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Gita : Ch-6. Slo-38.

Very Important Slokam, please follow carefully

Srimad Bhagavad-Gita :

Chapter-6.( Dhyana-yogam)

Slokam-37. ( Recap )

{Arjuna said: 'What is the destiny, O Krishna, achieved by the one who fell from his belief and deviates from the path of yoga with such a mind failing the highest perfection?

Arjuna said: 'But what is then the fate of him, O Krishna, who fallen from his belief, with a mind missing the perfection, strays from the path of unification?

Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

O krsna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga? }

Slokam-38. ( After placing his doubt ( slokam-37) Arjuna  in this slokam adds further, to clarify his doubt to  Lord Krishna )

kaccinnobhayavibhrastasah  chinnabhramiva   nasyati,

apratishtho  mahabaho   vimudho   brahmanah   pathi.

mahabaho  =  O Lord;

vimudhah   brahmanah   pathi  =  he  the  foolish  one  in  the  path  of  brahmam;

apratishthah   ubhaya  bhrastasah  =  not  keeping  himself  firm  and  steady, missing  the  both;

chinnabhram  iva  =  like  scattered  clouds;

na  nasyati  kaccit  =  he  will  be  perished,  is  it  not!

Does such a one who lost both [belief and practice] not perish like a riven cloud without a hold, o Mighty-armed One, confused on the path of transcendence as he is?

Doesn't such a one, o mighty commander, missing the path as also the belief, not perish like a riven cloud, finding no hold then?

O mighty-armed Krishna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?

There are two ways to progress. Those who are materialists have no interest in Transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of Transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success.

He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The brahmanah  pathi is the path of transcendental realization through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord who is manifested as Brahmam, Paramatma and Bhagavan.

Lord  Sri Krishna is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramatma realization takes many, many births: Bahunam  janmanam ante. Therefore the supermost of transcendental realization is bhakti-yoga or Krishna consciousness, the direct method.

The import of the question is now being delineated. Firstly an aspirant having exclusively offered all activities unto the Supreme Lord without having performed any activities for attaining svarga loka or the heavenly spheres does not arrive there.

Secondly failing to obtain success in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation one does not attain moksa or liberation from the material existence either.

Thus not qualified for both and deluded on the path leading to the Brahman or the spiritual substratum pervading all existence and atma tattva or realisation of the soul. Does such a one perish or does such a one escape death? This is the question posed to Lord Krishna.

A metaphor concerning the destrution of such a one is given by the example of a detached cloud in the sky being disconnected from the mass and unable to attach to another is dissolved in the interval is it not so for such a one.

Now before Lord Krishna answers him. Arjuna also wishes to know what becomes of the person who is performing actions for the Supreme Lord without any consideration of personal gains and does not succeed in perfecting yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Because such a person was not performing any actions for entering heaven they will subsequently be unqualified for access to heaven and hence not connected anywhere.

This is what Arjuna is meaning in his analogy of a cloud split off from a greater cloud but unable to join an even greater cloud. The purport is that the yogi abandoned karma yoga or prescribed Vedic activities to become established in the highest path of yoga by dhyana or meditation; but subsequently failed to perfect it in their life. So missing the chance to enter svarga loka or the heavenly worlds and also failing to attain atma tattva or realisation of the soul do they perish?

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 …