“O Dhananjaya there is nothing superior to Me. This whole universe is dependent on Me, like jewels strung on a thread.”
Hare Krishna. Below is a small excerpt from Srila Bhaktivedanta Narayana Maharajas translation of the Bhagavad Gita, which like Srila Bhaktivedanta Swamis Bhagavad gita, can also be considered a Bhagavad Gita AS IT IS. It is considered complimentary to the authoritative and popular Bhagavad-Gita As It Is by Srila A.C. Bhaktivedanta Swami Maharaja. (See download link below)
This Bhagavad Gita also contains the Bhavanuvada of the Sarartha-Varsini-Tika
(a shower of the essential meanings) of Rasacarya, Srila Visvanatha Cakravarti Thakura, which was originally penned in Sanskrit, now in English for the first time. His commentary has been further illuminated by Srila Bhaktivedanta Narayana Maharaja’s Sarartha-Varsini Prakasika-vrtti, which guides the reader into profound aspects of the siddhanta. Consequently, the innermost intentions of the Gita are revealed to the modern audience. Some of the brilliant Rasika-ranjana commentaries by Srila Bhaktivinoda Thakura, have been included within this Prakasika-vrtti.
With over 1,121 pages including a comprehensive glossary and sloka index and brillaint commentaries, I consider it a wonderful work to own for every sincere student of
The Bhagavad Gita. The book is in print and will soon be available as a hardbound copy, if you like me to inform you when it is available send me a quick note. Until then
The whole Bhagavad Gita is available for free in pdf format. Download Happy reading. Ys Devarsirat das.
Initiated disciple of Srila Bhaktivedanta Swami Prabhupada since 1976
Bhagavad Gita Chapter 7 Verse 7
Mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
O Dhananjaya there is nothing superior to Me.
This whole universe is dependent on Me, like
jewels strung on a thread.
Sri Bhagavan says, In this way, I am the cause of everything. Just as cause and effect are non-different from each other, so are the energy and the energetic.
It is said in the sruti: ekam evadvitiyam brahma. Before the creation of this universe, there was only one Absolute Reality without a second., From Chandogya Upnisad 6.2.1
Moreover: neha nanasti kincana. Nothing exists except for advaya brahma, the non dual Absolute Truth in various forms From Brhad- Aranyaka Upanisad 4.4.19
Also in sruti it is stated: “Since My (Krishnas) saktis (powers) are the cause of all creations, I am the cause of everything.”
In this way, after first explaining His nature of being everything, Bhagavan (Krishna) is now explaining His quality of being all pervading by the words mayi and so on. Sarvam idam means both the cit (conscious ) and jada (inert) universes are non different from me, because they are My creations and effects. In other words, they are My svarupa and just as jewels are strung on a thread, they are strung on Me, Antaryami ( The Supersoul)
Sri madhusudana sarasvatipada has written: sutre mani gana iva. This example merely proves that the universe is resting in Bhagavan, but it does not prove that He is the cause of the universe. However, gold is the cause of a golden earring, is an appropiat example to establish Him as the cause of the universe
In the previous sloka , Sri Bhagavan established Himself as the independent cause of creation and dissolution. Now, in the present sloka, He is establishing that as all-pervading Antaryamé, He alone is the cause of maintenance. I, Sri Krishna am the parama-tattva and the cause of all causes. Lord Brahma also establishes this principle in Brahma-samhita (5. 1):
Lord Krishna in His Deity form
Isvara parama krsnah
sac cit ananda vigraha
anadir adir govindah
sarva karana karanam
The Supreme Lord, the embodiment of truth, consciousness and joy, is Govinda Krishna. He is without beginning, the origin of all that be, and the Cause of all causes.
To make this subject easier to understand, we will cite concepts from Govinda-bhasya written by Sri Baladeva.
