Srimad Bhagavadgeeta : Ch-13. Slo-8 to 12.

Monday, June 02, 2014.


Srimad Bhagavadgeeta :


Chapter-13.


Slokam- 8 to 12*.

The state  "Kshetrajnan"   imposed on "Atma" is due to its relationship with "Ksetram" only. This is already explained in detail, in previous slokam-s. Hereafter one should know about "Atma". Lord Krishna narrates : the 20 Sadhanas ( Jnana-sadhana-s ) to attain the Jnanam about "Atma". These makes a person fit for "Atmasakskatkaram". A must for all who wants to know "Atma". Slokam-8 to 12, count them one by one for us :



1. Amanitvam is absence of desire for honour due to reverence and humilty.

2. Adambhitva is lack of pride due to simplicity and absence of duplicity. Adambhitvam means to be without pride.

3. Ahimsa is non-violence to others by thought, word or action.  Ahimsa is not causing pain to other living beings,

4. Ksantih is tolerance, forbearance even when antagonised.  Ksantih is tolerance in the face of insults.

5. Arjavam is sincerity and straightforwardness even to those duplicitous. Arjava is uprightness and straightforwardness.

6. Acaryopasana is unmotivated devotion to the guru who imparts spiritual knowledge.
Acaryapasana means unreserved and unmotivated service to the Vaisnava spiritual master.

7. Saucam is purity in thought, word and action to enable to qualify for spiritual knowledge. Saucam means purity both internal and  external.
In the Sandilya Upanisad beginning saucam ca dvividham prohitam refers to two types of purity.
External purity is obtained by rubbing earth and water while internal purity is obtained by purification of the mind.

8. Sthairya is unwavering faith in the spiritual masters teachings from the Vedic scriptures. ,
The word sthairya means steadfastness on the path of righteousness by one who has accepted it.

9. Atma-vinigriha is self control by withdrawing the mind from pursuits other than spiritual. Atma-vinigraha or control over the body and the senses which uncontrolled hinder realisation of the atma or immortal soul,

10. Vairagyam is renunciation of activities unrelated to the soul. Vairagya indriyartha means renunciation of sense objects.

11. Anahankara is absence of false ego or misidentification of the physical body as the self. Aahankarah means relinquishing false ego and identification of the physical body as the self,

12. Anudarsanam is reflecting on the evils of birth and inevitable old age, disease and death.

13. Asakti is detachment from over attraction to wife, sons and family members. Asakti means equipoise and non-attachment to wife, sons and other loved ones.

14. Anabhisvangah is neutrality in both happiness and distress. Anabhisvanga means remaining even minded to s what life gives whether evil or excellence befalls one.

15. Sama-citta is equipoise of mind in both favourable and unfavourable circumstances.
sama-citta means to avoid both happiness or distress by temporary external circumstances

16. Bhaktih is rendering exclusive loving devotion to the Supreme Lord Krishna.
The compound words avyabhicarini bhakti means unwavering.
Unalloyed loving devotion to the Supreme Lord Krishna and realising the atma in all living beings.

17. Vivikta-desa-sevitvam is fondness for solitary places out in nature for inhabiting. vivekta- desa-sevitam is fondness for performing austerities in solitary places,

18. Adhyatma-jnana-nityatvam is to be permanently established in knowledge of the soul.
The words adhyatma-jnana nityatvam means always interested in spiritual knowledge and self-realisation and atma-tattva or knowledge of the immortal soul within.

19. Tattva-jnana-darsana is contemplating the spiritual teachings of the Vedas to gain insight.


20. Aratir jana-samsadt means indifference to mundane topics and mundane association.
Continuously reflecting, contemplating and engaging one's total being in understanding the purpose and goal of human existence by comprehending the precise significance of various verses and conceptions in the Vedic scriptures to learn and realise the ultimate truth and upon achieving moksa or liberation from material existence to further attain the ultimate consciousness and eternal association with the Supreme Lord which is the highest apex of all existence.
Jnana refers to that knowledge where one can achieve atma tattva or realisation of the soul.

The aggregate of imbibing these 20 most excellent attributes facilitates atma tattva within the jiva or embodied being.

Whatever is contrary and opposed to these 20 attributes is to be considered ignorance and detrimental to any real knowledge of the soul.

Thus these 20 virtues that have been described by Lord Krishna constitute the essence of knowledge for their attributes are the means which opens the way to this highest existence. Whatever is contrary to these 20 virtues of renowned excellence should always be rejected as it is understood to be ignorance and emphatically antagonistic to truth. This has been confirmed in by gone ages by great sages and seers such as Vyasa, Vasistha and Parasara.

Next the nature of the kshetra-jna or knower of the field will be delineated by Lord Krishna as was alluded to in chapter-10, slokam-3 where He states: One who knows Me.

* Because of the length, the slokams and translation not mentioned here.