Skip to main content

Gita : Ch-5. Introduction-3.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )


Lord  Sri  Krishna  has  already  explained  during  discussions  with  Arjuna   on  Karmam  in  third  and  fourth  chapters  in  detail.

Hereafter,  after  following  and  practicing  them,  Sadhaka-s  should  achieve  the  Supreme Goal 'Perfection'.

Therefore,  hence  Lord  has  to  explain  the  method  to  "how  to  discard  'Karmam'  intelligently.

From  'Tamasic' and  'slumber'  it  is  essential  to  awake  human  being  and  initiate /engage  him in  Karmam.

At  least  let  him  do  karmam  for  his  selfish  needs,  if  he  proceeds  like  this  to  gain  and  enjoy  the  fruits  of  his  karmam,   he  will  be  changing  from  his  'Tamo-gunam'  to  'Rajo-gunam'.

Then,  thereafter,  he  has  to  has  to  come  out  of  this  stage,  i.e,  "Sakama-karmam."

For  this  he  has  to  change  this  "Sakama-karmam"  to  "Nishkama-karmam."

That  is,  discard  selfish-karmam,  and  then  do  karmam  for  the  benefit  of  society / community/ to  the  whole  world,  honestly  and  sincerely.

This  way  whatever  karmam  done  is  called  "Yjnam"

When  he  reaches  this  stage,  in  Sadhakan,  "Satvic-gunam" enlarges,  then  his  inner  will  be  crystal  clear  and  peaceful.

Then  only  he  is  preparing  for  the  eligibility  for  "Atma-dyanam" (search  of  Self) / meditation.

Through  this,  Sadhakan  is  gradually  overcome  his  bhavam  of  jivatma  and  achieve  the  "Paramarma-Anubhuthi" ( Bliss).
To  be  continued ....


Popular posts from this blog

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 …