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Gita : Ch-6. Slo-39.

Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam -39. (   This is my doubt O Krishna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt. )

etanme    samsayam    krishna     chettumarhasyaseshatah,

tvadanyah     samsayasyasya     chettha    na     hyupapadyate.

Kishna!     me    etat    samsayam    =    Hey    Krishna!    this    doubt    of    mine;

aseshatah     chettum     arhasy   =    ( it   is   )    possible   only  to    you   to   dispel    completely;

asya     samsayasya    chettha    =     to    dispel    this    doubt;

tvadanyah    na     upapadyate    hi    =    without   you   nobody   can    solve    this.

Now Lord Krishna is being beseeched by Arjuna to definitely dispel his doubts as other than the omniscient and omnipotent Supreme Lord there is no one else who can remove it.

No matter how much one may ever so enthusiastically embark on the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; if one lacks the sufficient determination to maintain the persistent application of regulated discipline the mind will inevitably be distracted and deviate and one will fail to succeed in reaching perfection in yoga. What will be the fate of such a person? Will they perish like a divided cloud in the sky leaving the rest behind while failing to unite with the cloud in front of it in the distance? What is meant by double loss? The word apratistho means unfixed situation and the words vimudho brahmanah pathi means baffled due to ignorance of the Brahman or the spiritual substratum pervading all existence which is the first cognition on the way to achieving enlightenment.

The first loss is failure to secure svarga loka or the heavenly planets for executing the appropriate actions. Prescribed Vedic activities performed with the goal of residing in svarga loka liberally reward one's efforts and allows one to enjoy heavenly delights for as long a time as one's merits warrant. But actions performed by persons without such intent do not enable a person to reside there hence one forfeits the opportunity for heavenly pleasures. The second loss is ignorance of the path of the Brahman which includes performing selfless actions without desire for reward while contemplating on the atma or soul. But the person who fails to pursue it consistently and steadfastly will deviate and stray away and will lose in both instances. So Arjuna wants Lord Krishna to alleviate his doubts

Lord Krishna is being requested to dispel all doubts concerning the destination of one who does not succeed in their life in perfecting yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. All embodied beings are perishable and devoid of omniscience so as the omniscient Supreme Lord and most affectionate friend it would behove Him to completely clear up this question.

 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 …