SLOGAM

Slogam 1
Slogam 2
Slogam 3
Slogam 4-5
Slogam 6
Slogam 7
Slogam 8
Slogam 9
Slogam 10
Slogam 11
Slogam 12-13
Slogam 14
Slogam 15
Slogam 16
Slogam 17
Slogam 18
Slogam 19
Slogam 20
Slogam 21
Slogam 22
Slogam 23
Slogam 24
Slogam 25
Slogam 26
Slogam 27
Slogam 28
Slogam 29
Slogam 30
Slogam 31
Slogam 32
Slogam 33
Slogam 34
Slogam 35
Slogam 36
Slogam 37
Slogam 38
Slogam 39
Slogam 40
Slogam 41
Slogam 42

Bhagavad Gita Chapter 10.3

yo mām ajam anādiḿ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Translation

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

He who exists ‘without being born’ at any particular time unlike other beings is ‘unborn’ in the sense of being eternal. For, this attribute denotes a unique state distinct in kind both from insentient things which are subject to modifications, and from the self in Its state of involvement in Samsara when It is united with insentient matter. In that state the birth of the self involved in matter is generated by Karma. The temr ‘Anadi’, or without beginning, is used to distinguish the state of the Lord, which is distinct in kind, from that of the liberated state which is birthless but can be said to have a beginning. For, to the liberated self, the state of liberation has a beginning, because, in regard to this, conjunction with matter which deserves to be abandoned, existed previously. Hence the term ‘Anadi’ implies that the Lord is without such conjunction and does not deserve the same description. The Sruti also says: ‘Him who is stainless’ (Sve. U., 4.19). Thus, he who is undeluded among the mortals understands Me as ‘the great Lord of the worlds,’ as the Lord of the lords of the worlds. My nature is incompatible with association with evil which has to be given up. What is called ‘delusion’ is the wrong knowledge of taking Me as one among other entities of the same kind. To be bereft of this delusion is to be ‘undeluded’. Such a person is released from all sins which stand against the rise of Bhakti to Me. The meaning is this: In this world, the king who rules over men is only like all those men. He has become a ruler by some good Karma. Such is not the case with the Lord of the gods (the Supreme Being). Even the lord of the cosmic egg (Brahma) is of the same class as other beings in Samsara, because he too is a created being coming within the threefold classification of beings according to the three innate tendencies for growth — namely Karma-bhavana, Brahma-bhavana and Ubhaya-bhavana. These three are described respectively as fitness to practise work alone, fitness to practise meditation alone and fitness to practise both together. Brahma comes under the third group. The Sruti also says, ‘He who creates Brahma’ (Sve. U., 6.18). The same is the case with all those who have acquired the eight superhuman powers like becoming atomic etc. But I, the Supreme Being, is the great Lord of the worlds. He who is not subject to the delusion of regarding Me as of the same order as others, — such a person knows Me as distinct in kind from non-conscient matter in its states as cause and effect, from the self whether bound or free, and from everything else, on account of all of them being subject to My control. I am antagonistic to all that is evil and I am the sole centre of innumerable auspicious attributes, unsurpassed and incomparable. It is also My inherent nature to be the controller of everything. One who understands Me to be all this is released from every sin. Thus, after showing the annihilation, by meditation on His nature, of all evil impeding the rise of Bhakti, and also of the rise of devotion, through implication, by the destruction of such opposing factors, Sri Krsna now explains the way in which Bhakti develops by meditation on His sovereign power and on the multitude of His auspicious attributes:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-committed knowingly or unknowingly. ‘For the following reason also I am the great Lord of the worlds:’

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

The word anadim meaning without beginning contains two root words within it. Ana which means that which energises everything and adi which means that which is the origin of everything. Therefore Lord Krishna is the energising cause of all without beginning. Thus the word ajam being unborn and anadim have both been established.

Now begins the summation.

Ana can also denote the original primal breath. Thus the Supreme Lord is even prior to it. It may appear to one not use to discriminating that anadim and ajam have similar meanings but that would be a misconception. While ajam means unborn, anadim denotes He existed before the manifestation of the primal breath of creation. At that time nothing else existed except the resonant sound of OM which was vibrating within the Supreme Lord’s transcendental heart. When the eternal, transcendental sound vibration OM manifested impulse in the primal breath that impulse manifested into the brahman the spiritual substratum pervading all existence and then into the phenomena of myriad effusions of variegated creations and diverse forms corresponding to the various and diverse parts of the anthropomorphic spiritual form of the Supreme Lord.

SLOGAM

CATEGORIES

Slogam 3

Bhagavad Gita Chapter 10.3

Related to Veda :