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Gita : Ch-3. Slo-5.

Srimad Bhagavad-Gitta :

Chapter-3. ( Karma-yogam )

Slokam-5. [ Lord's reply  ( continues from slokam-3. ) : All men are forced to do karma  helplessly according to the impulses born of the   modes of material nature   ( guna-s  of  prakrti  ) ; therefore no one can refrain from doing something, not even for a moment. ]

Na   hi   kascit    kshanamapi   jatu    tishthatyakarmakrt,

Karyate   hyavasah    karma    sarvah    prakrtijairgunaih.

kascit  jatu  = anyone  no   even  once;

kshanam  api =  even a moment also;

akarmakrt = without  doing  anything;

na  tishthaty  hi = certainly   not   remains  idle;

hi =  why  because;

prakrtijaih gunaih = in the guna-s, which  formed  ou of Prakrti  ( Nature);

sarvah avasah =  everyone  helplessly (without  freedom);

karma  karyate = compelled  to do ( forced to do) karma.

Actions are spoken of as two-fold in the Paingi scripture. Actions that are dependent upon a cause and and actions which are independent of any cause. The actions that are dependent upon a cause are due to the influence of prakriti, material nature. Independent actions are only manifesting from the Supreme Lord. Therefore the words karyate he avasah means to perform activities fully dependent, this dependence is on the Supreme Lord Krishna. The scriptures also further clarify that ah means the all pervasive Brahmam.

The renunciation of actions factually means not being attached to them. It does not mean actually giving them up, as that is impossible. Nobody neither a wise man or a fool under any circumstances can refrain from actions for a moment. The reason Lord Krishna is stating is that all are compelled to act forced by one's likes and dislikes influenced by one's attachments and aversions arising out of prakriti, material nature and designated by one's past life activities.

It should not be speculated that one is entitled to the fruits of one's actions simply because it is impossibe to fully renounce all actions. To empasise this point Lord Krishna states vimudh-atma meaning one ignorant of the soul. A fool or a wise person can appear inactive without engaging in worldly affairs or Vedic activities. So the sense here is that prakriti, material nature is propelling one to act based on the effects of one’s past actions which are attached to the root of the physical and subtle body. Therefore the conclusion is that one should first purify themselves by performing karma yoga which is actions without desires as prescribed in the Vedas which destroys sins which hinder spiritual development before embarking on the path of jnana yoga the cultivation of spiritual knowledge.

No living being in the material existence can remain inactive even for a moment without initiating or pursuing some activity or another. If one should steadfastly determine to perform absolutely nothing, still one would be compelled into action by the qualities of the the three gunas being sattva or goodness, rajas or passion and tamas or ignorance, all from prakriti, material nature. The effects of these have sprung into existence from one's past life activities. Thus by adhering to karma yoga the yoga of actions without desires one's accumulated sins will gradually dissolve and then mastery over the gunas and prakriti is achieved. At this time the mind has become pure and one becomes qualified for jnana yoga. Otherwise as Lord Krishna states anyone attempting to pursue jnana yoga in lieu of this is a charlatan and all their attempts is merely a charade.

That it is impossible to renounce every single action one makes is what's being clarified here.

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 …