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Gita : Ch-4. Slo-23.

(Very important slokam :)

Srimad Bhagavad-Gita:

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


gatasamgasya    muktasya   jnanavasthitacetasah,

yajnayacaratah   karma   samagram   pravileeyate.

gatasamgasya   =   one  who is detached from everything,

mukatasya   =   relieved from the intimate, emotional relationships ,

jnanavasthitacetasah   =   mind with  complete devotion in thoughts of Atma,

yajnaya   acaratah   =   all karma done in the state of Yajnam

pravileetate   =   ends there.

Here the eligibility required to a Jnani, are narrated in this slokam. The route for the finite, is included in this narration.  In the texts of Atmeeyam( scriptures) the  words used where it is necessary ( controlled and calculated way), this is the natural procedure ( in the scriptures). Using limited words,  meaningful, artistic; in these things, this slokam becomes a top example.

1. Gatasamgah :- One who left 'Samgam' ( attachment ). Ancient Rishies, whose divinity, is not by chance fall on them. This is already existing finite's reproduction only. Because of our attachment to  worldly pleasures, we are fully involved and engaged in it. Where as Jnani ( Scholar who knows Atma ), totally discarded all attachments towards worldly pleasures.

2. Muktah :- Independent. ( Majority seekers have no clear idea of this independence. We are responsible for our attachments, and not others. The strong desire to worldly pleasures, made us get into the bonds, and no freedom from it ever. Jeevatma who thinks that finite is gained from the universal matters, thereafter greedily keep engaged with that. This way, bodily with outer world, and mentally with emotions, and intelligence part is connected with flood of thoughts. )

3. Jnanavasthitacetasah :- Mind is fully and firmly connected to Jnanam ( Knowledge of Atma). Attaining 'Mukta-vasta'( state of independence/ complete freedom), happens when finite detachment is achieved ( when cittam ( thoughts ) is firmly fixed in 'Nityaa-nitya-viveka-Jnanam).

One 'Jeevan-muktan' with his mind firmly fixed in Viveka-jnanam, discarding all attachments, and free from all pleasures, then continues his karma in the form of Yjnam. They never tie him in bonds. No new vasanas possible, they completely self-decayed.

The word 'Yajnam'here, used in the wider sense. All karma done without self-interest/ personal gains,  for the benefit ( for the service ) of the world are called "Yajnam".

Thus Lord Krishna tells to Arjuna : 'In which divine state of mind,  Jnani does his karmam'.

Hereafter 'in the next six slokams Lord tells about twelve types of Yajnas :-

which are,

'for all persons, in all opportunities, in all surroundings to be followed.'  

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 …