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Gita : Ch-4. Slo-26.

Srimad Bhagavad-Gita :

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

Slokam-26. ( Others,  ( brahmachari-s ) offer the senses, such as hearing and seeing ( as  sacrificial oblations ) into the homagni ( fire ) of renunciation, another  ( househoders/ grahastha ) offer the objects of the senses such as pleasing sound, and pleasing sights into the fire of the senses. )

Srotradinindriyanyanye  samyamagnishu  juhvati,

sabdadin vishayananya  indriyagnishu  juhvati.

anye  =  some  others;

srotradini  indriyani  =  beginning  with  hearing  and  so  senses;

samyamagnishu  juhvati  =  offer  in  the  fire of   restraint;

anye  =  some  different  from  the others;

sabdadin vishayananya  =  sound  and  so  sense  objects;

indriyagnishu  juhvati  =  and  senses,  offer  in  homagni  ( fire  of   homam ).

Lord Krishna speaks of the different grades and types of yagnas or offerings and worship and the goals desired. Although the word daivam may refer to the demigods; it can also refer exclusively to the resplendent Supreme Lord who verily is the ultimate goal of all yagnas by those exclusively devoted to Him. Thus the propitiation of the Supreme Lord is the distinctive superior attribute of performance of action. For the spiritually intelligent situated in atma tattva there exists nothing else. Every action even every breath is a yagna dedicated to the Supreme Lord. Yagna is verily the Supreme Lord so by this yagna is performed within yagna. In this way it can be understood that everything offered in yagna is of the Brahman or the spiritual substratum pervading all existence.

 One who perceives the Brahman pervading everywhere there exists nothing else for them except the personal communion with the resplendent Supreme Lord, who to reciprocate with His devotee becomes the very yagna which is being performed. In the fire of the yagna, in the offerings of havih or ghee and grainseeds, in the paraphernalia being used to perform the yagna. In the form of yagna the goal of yagna being the Supreme Lord is verily being offered to Himself. Thus everything becomes the Brahman. Through His propitiation performed according to Vedic injunctions all the sense organs like eyes and tongue are brought under control and all the sense become neutralised and passive. In the Brihadaranya Upanisad I.IV.X it is stated that the Brahman alone was in the beginning and it knew itself as the Brahman and then the Brahman manifested into the all. Whosoever amongst the demigods becomes awakened to this consciousness indeed becomes similar to this consciousness. It is the same for elevated beings and the same for sages and yogis and it is the same for humans.

Lord Krishna continues stating that others like the Brahmacari's or those practising celibacy offer each particular sense as a sacrifice in the fire of self-discipline and restraining the senses lead a life of self control. The householders offer the sense objects themselves into the senses and while enjoying sense objects remain unattached. They offer the sense objects as oblations into their senses which they envision to be the fire.

Those practising celibacy offer all their senses such as hearing and seeing into the fire of their controlled mind and this is their yagna or worship to the Supreme Lord Krishna. The yagna that the grihastas or married householders perform is to symbolically offer the sense objects they enjoy into the fire of the senses that enjoy them in an attempt to appease their appetites for gratifying themselves in enjoyment.

Lord Krishna speaks of superior to those by the word apare meaning others. These yogis indulge in the spiritual practice of renunciation and are desirous of attaining knowledge of the Brahman or spiritual substratum pervading all existence. They keep all their senses away from sense objects and offer the senses into the fire of self-discipline. Others like the grihastas or those family orientated indulging in worldly achievements and desirous of dynasty and progeny offer sense objects into the fire of the senses during enjoyment of them of the sense objects. The senses are considered by them to be the fire and such persons indulge themselves in sense gratification as a symbol of performing yagna or worship.

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 …