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Gita : Ch-4. Slo-21.

Srimad Bhagavad-Gita :

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

Slokam-21. ( Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.)

Nirasiryatacittatma  tyaktasarvaparigrahah,

sariram  kevalam  karma   kurvan   napnoti   kilbisham.

nirasih  =  without   desire   for   fruits/results;

yat  cittatma  =  controlling  mind  and  intelligence;

tyakta-sarva-parigrahah  =  without  thinking  ownership  on  anything;

sariram  kevalam  =  only  bodily;

karma  kurvan   =   one  who  does  work/action;

kilbisham  na  apnoti   =   will  not  be  affected  by  sins.

Lord Krishna now gives the method of renouncing desires. Restraining one's mind and body by the conscious of the atma or soul which is referred to here denotes not being dependent. By renunciation of the senses one becomes devoid of pride. One who is convinced that the Supreme Lord performs all actions and that they do not perform any actions is free from all reactions.

On who has so renounced desire and hankerings and has controlled senses as well, even if they perform some activity to maintain natural bodily management they are exempt from being implicated into pious and sinful reactions. This is Lord Krishna's meaning.

Lord Krishna continuing this theme now explains that one who is completely free from desire does not become tainted by the disease of materialism while performing the natural functions that occur automatically to insure bodily maintenance. Another interpretation of this verse for one who is already situated in jnana yoga or the cultivation of knowledge and is free from desires to enjoy and hankering for rewards and has relinquished all possessions as well. Such a person who performs natural activities for a renunciate like biksa or begging alms from householders at meal times to maintain their existence or prescribed activities such as fasting from all grains on Ekadasi which is the 11th day of the waxing and waning moon. Such a person is not implicated by the disease of materialism by what they perform.

Here Lord Krishna uses the word nirasir means bereft of expectancy or devoid of all desires for rewards. The words yata-cittatma means to control the mind by the power of the atma or soul, keeping the mind tranquil and equipoised, free from agitation. The words tyakta-sarva-parigrahah means abandoning all cravings for sense objects and sense pleasures. As long as one has life one should perform all actions as a matter of duty merely as a function of their body; in this way there are no reactions to actions and no disease is incurred. One will be free of this. The disease is samsara or repetitive bondage of birth and death in the material existence. If karma yoga or prescribed Vedic activities are performed in this way by those seeking moksha or liberation from samsara this in itself is sufficient enough to lead one to atma tattva or realisation of the soul, eliminating the necessity of having to engage in the intermediate step of performing jnana yoga or the cultivation of Vedic knowledge by strictly controlling the senses and the cessation of actions.

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 …