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Gita : Ch-2. Slo-36.

Srimad Bhagavad-Gita :

Chapter - 2. ( Samkya-yogam )

Slokam-36. ( Lord    mention    about     his    enemies    reaction  :  Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? )

Avacyavadamsca    bahun    vadisyanti    tavahitah,

Nindantastava     samarthyam    tato    duhkhataram    nu    kim.

tava  ahitah  =   your   enemies;

tava   samarthyam  nindantah   =   condemning  your  capabilities   ( abilities );

vadisyanti  ca  =  also,  will   say

bahun    avacyavadan   =  ( talk  worse)   many    unkind    fabricated words    (  unspeakable    useless    talk);

tatah  duhkhataram   kim   nu   =   thereafter,   ( of    course )  more    painful,     what    is    there?

The condemnations from his enemies regarding Arjuna's failure to execute his duty as a ksatriya are presented in this slokam.

Lord Krishna was astonished in the beginning at Arjuna's uncalled-for plea for compassion, and He described his compassion as befitting the non-Kshatriyans. Now in so many words, He has proved His statements against Arjuna's so-called compassion.

Not only would Arjunas estimation wane in the assembly of mighty warriors but here Lord Krishna uses the word nindantah meaning to vilify. Arjunas enemies such as Duryodhana would say many unbecoming things about him such as: Look at the impotent Arjuna fleeing the battlefield like a dog with its tail between its legs and Karna would smirkingly add that although Arjuna was very valiant in the past now fearing our might he has become feeble- hearted and so he expeditiously leaves the battlefield like a coward to save his own life. Lord Krishna asks Arjuna what can be more painful than this?

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …