Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Thu Dec 13, 2012 11:23 am

Hari OM

Verse 22:

Ye hi samsparsa-ja bhoga duhkha-yonaya eva te
adyanta-vantah kaunteya na tesu remate budhah.

Ye - which
hi - verily
samsparsa-jah - contact-born
bhogah -enjoyments
duhkha-yonayah- generators of pain
eva - only
te- they
ady-anta-vantah - having beginning and end
kaunteya - O Kaunteya
na- not
tesu - in those
ramate- rejoices
budhah - the wise

The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end. O son of Kunti, the wise do not rejoice in them.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sganesh0112 » Sat Dec 15, 2012 10:37 pm

Hari Om and Pranams!,


THOUGHTS & CONCEPTS:

16. “The wise do not revel in sense pleasures”. What is the reason?


Ye hi samsparshajaah bhoga duhkhayonaya eva te |
Aadhyantavantah kaunteya na teshu ramate budhah|| 5.22


The enjoyments that are born of contacts are only generators of pain, for they have beginning and an end. O son of Kunti, the wise do no rejoice in them.

For an average intelligent man, if he cares to investigate his own experiences with the outer world, will discover, all by himself, that joy-hunting among finite objects is no profitable preoccupation. The law of diminishing returns works in all our experiences and the very thing that gave a certain unit of joy in the beginning, itself soon becomes a stinking putrefying pit of sorrow.

Finite things can only torture us with hopes of getting a more satisfactory joy and whip us along the path of sensuousness, making us pant in sheer exhaustion. Man, if he is wise, is satisfied only with the infinite and refuses to revel in sense-pleasures. The more chaste, full, divine joy is gained only when we come to experience the Self. ( 5.22 )

17. Who is a happy man?

A happy man is one who can withstand the impulse of desire and anger.

Shaknotihaiva yah sodhum praakshariravimokshanaat |
Kaamakrodhodbhavam vegam sa yuktah sa sukhi narah || 5.23


He who is able while still here (in this world) to withstand, before the liberation from the body (death), the impulse born out of desire and anger, he is a Yogin, he is a happy man. (5.23)


SELECTIONS FOR REFLECTIONS:

15. My great-grandfather was a great violinist. His violin was preserved and worshipped in my house till now. I too have gained now a preliminary nodding acquaintance with music. Suddenly and idea struck me, “ Why not take my great-grandfather ‘s instrument and play upon it and thus become overnight a great musician?” If I play directly upon that ancient and faithful instrument, I will be forced to break it to pieces, for that violin, in that condition cannot give me perfect music. It needs general cleaning an dusting perhaps re-stringing and a lot of tuning up. When these adjustments are made, then only can it faithfully sound all the notes, implicitly obeying the strokes of my bow and the tickling of my finger. In the same fashion, our mind and intellect, the instruments with which to sing the song of Perfection and neglected from beginning –less time, need a lot of readjustment, before they can gurgle for the their laughter and joy. (5-23)

16. Where there is no desire, hatred is unknown, alien factor. ( 5.23)


Pranams,

S Ganesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Tue Dec 18, 2012 4:14 am

HARI OM
VERSE-23

sakotihaiva ya sodum prak sariravimokshanat
kamakrodholbhavam vagam sa yukta sa sukhi narah.
ya-who; eha-here; in this human life; sariravimokshanat prak-before casting of the body ; ave-even; kamakrodholbhavam-of lust and anger; vagam-the urges;
sodum-to stand; sakoti-is able; sa-that; narah- man;
yukta--(is) a yogi ; sa-(and) he (again); sukhi-(is) happy.

He who is able to stand, in this very life before-casting off this body,the urges of lust and anger is yogi; and he alone is a happy man.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Tue Dec 18, 2012 4:37 am

HARI OM
Terms and definitions-10
10---Define desire and anger.
Desire is the avalanche of thoughts sweeping down from the pinnacles of our intellect , along the valleys of our heart, towards an object of desire in the outer world.

When this avalanche of thought is barricaded on its sweep by a substancial obstacle before it reaches its destination, the blast with which it shatters itself on that obstacle is called anger.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Wed Dec 19, 2012 4:32 pm

Hari Om. Pranam.

