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Gita : Ch-5. Slo-23.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam- 23. ( Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world. )

Saknotihaiva  yah  sodhum  praksariravimokshanat,

kamakrodhodbhavam   vegam   sa  yuktah  sa  sukhi  narah.

yah  =  one   who;

sariravimokshanat     prak  =  before    giving   up   his   body;

iha   eva  =  in    this   birth   only;

kama-krodha- udbhavam     vegam  =  generated    from    desire    and    anger :  the urge;

sodhum  =  to  tolerate  (  to   control  );

saknoti  =  able   to   do  (   becomes    capable   of  );

sa   narah   yuktah  =  he   is   the   yogi;

sa   sukhi  =  sure,   he  ( is )   the   happy   person.

After expounding that desire and sense gratification are the sources of misery and suffering, Lord Krishna establishes that steadfast devotion to the eternal atma or soul is the source of eternal bliss. One may protest that without sensual pleasures life would have no taste.

To refute the hyperbole of this mentality and to fortify the aspirants of moksa or liberation Lord Krishna strengthens the concept by the word sodhum meaning to tolerate or withstand. Withstand what?  Withstand the impulses arising from kama or lust and krodha or anger.

These impulses are very powerful and difficult like the strong current of a river.

Kama is described as intense desire for sense objects which infatuate the mind due to increasing passion from seeing, hearing about or remembering objects of desire.

Krodha is described as the modification of the mind in the form of anger caused by extreme situations of frustration in not obtaining the result of one's desires.

The person who is able to tolerate this impulses and subsequently neutralise them by spiritual practices even before the end of life is a yogi or one who has perfected the science of the individual consciousness attaining communion with the ultimate consciousness. Such a being is spiritually situated and is undoubtedly joyful and content.

Such persons and no others are qualified to accomplish the goal of human existence and succeed in the achievement of atma tattva or realisation of the eternal soul within all naturally created beings. One who slavishly always follows the urges of sensual pleasures, like an animal is unable to control their mind and therefore is unable to accomplish this goal.

As moksa or liberation from the material existence is the highest and most profound goal for the human species and as moksa is only achieved by renunciation of kama or lust and krodha or anger. For their greatest good it behoves all humans to staunchly resist these greatest enemies of the human consciousness known as kama and krodha.

Lord Krishna is stating that a person must resist these powerful impulses to wantonly enjoy and neutralise the explosive urges of anger even when they manifest, kama arising from lasciviousness for enjoyment and krodha arising from frustration in getting enjoyment.

Such symptoms are characterised by agitation of the mind, callousness in demeanour and aggressive selfish behaviour. A person desiring their own best welfare must resist these two evils so detrimental to human existence. Not only for a moment but steadfastly throughout life until death one must be established in equanimity, poised, centered and content.

Another interpretation is that just as one who is bereft of life is able to withstand the impulses of passion even while being embraced by a devoted wife weeping and wailing in separation and also able to resist the urge of anger while being cremated on the funeral pyre; such a person who while alive is able to likewise withstand the impulses of kama and resist the urges of krodha are alone happy and contented.

As once remarked by the exalted sage Vasistha of the Ramayana in days of yore: The physical body after life has departed from it feels neither pleasure or pain; if one is able to get it to behave in this way when life is in it then this will lead to moksa.

The point Lord Krishna is emphasising is that even before the demise of the physical body if the aspirants for moksa or liberation follow this procedure they will meet with success.

This means that whoever is able to gratefully glean any experience of the atma or soul and by this is able to thwart the onslaught of kama or lust and krodha or anger can be considered to be yuktah or in harmony with the Supreme Consciousness and qualified to perform yoga or the science of the individual consciousness attaining communion with the ultimate consciousness and by this becomes immersed in the bliss of the atma upon departing from the physical body.

Lord Krishna is praising renunciation of desires in this verse emphasising that one who is capable of being equipoised and resist the onslaught of the senses arising from kama or lust and krodha or anger is a true renunciate. He also states iha eva meaning in this very life.

If human beings in their life are unable to control their mind and senses and neutarlise the effects of kama and krodha then there is chance for them to ever achieve even Brahmaloka which is the topmost material planet and where everything is in sattva guna or the mode of pure goodness.

The mastery of one's mind and senses is a prerequisite for higher existence.

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 …