Gita - Chapter 9

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.
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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.

Gita - Chapter 9

Postby Arvind » Wed May 14, 2014 5:03 pm

Hari Om. Pranam to all.

With Bhagvan's grace, Pujya Gurudev and Pujya Guruji Swami Tejomayanandaji's blessings, the group has successfully completed systematic study of 8th Chapter of Gita, Aksara Brahma Yoga.

Let's now study the next chapter, Chapter 9- Raja Vidya Raja Guhya Yoga , the Yoga of the Royal Knowledge and the Royal Secret.

Guidelines:

We will stick to Pujya Gurudev Swami Chinmayanandaji's Gita text for our study and Pujya Swami Advayanandaji's "Gita Ready Reference" book for our main reference. Additional references only from Chinmaya Mission Acharya's discourses/CDs/DVDs/Shankara Bhashya as well as teachers in the line of Advaita parampara will be allowed and appreciated. We will take up the verses according to the thought flow for our discussion.

Since we are starting a new topic I invite all readers to come forward and join this discussion actively. If we have more participants we will get more views and that will enrich our Satsang. I also request respected Acharyas here to please help us in our effort. There are different ways you can participate in this discussion.

Category 1. You would like to be an integral part of this study group and will be commited to study. You will be posting verses, writing your thoughts/reflections/references on verses regularly. I will count on you to be regular and will call you out for contributing.

Category 2. You would like to be a casual contributor because you are very interested in participating but cannot devote regular time. You will participate as and when you have time. I will not call you out for any time critical tasks like posting verses. You are very welcome to contribute/ask questions anytime as long as you stick to guideline above and keep your posting relevant to the ongoing discussion.

Category 3. You are an Acharya or Brahmachari or Swamiji or knowledgeable Vedanta Scholar of Chinmaya Mission. You would like to provide guidance to us or give pointers to us when you have time. We will be very grateful to you ! You may remain anonymous without revealing your identity if that's what you like, as long as you identify yourself in category 3.

Please specify which category you would like to join. A brief introduction about you will be helpful too.

The existing Category 1 members are
Muruganji
Sathyavathiji
Priyaji
Sujaji
Nikhil
Madan ji
Dr Lakshmi

The existing Category 2 members are
Jayasri ji
Uma Kishan

These members need not introduce themselves again. Any new members are welcome and should introduce and participate in this satsang.

Looking forward to everyone's active participation and enriching the learning experience from this forum.

Regards
Arvind Kannan
Arvind
 
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Re: Gita - Chapter 9

Postby Arvind » Wed May 14, 2014 7:24 pm

Hari Om,

Let us now see the first Sloka of this Chapter.

Word and Sloka Meaning :Arvind
Reflections : Everyone.

Pranaams
Arvind
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Re: Gita - Chapter 9

Postby umakishan » Sat May 17, 2014 7:11 am

Sloka 1

श्रीभगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्‌ ॥


Word to Word Meaning
श्रीभगवानुवाच = The Lord spoke
इदं = This
तु = indeed
ते = to you
गुह्यतमं = greatest secret
प्रवक्ष्याम्यनसूयवे = I shall declare to one who does not cavil
ज्ञानं = knowledge
विज्ञानसहितं = combined with experience
यज्ज्ञात्वा = Having known
मोक्ष्यसेऽशुभात्‌ = you shall be free from evil

Sloka Meaning:
To you who does not cavil, I shall now declare this, the greatest secret, the most profound knowledge combined with experience (or realization); which having known, you shall be free from the sorrows of life.
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Re: Gita - Chapter 9

Postby Arvind » Sat May 17, 2014 9:28 am

Sloka 1

श्रीभगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्‌ ॥

Chapter 8 deals with upasana that leads to krama mukti and then final liberation.

In Chapter 9, the Bhagavat tattva is taken up. In this Chapter the essential Nature of the Lord in his absolute nature is given. So we can say Chapter 8 deals with saguna Brahman, Chapter 9 touches on formless Brahman.

Bhagavan says idam, this (knowledge) I am going to give. So the question comes what is idam? What the Lord wants to imply is it is not something new I am going to give you, I have already shared it with you. So all that I have shared I am going to share with you gain (albeit in a different way).
So if you have already spoken about it, what is new? That is indicated by the word "तु", indicates the difference in knowledge that he is going to give. Meaning earlier the Lord talked about upasana (in Chapter 8), here it is not upasana.

