THE HOLY GITA --CHAPTER 10, VERSE 03, VIBHUTY YOGA OR THE YOGA OF DIVINE MANIFESTATIONS

THE HOLY GITA

CHAPTER NUMBER 10

VIBHUTY YOGA OR THE YOGA OF DIVINE MANIFESTATIONS:

VERSE NUMBER 03

Text in Transliteration:

yo maam ajam anaadim cha vetti lokamahesvaram

asammoodhah sa martyeshu sarvapaapaih pramucyate

Sanskrit words and phrases and their meaning:

Yah = who; maam = me; ajam = unborn; anaadim = beginningless; cha = and; vetti = knows; loka mahesvaram = the great Lord of the worlds; asammoodhah = undeluded; sah: = he; martyeshu = amongst mortals; sarva paapaih: = from all sins; pramauchyate = is liberated.

Text in English:

He who knows Me as unborn and beginningless, as the Great Lord of the world, he among mortals is undeluded and freed from all sins.

COMMENTARY BY SRIMAT SWAMI CHIDBHAVANANDA:

In His Absolute State, Brahman is unknown and unknowable. Triputi or the triad of the seer, the seen and the process of seeing is not in Him. But in His Transcendent State, a glimpse of His Reality is intuited by the perfected ones like the Rishis. They realize the existence of the imperishable as the basis of perishing Prakriti. This contact is like the looking at the infinite sky through a peep-hole. But this realization is very important to a sadhaka or practitioner. He intuits that the Lord is unborn and beginningless and that He is the Supreme Sovereign of the world. After knowing this truth he is no more deluded about the functioning of the phenomenon. Sin consists of construing man’s life as independent of Iswara’s ordainment. But the Sadhaka who links his life entirely with the plan and purpose of the Lord, gets himself freed from all sins.

To see into the way of the Transcendent Reality is given to the Enlightened only. But Brahman filters Himself down further into Immanence. In this aspect of His, He is available to the ordinary sadhakas too. This is described in the next verse.

COMMENTARY BY DR.S.RADHAKRISHNAN:

When we learn to look at things as derived from the One Transcendent Reality, we are delivered from all groping and bewilderment.

COMMENTARY BY SRIMAT SWAMI SIVANANDA:

As the Supreme Being is the cause of all the worlds, He is beginningless. As He is the source of the gods and the great sages, there is no source for His existence. As He is beginningless He is unborn. He is the great Lord of al the worlds.

Asammudhah: undeluded. He who has realised that his own innermost Self is not different from the Supreme Self is an undeluded person. Through the removal of ignorance, the delusion which is of the form of mutual superimposition between the Self and the not Self is also removed. He is freed from all sins done consciously or unconsciously in the three periods of time.

The ignorant man removes his sins through the performance of expiatory acts (Prayaschitta) and enjoyment of the results. But he is not completely freed from all sins because he continues to do sinful sections through the force of evil Samskaras or impressions because he has not eradicated ignorance, the root-cause of all sins, and its effect, egoism, and superimposition or the feeling of ‘I’ in the physical body. As he dies, swayed by the forces of evil Samskaras, he engages himself in doing sinful actions in the next birth. But the sage of Self-realisation is completely liberated from all sins because ignorance, the root-cause of all sins, and its effect, viz., the mistaken notion that the body is the Self on account of mutual superimposition between the self and the not-Self, is eradicated in toto along with Samskaras and all the sins. The Samskaras are burnt completely like roasted seeds. Just as burnt seeds cannot germinate, so also the burnt Samskaras cannot generate further actions or future births.