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Gita : Ch-9. Slo-12.



Srimad Bhagavad-Gita :


Chapter-9. ( Raja-vidya-raja-guhya-yogam )


Slokam-12.  (  Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated. )


moghasah    moghakarmanah   moghajnana   vicetasah


rakshasimasurim    caiva   prakrtim    mohinim   sritah.



moghasah   =   baffled hope   (  with   useless   hopes );

moghakarmanah   =   baffled in fruitive activities   (  engaged  in useless   activities  );

moghajnana   =   with   meaningless   stupid   knowledge;

vicetasah   =   they  who  lost  their  bhuddhi   ( intellect );

rakshasim   asurim   =   like   demonic   ( rakshasa   and   asura );

mohinim   ca   =   desire   and   also  attachement;

prakrtim    eva   sritah   =   said   to  be  depend  upon  (supported  with  )  nature.



The results of delusion are explained here by Lord Krishna.

Vain hopes, ineffectual desires and unobtainable dreams.

These are the rewards for all those who disrespect and disregard the Supreme Lord.

There is no success in their efforts.

The actions which they undertake are useless to them as even whatever knowledge they possess is worthless and of no avail.


Even the efforts they make to insure a pleasant destination in the next life have no value and will not bear any results because such miscreants and offenders who disrespect and disregard the Supreme Lord Krishna are hurled from the platform of humanity into the lower species of life such as reptile and insect to revolve in samsara or the endless cycle of birth and death.

The Moksa Dharma specifically states that anyone who derides, disrespects or detests the Supreme Lord Krishna by thought, by speech or by actions are sentenced to eternal perdition in hell along with all their ancestors.

How can such unfortunates who are inimical to the very Supreme Being who resides within them as paramatma or the Supreme Soul in all created beings not deserve such a censure along with all their corrupted line.

In the Shandilya section of the Sama Veda it is even stated that those who detest and disrespect the excellent devotees of the Supreme Lord who mercifully distribute knowledge of His glories to all the conditioned jivas or embodied souls, such offenders are not only the lowest of all but are not even equal to the despicable beings who perform abortions being killers of embryos.




In the Vedic scriptures are mentioned the stories of kings who were liberated even by hatred of the Supreme Lord.

How is this to be understood?

Such kings as Sishupala, Paundra, Salva and others while harbouring animosity against the Supreme Lord still received sayuja moksa or liberation by nearness to Him and thus able to assimilate His look, His gait, His smile, His style etc.

So if liberation is awarded even to those who were inimical to Him then needless to say that those who are totally devoted to Him will surely attain moksa as well.

All these pastimes are for the purpose of eulogising the Supreme Lord's compassion for those devotees that have continuous remembrance of Him.

For His devotees in any life who due to the powerful influence of being cursed can only constantly remember Him in a mood of antagonism, Lord Krishna still bequeaths upon them the reward of their devotion.


Thus devotees from previous lives such as Sishupala who were so cursed in this manner that they were unable to be affectionate to the Supreme Lord.

They were full of so much animosity and antagonism due to the influence of curses.

The same holds true for Jaya and Vijaya who later became Hiranyakasipu and Hiranyagarbha as well as Ravana and Kumbakarna.

Therefore by mentioning various incidents those who detested the Supreme Lord and were awarded moksa is explained.

Otherwise why would there be any reference to such non-consequential events.

 It is only to remind the doubters that the Supreme Lord is equally compassionate to those who disparage and deride Him after taking into consideration their past life services of devotion.

Lord Krishna confirms this Himself in slokam 31 of this chapter where He proclaims kaunteya pratijanahi na me bhaktah pranasyati which translates :-

Declare it boldly O Arjuna that My devotee is never vanquished.




Still there may be some doubt that remembrance in any manner could be seen as a contradiction.

It is quite natural that those who cherish hatred will always hate, in which case it could be erroneously surmised that by hating one's teacher one will also gain the greatness of the teacher.

But there is no such contradiction in the Supreme Lord by accepting both the worshipper and the detractor giving identical rewards to their actions due to His being instantly omniscient and able to perceive their past life service to Him.

Great devotees in past lives like Hiranakasipu who became inimical to the Supreme Lord Krishna's incarnation of Narasimhadeva and was slain and liberated by Him and released from the effects of the curse due to his son's great devotion and his praying for the Supreme Lord's grace to redeem his father.


Yet these are special instances that correspond to the Supreme Lord performing some specific lila or divine pastime and they are the exception and not the rule. Animosity to the Supreme Lord and antagonism against Him is absolutely not the means or achieving moksa by any means and it should not be construed as such.

The Supreme Lord is of course always free to liberate whomsoever He desires but because those who hate cannot reciprocate love and affection towards Him they can never be situated in a state of normal devotion and hence are unable to experience Him in a loving devotee relationship.