What then is the difference in the knowledge in this Chapter? Hear-
(1) It is गुह्यतमं, secret. गुह्य means that which is not easily known. In spiritual context गुह्य means that which one is not capable of knowing by the usual ken or instruments of knowledge. And in all such matters Veda is the pramana or means of knowledge. Where Veda is the pramana it becomes गुह्य (secret).
Vedas also deal with matters of dharma, which is also गुह्य. But the Lord says this knowledge is गुह्यतमं, meaning most secret knowledge even than dharma shastras.
The next difference is,
(2) विज्ञानसहितं= The karma and upasana we do is not experienced immediately, it takes some time to mature in result. But Brahma jnana is विज्ञानसहितं- it is endowed with capability of immediate experience.
(3) यज्ज्ञात्वा मोक्ष्यसेऽशुभात्‌ = Brahma jnana liberates one immediately - here and now. But that is not case with upasana.

In these 3 ways the Lord says that the knowledge given in this Chapter differs from upasana that leads to krama mukti (as explained in Chapter 8).
The nature of how a seeker should be is also indicated in this Sloka. The Lord says he is imparting the knowledge to Arjuna because he does not cavil - प्रवक्ष्याम्यनसूयवे. Means one whose nature is not of fault finding. Or it means one who is free from jealousy. Indicates one whose mind is free of vices and is pure.

Hence we find nature of seeker is given, nature and use of this knowledge is also given by the Lord in this Sloka.
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Re: Gita - Chapter 9

Postby Payyubg » Mon May 19, 2014 7:27 am

Verse 1:
In chapter 9, Bhagawan is ready to reveal this most precious knowledge . This knowledge that Bhagawan refers to here was explained in previous chapters in terms of 1) who are eligible,2) what are the paths, 3) fruits of acquiring it.
In this chapter he reveals the knowledge itself in its entirety. However he gives a caveat that this knowledge can only be understood by those who are not finding fault or questioning its veracity. One has to be totally convinced and have full faith that acquiring this knowledge is the most important thing that can happen in ones life. Bhagawan decides to impart this knowledge to Arjuna only because he is convinced that Arjuna is an eligible student to learn it, understand it and implement it .
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Re: Gita - Chapter 9

Postby madan » Mon May 19, 2014 3:44 pm

Chapter-9
Verse- 1, Hari Om,
Ch 8 deals with Sagun Brahman. Ch 9 deals with Nirgun Brahman. First three verses of this Ch. are in the praise of the Knowledge which Bhagwan will impart to draw the attention of the listener. He says- this Knowledge,which is based on Vedic authority, and which relates to the Nature of Brahman, I shall speak to you. The word tu indicate some thing different- difference about nature of Knowledge, tu also means not to continue previous topic. What difference? (1) Guhyatamam, ati rahasya, what is secret? that which is not easily Known to our Indriyas by means of Praman like pratyakh,anuman. Vedas are praman in aloukik visay( in other world's subject), that is why it is called secret,example Dharm is secret- that dharm which facilitates soul's journey,which fatches us punya for heaven or for higher realms therefore Karm Kand and Upasana Kand teachings in Vedas lead to virtues which is called secret. Knowledge section of the Vedas leads us to Brahman which is highest secret. This is difference. (2) vijnana- sahitam,endowed with capacity to give direct experience. This is second difference.
Again,what kind of Knowledge is it? Jnatva, by realizing,attaining which you shall be free immediately from the evil,from the bondage of the world which is the source of all sorrows.
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Re: Gita - Chapter 9

Postby Arvind » Tue May 20, 2014 11:34 am

Hari Om,

Thank you everyone for your reflections on Sloka 1.

Now let us see Sloka 2 and 3 together.

Word and Sloka Meaning : Arvind
Thoughts and Concepts (1,2) : Kishan

Reflections and Thoughts = Everyone.

Pranaams
Arvind
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Re: Gita - Chapter 9

Postby umakishan » Tue May 20, 2014 4:03 pm

Thoughts and Concepts
(1)Who is marked out for victory in life?
An individual becomes incapable of facing the challenges of life and meeting its rising demands because, in his false estimation of things and beings, he comes to play out of tune with the whole orchestra of life. To understand ourselves and the world is to know the secret of keeping a healthy and happy relationship with the world outside. He who is capable of tuning himself up thus to be in harmony with the Whole is one marked for sure success and victory. (9.1)

Thoughts and Concepts (2)
What is the nature of Self-Knowledge?