Here are the verses 21-23 for our discussion. Please post your thoughts,
your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
===========================================================
=


Verse 21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ।।२१॥

Bahya-sparsesv-asakt-atma vindaty-atmani yat sukham
sa brahma-yoga-yuktatma sukham aksayam asnute.

बाह्य-स्पर्शेषु-bahya-sparsesu - in external contacts; असक्त -आत्मा- asakta atma -one whose mind is unattached; विन्दति -vindati - finds, आत्मनि- atmani - in the Self, यत्-yat - (that) which, सुखम् - sukham - happiness, स: -sah - he, ब्रह्म योग युक्तात्मा-brahma-yoga-yukta-atma - with the Self engaged in the meditation of Brahman, सुखम् - sukham - happiness, अक्षयम्- aksayam - endless, अश्नुते - asnute - enjoys.

21. With the self unattached to external contacts, he finds happinness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness.

Verse 22:

ये हि संस्पर्शजा भोगा दु:खयोनय एव ते ।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध:॥२२॥

Ye hi samsparsa-ja bhoga duhkha-yonaya eva te
adyanta-vantah kaunteya na tesu remate budhah.

ये-Ye - which, हि- hi - verily, संस्पर्श जा: - samsparsa-jah - contact-born, भोगा: -bhogah -enjoyments, दु:ख योनय: -duhkha-yonayah- generators of pain, एव्- eva - only, ते-te- they, आद्यन्तवत: - ady-anta-vantah - having beginning and end, कौन्तेय: - kaunteya - O Kaunteya, न- na- not, तेषु -tesu - in those, रमते -ramate- rejoices, बुध: -budhah - the wise

22. The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end. O son of Kunti, the wise do not rejoice in them

VERSE-23

शक्नोतीहैव: य: सोढुं प्राक्षरीरविमोक्षणात ।
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ।।२३॥

sakotihaiva ya sodum prak sariravimokshanat
kamakrodholbhavam vagam sa yukta sa sukhi narah.

य: - ya-who; इह -iha-here; in this human life; शरीर- विमोक्षणात- sariravimokshanat prak-before casting of the body ; एव - eva-even; कामक्रोध उद्भवम् - kamakrodholbhavam-of lust and anger; वेगम् -vagam-the urges; सोढुम् - sodum-to stand; शक्नोति - shaknoti-is able; स: -sah-that; नर: -narah- man; युक्त: - yukta--(is) a yogi ; स -sa-(and) he (again); सुखी - sukhi-(is) happy.

23. He who is able to stand, in this very life before-casting off this body,the urges of lust and anger is yogi; and he alone is a happy man.

Terms and definitions

10. Define desire and anger.

Desire is the avalanche of thoughts sweeping down from the pinnacles of our intellect , along the valleys of our heart, towards an object of desire in the outer world.

When this avalanche of thought is barricaded on its sweep by a substancial obstacle before it reaches its destination, the blast with which it shatters itself on that obstacle is called anger.

THOUGHTS & CONCEPTS:

16. “The wise do not revel in sense pleasures”. What is the reason?

ये हि संस्पर्शजा भोगा दु:खयोनय एव ते ।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध:॥२२॥

Ye hi samsparshajaah bhoga duhkhayonaya eva te |
Aadhyantavantah kaunteya na teshu ramate budhah|| 5.22

The enjoyments that are born of contacts are only generators of pain, for they have beginning and an end. O son of Kunti, the wise do no rejoice in them.

For an average intelligent man, if he cares to investigate his own experiences with the outer world, will discover, all by himself, that joy-hunting among finite objects is no profitable preoccupation. The law of diminishing returns works in all our experiences and the very thing that gave a certain unit of joy in the beginning, itself soon becomes a stinking putrefying pit of sorrow.

Finite things can only torture us with hopes of getting a more satisfactory joy and whip us along the path of sensuousness, making us pant in sheer exhaustion. Man, if he is wise, is satisfied only with the infinite and refuses to revel in sense-pleasures. The more chaste, full, divine joy is gained only when we come to experience the Self. ( 5.22 )

17. Who is a happy man?

A happy man is one who can withstand the impulse of desire and anger.

शक्नोतीहैव: य: सोढुं प्राक्षरीरविमोक्षणात ।
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ।।२३॥

Shaknotihaiva yah sodhum praakshariravimokshanaat |
Kaamakrodhodbhavam vegam sa yuktah sa sukhi narah || 5.23

He who is able while still here (in this world) to withstand, before the liberation from the body (death), the impulse born out of desire and anger, he is a Yogin, he is a happy man. (5.23)


SELECTIONS FOR REFLECTIONS:

15. My great-grandfather was a great violinist. His violin was preserved and worshipped in my house till now. I too have gained now a preliminary nodding acquaintance with music. Suddenly and idea struck me, “ Why not take my great-grandfather ‘s instrument and play upon it and thus become overnight a great musician?” If I play directly upon that ancient and faithful instrument, I will be forced to break it to pieces, for that violin, in that condition cannot give me perfect music. It needs general cleaning an dusting perhaps re-stringing and a lot of tuning up. When these adjustments are made, then only can it faithfully sound all the notes, implicitly obeying the strokes of my bow and the tickling of my finger. In the same fashion, our mind and intellect, the instruments with which to sing the song of Perfection and neglected from beginning –less time, need a lot of readjustment, before they can gurgle for the their laughter and joy. (5-23)

16. Where there is no desire, hatred is unknown, alien factor. ( 5.23)

Verse for Memorisation for all

Verse 22:

ये हि संस्पर्शजा भोगा दु:खयोनय एव ते ।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध:॥२२॥

Ye hi samsparshajaah bhoga duhkhayonaya eva te |
Aadhyantavantah kaunteya na teshu ramate budhah|| 5.22

Verse 23:

शक्नोतीहैव: य: सोढुं प्राक्षरीरविमोक्षणात ।
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ।।२३॥

Shaknotihaiva yah sodhum praakshariravimokshanaat |
Kaamakrodhodbhavam vegam sa yuktah sa sukhi narah || 5.23
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Sun Dec 23, 2012 7:13 am

The wisemen enjoy infinite ananda, detatched from the world and established in Brahman. Unless a seeker gets detatched from sensual pleasures , he can not attain infinite ananda. A discriminative seeker who knows the impermanence of these contact-born pleasures will not indulge in them. And, one who can restrain the impulse of desire and anger alone is a man of self-control fit to enjoy life.

regards
vignesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Mon Dec 24, 2012 11:54 pm

HARI OM
VERSE-21.

Objects of senses such as sound, touch, smell, taste, colour etc. are denoted by the word bahyasparsesu. He who has with the help of his reason driven out his mind all attachments for the sense of objects , who has withdrawn his mind from all enjoyments and who has developed a feeling of indifference towards them is reffered to here by the words ' bahya sparsesu. asaktatma'.Eternal bliss stands here for the immperishable God who is ever the same and is the very embodiment of supreme bliss. And the enjoyment of this bliss consists in realizing one's identity with God as a result of constant and unbroken meditation. No other joy can stand in comparison with this. The joy that one finds in wordly enjoyments is utterly negligible and momentery AND THE joy derived from realising the self is lasting.


HARI OM

VERSE-22.

In this verse Lord calls upon Arjuna to renounce attachment for sense objects, proclaiming them to be the source of suffering and transient.

Sense-enjoyments are really fleeting, ephemeral and full of sorrow as they give rise to the seeds of evils like lust and anger,sin and misery.

Wise man knows this fact and refuse to indulge in sense enjoyments.They know that renounciation of attachment for sense enjoyments will bring

eternal bliss. The ignorant and undiscriminating indulge in sense-enjoyments and undergo all sorts of suffering and agony.


VERSE-23

Having declared sense-enjoyments to be a sourse of suffering in as much as they beget lust and anger, the lord, while revealing the importance

of the human body praises the man who conquers enemies like lust and anger, which are difficult to conquer.EVERY BODY IN THE world seeks happiness.

