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Gita : Ch-3. Slo-28.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-28. ( One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.)

Tattvavittu     mahabaho     gunakarmavibhagayoh,

Guna     guneshu    varttante     iti     matva     na     sajjate.

mahabaho = O mighty-armed one Arjuna;

guna-karma-vibhagayoh = about the subjects 1.Guna (satvic, rajas, tamas.) & 2.karma (deeds/actions/activities);

tattvavit tu = one who knows the tattvam-s;

gunah = guna-s (indriyas);

guneshu = in the guna-s (in  the vishaya-s);

varttante iti matva = knowing that (he is ) engaged with;

na sajjate = (he) never becomes attached with karmam.

Lord Krishna is explaining that the person situated in Vedic wisdom knows that the atma or soul is not the same as the physical body and the senses. Such a person knows the distinction between the two and realises the actions performed are not of the atma and knowing they are only the temporary manifestation of prakriti or material nature, does not become attached to the actions or there results. Such a person comprehends that the senses reside in the mind and are transferred to the sense objects by thought impulses and are connected to the atma.

That person of Vedic spiritual wisdom who knows the exact distinction between prakriti or material nature and the gunsa or the modes of goodness, passion and nescience; along with there agents the five senses of seeing, hearing, smelling, tasting and touching does not get attached to them understanding that one ever one thinks, speaks or does is but a modification of prakriti projected through the gunas and such a person is not beguiled into thinking that they are the doer of their actions. This is the meaning Lord Krishna is conveying.

Knowing the difference between prakriti or material nature and the gunas being the modes of goodness, passion and nescience and their influence of the senses, Lord Krishna declares is a tattva-vit or a person of Vedic knowledge. The word gunesu is referring to the sense objects and their attributes such as form. The attributes that arise from the impulses of the atma or soul are known as primary and they are without reactions and do not bind one to samsara the cycle of birth and death.

In respect of the three gunas or modes of material nature being sattva or goodness, rajas or passion and tamas or ignorance. That person who is blinded by false ego and bewildered by material nature believes they themselves are the root cause and sole determining factor of all actions they engage in. In the previous verse the word ahankara means bewildered by ego identification or misidentifying the body to be the atma or soul. Such a person is situated in nescience thinking that the interactions of the three gunas in the physical body are the actions of the atma, such a one foolishly considers that they are the doer of their actions. But the tattva- vit or knower of the truth is competent in discerning in all activities the properties and influences of the three gunas as they manifest themselves through one's actions. Whoever becomes proficient in discerning the manifestation of the three gunas in all actions will not commit the error of thinking that they through their body are the doer.

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 …