The nature and glory of Self-knowledge is described in the following Verse:
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्‌ ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्‌

Royal Science, Royal Secret, the Supreme Purifier is this (Self-Knowledge) , realizable by direct intuitive Knowledge, according to the Dharma, very easy to perform, Imperishable (9.2)
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Re: Gita - Chapter 9

Postby lakssg » Tue May 20, 2014 4:04 pm

Verse 1

After a detailed description of Saguna Brahma Upasana now in this chapter lord explains Bhagavat tatwa - Nirguna Brahman. To make Arjuna more attentive considering the importance and superiority of knowledge to be imparted the Lord once more reiterates the divinity of the subject and qualification of the student who is fit for the same.
Adhikari- who is a fit student? one who has no asuya . one who does not see ignoble things in noble- This indicates inner purity which makes one a fit student
Vishaya- This knowledge which is aptly called as kingly knowledge
-Knowing this one gets absolute contentment and satisfaction
-Guhytama-most secretive. since it cannot be comprehended by sense organs, mind or intellect
- only a Guru who is Brahmanishta can give this knowledge
-Knowledge combined with direct experience
Result - One gets immediate result-one is liberated from samsara forever .
Sambandha- “saadya sadana sambhanda” here moksha or liberation is the saadya and jnana/knowledge is the means or sadana
Through this verse lord advises Arjuna and thereby all of us to follow this path of knowledge which is superior to karma and upasana.
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Re: Gita - Chapter 9

Postby Arvind » Tue May 20, 2014 4:08 pm

Sloka 2
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्‌ ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्‌


Word to Word Meaning:
राजविद्या = The king of all sciences
राजगुह्यं = The kingly secret
पवित्रमिदमुत्तमम्‌ = this is the highest purifier
प्रत्यक्षावगमं = realiazable by direct intuitional knowledge
धर्म्यं = according to righteousness
सुसुखं = very easy
कर्तुम = to perform
अव्ययम्‌ = (and the) imperishable

Full Sloka Meaning:
Royal Science, Royal Secret, the supreme purifier is this, realizable by direct intuitive knowledge, according to Dharma, very easy to perform (or practice), imperishable.

Sloka 3
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि


Word to Word Meaning:
अश्रद्दधानाः = Without faith
पुरुषा = a man
धर्मस्यास्य = in duty
परन्तप = O scorcher of foes
अप्राप्य = without attaining
मां = Me
निवर्तन्ते = returns
मृत्यु संसारवर्त्मनि = in the path of this world of death

Full Sloka Meaning:
Persons without faith (sraddha), in this Dharma (the Divinity of the Self), O Parantapa, without attaining Me, return to the path of rebirth, fraught with death.
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Re: Gita - Chapter 9

Postby nikhil1707 » Thu May 22, 2014 8:58 pm

Shri Krishna uses this chapter to progress the theme of the seventh chapter, which was the infinite nature of Ishvara and the finite nature of maaya. He begins the chapter by asserting that the knowledge of Ishvara’s infinite nature will result in liberation. He addresses Arjuna as “anasooya” which means without fault, doubt or prejudice, indicating that those who have begun the process of purification of their minds through karma yoga and devoted meditation will understand this knowledge completely.

First, let us understand the result of knowledge that Shri Krishna is glorifying in this shloka. It is going to give us freedom or liberation from the inauspicious. The word inauspicious in this shloka refers to samsaara or the endless cycle of creation and dissolution that all of us are trapped in.

Next, let us look at what makes this knowledge unique. Shri Krishna says that he is going to reveal not just knowledge, but also “vijnyana” or wisdom that we can internalize in our lives. Also, unlike other knowledge that requires action to give a result, this knowledge gives us the result of liberation all by itself. As an example, if we come to know that a mirage in a desert is false, we don’t have to do anything further.

