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Gita : Ch-6. Slo-42.


Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam-42. ( Lord   tells   the   status   of    a  detached   sadhakan   who   practice   nish-kama-karmam  (  performing   without  any   desire   for  fruits) :

{Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this world.}

athava     yoginameva     kule     bhavati     dhimatam,

etaddhi     durlabhataram     loke    janma     yadidrsam.

athava    =   otherwisw / or;

dhimatam    yoginam    =    yogies    with    great    jnanam (learned    transcendentalists    who   are    endowed    with    0great    wisdom; )

kule    eva     bhavati    =    certainly    takes   birth    in   the   kulam    itself    (  in   the    family   itself  );

idrsam    janma    yat    etat   =   this    type    of    janmam  ( birth );

loke     durlabhataram   hi    =    ( is )   very    rare    in   this    word.

The destination referred to in the previous slokam applies to a person who has deviated after a short time from the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Now Lord Krishna reveals the destination of that praiseworthy person who has digressed from yoga after having practised it for a long time. A person who has dissipated the strong desires of the senses for sensual pleasures by the knowledge of the Vedic scriptures as taught by the spiritual preceptor and is endowed with qualities like detachment and renunciation; if by fate such a person is deviated from yoga somehow or other such as due to the loss of the spiritual preceptor before one was fully matured, then such a person takes birth in a family of enlightened Brahmins; but not in the family of wealthy Brahmins or royal Vedic kings performing opulent ceremonies because riches and opulence give the opportunity to cause distraction to yoga. Although being born in a royal Vedic family or a wealthy family of Brahmins is extremely difficult to receive due to the requirement of many meritorious deeds; it is not deemed to be more beneficial than taking birth in a family of spiritually enlightened Brahmins wedded to yoga because such a birth is bereft of all possibilities for distraction and digression which obstruct and impede progress.

If one somehow or other was diverted and diverged almost at completion from the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; then they would be born in a family of enlightened sages or those illuminated within from the perfection of yoga. In both these cases it is extremely rare for one to take birth in either situation but when it does occasionally manifest it is the result of the efficacy of yoga that had been almost perfected in the previous life and was not possible to complete due to expiration of life.

The destination of one who after a short time has abandoned the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness was given in the previous verse. Now Lord Krishna describes the destination of the person who has been practising yoga for a long time and almost perfected it before expiring their life. They are born in families of enlightened yogis and sages, perfecting yoga and in possession of Vedic knowledge which leads to moksa or liberation from the material existence. Birth in this family is more advanced than birth in the families of the previous verse which although virtuous and prosperous had not yet engaged in the process of yoga.

Birth in a family of yogis or transcendentalists—those with great wisdom—is praised herein because the child born in such a family receives spiritual impetus from the very beginning of his life. It is especially the case in the Acharya / Maharishi  / Jnani /Saints families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In Bharatham ( India ) there are many such Acharya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families.

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 …