But very few know what is real happiness and how to attain it.Due to this ignorance they run away with the wrong idea that haPPINESS CONSIST

only in enjoying the object of senses.That is why they hanker after them and strive to attain them. And when they find themselves balked

in their efforts, they are seized with anger.One who is habitually under the sway of lust and anger can never be happy.One who is under the sway of

desire and one who is under the sway of anger-both betake themselves to all sorts of mischiefs and vices- the former for the saKE OF a

wife, progeny,wealth and honour etc. and the latter with view to harming others.THey there by expose themselves to illness, grief, ignominy

infamy, perturbation, unrest, anxiety and various kind of agonies.They never attain happiness and always suffer pain.Those on the other hand

who having realized that enjoyment breed misery and are ephimeral in nature have fully subdued their enemies in the form of lust and anger

and have completely extricated themselves from their grip, are always happy. this is what is to be conveyed by this verse.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Fri Dec 28, 2012 1:27 pm

Hari OM

Verse 21-23

The characteristic of one who is established in Brahman is explained in verse 21. With the self detached from external contacts he realizes the bliss in the self. As he is devoted to the meditation of Brahman, he enjoys imperishable blisss. The sense pleasures which are born of contact with the objects outside are perishable. However, the purified mind enjoys the Bliss of Atman which is imperishable.

Sri Ramakrishna Paramahamsa says, those blessed ones are like the mythological Chkravaka bird which, even when parched with thirst to the point of death, does not alight on earth full of water, but seeks to drink rain water only if and when available up in the sky. The God-intoxicated ones revel only in Him and nothing else.

Why are sense pleasures shunned by enlightened. The delights that are contact born have a beginning and end and they create dhukha ( sorrow), bandha ( binding) and Athrupti ( dissatisfaction). Like a flash of lightening the sensation called pleasure appears and disappears and a person had to pay dearly for it. The discerning one refrains oneself from this empty game, while the sense –bound one hunts after it.

He who is able to resist the impulse of desire and anger even here before he quits the body – he is a yogi, he is a happy man. Desire or its counterpart anger is bound to make its appearance as long as life lasts in the body. It is in and through indulgence and covetous imagination that desire thrives. Anger, its negative expression, sprouts when the desire is not fulfilled. A yogi is he who has quelled the impulses of desire and anger.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Mon Dec 31, 2012 11:03 am

Hari Om. Pranam to all.

These verses, as enumerated by Sathyavathiji, Vighaneshaji and Muruganji, tell us how and when the bliss is found. It also tells us how the happiness derived using the senses, leads to unhappiness. These verses have also given the description of desire and anger. What is desire and how anger arises when the path leading to fulfilment of the desire gets obstructed. The explanation of who is a happy man, is also given in these verses, one who can withstand desire and anger.

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Mon Dec 31, 2012 11:04 am

Hari Om. Pranam to all.

Let us now study Stanza 24-26 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas Yoga.
The current theme is : Liberation / Liberated
Kindly post :

Verse 24 Vighaneshji
Verse 25 Ganeshaji
Verse 26 Sathyavathiji

Thoughts and Concepts

18 Muruganji

Selections for Reflection

17 Uma

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Wed Jan 02, 2013 1:20 pm

HARI OM
VERSE-26
Kama-krodha- viyuktanam yatinam yata- cetasam
Abhito brahma-nirvanam vartate viditatmanam.

kama-krodha-viyuktanam--to those who are free from lust and anger;
yata-cetasam--to those who have subdued their mind;
viditatmanam--to those who have realized god;
yatinam--to those wise men; abhit--all round;
brahma-nirvanam--brahma, the abode of eternal peace; vartate--is presewnt.

To those wise men who are free from lust and anger , who have subdued their mind and have realized god , brahma, the abode of eternal peace, is present all round.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Wed Jan 02, 2013 3:14 pm

Verse 24

yo'natah-sukho-ntara-ramas tatha-'ntar jyotir eva yah,
sa yogi brahma-nirvanam brahma-bhuto-'dhigacchati.

yah - who
anatah-sukhah - one whose happiness is within
antara-ramah - one who rejoices within
tatha - also
antah jyotih - one who is illuminated within
eva- even
yah - who
sah -that
yogi - Yogi
brahma-nirvanam - absolute freedom or moksha
brahma-bhutah - becoming Brahman
adhi-gacchati - attains

He who is happy within, who rejoices within, who is illuminated within, that Yogi attains Absolute Freedom or Moksa, himself becoming Brahman.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sat Jan 05, 2013 1:31 pm

Hari Om

Thoughts and concepts

18) who attaints Nirvana?

The following three verses explain the qualifications required for an individual to attain Nirvana

yo'ntahsukho'ntararamastathaantarijyotireva yah,
sa yogi brahmanirvanam brahmabhuto dhigachhati.
He who is happy within , who rejoices within, who is illuminated within, that Yogi attains absolute freedom (Nirvana), himself becoming Brahman ( 5.24)
labhante brahmanirvanamrsayah ksinakalmasah
chinnadvaidha yatatmanah sarvabhutahite ratah
Those Rsis obtain Absolute freedom (Nirvana) whose sins have been destroyed,whose dualities are torn asunder,who are self-controlled and intent on the welfare of all beings.(5.25)
kamakrodhaviyuktanam yatinam yatacetasam,
abhito brahmanirvanam variate viditatmanam
Absolute Freedom (Nirvana) exists on all sides for those self-controlled ascetics who are free from desire and anger , who have controlled their thoughts and who have realised the Self (5.26).

Pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sganesh0112 » Tue Jan 08, 2013 12:54 pm

Hari Om and Pranams!,

V-25 Labhante brahma nirvaanam rishayah ksheena-kalmashaah |
Chhinna-dvaidha yataatmaanah sarva bhoota-hite rataah ||


Labhante – obtain; brahma-nirvaanam – absolute freedom; rishayah - the rishis; ksheena-kalmashaah - those whose sins are destroyed; chhinna-dvaitaah - whose dualities are torn asunder; yataatmaanah - those who are self controlled; sarvabhootahite - in the welfare of all beings; rataah - rejoicing.

Those rishis obtain Absolute Freedom or Moksha – whose sinccs have been destroyed, whose dualities are torn asunder, who are self controlled and intent on the welfare of all beings.

Pranams

Ganesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Thu Jan 10, 2013 10:49 am

Hari om. Pranam.

Selections for Reflection


17. Just as a doctor working among the unhealthy and the suffering is not contaminated by the diseases or the sorrows so too the Man of Wisdom working amongst the wretched and the lustful, the passionate and the sensuous and the low, is not in any sense of the term touched, even by a passing breeze, of the stink around him. (5.26)

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Thu Jan 10, 2013 10:53 am

Hari Om. Pranam.

Here are the verses 24-26 for our discussion. Please post your thoughts,
your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
============================================================


योsन्त: सुखोsन्तरारामस्तथान्तर्ज्योतिरेव य: ।
स योगि ब्रह्मनिर्वाणम् ब्रह्मभुतोsधिगच्छति ।।२४॥

yo'natah-sukho-ntara-ramas tatha-'ntar jyotir eva yah,
sa yogi brahma-nirvanam brahma-bhuto-'dhigacchati.

य:- yah - who, अन्त: सुख:-anatah-sukhah - one whose happiness is within, अन्तरा राम:-antara-ramah - one who rejoices within, तथा tatha - also, अन्त: ज्योति:-antah jyotih - one who is illuminated within, एव- eva- even, य:-yah - who, स:-sah -that, योगी -yogi - Yogi, ब्रह्म निर्वाणम् -brahma-nirvanam - absolute freedom or moksha, ब्रह्म भूत:-brahma-bhutah - becoming Brahman, अधि गच्छति-adhi-gacchati - attains

24. He who is happy within, who rejoices within, who is illuminated within, that Yogi attains Absolute Freedom or Moksa, himself becoming Brahman.

लभन्ते ब्रह्म निर्वाणमृषय: क्षीणकल्मषा: ।
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: ।।२५॥

Labhante brahma nirvaanam rishayah ksheena-kalmashaah |
Chhinna-dvaidha yataatmaanah sarva bhoota-hite rataah ||

लभन्ते - Labhante – obtain; ब्रह्म निर्वाणम् -brahma-nirvaanam – absolute freedom; ऋषय:- rishayah - the rishis; क्षीण कल्मषा:-ksheena-kalmashaah - those whose sins are destroyed; छिन्न द्वैधा:- chhinna-dvaitaah - whose dualities are torn asunder; यत् आत्मान:- yataatmaanah - those who are self controlled; सर्व भूतहिते - sarvabhootahite - in the welfare of all beings; रता:- rataah - rejoicing.

