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Gita : Ch-5. Slo-25.





Srimad Bhagavad-Gita :


Chapter-5. ( Karma-sanyasa-yogam )


Slokam -25. ( One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme. )




Labhante    brahmanirvanam     rshayah     kshinakalmashah,



chinnadvaidha    yatatmanah   sarvabhutahite    ratah.



kshinakalmashah  =  who   are    devoid    of   all    sins;

chinnadvaidha   =  torn    off    duality( one   who   have    cleared    the    doubt   of    duality );

yatatmanah  =  engaged    in    self-realization   (   one   who   is   turned    to   atma-samyamanam );

sarvabhutahite    ratah  =  engaged    in    welfare    work   in    all    living    entities;

rshayah  =   Rishi-s    (   Jnani-s    with   all   above   qualities);

brahmanirvanam    labhante  =  attain    brahmanandam    ( Moksham/Liberation ).



Once a person sins have been eradicated then these are the things which transpire. As such demerits diminish the feeling of alienation from the atma or soul also diminishes.

Lord Krishna uses the words chinna-dvaitha meaning uprooting concepts of dualism such as pleasure and pain, joy and sorrow, success and failure etc. which give rise to doubts and delusions. How are they to be uprooted? By the sword of knowledge in the form of renouncing all desires for sense gratification and perceiving the atmas distinctive nature along with the Brahman or spiritual substratum pervading all existence.

The eternal atma which evaporates all alienation is omniscient, knowing past, present and future. Therefore by atma tattva or realisation of the soul one is able to enact their individual consciousness attain communion with the ultimate consciousness and with all doubts removed realise that the destruction of the alienation from the individual atma and the distinctive nature of paramatma or the Supreme Soul reveal two completely different realities.



The spiritually intelligent saintly beings who perform the before stated instructions, who perceive things with discrimination and chant Vedic authorised mantras, who have refrained from all sinful actions leading to inevitable reactions by the practice of selfless actions without desire or attachment, whose doubts have been vanquished by the sword of spiritual knowledge and who mercifully are active for the benefit of all living entities.

Lord Krishna reveals that such beings attain freedom from samsara or the perpetual cycle of birth and death by realisation of the Brahman or spiritual substratum pervading all existence.



Sages or saintly and holy men of purified minds who have true vision are known to be devoted to the welfare of all living entities. This has been seen to be a characteristic of compassion in them and becoming immersed in the Brahman or spiritual substratum pervading all existence they attain moksa or liberation from the material existence.



The compound word chinna-dvaidha means those who are no longer influenced by dualities such as pleasure and pain, praise and ridicule, acceptance and rejection.

The word yatatmanah means those who have conditioned their minds to focus on the atma or soul.

The words sarva-bhuta-hite-ratih means those who always wish for all living beings the same happiness and righteousness as they would wish for themselves.

The word rsayah refers to the saintly sages who are focused and intent on obtaining atma tattva or realisation of the soul. Those of this category abandon all impurities that are opposed to atma realisation and by doing so they shortly attain the bliss of the atma.
That the eternal atma is very accessible and can be easily reached Lord Krishna will explain next slokam.  

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.


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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 …