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Gita : Ch-3. Slo-18.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-18. (  A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being. )

Naiva   tasya    krtenartho   nakrteneha     kascana,

na   casya    sarvabhuteshu    kascidarthavyapasrayah.

tasya  iha  =  to  him  in  this  world;

krtena  artha  na   eva  =  karma  ( action )  wil  not be helpful ( no use );

akrtena  kascana  na  =  not doing karma also  not helpful;

sarva  bhuteshu  =  to him in all living entities;

kascit  arthavyapasrayah  =   if  happen  not to depend  any  thing;

na  ca  =   nothing too.

Lord Krishna has declared previously that the performer of yagna prospers and flourishes and the ommiter of yagna fails to prosper and flourish but now He confirms that in this world the knower of atma-tattva or soul realisation has no need for prosperity or necessity for performing any action precsribed in the Vedas; nor is there any fault or defect in the ommision of any such action. What is done or what is not done is all the same to the perfectly equiposed realised being because such a person is indifferent to everything except the eternal soul within which is the only medium to the Supreme Lord. Thus completely satisfied within such a person has no dependance on any living being including the demi-gods. The purport is that such a person depends on nothing from anyone because such a person has no desire for anything from any being.

For one situated is atma-tattva or soul realisation if one were to chant the Vedic mantras while performing yagna or worship there would be no greater or similar happiness other than the delight one having communion internally with their eternal soul. Also for a person so transcendentally situated there are no demerits accruing to such a one for not performing the prescribed actions in the Vedic scriptures due to samadhi or being rapt in meditation on the soul within. During samadhi there would be no danger of incurring any demerits for any offense or merits for any benefits for any being. Only whatever benefit one receives from direct darshan or perception of the Supreme Lord Krishna within his heart will be obtained during samadhi of such a person. If by knowledge alone there would not be any diminution in merits then that would also be the case for Arjuna who was instructed to perform actions on the side of dharma or righteousness. For a person who has attained self-realisation and moksa or liberation and is in the state of samadhi meditating blissfully on the soul within. Such a person is considered by Vedic authorities to be doing a very great thing similar to performing a great action like saving the world from destruction. Consequently it is indicated by understanding of prarabda karma or acquired results of activities that the performance of great actions are due to the will of the Supreme Lord.

Now the reason for the previous verse is being explained in this verse by Lord Krishna and that is that such a spiritually advanced person has already passed the test achieving atma-tattva or soul realisation which is the ultimate goal of human existence. So such a one being irrevocably anchored in spiritual consciousness without any worldly ego consciousness has no actions to perform and thus has no merits or demerits attaching themselves; for such a person has transcended all injunctions and prohibitions of the Vedic scriptures. Yet it is seen in the Brihadaranyaka Upanisad I.IV.X that the demi-gods do not like that men attain divine knowledge. So it has been recorded that the demi-gods put obstacles on the path of moksa or liberation to block one's success. So for preventing such obstacles the demi-gods should be worshipped by ritualistic activities. Anticipating some doubt Lord Krishna declares that a liberated being in atma-tattva or soul realisation has not to depend upon any living being from Brahma who was the creator of the material manifestation down to an inanimate microbe. Thus no need to perform any action and the demi-gods are powerless to affect and influence the failure of a liberated being because such a person in atma-tattva has already transcended the material manifestation. This is the meaning of text I.IV.X quoted above. The obstacles put in one's path from the demi-gods are exclusively in relation to a human aspiring for moksa or liberation and such obstacles are only possible before atma- tattva is attained never after as after that person is above and beyond their jurisdiction.

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 …