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Gita : Ch-5. Slokam-19.



Srimad Bhagavad-Gita :


Chapter-5. ( Karma-sanyasa-yogam )


Slokam-19. ( Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahmam, and thus they are already situated in Brahmam. )



Ihaiva  tairjitah  sargo  yesham  samye  sthitam  manah,


nirdosham  hi  samam  brahma  tasmad  brahmani  te  sthitah.



yesham  manah  =  of  those  mind;

samye  sthitam  =  so  situated  in  the  balanced  state  ( in equanimity );

taih  iha  eva  =  certainly  in  this  life  ( birth )  by  them;

sargo  jitah  =  birth  and  death  ( samsaram  is  )  conquered;

brahma  nirdosham   =  the Supreme  ( is  )  flawless;

samam  hi  =  and  also  in  equanimity;

tasmat   te  =  therefore,  they  (  jnani-s );

brahmani   sthitah  =  situated  in  the  Supreme.




An argument may come that one who views equally things that are unequal do what is forbidden in the Vedic scriptures; so how can they be known as wise. Gautama has said that one should treat equals and unequals with difference and equality respectively for when equals are not honoured in the same manner as each other and unequals are honoured in the same way as equals then one reaps demerits in this life and the next. Lord Krishna responds to this with the words ihaeva meaning in this very life exemplifies that it possible in this very existence to achieve the Brahman or spiritual substratum pervading all existence and conquer samsara or the perpetual cycle of birth and death. But who is able to achieve this? Lord Krishna declares that those whose minds are established in equanimity, The reason being that the Brahman is equal and constant thus those with equal vision towards all have partaken of the quality of the Brahman. The statement by Gautama of reaping demerits is only true before one has realised the Brahman throughout every aspect of creation.

Just as it is impossible for one in a room full of smoke to avoid being affected and influenced; similarly for one existing in this transmigratory world of birth and death it is impossible to avoid being affected and influenced. So how then is it possible to remain untouched in this strange world of continuous rebirth into new physical bodies? Lord Krishna uses the words ihaiva in this very life to emphasise that those who have equal vision by perception of the atma or eternal soul residing equally in all beings partake of its eternal transcendental nature and thus have ended the cycle of transmigration and are untouched by reactions to actions which hurls one incessantly into the material existence. Those who are bewildered and infatuated with delusion experience this world as unfathomable and become recipients of samsara or the perpetual cycle of birth and death. Those who achieve atma tattva or realisation of the soul and perceive the Brahman or spiritual substratum pervading all existence as well attain victory over rebirth into this transmigratory world and moksa or liberation from the material existence.

The atma or soul has been declared to be imperishable having indestructible attributes. It is always untouched by qualities of the physical body and the subtle body and is unmodifiable and eternal. Although the atma exists in the bodies of all types of beings and this includes demi-god, human, animal, plant and fish; the atma or soul is never present within a genetically created clone, neither can the atma ever be artificially manipulated to reside in the body of a genetically created clone.

Here Lord Krishna is praising those evolved beings who have achieved equanimity of mind.

The word ihaiva means even here in this very life while engaged in karma yoga or the performance of prescribed Vedic activities followed by the words jitah sargo meaning conquers creation in the form of terminating samsara or the endless cycle of birth and death in the material existence. This is the result for one situated in the equanimity of perceiving the atma or soul as equal in all living entities, they become fixed in the atma itself. Then one becomes established in the Brahman or spiritual substratum pervading all existence which is indeed victory over samsara. Lord Krishna's purport is that those who have realised the eternal atma within themselves and within all living entities are indeed enligtened beings and have attained moksa or liberation from material existence. How one performing karma yoga becomes eligible to achieve this apex ascending omniscience of atma perception is revealed 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.


(6)-

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.



(7)-


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.

3.1
The five great …

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

13/04/2017

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

(8)

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;

(9)

indriyartheshu  vairagyam   anahankara  eva  ca,

janmamrtyujaravyadhiduhkhadoshanudarsanam.

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;

(10).

asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;

anab…

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…