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Gita : Ch-6. Slo-45.

Srimad Bhagavad-Gita :

Chapter-6. ( Dhyana-yogam )

Slokam-45. (  But when the yogi engages himself with sincere endeavor in making further progress, being washed of all (  But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contamination, then ultimately, after many, many births of practice, he attains the supreme goal. )

prayatnadyatamanastu   yogi   samsuddhakilbishah,

anekajanmasamsiddhas   tato    yati    param    gatim.

prayatnat  yatamanah   =   by  rigid  practice   one  who   endeavors;

yogi  tu   =   but  such   a  transcendentalist ( dhyana  yogi );

samsuddha   kilbishah   =   all  kinds  of  sins  washed off ( getting  out  of   vasanas,   with    pure    inner   Self;

aneka  janma  samsiddhah   =   passing    through   previous   many   many   births,  gradually  so   achieved  perfection;

tatah  param   gatim  yati    =    thereafter  attains  highest destination   (  paramagathi ).

A person born in a particularly righteous, aristocratic or sacred family becomes conscious of his favorable condition for executing yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contamination. When he is finally free from all contamination, he attains the supreme perfection ( Consciousness ). Consciousness is the perfect stage of being freed of all contamination.

This is confirmed in the Bhagavad-gita:  "After many, many births of executing pious activities, when one is completely freed from all contamination, and from all illusory dualities, one then becomes engaged in the transcendental loving service of the Lord."

The cause of falling from the path is lack of effort. That has been mentioned before: though he has faith, he puts forth little effort (ayatih). It has been mentioned that the fallen yogi with lax practice attains the practice of yoga again in the next life. However, he does not attain perfection. That will only be attained after many births when his practice becomes mature. But he does not become lax in the yoga practice, and cannot be called a fallen yogi.

The perfection takes place only after many births of practice. Kardama Muni says: After many births, mature yogis, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead.

Thus it is mentioned in this verse that he does not attain perfection in one birth. He makes great effort (prayatnad yatamanah) in this life, in contrast to his previous life (tu), and burns up all faults, but even he does not attain perfection in one life. Finally, he attains liberation (param gatim).

Because of such excellence of Yoga, through accumulation of merit collected in many births the Yogin striving earnestly, becomes cleansed from stains. Having become perfected, he reaches the supreme state, even though he had once gone astray. Sri Krsna now speaks of the superiority of the Yogin above all others because of his being devoted to the supreme goal of human existence.

If even a novice or beginner yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness can eventually attain moksa or liberation from material existence. it goes without saying that what can be said for a yogi who practices diligently and wholeheartedly purifying themselves more and more in mind and bodily activities will soon attain perfection and atma tattva or realisation of the soul through accumulated merits of performing yoga for many lifetimes and attain moksham.

Lord Krishna states the words aneka-janma meaning after many births the aspirant by spiritual experience acquires spiritual knowledge and accumulated merit after many lifetimes and achieves moksa or liberation from the material existence. If one exerts themselves sincerely and intensely one becomes endowed with devotion to the Supreme Lord. In the Narada Purana it states: Knowing, perceiving and meditating for many lives in the mood of devotion a person invariably attains the immaculate Supreme Lord and not by any other manner or means.

Does such a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness become finally established in yoga in their present birth after transcending prescribed Vedic activities for rewards? Is such a person qualified for moksa or liberation from material existence in this life or the next? Lord Krishna uses the words prayatmad yatmanas meaning endeavoring diligently. Because a person deviated from yoga in the past life due to negligence and distraction they must pick up where they left off with even more effort than before as to not be deviated again. One should sincerely and determinedly make up their mind to attain perfection in this very life purging themselves of all impurities and neutralizing all obstructions from self realisation with diligent endeavor so the opportunity for development is not lost in this birth or in future births until at last one attains moksham.

The yogi, the man of Knowledge; yatamanah, applying himself; prayatnat, assiduously, i.e. striving more intensely; and as a result, samsuddha-kilbisah, becoming purified from sin; and aneka-janma-samsiddhah, attaining perfection through many births- gathering together tendencies little by little in many births, and attaining perfection through that totality of impressions acquired in many births; tatah, thereby coming to have full Illumination; yati, achieves; the param, highest, most perfect; ;gatim, Goal. Since this is so, therefore.

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 …