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Gita : Ch-2. Slo-55.

Srimad Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Chapter-55. Lord's Reply to Arjuna's doubt : "Sthitaprajnan" ..."Hey Arjuna, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness." )

Sri Bhagavan uvaca :

Prajahati    yada    kaman    sarvan    partha    manogatan,

Atmanyevatmana     tushtah     sthitaprajnastadocyate.

Sri-Bhagavan     uvaca  =  Lord  said;

partha   =   hey   Arjuna!

atmani   =   in  self  (  in   pure  atma );

atmana   eva   tushtah  =  happy   in  self   (  satisfied  Atma );

yada   =   when;

manogatan   sarvan   kaman   =   mind's  all  varieties  of  desires  for sense-organs  gratifications;

prajahati  =  gives  up  ( sacrificing )  completely;

tadha  =  then  ( at  that  time );

sthitaprajnah    ucyate  =   he/ she   is    called   as   "Sthitaprajnan". ( "Transcendentally    placed /positioned )

The  Bhagvan Sri Krishna  said :

Lord Krishna explains that when the particular activities of the adept of spiritual intelligence are described then the characteristics are recognised. Because one with spiritual intelligence focus their mind to be fully immersed solely in the soul, they are known as being soul satisfied. When such a one is so absorbed in the soul that all other desires abiding therein are completely banished then such a one is known as sthita-prajnah situated in transcendent consciousness. This is the paramount platform of spiritual intelligence in the mind. After this the next lower intermediate stage will be defined.

In order to answer Arjunas four questions Lord Krishna begins here and continues till the end of the chapter. To answer the first question He explains that when one thoroughly abandons all cravings of the mind one is sthita-prajna situated in transcendent consciousness. What is the indication that one has abandoned all cravings of the mind? Lord Krishna explains that such a being is immersed in the soul and is completely satisfied by the soul. The stability of ones mind can be known when one becomes pleased and satisfied by the resultant purity of the mind after completely abandoning all desires and lust. In the soul, self-contained by its own inherent nature in the form of knowledge, eternality and bliss is characterised by the total annihilation of all sins as declared by Prajapati in the spiritual discourse he delivered as seen in the Upanisads.

Now it is revealed what are the means to knowledge for an aspirant and what are the natural characteristics exhibited once one has attained transcendence. Hence by merely relating the characteristics of one possessing spiritual intelligence the means of direct knowledge are simultaneously transmitted as well throughout the conclusion of this chapter. Now the answer to the first question in the previous verse is given in this verse and the next. When a person gives up all desires of the mind, relinquishing them completely, which results when by determination one has perceived the Ultimate Truth by strength of one's individual consciousness. Then and only then one delights in the inconceivable joy of communion with the Ultimate Consciousness whose eternal nature is supreme bliss. Experiencing the delight of this supreme bliss one automatically loses all desire for even the most equisite material pleasures and thus by this possessing this characteristic one can be understood to be a person of steady wisdom.

It is not that those of spiritual intelligence can always stop the flow of inappropriate desires. Renouncing what is inappropriate means one has renounced desire. Even those who have experienced the transcendent state to some degree and have perceived the reality of the ultimate truth, still inappropriate desires may arise in the mind when they are not in that transcendent experience. Evidence of this is seen in Vedic scriptures when Shiva to protect his worshiper fought in battle against Lord Krishna. Thus only when one is not in the transcendent experience can one be in an equaniminous state for in the transcendent experience such designations do not apply. Situated in spiritual intelligence with concerted endeavour one becomes qualified and eligible for the supreme grace to attain the transcendent state. Another point to note is that by the awakening of devotion in the heart for the Supreme Lord the ineligible will also become qualified to also receive the grace to attain the transcendent state in due to course of time without fail. The word atmani indicates Lord Krishna. It is only by His grace may one attain the transcendent state.

The Bhagavatam affirms that any person who is fully in  consciousness, or devotional service of the Lord, has all the good qualities of the great sages, whereas a person who is not so transcendentally situated has no good qualifications, because he is sure to be taking refuge in his own mental concoctions. Consequently, it is rightly said herein that one has to give up all kinds of sense desire manufactured by mental concoction. Artificially, such sense desires cannot be stopped. But if one is engaged in  consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in consciousness without hesitation, for this devotional service will instantly help one on to the platform of transcendental consciousness. The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.

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-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …