajna power of Isvara.

Here the Lord says "no one knows Me". But in the beginning of this chapter he said that I am going to tell you that by which you will come to know Me and then nothing will be remained to be known. The idea is the Lord cannot be known as an object, he has to be known subjectively. To see the Lord as something different from oneself needs another existence. Existence is only One and non dual. Hence one can know the Lord as one's own Self and not as something separate.

This sarvajna is of two types - primary (mukhya) and general (samanya)
Primary (mukhya) is when each and every aspect of the jiva and the world is known by the Lord- including the jiva's past action, future and so on.

samanya sarvajnatha is knowing the world in general, that Consciousness alone is real and that the world is an illusion.
The Mundaka Upanishad 1.1.9- also says yah sarvajnah sarvavit, Paramatma is a knower of all things in general as well as in detail.
Arvind
 
Posts: 1
Joined: Sat Sep 07, 2013 1:52 pm

PreviousNext

Return to Bhagavad Gita Discussion Forum

Who is online

Users browsing this forum: No registered users