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Gita : Ch-8. Slo-7.

Srimad Bhagavad-Gita :

Chapter-8. ( Akshara-brahma-yogam )

Slokam-7. (  Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt. )

tasmat    sarveshu    kaleshu    mamanusmara    yudhya    ca,

mayyarpitamanobuddhiah    mamevaishyasyasamsayah.

tasmat    sarveshu    kaleshu    =    therefore,    at   all    times ( always );

mam    anusmara    yudhya    ca   =   pray   and    with   devotion   to   Me,  and    proceed   to   the   battle;

mayyi   arpitam   mano    buddhiah    =   surrender    your   mind    and    intellect    unto   Me;

mam    eva    eshyasi   =   certainly    you   will    attain   Me;

asamsayah   =   no   doubt   at   all.

In as much as the last flash of consciousness of a dying person determines a persons destination and specification in their very next birth. This flash will naturally be that which one pondered and contemplated and became accustomed and habituated to performing as a daily practice.

Therefore it is imperative that if one desires to achieve the ultimate goal of human existence they shall learn about the Supreme Lord Krishna and becoming attached to Him unceasingly meditate upon Him until the very moment of departure from this material existence at the moment of death.

Lord Krishna also advises with the words anusmara yudhya meaning fight while remembering Him.

This was applicable to Arjuna who was a ksatriya or warrior from the royal line and it is his duty to protect righteousness.

But it also applies to everyone to perform their prescribed duties according to the injunctions enjoined in the Vedic scriptures.

This includes ones daily duties and sometimes special occasional duties as ordained by varnasrama or one's position and rank within society.

Thus while performing ones specific duties daily adhering and following the ordinances of the Vedic scriptures one should meditate upon the Supreme Lord with every action one performs.

In this way one will be constantly thinking of Him and perpetually He will be infused in ones consciousness.

This is the most perfect and expedient way to succeed in keeping the mind and will fixed upon Lord Krishna and thus naturally at the moment of death one who has meditated throughout their life on Him will of course easily be remembering Him at the final moment of departure from the physical body and will immediately transcend to join Him in the eternal spiritual worlds according to their wish.

There is no doubt about this whatsoever.

So the reality being that the attainment of a particular cherished goal in the next life is determined and destined by constant contemplation upon it has been duly revealed by Lord Krishna.

As Arjuna is a worthy aspirant for moksa or liberation from material existence he is being instructed to judiciously think of the Supreme Lord Krishna with every action he performs.

This is what is being indicated by the word tasmat meaning therefore.

The reason is that whatever thoughts the mind is set upon due to habituation it remains fixed to at the moment when death arises.

Therefore one should set their mind on Lord Krishna, the Supreme controller and bestower of all boons at all times.

At the same time one should carefully avoid all sins in the form of neglecting to perform one's obligatory duties and occasional duties ordained by the injunctions of the Vedic scriptures according to varnasrama or ones position and rank in society.

Arjuna was a kshatriya or warrior who was from the royal class and it was his duty to protect righteousness in the world.

With our minds and will being free from impurity by performing natural occupational duties accordingly being unconditionally devoted to the Supreme Lord, we will attain Him without a doubt.

It is natural that the aggregate impressions previously enacted in one's life will be the points of remembrance at the time of death; and as it is impossible for a catatonic, moribund person to make a special effort for recollecting the Supreme Lord.

Lord Krishna is thus compassionately advising to always remember Him in everything one does meditating on Him within.

But as it is a reality that constant meditation is not possible without purity of mind then one must first performed their prescribed duties according to varnashram or ones position and rank in society.

In Arjuna's case being a kshatriya or warrior, it was his duty to fight battles for protecting righteousness and so Lord Krishna advises him to fight with his mind devoted to the Supreme Lord and in this way he will attain purity of mind.

Thus by surrendering one's mind which is reflective and one's intellect which is determinable both in devotion to Lord Krishna exclusively one will attain Him without fail.

Lord Krishna having explained in general for everyone that the achievement of a particular form and destination in the next life is determined by the very last thought in this life, He will elucidate the different modes of meditative devotion appropriate for each class and compatible with the goal they cherish to attain.

First He will describe in the next slokam the type of meditation practiced by the artharthis or those seeking wealth and fortune as well as the type final thought adopted by them consistent with the mode of meditation they use.
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 …