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Gita : Ch-6. Slo-40.





Srimad Bhagavad-Gita :


Chapter-6. ( Dhyana-yogam )


Slokam-40. ( Lord   replies   the  answer   to   the    question   of   Arjuna :  Dear  Arjuna, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.)




Sri-bhagavan uvaca :



partha    naiveha    namutra     vinasastasya    vidyate,



na   hi    kalyanakrt    kascid     durgatim     tata    gacchati.





Sri-bhagavan uvaca   =   Lord replied;

partha!   =   Arjuna!

tasya    iha    amutra   =   to   him    in    iham    ( in   this   material    world ),   and   in   param    ( in   the   next    birth  );

vinasa    na    vidyate     eva    =     there    is   no    destruction    at    all;

hi    tat   =   why    because,   O   Dear!

kalyanakrt    kascid    =     anyone    who    does     mangala-karmam( anyone   who    is    engaged    in    auspicious    

activities );

durgatim     na     gacchati   =   never    attains    durgati    (  never   down-fall / degradation    occur  ).




In order to dispel all doubts Lord Krishna answers this question by addressing Arjuna in a very affectionate way by use of the word tata meaning dear one. Then He confirms to him that there is no downfall or setback in the present life or in the next life for an aspirant of moksa or liberation from the material existence who has abandoned the path of karma yoga or prescribed Vedic activities for attaining heaven in exchange for the sake of cultivating meditation and atma tattva or realisation of the soul. Even if one fails to reach perfection due to digressing from the path by negligence in dispassion or lethargy in practice still there is no demerits or diminution because there was no hankering for rewards and thus no reactions to suffer.

If a person is worshiping the demigods with a desire to obtain some rewards and does not get it, then that person has to accept a reaction anyway because they deviated from the path right from the very start. Hence in their present life they feel censure and infamy because the reward could not be gained to be enjoyed. But in the next life after death one must still receive the reaction for seeking to enjoy independently of the Supreme Lord regardless of receiving it or not and the reaction will not be pleasant in the next life maybe even taking a birth as an animal. It is like a thief who goes to the market to steal and get caught before getting away still the thief is bound to be punished for attempting the action without having succeeded. But this will never be the situation for one who begins the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. One who treads the path of yoga and righteousness never meets with an inauspicious or evil destiny.



The word tata is derived from the word tan meaning to expand. One who expands himself further is known as tat and one who expands himself as the son is the father. Thus the father himself is tata expanding himself as the son. So both the father and the son are addressed as tata. As an analogy the disciple is also accepted as the son by the guru or spiritual master and thus the use of the word tata illustrates the extreme mercy the guru gives to the disciple as Lord Krishna is giving to Arjuna.



Destruction in this world is caused by diminution due to failure to secure neither the goal of svarga or heaven nor the goal of moksa or liberation from material existence. Failure to accomplish one or the other results in a destructive situation in the hereafter. This means a hellish destination in the worlds after death in the next life. Lord Krishna answers the previous verse by assuring that for the righteous who perform virtuous activities it is not possible to ever have a destructive situation and hellish destination. This is due to the reality that one is on the path of righteousness by just commencing with faith the process of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Lord Krishna addresses Arjuna by the word tata meaning dear one like He would be speaking to a family member.



Lord Krishna is unconditionally confirming that there is no loss or diminution in their present life or in their next life for one who sincerely and earnestly engages themselves in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; but who later discontinues the practice due to weakness of mind and lack of dispassion. The word vinasas means destruction. It denotes forfeiture of material enjoyment in svarga loka or the heavenly planets and it also denotes the loss of spiritual accomplishments as well, both which an aspirant could have achieved. Destruction also infers the intervention of undesirable obstacles in the form of negative activities. But when one has performed even a little yoga in meditation one is automatically insured that there will be no diminution either in the present or in the future. How this is so is answered next.


To be continued ...




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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


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;


(13)


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.


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Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
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.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

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 …