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Gita : Ch-2 Slo-57.

Srimad Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-57. ( Lord Krishna explains here that one devoid of attachment to everything, when exposed to that which is good does not rejoice, neither does such a one lament when exposed to that which is not good. )

Yah   sarvatranabhisnehah     tattat    prapya     subhasubham,

Nabhinandati     na     dveshti   tasya    prajna     pratishthita.

yah  sarvatra   anabhisnehah  =   one   who  anywhere,  in  anything  without  greed & attachment;

tat  tat   subhasubham    prapya  =   whether   subham   (  good  )  or  asubham   (  bad/evil),  whichever  comes  across;

na   abhinandati   na   dveshti  =   never    be   happy   ( likes )  or   be   hate   ( dislikes  );

tasya   prajna   pratishthita   =   his  bhuddhi   ( intelligence )  is   strong,  perfect  and   fixed.

The question how does such a person talk is now being answered. He who is without affection even towards friends and relatives, neither praising what is congenial or criticising what is uncongenial is steady in wisdom. This is the meaning.

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

Forming no attachments in any situation means to be indifferent, unconcerned in an aloof state or attitude. Auspicious is a situation that is pleasing and inauspicious is a situation that is displeasing. Lord Krishna is instructing not to be overjoyed by the pleasing nor despondent over the unpleasant. One who can successfully engage themselves thus is sthita-prajna situated in the perfect knowledge of transcendental consciousness. The next lower stage is given in the next slokam.

There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is unaffected by good and evil, is to be understood to be fixed in consciousness. As long as one is in the material world there is always the possibility of good and evil because this world is full of duality. But one who is fixed in  consciousness is not affected by good and evil because he is simply concerned with Lord, who is all good absolute. Such consciousness in God situates one in a perfect transcendental position called, technically, samadhi.

Lord Krishna now answers the question of how one situated in transcendent consciousness speaks. He does this by explaining that one who is unattached to everything without a mental inclination towards anything totally indifferent to all sense objects. When exposed to sources of pleasure like mouth watering vegetable preperations, delicious nectarian fruit drinks, silky, fashionable clothes or luxurious homes such a one does not rejoice at receiving these things nor give praise to those who have bequeathed these things. Similarly when exposed to sources of unpleasantness like unpalatable food and drink, coarse unfashionable clothes and humble homes such a one does not show disdain and is indifferent to statements made by people to criticise him such as being called a pseudo yogi or a hypocrite. Thus the essence is such a one uses his words sparsely, praises no one and blames no one and because he possesses neither love nor hatred for any living being benefits all. Such a one is situated in transcendent consciousness.

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 …