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Gita : Ch-4. Slo-39.

( Vey important slokam )

Srimad Bhagavad-Gita :

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

Slokam-39. The topic in this slokam is :- { Niscitopayam  [  ( Decided/ Judged ) + ( way /trick to achieve/achieve goal ) ] }  for Jnanaarjjanam  ( achieve/ gain/earn+ Knowledge ).

sradhavaan   labate   jnanam   tatparah   samyatendriyah,

jnanam   labddva   paraam   santimacirennaadhigacchati.

tatparah   =   Interested  in  Paramatma   tattvam,

samyatendriyah   =   Control Indriyas as necessary,

sradhavaan   =   The concentated (wise ) man,

jnanam   labate   =   Achieve, Atmajnanam ( knowledge of self ).

jnanam   labddva   =   Once gained Jnanam,

acirenna   =   Without delay,

paraam   santim   =   The Supreme Peace,

adhigachati   =   ( is ) Attained.

If one ( seeker ) wants to gain Atmajnanam, necessary three gunas ( qualities / characters  ) for those Sadhakas (seekers)  : told in this slokam. Those seekers who think that their sadhana is the sincere and honest, still do not reach the target ( attain the goal ). The words Sradhavan, Tatparah, Samyatendriyah indicate the three gunas, and without these three gunas, one cannot discard physical /materialistic relationships, thereafter fail to the divine heights. But many ( majority persons ) misunderstand the meaning of these important words, the three gunas.

1. Sradha-( faith) : Devotees who have doubts in their Spiritual problems are exploited by un-real ( fraud ) gurus ( spiritual teachers/ guides ) : using the word Sradha. These devotees believe blindly, (without any question ) accept the  so called (frauds ) gurus , and take their statements as true. They (devotees) misunderstand,  thus think  this way of belief is the Sradha, by surrendering their mind and intelligence to these frauds, sometime devotees become religious fanatics too.

"The capacity of the buddhi (intelligence) to grasp correctly the essence of the Sastras, and teachings of the true Guru is known as 'SRADHA'. This removes the above wrong notion about sradha".

2. Tatparah :- For the development of self ( atma ) choose any route, but Sadhaka must march in that path with confident mind and steady intelligence.You cannot purify your inner, by mere intelligent study only. You must have TATPARAH ( interest ) in the way of life as defined in the Upanishads.

3. Samyatendriyah : - One cannot develop "SRADHA AND TATPARAH" without the samyamanam (control) on his own indriyas. Indriyas ( sense-organs ) draw our attention to worldly pleasure giving objects. Once you fall into the trap of these sensuous pleasures, then your grip will not be firm in the higher values of life. Until unless you come out of the dirty waters of sensuous pleasures you cannot walk through the divine path. Divine values and sensuous pleasures are opposite poles. When one is present the other will not be there, like darkness moves away if you bring light there. Hence it is inevitable for a seeker to practise and follow 'Indriya-samyamanam' ( self-control of sense-organs).

Discard all 'Boghas' ( enjoyments ) of 'Vishayas ( sensuous objects ), then dedicate  'Sradha' (faith) in 'Dharma-Sastras', later life's target, the 'Supreme-Lakshyam'fixed always, carry on your business ( activity ) :- WHAT IS THE NEED OF THIS ???
Normally, Buddhi ( intelligence ) can function in the limits of karya-karana ( cause and effect) relationships only. In the beginning of Atma-vikasa seeker can function in the field of buddhi only. Hence he, ( the seeker ) will search / enquire, naturally about the fruit/result of this 'Tyagam' (sacrifice). The second part of this slokam provides the answer for it.

One who is 1.Sradhavan, 2. Tatparan, and 3. Samyatendriyan, will attain "JNANAM", Rishies confirm this to the seeker. What is the use of Jnanam? Lord Krishna declares : With Jnanam soon in great speed attains the 'SUPREME PEACE'. For this no time limits given. As in the last slokam ( 38 ), it is said "KALENA" meaning 'at suitable time', likewise, here, Lord says "Acirenna" meaning not later ( soon ).

Paraam-santhi :- The imperishable supreme peace is the life's lakshyam. Today Peace and samaadhanam are considered as business-goods, and in its name war preparations are done. In this situation truly we doubt about the "Lakshyam" indicated in this slokam. It is this term 'SANTHI', used repeatedly by all politicians, according to their conveniences/ gains. But we are not talking about the politician's santhi ( which is not clear and real), but it includes psychological impressions too.

It is true all living things do karmam, to fulfil their desires. Starting from breathing and eating, wars, riots, all efforts to become super-powers, human beings do this due to greed and desires only. Not only human, but also, in the animal and plant kingdoms too. In short until unless the inner motive for happiness is not there, till such time no karmam will be there.

Thus, through out the world, to gain highest happiness and to sustain it, if the effort is such, then "Life's Lakshyam will be, certainly Paramanandam ( peak of joy )only. The desire for happiness invents the 'SANGALPAS'. It is expressed in the form of karmas ( in the outer world ) in our day to day life. When we get paramanandam mind becomes tension less, and our body is relaxed. Therefore, the PARAM-ANANDAM IS SURELY PEACE ONLY. NO DOUBT ABOUT THIS !!!

 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 …