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Gita : Ch-3. Introduction : Part-4.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam)



As I mentioned by way of an analogy, every part of the body is correlated to other parts of the body, every action of every limb is the action of every other limb, everyone’s action is also everyone else’s action, and whatever anybody does is also something everybody else does. No independent, individual action is permissible, as is the case with the physical organism. Nobody does anything in this world, even as no limb in the body acts independently. The whole organism acts, and you feel as if some particular limb is working. When I speak, it looks as if the tongue is speaking, but it is not so. My entire setup in all the five koshas is working even when I speak, even when I see.

So what is the role that one plays in this world of such a location and such an involvement in the cosmological scheme? Knowing that at least, you should not desist from doing, and do not be a coward, do not be despondent, do not be melancholy, do not say “I will not”. The question of “I will” and “I will not” does not arise in this world. No one has the right to say “I will”, and no one has the right to say “I will not”. You cannot say “I shall do”, nor can you say “I shall not do”. There is something imposed upon you by the very fact of your connection with things. And what is the connection? That is what you have studied last time – the whole Sankhya doctrine.

Every person is placed in some particular context in this world. The relativity of the finite existence of an individual is conditioned by the relativity of other similar finite things. A wave in the ocean may look like a single upsurge of water, but there is a tremendous movement at the root of this body of water which so adjustably causes the simultaneous rise of several other waves also that you may say that even the movement, size and force of a single wave is not merely something taking place locally in that particular place; it is connected to the activity of the other waves also because all the waves are surged forth, brought up to the surface by an intention of the body of water at the root.

Swami Krishnananda

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 …