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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