What makes this knowledge even more special is that it is extremely subtle. It is hard for someone to figure out on their own. We need a competent teacher like Shri Krishna to reveal this knowledge to you. Shri Krishna, urging us to learn this knowledge in the right way through a teacher, calls it “secret knowledge”.
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Re: Gita - Chapter 9

Postby murugans61 » Fri May 23, 2014 10:53 pm

Hari OM

In the first three verses, Lord Krishna introduces the topic, it's glory, and the qualifications needed for its pursuit. The topic is the knowledge of God in both the Saginaw and Nirgunah forms ( Jnana and vijnana) . It is the most secret and sacred knowledge which releases one from bondage. It is the easiest to pursue and immediate in giving the result. The seeker should have faith in the teacher and the teaching if the pursuit should be fruitful.

Pranams
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Re: Gita - Chapter 9

Postby madan » Sat May 24, 2014 6:29 pm

Hari Om,
Verse, 2- The Lord says this Knowledge is,King of Knowledge, vidyanam raja, best Knowledge. Why? 1, it is easy because we do not need to remember it and 2, it is Self based, Subject based. This is supreme because it destroys all nescience. So also, it is Rajaguhyam, supreme secret, the King of all subtle Knowledge, because even if it is revealed many may not Know it; pavitram, very pure, purifier, it purifies for all the time; therefore, it is best. Expiation can remove only one sin and not all. But even when removed, it continues to remain in a subtle form in its cause,as a result of which a person commits that sin again, This Knowledge, however, removes virtue also and is immediate uprooter of all sins, in their gross and subtle states, accumulated over many lives,as also of their cause,(viz) nescience.Further, this Knowledge is directly Known, fruit of this Knowledge is immediate,Knowing and realizing are simultaneous. This Knowledge is also full of virtue and not away from virtue; it is very easy to practice, Know; all we require is to prepare mind and then Guru's instructions will impart the Knowledge. To Know abide and its practice is easy.The result of this Knowledge is imperishable that is its result is undecaying. On the other hand, even great actions have merely perishable results,as is said in Sruti,
He, O Gargi, who in this world, without Knowing this immutable offers oblations in the fire, performs sacrifices and under goes austerities even for many thousand years, finds all such acts but perishable(Br., 3.8.10).
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Re: Gita - Chapter 9

Postby lakssg » Sun May 25, 2014 12:01 pm

Verse 2 ,3
Glorification of the knowledge is continued in these 2 verses .In verse 2 through anvaya- benefit of this knowledge and in verse 3 – through vyathirekha- fate of those who do not have this knowledge.

Verse 2-
Lord describes this supreme knowledge as.
Rajavidya - Royal knowledge because it is the king of all knowledges.-It is the knowledge knowing which everything else is known. All other knowledges are limited.Being about the self it is swayam prakasha. It is not mind based it is our own self.It makes one fully contented.It is accessible to all –independent of intellectual capacity.
Rajaguhyam- royal secret -it is beyond the perception of mind and senses- it cannot be grasped even when revealed.Taiitriya Upanishad- 2.4.1 yato vacho nivarthanthe aprapya manasa saha-whence all speech with the mind turn back unable to reach it-
Uthamam pavithram-supreme purifier- by removing the punya and papa collected during very many births it makes one pure . moreover it removes the tendencies along with the sense of individuality the sinner .
Prthyaksha avagamam- result is immediate and direct
Dharmyam- this knowledge is united with righteousness
Susukam karthum- easy to know and abide
Avyayam- imperishable-infinite result

verse 3
What is the fate of One who does not have faith and do not follow this path?
Shraddha is an important qualification for a seeker.shradda is defined as faith in words of guru and shasthra. One who lives without shaddha among sense objects in the world of name and forms can never reach this sacred path. They always live in ignorance and are thrown again and again into cycle of birth and death and they get lower yonis like animals and birds.
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Re: Gita - Chapter 9

Postby sathiavathi » Mon May 26, 2014 10:57 am

HARI OM

VERSE-1

In this verse Lord indicates that Arjuna has faith in him , and is free from the faultfinding spirit ,is qualified to receive the instruction of the most secret knowledge of the Absolute formless Brahma

as well as that of the qualified ascept of God with form and without form along with the secret of their respsctive glory and greatness.Knowing this secret and supreme knowledge one shall

be free from the evil of wordly existence.

verse-2

The knowledge of the supreme self is superior to all other known and unknown forms of knowledge and for him who has truly assimilated this knowledge has nothing remains to be known.

