Hinduism...Please explain the meaning of these verses of Bhagavad Gita?
Bhagavad Gita 13.13
'Kenyan tat tat paroxysm,Amij j??tv?mr?tam a?nute, an?di mat-param? brahma, na sat tan n?sad ucyate'
Prabhupada translates it as 'I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginning-less and subordinate to Me, lies beyond the cause and effect of this material world.'
How can Brahman be subordinate to someone?
Does mat-param mean 'subordinate to me'? Isnt that an anti-vedic statement?
mat-pa ram clarify that spirit(at ma) is a part of supreme LORD(permeates). Both are infinite, but at ma is having limitation because it is contained in the physical body,due to karmic effect.
that's why it is written that spirit(Brahman) is subordinate to me(permeates)
wherever "I","ME" "SELF" is written in git, it doesn't signifying that Krishna is LORD
"I am "represents for the whole humanity. but since we are becoming an egoistic and arrogant person in every moment. therefore we lost our true identity which is hidden in word "I am"
"i am an kit"
"an kit" is nothing , its just my thought signifying my ego, but "i am" is everything which is infinite.
similarly , spirit is nothing, its just a thought signifying my ego ,and when i will become egoless, then i will become parmatma, infinite..
Kenyan tat tat paroxysmyAmiiyaj j??tv?mr?tam a?nute
an?di mat-param? brahma
na sat tan n?sad ucyate
SYNONYMS
j?eyam ? the knowable; yat ? which; tat ? that; pravaks?y?mi ? I shall now explain; yat ? which; j??tv? ? knowing; amr?tam ? nectar; a?nute ? one tastes; an?di ? beginningless; mat-param ? subordinate to Me; brahma ? spirit; na ? neither; sat ? cause; tat ? that; na ? nor; asat ? effect; ucyate ? is said to be.
TRANSLATION
I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.
PURPORT
The Lord has explained the field of activities and the knower of the field. He has also explained the process of knowing the knower of the field of activities. Now He begins to explain the knowable, first the soul and then the Supersoul. By knowledge of the knower, both the soul and the Supersoul, one can relish the nectar of life. As explained in the Second Chapter, the living entity is eternal. This is also confirmed here. There is no specific date at which the j?va was born. Nor can anyone trace out the history of the j?v?tm?'s manifestation from the Supreme Lord. Therefore it is beginningless. The Vedic literature confirms this: na j?yate mriyate v? vipa?cit (Kat?ha Upanis?ad 1.2.18). The knower of the body is never born and never dies, and he is full of knowledge.
The Supreme Lord as the Supersoul is also stated in the Vedic literature (?vet??vatara Upanis?ad 6.16) to be pradh?na-ks?etraj?a-patir gun?e?ah?, the chief knower of the body and the master of the three modes of material nature. In the smr?ti it is said, d?sa-bh?to harer eva n?nyasvaiva kad?cana. The living entities are eternally in the service of the Supreme Lord. This is also confirmed by Lord Caitanya in His teachings. Therefore the description of Brahman mentioned in this verse is in relation to the individual soul, and when the word Brahman is applied to the living entity, it is to be understood that he is vij??na-brahma as opposed to ?nanda-brahma. ?nanda-brahma is the Supreme Brahman Personality of Godhead.
By 'an Adi mat-pa ram Brahma' Krishna refers to that 'beginningsSSrahman, with Me as the Highest'. Thus Brahman should refer to the Self (Atman/Individual self), which has both the Self(Highest Me) and the self(Individual Atma) together, and is beginingless (anAdi).
Also, to instantiate this, Krishna says 'I am the Ground of Brahman, the immortal and immutable, of eternal Dharma and of perfect bliss". 14-27
Kenyan tat tat paroxysmAmiaj jnatvamritam asnute
anadi mat-param brahma
na sat tan nasad ucyate
Yat jnatva = that by understanding which, amrutam = atma sakshatkaram or visualization of soul, asnute = attained. By understanding that, one attains amrutam. Mrutam means death and amrutam means deathless. That is attaining atman. It is also called atma prapti. The Lord tells Arjuna that He would tell about that, the atman, which should be understood. Jneyam = to be understood, tat = that matter or entity, pravaksyami = will be explained clearly. That, which has to be learnt and learning which would make one reach never death [amrutatvam], is going to be explained thoroughly by the Lord to Arjuna. Gyanam is knowledge, gyata is knower and gyeyam is the matter to be known. Knower knows gyeyam or that to be known. Here atman is gyeyam. Once that knowledge is acquired, one attains atma prapti. Atma prapti will enable to acquire Bhagavat prapti also. How is that atman? Anadi = beginningless or never born or never created. Once it has no birth, consequently it has no death either. So, atman is birthless, deathless, beginningless and endless. Mat-param = holds Me [Sri Krishna] as the Supreme or the Leader. That is atman is the property of the Lord; subservient to the Lord; and, obeys the command of the Lord.
The translation by Prabhupad may be prejudiced due to his own path... i dint say it is wrong.
But no other non-invitnaivetethis translation that brahma is junior to krishna. I think here Krishna is telling about his own true form i.e. Brahmm
?????? ?????????????????? ???????????????????????
??????????? ?????? ? ??????????????????13.13??
Translation and commentary of same shloka by Swami Sivananda
13.13 I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
13.13 ??????? has to be known, ??? which, ??? that, ???????????? (I) will declare, ??? which, ???????? knowing, ?????? immortality, ??????? (one) attains to, ???????? the beginningless, ???? supreme, ?????? Brahman, ? not, ??? being, ??? that, ? not, ???? non-being, ?????? is called.Commentary: The Lord praises that which ought to be known (Para Brahman) in order to create in Arjuna (or any hearer) an intense desire to know It.Brahman cannot be expressed in words like "being" or "non-being", because Brahman does not belong to any class or genus like a Brahmana, cow or horse. It has no quality like whiteness, blackness, etc. It has no relation or connection with anything else, because It is one without a second. It is no object of any sense. It is beyond the reach of the mind and the senses. It is actionless. It is the great transcendental and unmanifested Absolute. It is always the witnessing subject in all objects.The Vedas emphatically declare that Brahman is without attributes, activity, attachment or parts.In chapter IX. 19 it was stated that He is the being and also the non-being. It is now stated that He is neither being nor non-being. This would seem to the readers to be a contradiction in terms; but it is not so. Though the manifest (perishable) and the unmanifest (imperishable) universe are both forms of Brahman, He is beyond both these.
Hinduism...Please explain the meaning of these verses of Bhagavad Gita?