25. Those rishis obtain Absolute Freedom or Moksha – whose sinccs have been destroyed, whose dualities are torn asunder, who are self controlled and intent on the welfare of all beings.

कामक्रोधवियुक्तानां यतीनां यतचेतसां ।
अभितो ब्रह्मनिर्वाणम् वर्तते विदितात्मनाम् ।।२६॥

Kama-krodha- viyuktanam yatinam yata- cetasam |
Abhito brahma-nirvanam vartate viditatmanam.||

कामक्रोधवियुक्तानां - kama-krodha-viyuktanam--to those who are free from lust and anger; यतचेतसां-yata-cetasam--to those who have subdued their mind; विदित् आत्मनाम्-viditatmanam--to those who have realized god; यतीनां -yatinam--to those wise men; अभित:- abhit--all round; ब्रह्मनिर्वाणम्- brahma-nirvanam--brahma, the abode of eternal peace; वर्तते - vartate--is present.

26. To those wise men who are free from lust and anger , who have subdued their mind and have realized god , brahma, the abode of eternal peace, is present all round.

Thoughts and concepts

18) Who attaints Nirvana?

The following three verses explain the qualifications required for an individual to attain Nirvana

योsन्त: सुखोsन्तरारामस्तथान्तर्ज्योतिरेव य: ।
स योगि ब्रह्मनिर्वाणम् ब्रह्मभुतोsधिगच्छति ।।२४॥

yo'ntahsukho'ntararamastathaantarijyotireva yah,
sa yogi brahmanirvanam brahmabhuto dhigachhati.

He who is happy within , who rejoices within, who is illuminated within, that Yogi attains absolute freedom (Nirvana), himself becoming Brahman ( 5.24)

लभन्ते ब्रह्म निर्वाणमृषय: क्षीणकल्मषा: ।
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: ।।२५॥

labhante brahmanirvanamrsayah ksinakalmasah
chinnadvaidha yatatmanah sarvabhutahite ratah

Those Rsis obtain Absolute freedom (Nirvana) whose sins have been destroyed,whose dualities are torn asunder,who are self-controlled and intent on the welfare of all beings.(5.25)

कामक्रोधवियुक्तानां यतीनां यतचेतसां ।
अभितो ब्रह्मनिर्वाणम् वर्तते विदितात्मनाम् ।।२६॥

kamakrodhaviyuktanam yatinam yatacetasam,
abhito brahmanirvanam variate viditatmanam

Absolute Freedom (Nirvana) exists on all sides for those self-controlled ascetics who are free from desire and anger , who have controlled their thoughts and who have realised the Self (5.26).

Selections for Reflection

17. Just as a doctor working among the unhealthy and the suffering is not contaminated by the diseases or the sorrows so too the Man of Wisdom working amongst the wretched and the lustful, the passionate and the sensuous and the low, is not in any sense of the term touched, even by a passing breeze, of the stink around him. (5.26)
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Sat Jan 12, 2013 1:29 pm

In these verses The Lord talks about Jivan mukhtas who revel in themselves, who are pure minded,who love all beings, and who have doubtless knowledge of the Atma. They attain oneness with Brahman at the fall of the body.
That yogi, whose happiness is with in and whose recreation is within, and whose vision is within has become Brahman while living and after death. Sages who are free from impurities, who are self restrained, and who are interested in the welfare of all beings, and whose doubts are dispelled attains oneness with Brahman.

Regards

Vignesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sun Jan 13, 2013 12:06 am

Hari OM

In verse 24, Lord Krishna describes the wise person with three beautiful words – antah-sukhah, antar-aramah and antarjyoti.

