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Gita : Ch-5. Slo-21.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-21. (  Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.  )

Bahyasparseshvasaktatma   vindatyatmani    yat    sukham,

sa    brahmayogayuktatma    sukhamakshayamasnute.

bahya-sparseshu  =  in    external    sense    pleasures;

asaktatma  =  one    who    is    not    so     attached;

atmani    yat    sukham     vindaty  =  find    happiness    in   his    atma    ( Self )    itself;

brahma-yoga-yuktatma     sah  =  concentrated    in   brahmam,   and    connected    to   Self;

akshayam     sukham     asnute  =  enjoys    unlimited    happiness.

In this slokam Lord Krishna again clarifies yoga or the science of the individual consciousness attaining communion with the ultimate consciousness and how this relates to equanimity of actions. Without any other desires internal or external only the person who relishes and revels in the atma or eternal soul is alone eligible for realisation of the Brahman or the spiritual substratum pervading all existence and the bliss accompanying it. The communion of the atma is the same as the communion of the Brahman for they both possess the same eternal nature and the only way this communion can be attained is through mediation of yoga and no other way.

If a person is inclined to attachment to sensual pleasures they will never have the opportunity to experience the transcendental bliss of the realisation of the Brahman or the spiritual substratum pervading all existence. But a question may be raised what happiness can a person derive from life if they have introverted their senses and are averted to sense objects.

Lord Krishna states the compound words sukham-aksayam meaning unlimited happiness is what such persons attains for with disconnection to the senses and objects of the senses a natural detachment arises which frees one from worldly desires allowing one to focus within on the eternal atma or eternal soul where one tastes boundless joy and experiences unlimited bliss.

In the moksadharma section of the Mahabharata it states that: The pleasures of the senses in this world and the joys of heavenly pleasures cannot be compared to even 1/16th part of the pleasure one derives from renouncing the desire for material sense gratification.

This is the essential component that paves the way for perceiving the Brahman or spiritual substratum pervading all existence, atma tattva or realisation of the soul and moksa or liberation from the material existence and cognition of the ultimate truth of the Supreme Being.

The reason why a person is free from delusion and has there mind fixed in transcendence is now being given by Lord Krishna. The word sparsesu means sense pleasures and those attached to them are called spharsa. But one whose mind is unattached and is withdrawn internally ceases to crave, yearn and desire for indulging in the objects of the senses.

Such a person attains the sublime and serene bliss that is the nature of the atma or soul. Having attained the wonder of atma tattva or realisation of the soul one continuously identifies with the Brahman by being immersed in this consciousness and experiences never ending bliss.

Here Lord Krishna describes the reality for the person who desists from attachments to anything except the atma or eternal soul and who derives all pleasures exclusively from their internal relationship with the atma relinquishing all desires for sensuous material enticements and instead delighting in brahma-yoga or the science of the individual consciousness attaining communion with the Ultimate Consciousness by realising the spiritual substratum pervading all existence.

Such a person attains sukham- aksayam or imperishable happiness. Next it will be illustrated how desire for material sense gratification can be easily abandoned.

So it can be understood that if even by remembrance of the potencies of the Supreme Lord so much happiness can be gained then what can be said for one who devotes themselves wholeheartedly to the Supreme Lord in a concentrated manner.

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 …