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Gita : Ch-6. Slo-8.

( Very important slokam )

Srimad Bhagavad-Gita :

Chapter-6.( Dhyana-yogam )

Slokam-8. (Who is 'Yogarudan'? What are his identifications? Sri Krishna narrates to Arjuna! )

jnanavijnanatruptatma   koodastho   vijitendriyah,

yukta   iti-ucyate   yogi   samaloshtasmakaanjanah.

jnana-vijnana-truptatma   =   One who is fully qualified /satisfied with 'jnanam, vijnanam',

koodastho   =   Not shaky, strongly placed;

vijitendryah   =   conquered all 'Indriyas',

samaloshtasmakaanjanah   =   ( One ) who sees,  'Muddy ( clay ) block, Stone, Gold' are equal ( in value ),

yogi  yuktah  iti  uciyate   =   ( This ) Yogi is called as 'Yogarudan'.

Jnana-vijnana-truptatma   :-  The knowledge gained from 'Sastras' { Scriptures ( Veda, Upanishads, and so on ) }  is called 'Jnanam', based on this, the inspirations gained, the experiences felt, in sum, the knowledge attained is known as 'Vijnanam'.
One who has,  both,  Knowledge of Sastras  and Knowledge of Experiences, is called 'Yogarudan'. Such ├Łogi' has the satisfaction of knowing the unknown and experiencing the experience together.

Koodasthah  : - This is another ( similar meaning ) name of Paramatma ( Infinite/Absolute/ Eternal/ Lord/ God/ on) .  [ Koodavat  Tisttati  ) meaning - Unmoving, and unchanging like an  "Iron block." ( on which the hot metal is placed and hammered ) . We have seen  ( huge/big )  iron block  , in the workshop of a Black-smith, on which the hot iron parts kept and make them the required shapes and forms by hammering on it. Here the hot metal parts gets changed into new forms, where as the block remains there  unmoving and unchanging.  Just like Koodam (=) the iron block, without undergoing any change on self, allow others to change, because of this,  the  adjective "koodsthan"  to Paramatma is appropriate. Hence one who have the so called Paramatma -tattvam -sakshatkaram , that yogi too is called "Koodasthan".

Samaloshtasmakaanjanah  : - Sarvvam ( all ) Brahmam-mayam ( only Brahmam, nothing else ), one who have this experience, in his drushti ( sight ) muddy ( clay ) block, stone, gold are similar ( he sees no difference ),  the ( balanced minded ) Yogi has no thought of the( costless or costly ) (low or high values added by the human) difference among those things.

Suppose  a  poor man dreams to be a rich, and enjoys the pleasures of a rich, in his dream, suddenly wakes up, ... now when we are awake, our hunger, is not at all fulfilled by a feast of our dream. Huge bank balance of the dream, does not remove the poverty.  Enlightened yogi values the material things as an awakened man values his things of the dream. This yogi who is in the divine world, has no interest in takingin or omitting it.

In slokam-9. Lord add few more details ( lakshanam ) of Yogarudan.

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 …