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Gita : Ch-2. Slo-59.

Srimad Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )


Vishaya    vinivartante   niraharasya    dehinah,

Rasavarjam      rasopyasya     param      drashtva     nivartate.

niraharasya  dehinah   =   one   who   does   not  takes   food  (  Vishayas / Objects    of   enjoyment   );

rasavarjam   vishayah   =   though   vishayas   are  discarded;

vinivartante   =  the   rasam    ( essence    of    enjoyments   /   kamana )   in   vishayas      are   not    destroyed;

asya   rasah   api  =   his    ( one )     kamana;

param    drashtva   nivartate  =   when  he  gets  Atmasakshatkaram /  Paramatma-Darsanam    (   KAMANA  ) ENDS!!!

Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So the craving attachment for taste of sense objects remains present. However when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving

The attributes of those who are stitha-prajna situated in transcendent meditation do not manifest without effort. This is also explained in the subsequent verses. By the body abstaining from food and drink there develops a weakness in the body against experiencing sensual objects. But although the bodily desire is nullified the inner desire to enjoy the sense objects remains. Thus the rasa or taste for enjoyment is not terminated. Lord Krishna states that this taste can only be terminated by spiritual intelligence and by the attainment of stitha-prajna transcendent meditation. In the Vedic scriptures it has been stated that the wise master their senses by abstaining from feeding them. But this verse illustrates abstinence alone is not enough because even when abstaining attachment to them continues to grow.

It may be submitted that the lack of inclination of the senses towards sense objects may not necessarily be a viable characteristic in determining one of steady wisdom. This is because it is seen that the sick, the lethargic and those fasting from food also have no inclination in this regard. This argument is being neutralised in this verse. Enjoying the objects of the senses is known as ahara. Restricting the objects of the senses is known as niraharasya. An embodied being or one who identifies themselves as their body is in ignorance. When one declines to enjoy sense objects with the objects of the senses the physical experience ceases; yet the residue desire for sense objects still remains and the craving for them actually has not departed. But when one has experienced what is Supreme then even this residue desire for sense objects factually is dissolved. Another meaning is that although inclination for the objects of the sense automatically ceases for one who is sick having no desire to enjoy the senses; but as soon as one's health has been regained the desire to relish the objects of the senses returns again being only temporarily inoperative. The rest is self-explanatory.

It is seen that in sickness even the ignorant who are not developed are able to control their senses from sensual objects. So how can not impelling the senses towards sense objects be considered to be indicative to one situated in transcendent meditation. Lord Krishna replies with the word visayah objects of the senses. The enjoyments of sound, sight, touch, etc. cease completely for the one who is ill having no desire to enjoy with the senses anything due to weakness in the overall power of the sense organs. Although this is true the taste for these sensual objects persists remaining dormant within the mind. The lust for these things does not vanish from the mind to the contrary while recovering from illness one in anticipation is thinking of all the pleasures to be enjoyed again once the sickness is finished. But all this is terminated and disappears for one who is sthita-prajna situated in transcendent meditation when such a one realises the unprecedented bliss of supreme soul within. One who realises the supreme soul within is no longer attracted to the trivial, mundane objects of the material world no matter how fantastic it may appear. Worldly pleasures is no longer appealing. The word param in this verse denotes Paramatma the supreme soul in every living entity, the source of eternal bliss, devoid of all material attributes and thus is the exclusive goal of every one's meditation. This is confirmed in the Vedic scriptures with the passage: All beings exist by but an infinitesimal portion of His bliss. All beings manifestations depend completely upon the grace of the Supreme Lord. The nature of the Supreme Lord is complete knowledge and complete supremacy.

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 …