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Gita : Ch-4. Slo-2.

Srimad Bhagavad-Gita :

Chapter-4. ( Jnana-karma-sanyasa-yogam )

Slokam-2. ( Following   the first slokam, the great knowledge transfer  from Lord Krishna-to Surya-toMsnu-to Ikshaku- Sri Krishna continues in this slokam this great knowledge transfer chain was broken in the course of time, and we lost the great treasure of knowledge )

parantapa  =  O, Arjuna;

evam   parampara-praptam   =  this   way   acquired   by   generations (in  succession);

imam  rajarshyah  viduh  =  this  yogam  (science)   Raja-Rishies   ( Saintly  Kings )  too  understood;

sa  yogah  mahata  kalena  =  that  yogam  (Knowledge)   in the  long  run /  in the course of time;

iha  nashtah   =  here  (we/ to us )  lost.

Thus was transmitted from Lord Krishna a distinguished parampara or disciplic succession from illustrious father to illustrious son. This knowledge was passed onto the saintly kings and royal sages like Nimi and Sagara; but its origins are without beginning because its roots are in the eternal Vedas. By great efflux of time and degradation of human intelligence limiting qualified recipients this great knowledge disappeared into oblivion due to a break in parampara causing a discontinuation of the tradition in this world.

This eternal yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. The saintly kings such as King Nimi as well as royal sages at court all were knowledgeable of this yoga as instructed by their ancestors Ishvaktu and others. The reason why the kings of the day were not knowledgeable of this yoga was because it was lost to parampara or authorised disciplic succession due to great passage of time.

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

This  yogam  which  was  continued  by  the  Guru  (Rishi)  Sishya  parampara, sustained  by  this  tradition  maintained  for  long,  meanwhile  this  tradition  had  to  face  the  bad  effects  of  time.  In  the  ancient  history  this  knowledge  was  easily  available  for the  benefits  of  human  race.

Later  this  golden  period  came  to  end  and  the  birth  of  dark  yugam  "adharmam"  took  place.

The  demonic  materialism  in  that  period,  because  of  burden  of  own  adharmic  deeds,  the  people  were  in  suffocation  ( of  this  burden ),  when  this  happened  some  or  other  Mahatma took  birth,  began  to  guide  them  in  right  path  and  gave  the  cultural  nourishment.

The  yugam  of  Mahabharatham  and  Lord  Krishna  belonged  this  period,  hence  Lord  had  to  mention  the  loss  of  great  tradition  in  this  slokam,  read  and  study  this  slokam  with  the  previous  one  too.

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 …