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Gita : Ch-4. Slo-27.

Srimad Bhagavad-Gita :

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

Slokam-27. ( Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind. )

Sarvanindriyakarmani  pranakarmani  capare,

atma-samyama-yogagnau   juhvati  jnanadipite.

apare  =  Some  others;

sarvani  indriya  karmani  =  all  senses  transactions ( functions );

prana  karmani   ca  =  also,  the   function  of   breathing;

 jnana  dipite  =  because  of  the  urge   for  self-realization;

atma  samyama  yogagnau  =  in  the  fire  ( homagni) of  mind   control   process;

juhvati  =  offer ( in the homam ).

Lord Krishna speaks of more qualified yogis or one who practices the science of the individual consciousness attaining communion with the ultimate consciousness. These yogis are free from attachment to external sense objects because their senses are already under complete control. In this way they offer all their senses such as seeing and hearing and all the natural functions of the body such as speaking, eating, drinking and even breathing as they offer the inhalation into the exhalation and vice versa. Eructation of the body such as the belching sound heard from eating and drinking is to keep the body balanced by letting out air. All these things these yogis offer in the fire of self-purification because by doing so all negative effects are consumed. This allows the mind to be controlled and not diverted to extraneous things making it qualified for meditation kindled by wisdom giving firm resolve and fixed determination to achieve the goal of atma tattva or soul realisation.

Others refers to those in jnana yoga or cultivation of Vedic knowledge who meditate in self-purification by offering all their senses like hearing and seeing along with all their organs like the ears and eyes and offer as well the assimilation of all food and drink along with the ten vital airs and even offering the inhaling breath into the exhaling breath. Krikara is known as producing hunger, naga is to be known as eructation, kurma as opening the eyelids, devadatta is the function of yawning and dhananjaya permeates the entire physical body remining even after death. How is it that even these functions are dissolved? They are evaporated by the fire of self-control and yoga or the science of the individual consciousness communing with the ultimate consciousness. Meditation by focusing the mind on the atma or soul is yoga. This yoga is the fire that which is kindled and lit by the knowledge of the Brahman or the spiritual substratum pervading all existence. Lord Krishna purport is that by knowledge of the goal of meditation and concentrating the mind on the atma to realise it, all the functions of the body naturally induced to cease. 

The compound words atma-samyama-yogagnau means with the intelligence controlled by the soul by the fire of yoga or the individual consciousness in communion with the ultimate consciousness. This infers that due to spiritual wisdom and knowledge an intensity of self-restraint and determination is activated. It must be emphasised here that mere mechanical control of the senses will not bring the desired result. When the mind has achieved full knowledge and wisdom it perceives that it is no longer needs to control the senses because by discrimination the senses are naturally restrained and one becomes qualified to gain communion with the ultimate consciousness. 

Others offer all the functions of the senses and all the functions of the prana or life breath along with the vital energy of the body in the fire of the purified soul ignited by knowledge. By this Lord Krishna means that such persons direct their efforts in disciplining the mind to refrain from its pursuit of sensual activities. 

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 …