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Gita : Ch-3. Slo-1.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-1. ( Arjuna said:   O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work? )

Arjuna   uvaca   :

Jyayasi   cet    karmanaste    mata    buddhirjanardana,

Tat   kim    karmanni     ghore    mam     niyojayasi     kesava.

Arjuna     asked   :

janardana  =  O   Krishna;

buddhih  =  jnanam  (knowledge );

karmmannah  jyayasi  =  it   is   far   superior   than   karmam;

te  mata  cet  =  if  your  opinion  is  such;

kesava  =  O  Krihna;

tat  ghore  karmanni  =  therefore,  in  ghastly  (  wildly  )  karmam;

kim  mam   niyojayasi  =  why  ( you  are )  engaging  me.

So in review chapter one introduced the setting in which Arjuna's grief and lamentation arose as an apparent cause for spiritual instructions from the Supreme Lord Krishna. Then in order to remove this grief and lamentation in chapter two Lord Krishna reveals the eternal nature of the soul, the discrimination between body and the soul, karma yoga, the path of actions without attachment, jnana yoga the cultivation of spiritual knowledge and the restaint of the senses, taking refuge of the Lord, equaninity of mind and the attainment of moksa or liberation have all been delineated. Thus the essence of Srimad Bhagavad-Gita has been presented in chapter two in a condensed form. The remaining sixteen chapters should be understood to be an extension of the topics discussed in chapter two.

Here in this slokam Arjuna is thinking that he was blamed earlier in chapter two, verse 11 for lamenting for those who should not be grieved for. He was subsequently tutored in jnana yoga, the path of knowledge to alleviate this error. Now Lord Krishna is presenting a way to allieviate this error from the point of view of karma yoga, the path of actions without attachment. In chapter two, verse thirty-nine he is told he has the right to perform actions but not to desire the fruit of action. In chapter two, verse forty-seven and forty-eight he is instructed not to be attached to inaction and perform duties with equanimity, respectively. Then in chapter two, verse fifty-three he is told how the mind becomes in this state. Then from verse fifty-five until the end of the chapter two Lord Krishna gives the proofs to show the superiority of the cultivation of spiritual knowledge which leads to the ultimate truth in the last verse of this chapter where once one having attained even at a second before death attains liberation from the material existence. But in spite of these instructions Arjuna was still being instructed to arise and fight. These seemingly contradictory instructions caused some confusion in Arjuna’s mind that he was anxious to have the omniscient and omnipotent supreme Lord Krishna dispel.

Commencing in chapter two, slokam-11(eleven ) Lord Krishna instructs Arjuna that he is lamenting for what should not be grieved for. A pattern has been set in motion that gives a sense of discrimination between the soul and the physical body and has been instructed as a way to attain moksa or liberation. So jnana yoga or a requisite mentality towards the soul has been taught, now learn how to apply this in respect to requisite activities in karma yoga as was explained beginning in chapter two, verse thirty-nine. Although jnana yoga and karma-yoga have been explained in detail, the relationship between the two has not been established as to which is superior and which is subordinate. In regard to discrimination and the cultivation of spiritual knowledge and being informed that they lead one to moksa or liberation; Arjuna came to the conclusion that Lord Krishna valued this path to be superior to karma yoga or the path of actions. But if this was true then Arjuna was bewildered because he did not understand why Lord Krishna was urging him to engage in a ghastly, horrific war by repeatedly telling him to arise and fight.

The ultimate purpose of the Bhagavad-Gita is to show in a clear and lucid manner that one-pointed loving devotion to the Supreme Being who is glorified and proclaimed in the Vedas is the singular and paramount goal to be attained by all human beings specifically and for all living beings in general. Who is proclaimed in the Upanisads as the singular goal to achieve by the aspirants for moksa or liberation from material existence. Who is declared in the Puranas as being destitute of all defiling characteristics such as avidya or nescience. This Supreme Being who is possessing boundless and unlimited magnificent and glorious attributes. Bhakti yoga or loving devotional service is exclusively only in relation to the Supreme Lord Krishna or any of His authorised avatars or incarnations as revealed in Vedic scriptures. In order to achieve full success in bhakti yoga it is essential to achieve atma tattva or realisation of one's eternal soul. The atma or soul is one's eternal nature beyond all material conceptions and is a necessary preliminary step. Atma tattva is ultimately attained by jnana yoga or the cultivation of spiritual knowledge from the Vedic scriptures which is generated by karma yoga or the performance of prescribed Vedic activities without attachment. These prescribed Vedic activities are established on the foundation that the atma is eternal and can never be modified or destroyed as delineated so clearly by Lord Krishna in chapter two.

Brahma has stated that the acquisition of paravidya or the knowledge required to attain the Supreme Being is known as bhakti or loving devotion and that dahara-vidya or that this method of meditation is required to realise the Supreme Being, who resides within the etheric region of the heart. In the Chandogya Upanisad it is given that the realisation of the atma within one's own heart is the first ancillary step by the God aspirant to attaining realisation of the Supreme Being Himself. Then the incorporeal and non-material reality of the atma and its eternal nature beyond the consciousness of waking, sleeping and dreaming is completely transcended. Thus does the phenomenal nature of the atma emerging from within the physical body, radiant in ineffable light shining in its natural and wonderous effulgence. In the Katha Upanisad this subject is also well elucidated as given in the following description: By perceiving paramatma which is the Supreme Soul existing simultaneously within all beings and then by discrimination obtained after realisation of the individual atma. The enlightened one delivers themselves from attraction and repulsion, joy and grief and all other dualities. Communion with the Supreme Soul is communion with the Supreme Being which is the goal to be attained through the discrimination derived directly from atma tattva. This confirms that atma tattva or realisation of the soul is an essential ingerdient and constituent component of the Supreme Being which is attained by bhakti or loving devotion. Another example is: Knowing the magnificent and all- pervading nature of paramatma the Supreme Soul, the enlightened one no longer grieves or laments which reveals the natural potency of the atma to relieve one of all mundane dross due to the influence of the material existence.

The eternal soul known as the atma is not gainable merely by hearing about it. Nor is it obtainable by discoursing about it nor is it attainable by meditating exclusively on it. The atma is attainable solely to those whom the atma alone elects to attain it. Whomsoever the atma selects as an act of sovereign grace alone the atma reveals itself to such a one. Who is such a one? It is none other than that person who has discriminatory wisdom as their charioteer, who has the reins of their mind controlling the steeds of the senses, who has the actual competence to achieve moksa or liberation and attain the coveted goal of loving devotion to the Supreme Lord.

So in conclusion what we have just presented in essence form is the ultimate purpose of the Bhagavad-Gita. From chapter three along with chapters four, five and six the path for the aspirant is given beginning with the very first question in this chapter. The means of cognition and the method of realisation along with the meditation required to achieve it will be delineated and forthcoming.

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 …