This knowledge is the supreme purifier and is realized by direct intutional knowledge according to the dharma , is very easy to perform and is imperishable. Lord says that it is very easy to practice.

The long and short of it is that the practice of self surrender to God. It involves no exertion of any kind . It does not require any external undertaking or preperation. The practicant treading this path

begins to enjoy supreme peace and incomparable bliss from the very begining of this practice .

VERSE-3

In this verse Lord denounces those who do not repose faith in this knowledge. The jiva rarely attains the humanbody through the grace of God for securing liberation from the cycle of births and deaths,

and realizing God.Even after obtaining such a rare boon in the shape of human existance ,those who fail to practice adoration and meditation , through lack of faith in the teaching of the lord are

unable to realuize god and begin to revolve as here to fore in the whirligig of births and deaths.
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Re: Gita - Chapter 9

Postby murugans61 » Tue May 27, 2014 10:58 am

Hari OM

Dear Satsanghis, Thank you for your valuable reflections on the first three verses. Lord Krishna talks about Infinite & the Finite in the verses 4 to 8.

Let us take verses 4,5,and 6 for study now.

Posting of verses 4,5 and 6 with word by word meaning - murugan
Terms and Definitions and Thoughts & Concepts - murugan
Verses for memorization - 4 and 5 - by all satsanghis
Reflections on verses 4,5 and 6 - by all satsanghis.

pranams
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Re: Gita - Chapter 9

Postby murugans61 » Tue May 27, 2014 11:19 am

Hari OM

Verse 4

Maya tatam-idam sarvam jagad-avyakta-murtina
Mat-sthani sarva-bhutani na caham tesva-vasthitah

Maya- by Me, tatam-is pervaded, idam-this, sarvam-all, jagat-world, avyakta murtina- of the manifested form, mat-sthani – exist in Me, sarva bhutani- all beings, na- not, ca- and, aham – I, tesu- in them, avasthitah- placed, abiding.

All this world ( universe) is pervaded by Me in My Unmanifest form ( aspect); all beings exist in Me, but I do not dwell in them.

Verse 5

Na ca mat-sthani bhutani pasya me yogam aisvaram
Bhutabhrn-na ca bhutastho-mamatma bhuta bhavanah

Na- not, ca- and, mat-sthani- dwelling in me, bhutani- beings, pasya – behold, me- My, yogam- yoga, aisvaram- divine, bhutabhrt- supporting the beings, na- not, ca- and, bhutasthah- dwelling in the beings, mama- My, atma- Self, bhuta-bhavanah- bringing forth beings.

Nor do the beings exist (in reality) in Me- behold My divine Yoga supporting all beings, but not dwelling in them, am I My Self, the “efficient –cause” of all beings.

Verse 6

Yatha-kasa-sthito nityam vayuh sarvatra-go mahan
Tatha sarvani bhutani mat-sthani- tyupa-dharaya

Yatha- as, akasa-sthitah- rests in the space( akasa), nityam- always, vayuh-the air, sarvatra-gah- moving everywhere, mahan-great, tatha- so, sarvani-all, bhutani-beings, mat-sthani-rest in me, iti-thus, upadharaya- know.

As the mighty wind, moving everywhere, rests always in space( the akasa), even so, know you, all beings rest in Me.

Pranams
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Re: Gita - Chapter 9

Postby murugans61 » Wed May 28, 2014 1:23 am

Hari OM

Terms and Definitions

Subtlety of a thing is measured in terms of its Pervasiveness.

Thoughts and Concepts:

3 Cite and explain the relevant statement of the Gita that proclaims the “relation less- relationship” between the Real and the unreal.
The statement of Sri Krishna:”matsthani sarvabhutani na caham tesvavasthitah- All beings exist in me but I don’t dwell in them” is a classic description of the “ relation less –relationship” between the Real and unreal. This can be understood using the theory of superimposition. To explain: a traveler comes upon a post and mistakes it for a ghost. He superimposes a vision of the unreal ghost upon a real post. And what exactly is the relationship between the ghost and the post from the standpoint of the post?” The ghost “, the post would say, “ is no doubt in me, but I am not the ghost; and therefore, I have never frightened any deluded traveler at any time.” In the same fashion, the Lord says, “ I , in my unmanifest nature, am the substratum for all the manifested names and forms , but neither in their joys nor in their sorrows , neither in their births nor in their deaths, do I share their destinies, because I do not dwell in them”. (9.4)

