Srimad Bhagavadgeeta :

-


Thursday, Feb 13, 2014.
Srimad Bhagavadgeeta :
Chapter-6.( Dyanayogam)

 Slokam-37.

 Arjuna said: 'What is the destiny, o Krishna, achieved by the one who fell from his belief and deviates from the path of yoga with such a mind failing the highest perfection?

 Arjuna said: 'But what is then the fate of him, o Krishna, who fallen from his belief, with a mind missing the perfection, strays from the path of unification?

 Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realisation but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

 O Krishna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga?

Slokam-38. ( After placing his doubt ( slokam-37) Arjuna  in this slokam adds further, to clarify his doubt to  Lord Krishna )
Kaccin   nobhaya-vibhrastas    chinnabhram   iva   nasyati,
Apratishtho  maha-baho   vimudho   brahmanah   pathi.
Kaccit                 =   Whether; 

 Na                         =    Not; 

 Ubhaya               =    Both; 

 Vibhrastah        =    Deviated  from;

 Chinna                 =    Fallen; 

 Abhram               =    Cloud; 

 Iva                         =    Likened; 

 Nasyati                 =    Perishes; 

 Apratisthah       =    Without any position; 

 Maha-baho         =     O mighty-armed Krishna; 

 Vimudhah           =     Bewildered; 

 Brahmanah         =    Of  Transcendence; 

 Pathi                      =     On the path.


Does such a one who lost both belief and practise not perish like a riven cloud without a hold, o Mighty-armed One, confused on the path of transcendence as he is?

 Doesn't such a one, o mighty commander, missing the path as also the belief, not perish like a riven cloud, finding no hold then?

 O mighty-armed Krishna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

 O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?

There are two ways to progress. Those who are materialists have no interest in Transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of Transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success. He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The brahmanah  pathi is the path of transcendental realisation through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord who is manifested as Brahmam, Paramatma and Bhagavan. Lord  Sri Krishna is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramatma realisation takes many, many births: Bahunam  janmanam ante. Therefore the supermost of transcendental realisation is bhakti-yoga or Krishna consciousness, the direct method.


Now before Lord Krishna answers him. Arjuna also wishes to know what becomes of the person who is performing actions for the Supreme Lord without any consideration of personal gains and does not succeed in perfecting yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Because such a person was not performing any actions for entering heaven they will subsequently be unqualified for access to heaven and hence not connected anywhere. This is what Arjuna is meaning in his analogy of a cloud split off from a greater cloud but unable to join an even greater cloud. The purport is that the yogi abandoned karma yoga or prescribed Vedic activities to become established in the highest path of yoga by dhyana or meditation; but subsequently failed to perfect it in their life. So missing the chance to enter svarga loka or the heavenly worlds and also failing to attain atma tattva or realisation of the soul do they perish? 

Comments

Post a Comment

Popular posts from this blog

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-5. Part-5.( Last Part)

-
Image
5: God is Our Eternal Friend-5. ( Last Part ) We are filled with doubts in our minds—we can prepare a dictionary of all our doubts—they are endless. Everywhere we have a suspicious attitude about the world, about things, about people, about ourselves, about the past, about the present, and about the future. These doubts cannot be dispelled until knowledge arises, and we know what knowledge means, an insight into which we have been given in the second chapter of the Gita. Knowledge is the knowledge of God ultimately, and as a result, knowledge of the nature of the world in its reality, as mentioned in the third chapter. This is true knowledge, and when we are awakened to this real knowledge, all doubts get dispelled. Then what happens? Atmavantam—we become truly possessed of the Self that we really are. We are people who have lost ourselves and are in pursuit of things outside. Yes, this is what has happened; we have grasped the world and lost our own selves, and we are
Read more

The Spiritual Import of the Mahabharata and the Bhagavad gita : Ch-10. Part-3.

-
Image
Chapter 10: The Imperishable Among All that is Perishable : Part-3. We are told in the Puranas that Narayana or Vishnu takes incarnations for the preservation of creation. Vishnu is regarded as yajna itself. It is the highest sacrifice—God sacrificing himself every moment of time for the sustenance of His creation. As adhiyajna He is the administrative power and the methodology of the working of the cosmos. All activity is comprehended under this yajna of the cosmos. Therefore God is present in all activity when it is considered as a passage to God, when it is regarded as a manifestation of God as rays emanating from the sun. Those wise souls who envisage God as adhibhuta, adhidaiva and adhiyajna, which means to say, who encounter God as a comprehensive Absolute and not merely existing only here or there, such devotees are true knowers. They can entertain or maintain this consciousness even at the time of passing from this world—they are not deprived of th
Read more

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-9. Part-8.

-
Image
9: The Unity of the Lover and the Beloved : Part-8. The distressed souls seeking God are of one type. One who is baked in the fire of samsaram,who is tortured in this hell of earth, suffering through various sorrows, seeks riddance from the grief of the world by resort to God under the impression that God is like a parent—a father or a mother or a supreme saviour. The intention behind this devotion is redress—freedom from sorrow, the inability to bear suffering. This is the reason here behind the devotion to God. Whether this could be an adequate reason, anyone can contemplate independently for oneself. Can we love God merely because He is the only source of redemption from our sorrows? Do we want freedom from sorrow, or do we want God? That is a different question that will come up later on. Swami Krishnananda To be continued  ....
Read more