Link to purport by A C Bhaktivedanta Swami Srila Prabhupada

Transcript of Bhakti-Shastri class on this verse by Chaitanya

Now there could be confusion between 6.29 and 6.30, is there any difference between these.

 

In 6.29 Lord Says:

A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

 

In 6.30 Lord Says:

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

 

Is Sri Krishna talking about two different seekers having two different visions? So if there is any confusion Sri Krishna will make it very clear in the next verse that the two are the same.

 

That means the reality which is perceived in 6.29 which is unnamed and the reality which is in 6.30 as Mam as Krishna, 6.31 makes it clear that both are referring to the same reality.

 

10-32: From practice to perfection in yoga

  • 10-32 defines how one will achieve perfection when one is practicing yoga.
  • 24-32: Realization of Bhagavan

Bg 6.31

sarva-bhūta-sthitaṁ yo māṁ
bhajaty ekatvam āsthitaḥ
sarvathā vartamāno ’pi
sa yogī mayi vartate

Word for word: 

sarva–bhūta–sthitam — situated in everyone’s heart; yaḥ — he who; mām — Me; bhajati — serves in devotional service; ekatvam — in oneness; āsthitaḥ — situated; sarvathā — in all respects; vartamānaḥ — being situated; api — in spite of; saḥ — he; yogī — the transcendentalist; mayi — in Me; vartate — remains.

Translation: 

Such a yogī, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.

 

sarva-bhūta-sthitaṁ yo māṁ, that living being who is situated in all sarva-bhūta-sthita (referred in 6.29) and Mam is referred in 6.30, bhajaty ekatvam āsthitaḥ, so one who worships in ekatvam that I and that Absolute Truth situated in all living being are same, sarvathā vartamāno ’pi, in all situations such yogi mayi vartate is situated in Me. That means Sri Krishna is very clearly stating over here that there is an absolute truth which is all pervading and then I am there one who sees both of them equally what happens is such a person becomes situated in Me, the impersonalist says that there is Bhagvan but higher than Bhagvan is Brahman, Vaishanava’s understanding is that Brahman is there but higher than Brahman is Bhagavan, Sri Krishna is very clearly stating over here is one who see all pervading reality and Me one who sees both of them to be same, Sri Krishna says? He has not said that such a person will be situated in Brahman, He says that such a person will become situated in Me, so Mayavadi has idea that once we go beyond Bhagvan be go to Brahman but here Krishna is saying such a person will be situated in ME, so He is establishing ths ultimate destiny, so first you meditate on some form then you go beyond that in formless reality then you become situated in formless reality. Actually Krishna doesn’t talk about formless here he is saying all pervading and Mayavadi’s assumes that all pervading means it is only formless but it is not necessary something can be all pervading but still it can have form but it can manifest in multiple form so that it can all pervade like Super Soul, Super soul is all pervading in innumerable forms like between all atoms and in all living beings.

 

So Sri Krishna first said that 6.29 and 6.30 are same, which means that all pervading and He Himself are same and who understands this sarvathā vartamāno ’pi in all time such yogi is situated in Me (He has not said in Brahman). sarvathā vartamāno ’pi will come in 18 chapter also in 18.56.

 

Srila Prabhupada quotes:

dik-kālādy-anavacchinne
kṛṣṇe ceto vidhāya ca
tan-mayo bhavati kṣipraṁ
jīvo brahmaṇi yojayet

“By concentrating one’s attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him.”

 

dik-kālādy-anavacchinne, anavacchinne means that which is not limiting which is all pervading who is not restricted by time and space which is beyond time and space, kṛṣṇe ceto vidhāya ca, when one mixed in consciousness with that absolute truth , tan-mayo bhavati kṣipraṁ, tan-maya one becomes absorbed jīvo brahmaṇi yojayet, Jiva becomes situated in Brahman platform, so what his verse is essentially telling when jiva wanted to fix his mind on absolute truth it is best to fix mind on Sri Krishna, Krishna is dik-kālādy-anavacchinne, He is beyond time and space and one will attend that nature that transcendental nature tan-mayo one attain that nature by fixing the mind on absolute truth.

Then Srila Prabhupada quotes again from Smriti Sastra:

Similarly, in the smṛti-śāstra it is said:

eka eva paro viṣṇuḥ
sarva-vyāpī na saṁśayaḥ
aiśvaryād rūpam ekaṁ ca
sūrya-vat bahudheyate

“Viṣṇu is one, and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere, as the sun appears in many places at once.”

eka eva paro viṣṇuḥ, there is one absolute truth, sarva-vyāpī na saṁśayaḥ he is one but he is all pervading, So Srila Prabhupada is quoting this that all pervading reality and the personal reality are one and same both the verses are talking about the same point, aiśvaryād rūpam ekaṁ ca, so the Aisvarya Rupa, sūrya-vat bahudheyate, so by the incomprehensible potency the all-pervading reality and Supreme Lord are one and the same like the Sun and Sunlight are one and the same.

End of transcription.