4 Explain the significance of the Lord’s statement” na ca matsthani bhutani- Nor do beings exist ( in reality ) in Me.”

In the example of the post and the ghost this statement of the Lord is equivalent to the post declaring that, “in me, the post, never has a ghost existed.” In Pure Awareness, in Its Infinite Nature of sheer Knowledge, there never was, never is and can never be any world of pluralistic embodiment , just as for the awake, the pleasures of the dream world are never available. At the time of the direct subjective Experience of the Self, there is no cognition of the pluralistic world, which is born out of an individual’s forgetfulness of the Infinite. This is the significance of the Lord’s statement “ Being don’t exist in reality in Me.” (9.5).

5 Cite and explain the verse wherein the Lord gives a simile to explain his relationless- relationship” with the finite.

Yathakasasthito nityam vayuh sarvatrago mahan
Tatha sarvani bhutani matsthanityupadharaya.
As the mighty wind, moving everywhere, rests always in space even so, know you, all beings rest in Me.
The gross ( sthula) can never condition the subtle( suksma). The wind curls and swirls and whirls around everywhere in subtle space; space supports and envelops it everywhere, and yet, the wind does not ever limit space. Similarly, the Real supports the unreal; the unreal seemingly lives through its his tory of misery and sorrows, fleeting joys and passing pleasures in the Real and yet, the unreal can never condition the Real. When the wind is moving, space need never move. None of the qualities of the wind is the quality of space ( akasa). Compared to the expanse of infinite space, atmospheric disturbances occur only up to a height of a few miles off the surface of the globe. In the infinite vastness of the Real, the arena of disturbances caused by Its flirtations with Its own assumed self-ignorance, is only a negligible area… and even there, the relationship between the false and the Real is the relationship between the fickle breeze and infinite space. (9.6).

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Re: Gita - Chapter 9

Postby madan » Wed May 28, 2014 4:01 pm

Chapter-9
Verse, 3- Hari Om,
In this verse Vyatirek method has been used by the God to explain as to what we do not get by not following.
God says those who do not have faith in this Dharma, which is Knowledge of Self, they without reaching Me(God) abide in the path of transmigration
Sraddha- in this regard shastra(scriptures) is Eye.Just like we trust our eyes. we should trust Shastra(means of Knowledge).Sraddhavan labhate jnanam.
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Re: Gita - Chapter 9

Postby sathiavathi » Thu May 29, 2014 12:03 am

VERSE-4

In this Verse Lord calls the attention of the listener by revealing that he pervades the sarvam jagat or complete material cosmic manifestation by the dint of his unmanifest potency in the form of Brahman the spiritual substratum pervading all existance which is beyond the perception of the five senses.All beings movable and unmovable reside with in Lord Krishna who is the source of all creation. He is the Atma or the soul with in which permeates all sentient beings and impells them to perform actions. He reveals that he is in each and very living entity as Paramatma the supersoul and that he is the substratum of all beings .He also reveals that none are his substratum for he is his own substratum and does not depend upon anything for residing and functioning.

Verse-5

All created beings do not reside in the supreme Lord because the Atma or soul is verily separate and not associated.Lord states that He behold his divine supernatural power which is extra ordinary phenomenal and which is beyond the scope of human mind. So verily none can fathom the supreme Lord even conceptually because he is factually beyond human conception. As for him there is nothing beyond his scope because His divine super natural power encompasses everything and is fully capable at all times in accomplishing the impossible and reconciling perfectily any contradictions.How can he who is bhuta bhrt or the maintainer of all and who is bhuta-bhavanah or the protector of all explain in what way existence
is created? The Lord states na bhuta-stah meaning he does all this without being assosiated with them.All this creation comes as a fiat of His will in the form of consciousness.He merely desired that there would be many and manifested creation.

Verse-6
In this verse Lord gives an example regarding the support and the supported and how they are separately existing without contact.Just as the wind is moving upwards downwards and crosswise through the either of infinite space ;yet never attached to the either or space .In a similar way the supreme Lord is also not subject to any attachments although all living entities movable and nonmovable abide and function with in him.It should be understood that although

He is the underlying maintainer and susstainer of all creation, He is free from any attachment to
the incessantly changing transitory forms of material nature.
sathiavathi
 
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