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Gita : Ch-4. Slo-41.





Srimad Bhagavad-Gita :


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



Slokam- 41. (  Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by karma O Arjuna. )



Yogasannyastakarmanam    jnanasanchinnasamsayam



atmavantam     na   karmani    nibadhnanti    dhananjaya.



dhananjaya  =  O Arjuna;

yoga-sannyasta-karmanam  =  renounced karma with the help of karma-yoga ( renunciation of fruits of  his karma );

jnana-sanchinna-samsayam  =  doubts are destroyed ( cleared ), with the help of Jnanam ( advancement of knowledge );

atmavantam  =  completely established in the Self ( Atmam );

karmani    na    nibadhnanti  =  is not bound by karma ( actions ).




Lord Krishna explains that the performance of karma yoga or prescribed Vedic activities is the mode of action in the ways He indicated above. Dedication and renunciation means that actions are performed in jnana yoga or the cultivation of Vedic knowledge. When performed in this way the binding power of actions becomes neutralised. Also by this method any doubts concerning the atma or soul are dispelled by knowledge of the atma. The compound word atma-vantam means one who is self-satisfied. One whose mind is unassailable and unapproachable by any type of doubt. Such a person has achieved an unshakeable certitude about the reality and eternality of the soul from the teachings received from the spiritual master. No actions performed for oneself or for others in the present or the future can ever bind such a person.

The dual method of realising the Brahman or the spiritual substratum pervading all existence has been taught with karma yoga or the performance as prescribed Vedic activities as the beginning stage and jnana yoga or the cultivation of Vedic knowledge as the intermediate stage in the last two chapters, is being concluded with this slokam. One who has offered all actions to the Supreme Lord has renounced actions. This yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is performed continuously. Therefore all doubts in regard to ego-consciousness have been destroyed by the fire of knowledge knowing that one is not the physical body. One is consciousness and self alert and is not bound by actions whether they are naturally done for oneself or for others.

In this way the complete failure of the ignorant who doubt the veracity of the spiritual well-wishers has been given in order to remove all doubts of the aspirant for moksa or liberation who has faith follows a life of pious conduct. The dual paths of karma yoga or prescribed Vedic activities and jnana yoga or cultivation of Vedic knowledge are both concluded in this slokam and the next. Actions do not bind one to material existence who is renounced. All actions offered or dedicated to the Supreme Lord are always renounced. This is characterised by direct perception of the Supreme Lord and the conscious reality that one belongs exclusively to Him which arises only after the realisation of the Brahman or the spiritual substratum pervading all existence is perceived.

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.


Liste…

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)



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.)



(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 …