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Gita : Ch-5. Slo-3.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-3. ( One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated,  O  Arjuna. )

Jneyah  sa  nityasannyasi  yo  na  dveshti  na  kamkshati,

nirdvandvo  hi  mahabhaho  sukham  bandha  pramucyate.

maha-bhaho  =  hey  Arjuna!

yah na  dveshti  =  who  never  abhors;

na  kamkshati  =  nor  desires;

sah  nitya-sannyasi  jneyah  =  he  always   renouncer,  know  this;

hi nirdvandvah  =  certainly   free from all dualities;

sukham  pramucyate  =  comfortably  ( quickly  or easily )  completely   liberated.  

Until now Lord Krishna has been referring to yogis or those following the science of the individual consciousness attaining communion with the ultimate consciousness as being renunciates. Such a yogi should always be considered a renunciate as being impelled for spiritual knowledge is the only motivation of action and thus being free from the influence of all dualities such as attraction and repulsion, happiness and distress, such a yogi is not subject to likes and dislikes and is free from samsara or the cycle of birth and death easily without effort.

Exactly how is karma yoga or performance of prescribed Vedic activities superior to renunciation? To answer this question Lord Krishna praises the followers of karma yoga who also renounce the rewards of their actions. Those who are free from attachment and aversion and who perform yagna or offerings of worship to propitiate the Supreme Lord are to be known as renunciates. For one who is free from all dualities and has developed equanimity and purity of mind is easily free from samsara or the cycle of birth and death in the material existence.

The characteristics of sannyasa or renunciation of the rewards of actions is given here by Lord Krishna to emphasise the superiority of sannyasa in and of itself.

Characteristics of sannyasa are being described here such as being free from aversion and attraction and all dualities. Asceticism or the practice of tapasya or austerities is not what is meant here. What is meant here is the complete cessation of desire for the rewards of action as well as complete renunciation of the influence of all dualities such as happiness and distress which causes bondage in the world. So there is no contradiction in these two points.

One who is following karma yoga or prescribed Vedic activities and has achieved atma tattva or realisation of the soul will not desire anything else other than the bliss of the atma or soul. In this position one is almost oblivious of the external world and has no urge to crave or hate anything and thus is also able to endure the dualities seeing them all as the same. Such a person is known to be constantly situated in jnana yoga or the cultivation of Vedic knowledge by every activity and is incessantly experiencing the bliss of the atma. Lord Krishna confirms that such a person easily performs karma yoga without effort and transcends samsara or the cycle of birth and death. That both karma yoga and the renunciation for the rewards of actions which is included in jnana yoga are both competent to give atma tattva is shown next.

To be continued   ....


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Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.

Srimad Bhagavad-Gita :

Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )

Slokam- 6&7.


Mahabutaniahankarah  bhuddhiraviyaktameva  ca,

Indriyani dasaikam  ca  panchendriyagocarah.

mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,

etat  kshetram  samasena  savikaramudahrutam.

etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

The five great …

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.


Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.


amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;


indriyartheshu  vairagyam   anahankara  eva  ca,


indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;


asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;


Gita : Ch-2. Slo-56.

Srimad   Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Slokam-56. { One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.}

Duhkheshvanudvignamanah    sukheshu     vigatasprhah,

Vitaragabhayakrodhah   sthitadhirmunirucyate.

duhkheshu  =  in   sorrows;

anudvignamanah  =   one   who  with  steady  mind ( balanced   mind, unshaken  mind, );

sukheshu  vigatasprhah  =  not  interested  in  happiness ( no desire  for happiness );

vitaragabhayakrodhah  muniah  =    free  from  attachments,  fear,  anger,  ( one  )  the muni (  Jnani  );

sthitadhirmunirucyate  =  is  called  as "Sthitah-prajnan" ( A  person   with  above   qualities ).

The Supreme Lord Krishna continuing the answer to the first question of slokam- 54 states that: He who is unperturbed, who is free from desires though amidst pleasures is not agitated even upon being put into misery because…