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Gita : Ch-4. Slo-24.

(Very Important Slokam)

Srimad Bhagavad-Gita :

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

Slokam- 24. { Jeevan-muktan ( one who is free from all worldly connections/relationships/desires/duality/ and ever remain in Brahmam), attains the Infinite, Eternal, Consciousness i.e GOD ( by freeing himdelf from the grip of world ), Why so? --This slokam gives the answer :-

brapmarppanam brapmahavih brapmaagnou brapmana hutam,

brapmaiva tena gantavyam brapma-karma-samadhina.

Arppanam brapma = The arppanam ( Aahuti) in yjnam is brapmam,

Havih brapma = Haviss (too brapmam),

Brapmaagnou = In the agni ( fire ) ( which is also brapmam),

Brapmanahutam = The doer of the homam is also brapmam ( homam is done by brapmam ),

Brapmakarmasamaadhina = One who see the karmam as brapmam,

Tena = By brapmakarttha ( who is Brapmasvaroopam ),

Brapma eva santavyam = The sthanam ( goal/place ) attained is too brapmam only.

This is the famous slokam chanted as prayer before takingin food by Bharatheeya people in the ancient days of Bharatham. But among those, ( chanting people ), ninety percent are 1. not known the meaning of slokam or 2. not trying to know this. In reality the full and complete essence of Vedantham is contained in this slokam.

Brapmam ( Brahmam) is the supreme truth which is the true unchanging base behind the ever changing visual prapancham ( the world/ Universe, etc). In that supreme truth when all bodies become active, then that is called as Jeevan. Though that appears to be separate, truly "Jeevan" and "Brapmam" are one only :- This is is emphasised and supported by Vedantham.

The Yjnam, in Veda is here taken as an example. All Yjnam consist of four important components. They are 1. Daiety, 2. Homagni, 3. Homa dravya ( Haviss), 4. Hotav ( the doer of homam ).

Here, the mindset and experience of Jeevan-muktan while in karmam, is explained. As far as Jeevan-muktan is concerned, the mad world/ universe/ on/ is imagination of mind only. Brapmam only is true for him. Therefore all Yjnam begin from Brapmam.*

* Refer chapter- 3, slokam 14 and 15 of Bhagavadgeeta.

Hotav+Haviss+Agni+Devata ( Deity ), all Brapmam only. For example : The waves in the sea, one by one raise up and crash down to the sea, here all waves belong to sea only, sea itself raise above the sea and crash down to the sea again and again, otherwise nothing new happened, this the truth.

In any names and forms, and in any circumstances the one who sees , understands that all matters are Sacchidananda brapmam only. All karmam of that karmayogi due to brapmopasana dissolve in the brapmam itself.

As it is the prayer before the food , the importance of this slokam self understood. To sustain life we need food, any type of food taken in when we are hungry gives fulfillment and satisfaction. Naturally we should not forget the truth, that brapmam is taking in ( eating ) brapmam only. That is, when we eat food, the annam ( food ) which is brapmam, submitted to Jataragni ( digesting agni), for the satisfaction of brapmam, if this bhavana ( idea ) is developed, then that will take us away from worldly connections and uplift to divine aspect.

Bhavana makes all karmam into Yjnam. Lord Krishna brilliantly take us towards the divine aspect in this slokam!!!

Brapmam.* means Brahmam only.

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 …