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Gita : Ch-6. Slo-4.

Srimad Bhagavad-Gita:

Chapter-6. ( Dhyana-yogam )

Slokam-4. ( A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. )

Yada   hi   nendriyartheshu    na    karmasvanushajjate,

sarvasankalpasannyasi    yogarudhastadocyate.

Yada   endriyartheshu    karmasu    =     objects   of    sense-organs   and   the   activities   to    attain   them;

na    hi    anushajjate,    yada    =    when   completely    avoid    attachments;

sarva-sankalpa-sannyasi    =    the    renouncer    of    all    desires;

yogarudhah    ucyate    =    is    known    as    yogarudhan  ( elevated in yoga ).

Lord Krishna uses the compound word yogarudhas which is an adept in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. Such a person from experiencing the sublime bliss of the atma or soul within has ceased to be infatuated by sensual objects and is no longer deluded by the impulses of the senses in relation to such sense objects. The words na anusajjate meaning not enamoured denotes that one is no longer under the influence of such delusions. One is yogarudhas who has abandoned all illusions and false conceptions. Thus for the aspirant of moksa or liberation from material existence who still is under the sway of infatuation and delusion there is no alternative but to perform karma yoga or prescribed Vedic activities as the means to relinquish oneself from from dross of bodily association and carnal desires. This being accomplished one has qualified themselves for dhyana yoga and can begin to perfect their meditation. Hence as warning, before this point it is recommended to exclusively perform karma yoga until completely free from the infatuation of desires and sense objects.

If one wants to understand exactly when performing karma yoga or prescribed Vedic activities transforms itself to the heights of dhyana yoga or the science of the individual soul attaining communion with the ultimate soul by meditation is now revealed. Lord Krishna speaks the words: na karmasi anusajjate meaning when one no longer craves or is inclined to make any effort for sense objects. Such a person thinks why should I strive to obtain pleasures which are here today and gone tomorrow being only temporary? Then with constant endeavour one ceases to look for opportunities to facilitate favourable circumstances to enjoy sensual pleasures and eventually evaporates all thoughts of enjoying sense objects along with dissolving the memories of previous enjoyments. Only such a being is considered to be firmly established in yoga or the science of the individual soul attaining communion with the ultimate consciousness.

What qualifies a person to be qualified for sannyasa or renunciation in abnegation for whom cessation of activities is prescribed? Lord Krishna explains that when one is no longer enamoured by the pleasures of the senses and the sense objects and is also not even attracted to performing the actions which are the means to obtain them, such a person is qualified for dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by mediation. This is because one must develop the renunciation habitually until the dross of desires is eradicated along with not the slightest inclination to perform any activity that will lead to enjoyment of sense objects and the opportunity for sense gratification completely neutralising all desires. Then a person is known to be have factually attained dhyana yoga.

In this slokam Lord Krishna tells the signs of one who has established themselves in equanimity of mind. For such a person there is absolute detachment because there is no desire for results. If one is devoted to the Supreme Lord then all imperfections dissolved on their own. If one is not devoted then they are eradicated by special effort. How does one become detached from one's actions? The answer is to renounce the desire for the rewards of actions or if one is devoted to the Supreme Lord to offer all the rewards to Him. By acting in either of these ways one is considered performing renunciation for the Supreme Lord.

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 …