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Gita : Ch-3. Slo-24.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-24. ( What would happen then? Lord Krishna states that the world would degenerate and decay due to the absence of prescribed Vedic activities and that He would be the cause of the pollution of traditional values of the masses and the destruction of society.)

Utsideyurime lokah na kuryam karmacedaham,

samkarasya ca karta syam upahanyamimah prajah.

aham karma na kuryam ceda = if  I do not perform karma;

ime lokah utsideyuh = this universe will be destroyed;

samkarasya karta syam = (and) will be the creator of  unwanted population (impure);

ima prajah upahanyah ca = (thereafter) cause to destruction of  all these living things.

It is proper that people who follow the example of Lord Krishna are correct in their actions as He is omniscient and the creator of all. But because He is the Lord of all what would be wrong if He was not to engage Himself in actions. Explaining this Lord Krishna uses the words ime lokah utsideyuh meaning the inhabitants of all the worlds will be destroyed. If Lord Krishna, the Supreme Lord and foremost on the path in knowledge of yoga or the uniting of the individual consciousness with the ultimate consciousness; if He would refrain from performing prescribed Vedic activities, people would follow

His example and refrain from performing such actions also and they would deviate from their duty and deviate from dharma or righteousness. Then Lord Krishna would be to blame as by the example of renouncing actions is not inspiring and beneficial for the worlds. When the duties of society are ommitted there is confusion in society and such confusion leads to a lax in moral standards resulting in the mixture of different castes and unwanted children. The purport is that great harm would be caused to the people and socitey if Lord Krishna were to refrain from actions and so He always performs responsible actions for the welfare and benefit of the world.

If Lord Krishna of infallible will, the Supreme Lord of all, and in whose control the entire phenomenal display of the total material creation is created, maintained and preserved by His inconceivable potency; if He were not to conduct Himself seriously and omit to perform prescribed Vedic activities for the benefit of all the worlds then others seeing Lord Krishna's indifference would also conduct themselves indifferently following His example.

When Lord Krishna took birth, seemingly as a human being, as the son of the great righteous King Vasudeva, he conducted Himself in all ways and manners as appropriate for his position in society as a prince of the royal ksatriya or warrior class. If Lord Krishna acted otherwise all mankind would begin to imitate Him thinking that such actions were virtuous, the worthy actions, of a worthy son from a worthy father, the righteous King Vasudeva.

In this way Lord Krishna is explaining that if He failed to perform Vedic activities mankind following His example would be led in a negative way into a hellish perdition unable to purify themselves enough so they could achieve atma-tattva or soul realisation. This would be considered as a very serious offence and Lord Krishna would be at fault. By not setting the example of what is righteous and by not following the traditions and customs established by performing the activities prescribed in the Vedic scriptures then all humanity would deviate from righteousness and become totally lost.

If Lord Krishna failed to respect the injunctions and prohibitions of the Vedic scriptures then all the world would take that to be the standard of righteousness and the final verdict. There would soon ensue the mixing of classes and a mixture of moral and immoral standards in the class of pure and righteous people, leading to the complete degradation of society. Lord Krishna is stating that if He failed to follow and perform the Vedic injunctions then it would be the cause of the destruction of society.

This is the purport. Also if Arjuna who was world famous for never having been defeated in battle and who was the brother of King Yudhisthira famed for his righteousness; if Arjuna refused to fight and protect dharma or righteousness then many other worthy and noble ksatriya's who were protectors of dharma might folow his example and also renounce their prescribed duties and refuse to protect righteousness then this would bring destruction to the world balance and ruination to the welfare of the people. Thus it can be understood that for specially qualified people prescribed Vedic activities must be performed for the benefit of the entire human race and the welfare of the world.

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 …