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Gita : Ch-6. Slo-3.

Srimad Bhagavad-Gita :

Chapter-6. ( Dyanayogam )

Slokam-3. (  For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means. )

Arurukshormuneryogam     karma    karanamucyate,

yogarudhasya    tasyaiva    samah    karanamucyate.

yogam    arurukshoh    mune   =   to   the    sage   who    has    just    begun    yoga     ( the eightfold yoga system );  

karma    karanam    ucyate   =  activity   is   said    to   be   the cause;

yogarudhasya    tasya   eva  =  one   who   has   attained   eight-fold    yoga,    certainly   his;

samah    karanam    ucyate  =   cessation   of   all   material    activities   is   said    to    be    the   cause.

If the previous slokam is true then does one have to perform karma yoga or prescribed Vedic activities until death? Lord Krishna clarifies this with the word aruruksoh meaning who aspires. If one is aspiring for atma tattva or realisation of the soul then karma yoga is merely a stepping stone until one is established in selfless actions without ego influence. Such actions soon lead to renunciation which culminates in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. The purport is that an aspirant should perform prescribed Vedic activities until they are securely established in renunciation which initiates reflection and introspection, culminating in meditation which leads to the attainment of atma tattva.

Does this mean that one must practice karma yoga or prescribed Vedic activities all their life? Apprehending such a question Lord Krishna sets the parameters for it. Karma yoga leads to knowledge because performing Vedic activities purifies the mind. But once the mind has been purified one advances to yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Then one leaves karma yoga and becomes devoted to meditation, absorbed internally with no inclination for external activities which impedes and distracts introspection and reflection. This is said to be the means for spiritual knowledge to mature.

The time parameters of karma yoga or performance of prescribed Vedic activities is explained by Lord Krishna in this verse. For the person who seeks fulfilment in the performance of actions, the means to fulfilment is prescribed Vedic activities itself which gives bliss and leads to the final destination of moksa or liberation. It is seen that even those attaining moksa possess equanimity of mind as the resultant fruit. Equanimity is eliminating all things from the mind that are not related to Lord Krishna. Even while experiencing the prarabdha karmas or the consequential reactions from actions, the all comprehensive and conscious presence of equanimity is seen to manifest in some and weathering out the impact one remains fixed on activities pertaining to the Supreme Lord. It has therefore been stated that only those who have perceived the perception of the Supreme Lord experience supreme bliss and will their minds fixed in equanimity. But until the elimination of the prarabdha karmas has come those of superior spiritual intelligence will immerse themselves in sravanam or hearing and kirtanam or reciting the glories of the Supreme Lord Krishna's transcendental qualities and pastimes.

The comprehensive path for attaining moksa is equanimity of mind. The compound word yoga-arudhasya are those whose continuous meditation bequeaths equanimity. Those of equanimity in mind meditate on the Supreme Lord Krishna or His authorised incarnations as given in the Vedic scriptures while performing all activities. Even from them prescribed Vedic activities must be performed with a totality of being according to individual ability. One's individual potency determines the ability to complete an activity or not. Those who are able to complete the activity are called qualified. Those who strive to complete the activity but are unable to complete it are called aspirants. One who is benevolent to all beings makes the Supreme Lord pleased and merciful to that one. Such qualified beings place the Supreme Lord Krishna or His Vedically authorised incarnations firmly in the center of their lives through there consciousness, meditation, words, deeds and every action. There is no contrary activity to this for them. By the performance of such action exclusively the Supreme Lord is elated with that person. Serenity, equanimity of mind, self control, austerity, restraint of the senses, rejection of the rewards of action and renunciation are required for aspirants while performing prescribed Vedic activities in their striving for moksa. But it is also seen that the qualified perform prescribed Vedic activities in devotion to the Supreme Lord even after attaining moksa. So following in their wake it is clear that no one is exempt from performing prescribed Vedic activities according to qualification before attaining moksa or after attaining it.

Karma yoga or prescribed Vedic activities is the explained by Lord Krishna as the means for ascending in spiritual knowledge and achieving renunciation in their quest for atma tattva or realisation of the soul. But once a person has actually achieved renunciation and is securely situated then the cessation of activities is the rule and meditation, introspection and reflection becomes the means for attaining atma tattva. Exactly when one is considered to be well established and securely situated in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation is next.

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 …