The antah-sukha is one for whom fulfillment is in oneself alone, the self that is sat chit ananda. Generally people look to situations for happiness, which is why they have problems. I can not say I am fulfilled because I am successful in my job, I have earned name & fame etc. If my fulfillment depends on such things, I will find myself in trouble sooner or later. The one who is fulfilled is one for whom fulfillment is centred on the knowledge of “I”. That I is fulfillment in itself. It is free from any notion, doership, sense of limitation or imperfection. The person who is truly fulfilled with the knowledge of oneself is called antah-sukha here.

Because this person is antah-sukha, he revels in the Self. People generally require a lot of play things to keep themselves in good humour – like tv shows, cinema, games etc. Here Lord Krishna says that the wise man amuses himself by himself and he is amused all the time. Because a wise man is amused in himself by himself, he is called antar-arama here. His mind, in addition to illumining objects, is awake to the Self. The one whose mind is awake to the Atma, who is aware of the Self, is called antarjyotih.

In verse 25 & 26, Lord Krishna gives complete description of the wise man. First of all , they are ksina-kalmasah – those for whom all raga dvesha impurities are destroyed. By living a life of karma yoga and inquiry, the impurities are gone.

They are also described as sarva-bhuta-hite ratah, those who joyously engage themselves for the good of all beings.

The word yatatmanah refers to those who have mastery over the organs of perception and action. Such people are also china-dvaidhas- whose doubts are completely resolved or removed, which means lot of enquiry has been done.

They are free from desire and anger and their mind is under control ( yata-cetas). With such well prepared mind, they know the Self ( viditatma) and attain liberation here and in the hereafter.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Wed Jan 16, 2013 9:44 am

Hari Om. Pranam.

As pointed out by Vighneshaji, the verses 24 to 26 reveal the state of jeevan mukta. These verses tell us about how one attains absolute freedom and what is his state at the time. As explained by Muruganji, such a person finds his happiness within himself and does not have to look outside to amuse himself. One may wonder about such experience about being void, not involving senses etc, but the verse 24 emphasises that the experience is substantial and definite. The bliss and the security is discovered inside when the sense are withdrawn from the outer world of objects. Even though, there is such an absolute freedom such people live for the welfare of the others.

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Thu Jan 17, 2013 11:44 am

HARI OM

VERSE--24.

One who indwells or permeates the whole universe is 'Antah'.The man who finds no joy in worldly pleasures consisting in the
enjoyment of senses,which he regards as ephemeral like a dream. He finds joy in god alone,who is the embodiment of supreme
bliss and is immanent in all.Renouncing attachment for all wordly pleasures, takes delight in god alone. He considers
the embodiment of supreme bliss, as identical with him is meant by the word 'antarramah'.Antharjyotih REVEALS the fact
that the entire world is illuminated by gods effulgence. A realized soul is ever conscious of such a god and remains
constandly established in him.For him no phenomenal object has any reality apart from god.The word brahmabhuta indicates
the final stage of a sankhyayogi.THE practicant following the path of knowledge renounces egoism,the sense of possession,
and all evil propensities like lust and anger, and incessantely goes on meditating upon god as his own self.he becomes one with
him and does not maintain his seperate identity in the least degree.He is said to have completely identified himself
with god.The term brahanirvanam denotes god, who is all peace, the truth, the knowledge and bliss,attributeless, formless,
and absolute.To attain brahmanirvanam is to perceive directly one's identity with god.This state of god relization is
termed as the attainment of eternal peace, the attainment of eternal bliss, the attainment of absolute,the attainment of
of liberation and the attainment of supreme goal.

VERSE-25

This verse describes the characteristic of those who have realized god.With the realization of God,who is both the cause of
this universe and the universe itself, the knot of ignorance in the heart of god realized soul is broken,all doubts are
slashed to peaces and the latencies of all actions are wiped out.With God realization all evils such as likes and dislikes
and heaps of their tendencies, accumilated in man's mind get eradicated.His mind becomes clear without any impure thoughts.
No trace of the evils of distraction and obscurity is left in the stainless mind of a god realized soul. All distinctions of
mine and thine disappear from his mind.He keeps himself engaged in the service of all beings.

VERSE-26

To a wise man god is present all around.He is free from lust and anger.What ever he is done through the agency of mind
and senses is conducive to the interest of the other.If in his active life and according to the needs of the movement
his mind and senses display lust or anger, it is enacted in the interest of the world order.
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