It has already been stated by Lord Krishna that he considers those who hate the Supreme Lord as asuric not divine and raksasas or demoniac and very evil minded.
Therefore it is established and should be understood that it is never possible for the demoniac and satanic to ever attain moksa or liberation from the material existence.



Therefore due to disrespecting and deriding the Supreme Lord living entities incur great sin and demerits and becoming bereft of all righteousness they instead sink into demoniac activities hence becoming fit candidates for entering hell. Such negligent fools unconsciousness of their own best welfare never meditate on the Supreme Lord Krishna instead they hopelessly pursue temporary material rewards which they think their concocted gods will fulfil.

They simply waste their time indulging in futile actions worshipping lesser gods in vain.

Lessor because no god or even demi-god can bestow any benedictions without the sanction of the Supreme Lord and this is the factual reality.

Because such beings disregard the Supreme Lord and even blaspheme Him, all there endeavours have no power to succeed as He is the ultimate bestower of all rewards.



The Brahma Sutra III.II.IIL states: From the Supreme Lord comes the fruit of actions for this is logical.

So all of the knowledge of the foolish offenders who disregard and disrespect the Supreme Lord is in vain with no purpose because it has no connection to the Supreme Lord and has arisen out of the speculative concoctions of hypothetical philosophies and pseudo religions which is conclusively confirmed by the fact that they ignore or deny the paramount position of the Supreme Lord Krishna.

Thus they have embraced beliefs which are false and degraded and sinking further and further into tamas or darkness they eventually become demoniac, performing heinous activities with thoughts of violence against other living beings for food, for power for dominion.

Possessed by false ego, lust, arrogance, envy, violence and vindictiveness they become totally deluded and adverse to righteousness which is the actual purpose of human existence and human evolution and being so degraded they are adverse and antagonistic, belligerent and bellicose to the Supreme Lord.

The consequences for such deluded behaviour will be specifically addressed later in chapter 16, slokam-s XVIII to XX where Lord Krishna states that such sinful and degraded beings are cast into the wombs of lower and lower species of demoniac beings birth after birth.




Narada Muni states in the Sabhaparva section of Mahabharata :-

That those who do not worship the Supreme Lord Krishna should be considered as dead and one should not even converse with them.

Prahlada states in the in the Vaman Purana :-

That one who is against Lord Krishna has no value in this world and all their knowledge, penance, hard work and efforts as well as fame are all fruitless and for naught.



The Bhagavad Purana X.XXIII.XL states :-

Fie on our three births being seminal, by initiation and sacrificial. Fie upon our learning, fie upon our vows, fie upon our erudition, fie upon our noble birth, fie upon our expertise in rituals.

Because becoming full of pride all theses activities have diverted us from true devotion to the Supreme Lord.



The Skanda Purana also follows this theme by stating :-

One who is Lord Krishna's devotee is the real performer of all righteous activities and one who is not Lord Krishna's devotee is the performer of all sinful actions for a person who performs righteous acts without being a devotee of Lord Krishna still must go to hell.




Deluded fools full of vain hopes and dreams entertain the futile misconception that the lesser gods whom they worship can bequeath results more efficiently than the Supreme Lord and therefore such fools turn away from Lord Krishna and are often even inimical towards Him.

All of their hopes and dreams are in vain and to no avail because their fundamental knowledge is not based on the reality presented in the Vedic scriptures; but rather on a concocted conglomeration of fallacious speculations.

Consequently they follow flawed and misdirected concepts and hypothesis which are deceptive and devoid of proper discrimination which lead to raja guna or the mode of passion characterized by ostentatious arrogance and unwarranted pride.

From there they sink even lower to tama guna or the mode of ignorance which gradually degrades itself into demoniac natures predominating in cruelty and heinous activities against oneself and others.

Such unfortunates greatly disrespect and deride Lord Krishna as well.

This slokam is the conclusion of the previous slokam and should be understood in this light.




The natures of the fiendish asura's or the not divine and the hellish raksasas or the demoniac is very inveigling and shuts out from view the superior nature and qualities of infinite mercy and compassion that are concealed under Lord Krishna's anthropomorphic exterior which appears human and this they espouse thinking He is also perishable.

Such thinking causes them to become :-

 moghasa of vain appetites having desires that will remain unfulfilled, mogha-karmano pursuing vain endeavours, mogha-jnana possessing vain knowledge that has no value inasmuch as it is based on false conceptions of Lord Krishna on the fundamental level and vicetasah or mentally fractured and confused about the Supreme Lord.

By accepting the Supreme Lord of all to resemble and be equated with any other ordinary human, by such mentality whatever effort and endeavour is embarked upon with any goal in view shall all be done in vain for such actions will reap no fruition.

To be continued   ....


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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-13. Slo-6 & 7. Discussion-3.

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Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

Mahabutaniahankarah  bhuddhiraviyaktameva  ca,


Indriyani dasaikam  ca  panchendriyagocarah.



mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.



(7)-


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,


etat  kshetram  samasena  savikaramudahrutam.



etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

3.1
The five great …