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Gita : Ch-3. Slo-32.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-32. ( But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage. )

ye  tvetadabhyasuyanto  nanutishttanti  me  matam,

sarva-jnana-vimudhamstan  viddhi  nastanacetasah.

ye  tu  me  etat  matam  =  however  they  about  this   opinion   of   mine;

abhyasuyantah  =  out  of  envy;

na  anutishttanti  =  do  not  follow/practice/perform  regularly;

sarva-jnana-vimudhan  =  one  who  do   not  know   anything;

acetasah  =  (and)   do   not  have  discrimination;

tan  nashtan  viddhi  =   know  they  are  ruined  themselves.

Here Lord Krishna points out that those persons who disrespect and ignore and refuse to follow the edicts and injunctions of the Bhagavad-Gita that are for the benefit of all mankind are fools, bereft of spiritual knowledge and in such a state of ignorance all their activities are fruitless and they hopelessly revolve in the cycle of birth and death, birth and death, birth and death, ad infinitum.

Now Lord Krishna gives the defects in not believing and following prescribed Vedic activities. Those who are inimical to the teachings of Bhagavad-Gita and are antagonistic to the injunction of the Vedas that all activities should be performed in yagna or worship for the satisfaction of the Supreme Lord. Such people should be known as fools and lacking in discrimination and all of their activities contrary to this are doomed to failure.

In these slokam-s Lord Krishna is speaking about the merits one receives from following the teachings of the Bhagavad-Gita. Those who perform prescribed Vedic activities with renunciation gradually achieve moksa or liberation by jnana yoga the path of cultivating Vedic knowledge. Who then can calculate the position of one who has attained atma-tattva or soul realisation. Now karma yoga the path of performing prescribed Vedic actions is not given as another medium of attainment. Renunciation and dedication of one's actions are solely for the sake of realising the Supreme Being only. For realisation of the Supreme Being, liberation does not depend upon one particular path. In the Narayana Shataksara it is stated that: All paths may or may not award moksa to the dedicated aspirant treading upon them depending upon their level of renunciation in the performance of unattached actions. But renunciation by itself, not being dependent upon anything else is capable of awarding moksa to those who fully perform it. Therefore the contention that jnana yoga and karma yoga alone are sufficient to award moksa is not correct.

Lord Krishna is revealing the eternal truth that He is the atma or soul within all beings in existence, be they human, animal, aquatic, plant, demi- gods or any other species of life that was not cloned. He is the maintainer, sustainer and monitor of all beings through the medium of the atma and all of its impulses come from Him. All souls emanate from the Supreme Lord and because of Him are completely spiritual and eternal. All the souls of all the living beings in creation everywhere in creation as a total aggregate comprise the form of the Supreme Lord's eternal, transcendental spiritual body. Whoever does not avail themselves and conformably act to this eternal truth, or take this eternal truth seriously in earnest, or who deems unnecessary and not worth the effort, this person should be understood to be completely destitute of knowledge and unable to evolve spiritually and are incapable of achieving atma tattva or knowledge of the soul become lost. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective. Thus it has been illustrated that doership transpires due to the union of prakriti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and nescience and this is dependent ultimately upon the Supreme Lord.

Reflecting in this manner it can be ascertained that karma yoga or the path of performing prescribed Vedic actions is appropriate for one performing jnana yoga or the path of cultivating Vedic knowledge as well. Karma yoga is appropriate on account of it being easy to perform, exempt from the danger of failure and requires no assistance from other methods in its application. Contrarily jnana yoga is difficult to practice, susceptible to failure and must perform some karma yoga anyway in order to maintain health and vigor which is essential for body maintenance if one is to perform any yoga at all. Also it has been pointed out how it is necessary for a person of distinction situated in Vedic wisdom to set an example to inspire the common man for the benefit and welfare of the world.

What difficulties and dangers are fraught for the performers of jnana yoga are now explained in the remainder of this chapter.

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 …