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Gita : Ch-9. Slo-28.

Srimad Bhagavad-Gita  :

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

Slokam-28. (  Lord  explains  about  the  result  of   all  actions  as  dedications  to  the  Lord  : In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me. )

subhasubhaphalairevam   mokshyase   karmabandhanaih,

sannyasayogayuktatma    vimukto   mamupaishyasi.

evam  =  thus,  if   in  this  way;

subha-asubha-phalaih  =  ( with/having/including ) good  and  bad/evil  results;

karma-bandhanaih  = ( from  the )  bondage  of   activities;

mokshyase  =  you   will  be  free;

sannyasa-yoga-yukta-atma  =  you  fully  having  mind  set  in,  of  the  renunciation, and  the yoga;

vimuktah  =  free  from / liberated;

mam-upaishyasi   =  you  will  attain  Me.

The words evam moksyase means by performing all actions in this way one will by liberated refers to the devotees of the Supreme Lord who do everything exclusively for His pleasure and propitiate Him in the true sense of worship whether they are knowledgeable or not.

One who is not knowledgeable of the Supreme Lord is deluded and on receiving material boons from pandering to lesser gods is deported back to the material worlds of unawareness after enjoying the fruits of their merits.

These are deluded activities of the deluded who are not only unaware of the absolute position of the Supreme Lord Krishna but also are in the darkness of ignorance regarding the Him being the ultimate reality.

Thus in conclusion without knowing the paramount supremacy of the Supreme Lord Krishna as the controller of all creation and all existence and all the demigods and every other god; all knowledge no matter how profound or esoteric is superfluous without any foundation because it is not understood in the correct context as being connected to Him.

The words sannyasa-yoga means the individual consciousness attaining communion with the ultimate consciousness by the complete surrendering and offering of everything one has and is unto the Supreme Lord Krishna.

One whose nature has found refuge in such inner resignation is known as a yuktatma or a enunciate of the eternal soul.

Thus constantly meditating on the atma or soul as being the eternal part of themselves and the Supreme Lord and realizing that they are totally under His control they perform all actions whether they are natural, scriptural, daily or occasional as direct intended propitiation to Him.

Thus thinking and acting in this way they are released from the fetters of all karma or reactions to actions from the immeasurable past which barricades the path leading to the Supreme Lord from time immemorial and being freed from them attain the eternal spiritual worlds in association with the Supreme Lord.

Next here about His transcendental and paramount nature beyond the sway of material nature.

Behaving in this manner of offering everything in devotion to the Supreme Lord Krishna including the doer-ship of all actions with one's mind fully established in the renunciation of yoga or the individual consciousness attaining communion with the ultimate consciousness, one will be freed from the bonds of karma or reactions from actions both good and evil that the whole material creation is subjected to.

This is because by surrendering and dedicating all actions to the Supreme Lord all karma is neutralised as has no longer any power to cause any effects whatsoever and thus released from the clutches of reactions one will achieve exemption from samsara the perpetual cycle o birth and death and attain the association of the Supreme Lord in the eternal spiritual worlds.

Now Lord Krishna explains the benefits one will receive by offering everything as an act of devotion to Him as declared in the previous slokam. By performing all Vedically authorised actions as an offering to the Supreme Lord one will no longer be bound by the bondage of karma or reactions to actions which results in both positive and negative consequences. By offering everything one thinks and does to the Supreme Lord, one's ongoing connection to karma is permanently neutralised and severed by the Supreme Lord Himself and under His indomitable shelter with one's mind endowed with the sublime state of renunciation one will undoubtedly attains Him.

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 …