Vidyabhusana: Parabrahma svarupa Sri Krishna, is the Supreme Absolute reality ( para tattva vastu)
There is nothing superior to Him because there is no other independent
entity. Yasmat param na param asti kincit (Svetasvatara Upanisad 3.9)
These statements from the srutis have not accepted the existence of anything higher than the all-worshipable brahma. In the Vedas (Svetasvatara Upanisad 3.8-9) it is said.
I have known this effulgent brahma which is like the sun and beyond all darkness (ignorance).One attains immortality and the goal of human life by knowing Him. The only means to attain immortality is by knowledge of this maha-purusa. There is nothing superior to Him. After accepting the superiority of parabrahma established in these mantras, it is further said: Those who know the pureor constitutional nature of brahma attain immortality in due course of time; otherwise there is no cessation to their miseries.
If something is accepted as superior to brahma, then Sri Krishna’s statement: mattah parataram nanyat kincid asti dhananjaya becomes false: Govinda Bhasya
( Brahma sutra 3.2.37)
Svetasvatara Upanisad 6.8 repeats the same : na tat samas cabhyadhikas ca drsyate: There is nothing equal or greater then savisesa brahma tattva.
Srila Narayana maharaja
Srila Bhaktivedanta Narayana Maharaja
“Vaisnava acaryas have accepted Parabrahman and His sakti, as well as the extremely beautiful sac-cid-ananda sri vigraha of Parabrahman who possesses all attributes (savisesa). Acaryas from the different Vaisnava sampradayas have propagated suddha-bhakti in the world. Amongst them, Sri Ramanujas visistadvaita-vada, Sri Madhvacaryas dvaitavada, Sri Visnusvamis suddhadvaita-vada and Sri Nimbadityas svabhavika dvaitadvaita (bhedabheda) vada are all famous.
According to Sri Ramanuja, para-tattva is the savisesa Brahman who possesses cit and acit saktis. According to Sri Madhva acarya five types of differences are eternal. These are the differences between 1) Brahman and jiva, 2) jiva and jiva, 3) jiva and jada (inert matter), 4) jada and jada and 5) jada and Brahman. Sri Visnusvami has accepted that the eternal vigraha of Parabrahman, His associates, His pastimes, His abode and so on all exist in the plane of pure existence beyond the jurisdiction of maya. Similarly Sri Nimbaditya has accepted the natural difference and non-difference between savisesa Brahman, jiva and jagat.
Svayam Bhagavan Sri Caitanya Mahaprabhu
Svayam Bhagavan Sri Caitanya Mahaprabhu has completed the opinions of the Vaisnava acaryas wherever they were lacking. He has embraced the universal doctrines of the Vedas and the Upanisads, and has established the relationship of eternal oneness and difference between Parabrahman, sakti, and also jiva and jagat, which are transformations of sakti. This bheda and abheda is acintya, because it is beyond the conception of human intelligence, and can be understood only by following sastra-buddhi (scriptural wisdom). The Vaisnava acaryas following in the footsteps of Sriman Mahaprabhu have accepted this bhedabheda-tattva.
No scriptures have ever referred to para-tattva as being without distinctions, without potency, formless or devoid of transcendental qualities. In Srila Vedavyasas Brahma-sutra we find sutras such as ‘janmadyasya yatah’, ‘arupavadeva hi tat pradhanatvat’, ‘api samradhane pratyaksanumanabhyam’, ‘anandamayo bhyasat’ and ‘sakti saktimator abhedah’.
Krishna The Supreme Personality Of Godhead
Thus, Srila Vyasadeva has openly accepted the sac-cid-ananda vigraha, sakti, name, form, qualities, pastimes and abode of the Parabrahman. Various mantras in the Upanisads also firmly establish the sakti of Parabrahman, His sac-cid-ananda vigraha and the doctrine of bheda and abheda.
If you like to learn more about our practices and philosophy please come and visit us
We the devotees of the Hare Krishna Society Grimsby, meet every Thursday 7.15 pm at Manor Avenue Grimsby. There is no charge and you will be able to see and hear
personally how much we have to give.
This is me Devarsirat das I will be there.