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Gita : Ch-4. Slo-38.




Srimad Bhagavad-Gita :


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


Slokam-38. ( In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has achieved this enjoys the self within himself in due course of time. )



na hi  jnanena  sadrsam  pavitramiha  vidyate,



tatsvayam  yogasamsiddhah  kalenatmani  vindati.





jnanena  sadrsam  pavitram  =   with  knowledge  in  comparison  (equal to)  sanctified  ( pure );

iha  na  vidyate  hi  =  certainly  here  (in this world)  nothing  exists;

yogasamsiddhah  =  one  reached  maturity  in  yogam  (devotion);

tat  kalena  =  that  (jnanam)  in the  course  of  time;

atmani  svayam  vindati  =  in  himself  itself  shines.




In this world nothing is as purifying as spiritual knowledge. Then why is not everyone pursuing this? Lord Krishna explains that first one must become qualified from prolonged practice of karma yoga or prescribed Vedic activities performed without desire for rewards. Then in due course of time if there is no interruption knowledge will arise leading to purity of heart after which atma tattva or soul realisation will be achieved.

The reason for this conclusion is being given by Lord Krishna and that is amongst all penance's and austerities and various types of yagnas or offerings of worship there is indeed nothing so purifying that compares with spiritual knowledge. If this is so then why is not everyone striving for the attainment of atma tattva or soul realisation. This will be answered in the next slokam. Spiritual knowledge manifests automatically without effort after continuous practice of karma yoga or the following of prescribed Vedic activities has been perfected and not before will one become qualified.

As in this world and all over the material creation there is nothing more purifying and sanctifying then the spiritual knowledge of atma tattva or soul realisation it is the destructive of all sin. Perfecting oneself by the easy practice of karma yoga or the following of prescribed Vedic activities in the manner instructed by the self-realised spiritual master one will naturally attain atma tattva as well in due course of time.

Lord Krishna praises the value of spiritual wisdom in this slokam and the next two. In this process what is the role of the Supreme Lord? Is He simply monitoring every activity from His position as paramatma or the supersoul within all living entities. To the contrary, it is the Supreme Lord who illuminates the consciousness of the living entities over and over again and gives them the opportunity to learn about the ultimate truth.

To be continued  ....



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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


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;


(13)


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.


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Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
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)



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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.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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 …