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Gita : Ch-5. Slo- 8 & 9..

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-8 & 9.


naiva   kincit   karomiti   yukto   manyeta   tattvavit,  

pasyan   srvan   sprsan   jighrann   asnan   gacchan  svapan  svasan.

na  =  never;

eva  =  certainly;

kincit  =  anything;

karomi  =  do I do;

iti  =  thus;

yuktah  =  engaged in the divine consciousness;

manyeta  =  thinks;

tattvavit  =  one who knows the truth;

pasyan  =  by seeing;

sravan  =  by hearing;

sprsan  =  by touching;

jighran  =  by smelling;

asnan  =  by eating;

gacchan  =  by going;

svapan  =  by dreaming;

svasan  =  by breathing;


pralapan   visrjan   grhnann    unmisan   nimishanapi,    

indriyanindriyartheshu   vartanta   iti  dharayan.

pralapan  =  by talking;

visrjan  =     By giving up;

grhnan  =  by accepting;

unmisan  =  opening;

nimishan  =  closing;

api  =  in spite of;

indriyani  =  the senses;

indriya-artheshu  =  in sense gratification;

vartante  =  let them be so engaged;

iti  =   thus;

dharayan  =  considering.

'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.

To the smelling, hearing, seeing, touching, walking, dreaming and breathing of the body the man of truth says: 'Most certainly I am, in my being connected, not doing a thing'; he considers all the talking, forsaking, accepting, opening and closing of his eyes, merely an engagement of the senses.

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

One who has realised the nature of the atma or soul knows the true nature of reality. Such a person reflects that through the senses of perception such as eyes and ears, the senses of action such as the voice, the pranas or life breaths, the physical body functions with all its corresponding objects; but factually I am separate as an individual consciousness from all these activities and virtually do not do any of these actions. The conception of doership is derived from contact with the senses which a living entity is coerced to accept from time immemorial due to past actions in past lives. But this doership is not an essential attribute of the atma and thus it is not necessary to accept. So I shall not accept it as being my essential nature. Thus does one situated in atma tattva or soul realisation reflect.

How would the performer of karma yoga or prescribed Vedic activities without attachment who has achieved atma tattva or realisation of the soul behave? Lord Krishna replies to this in these two verses. The yogi or one following the science of the individual consciousness attaining communion with the ultimate consciousness comprehends the reality that all bodily functions along with the senses are functioning independently and thus one is not subject to conceptions of doership. Seeing, hearing, smelling, tasting and touching are the functions of the eyes, ears, nose, tongue and body. When the eyes open and close does one think they are the opener and closer? In this way one should think for all actions one performs. Moving is the function of the legs, speaking of the mouth, pleasure of the generating organs and so forth. Breathing is a function of the vital force and includes all others as it sustains the entire body. Lord Krishna explains this exposition in the way of artha-krama or where the order of the meaning is more potent than patha-krama or textual position. The purport is that one should live their life free from the ego of I-ness and my-ness and conceptions of doership, knowing that all actions are the functions of the organs and senses and are independent from the individual consciousness.

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 …