Skip to main content

Gita : Ch-9. Slo-21.

Srimad Bhagavad-Gita :

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

Slokam-21. ( When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.)

te  tam  bhuktva  svargalokam  visalam

kshine  punye  martyalokam  visanti

evam trayidharmamanuprapannah

gatagatam  kamakama  labhante.

te  visalam  tam  =  they  vast  that;

svarga-lokam  bhuktva  =   enjoy   the  pleasures  of  heaven,  after  that;

punye   kshine  =  when  all  punya  (  merits  )  being  exhausted;

martya-lokam  visanti  =  return  to  mortal  earth  ( world  of  martals );

evam  trayidharmam  =  this  way  ( thus )  the   dharma of  veda-s;

anuprapannah   kama-kamah  =  surrendered  enjoyments  of  sensuous  objects  and  desires;

gatagatam   labhante   =   pass  their  time  in  come  and  go  way (  fall   in  the  traffic  of  birth  and  death ).

This slokam clarifies in no uncertain terms that pandering to the demigods and canvassing of lesser gods have serious defects and limitations.

Whereas worship and propitiation of the Supreme Lord Krishna is superior and the results are eternal.

What happens after one has fully enjoyed heavenly delights exhausting all their merit?

They must take birth again in the worlds of mortals and begin accumulating sufficient merit all over again by performing the same rituals prescribed in the Vedas for entering the celestial spheres to enjoy heavenly delights all due to motivation of desires.

Again and again they must be imprisoned inside a mothers womb for nine months, lifetime after lifetime revolving in this cycle unceasingly because they hanker so much for heavenly pleasures.

But when their merit is used up again they are in transition down to the cycle of birth and death and then back to heaven incessantly repeating the same process over and over.

Those jivas or living entities reach Swargaloka the heavenly regions due to following the rituals prescribed in the Vedas of karma kanda or actions for rewards. After having enjoyed celestial delights extensively in the form of exquisite pleasure both physical and subtle for a long duration when their stock of merits becomes is finished they again descend to the world of mortals subject to samsara the perpetual cycle of birth and death.

With the samsara from the previous birth fresh upon them they take birth in a family of performers of Vedic rituals where desirous of enjoying the delights of heaven they begin the procedure all over again and thus they come and go, back and forth lifetime after lifetime unceasingly.

The compound word trai-vidya denotes the lower spiritual sciences known as karma kanda or actions for fruitive rewards also enjoined in the three Vedas.
Persons who perform worship for rewards are known as trai-vidya and are not devotees of the Supreme Lord as they have desires other than devotion to Lord Krishna or His authorised avatars or incarnations and expansions and so they revolve perpetually in samsara the endless cycle of birth and death.

The devotees of Lord Krishna who understand Him as the goal to be known and the highest attainment are indeed the mahatmanas or great beings and as stated in slokam 14 they inspiringly sing His glories and as stated in slokam15 they enthusiastically learn and enlighten each other about all aspects of His divine glory intensely focusing on Him exclusively in remembrance and meditation as their sole ambition in life and the acme of their ambition.

To the contrary those votaries who are addicted to studying the three Vedas for fruitive rewards are known as trai- vidya and they desire Svargaloka the heavenly planets where there is no old age and disease and everyone may partake of Soma or the heavenly nectar after offering it to the demigods and lesser divinities, such votaries enjoy in full energy and bliss as prescribed in the Rig Veda, Sama Veda and Yajus Veda where the Atharva Veda was extracted.

The ordinary sins which obstruct the passage of a jiva or embodied being from this world to Svargaloka are thus dissolved by the worship and adoration of Indra the heavenly chief and entering the heavenly spheres they reap their rewards of exquisite heavenly delights never realising that it is the Supreme Lord Krishna alone who sanctions those rewards and that Indra is merely His representative.

Thus those of fruitive desires abandon themselves to the full pursuit of delectable pleasures fully accessible in the vast regions of Svargaloka.

But after a long duration of time, once their accumulated merit has been exhausted and the time allotment for their heavenly sojourn has expired they again fall back into material existence of samsara.

Thus those who hanker after material delights following the karma kanda sections of the Vedas, ignoring the superior spiritual knowledge found in the Vedas as well revolve up and down, back and forth obtaining lives of elevations and recessions.

The word gatim denoting destination comes from the words gat - agatam meaning transitory states with no permanence this infers that the enjoyments of Swargaloka are of a trivial and temporary nature involving a revocation and termination.

Whereas the mahatmanas hanker only for the Supreme Lord, giving themselves completely in bhakti or ardent loving devotion to Him and thus they assuredly achieve the eternal spiritual worlds never returning and attain the Supreme Lord Krishna who is immeasurable, inexpressible and inconceivable annada or bliss personified.

Additional characteristics distinguishing the mahatmanas is given next.

To be continued  ...


Popular posts from this blog

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 …