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Gita : Ch-7. Slo-11.

Very Important Slokam

Srimad  Bhagavad-Gita :

Chapter-7. ( Jnana-Vijnana-Yogam )

Slokam-11. (  I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O Arjuna. )

balam    balavatamasmi    kama-raga-vivarjjitah,

dharmaviruddho    bhuteshu     kamosmi    bharatarshabha.

bharatarshabha   =   hey    superior/best    bharatheeya ( Arjuna )

balavatam   =   of   strong   men;

kama-raga-vivarjjitam   =   not   affected   by  kama-raga   ( passion / desire,  and   attachments );

balam   asmi   =   I   am    the   strength;

bhuteshu    dharmaviruddhah   =   in   all   living   entities    not    against    dharma;

kamah   asmi   =    of   kamam    also    I   am.

The strong man's strength should be applied to protect the weak, not for personal aggression. Similarly, sex life, according to religious principles (dharma), should be for the propagation of children, not otherwise. The responsibility of parents is then to make their offspring divine conscious.

Lord Krishna continues explaining His subtle qualities that He is the strength of the mighty performing their individual duties devoid of passion and attachment. He is the energy of sexual desire for procreation which is not contrary to virtue and righteousness and does not conflict with the injunctions and prohibitions of the Vedic scriptures. Passion is the unabated craving to get a not yet obtained object with the thought to enjoy it. Attachment is the mental conditioning which after obtaining and enjoying an object makes one cling to the conception that such an object must always remain and continued to be enjoyed.

Being completely devoid of desires and attachments Lord Krishna is eternally full and powerful in strength. This is His natural propensity and contains no rajas or passion. Since He bestows strength similar to His like He did with the five Pandavas, He is balam balavatam or the strength of the strong. Since ba symbolises strength and la symbolises bliss, He is the bliss of strength Himself.

It is primarily the unchecked desires for sensual enjoyments that causes the diminution of piety and morality; but these desires are not detrimental if they are attuned to sanatan dharma or eternal righteousness. The Supreme Lord resides in all desires that are not contrary to sanatan dharma; but he never resides in any action that is contrary to righteousness. Therefore the Supreme Lord Krishna even while abiding in everything still has the capacity to remain distinct from them although as the Supreme Lord He encompasses all.

Rajas or passion is an active desire for things unattained. Attachment though is a passive emotion of the mind which incites the thirst for more of a desired object after already experiencing it. So when Lord Krishna states: kama-raga-vivarjitam meaning devoid of passion and attachment He is explaining the nature of His strength. He is the serene, sublime strength which empowers one to regularly perform their spiritual duties without deviation or cessation. He is also the passion which is never contrary to sanatana dharmam or eternal righteousness and which is beneficial in marriage and having a offspring by one's wife.

Lord Krishna declares that all these things of distinguishing qualities manifest from Himself only and not from any other. All things are His parts and parcels and constitute His body. Hence all things are always in Him and He is always in all things. He is the sole existing reality and all things are completely dependent upon Him. Next we will see things viewed in another way.

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 …