3.28 thathva vith thu mahAbAhO

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 3

<< Chapter 3 verse 27

SlOkam – Original

thathva vith thu mahAbAhO guNa karma vibhAgayO: |
guNA guNEshu varthantha ithi mathvA na sajjathE ||

word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)

mahAbAhO – Oh mighty armed!
guNa karma vibhAgayO: thathvavith thu – One who understands the classification of qualities and actions
guNA: – ‘qualities viz saththva, rajas, thamas
guNEshu – in their actions
varthanthE – are engaged in it’
ithi – as
mathvA – considering
na sajjathE – gives up attachments (does not think that he is the doer)

Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)

Oh mighty armed! One who understands the classification of qualities and actions, considering ‘qualities viz saththva, rajas, thamas are engaged in their actions’ gives up attachments (does not think that he is the doer).

Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam

‘Whereas the truth-knower, O mighty-armed! of the nature and work of the guṇas1, knowing that guṇas2 rest in guṇas3, gives up attachment.’

In respect to the activities which are displayed by the three-fold nature of matter, satva, rajas and tamas4, the man who is blinded by ahaṇkāra5 —fancies that he is the doer or author, (the agent, the cause, the root, the spring, or the fountain of the activities).

Ahaṇkāra6=I-ness = the notion of egoism one feels for his body, or the mistaken notion that the non-self, —body—, is the self, ātmā.

A man therefore who is under this wrong notion mistakes the doings of the body or the guṇas7, as ātmā’s doings. He thinks, ‘I am the doer.’

Tatva-vit or truth-knower: is he who is capable of discerning in work the properties of the guṇas8 manifesting themselves.

Whoso therefore discovers in the manifestations of the guṇas9, the guṇas10 themselves, will not commit the error of thinking, ‘I am the doer.’

>> Chapter 3 verse 29

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.

  1. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  2. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  3. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  4. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  5. Means pride, or intumescence of selfness, egoism or egotism. Ahaṇkāra, here means the deluded notion that what is not-self (body) is self (ātmā).
  6. Means pride, or intumescence of selfness, egoism or egotism. Ahaṇkāra, here means the deluded notion that what is not-self (body) is self (ātmā).
  7. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  8. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  9. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  10. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.

3.28 tattva-vit tu mahā-bāho (Original)

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 3

<< Chapter 3 verse 27

Simple

tattva-vit tu mahā-bāho
guṇa-karma-vibhāgayoḥ
guṇā guṇeṣu vartanta
iti matvā na sajjate

‘Whereas the truth-knower, O mighty-armed! of the nature and work of the guṇas1, knowing that guṇas2 rest in guṇas3, giveth up attachment.’

In respect to the activities which are displayed by the three-fold nature of matter, satva, rajas and tamas4, the man who is blinded by ahaṇkāra5 —fancies that he is the doer or author, (the agent, the cause, the root, the spring, or the fountain of the activities).

Ahaṇkāra6=I-ness = the notion of egoism one feels for his body, or the mistaken notion that the non-self, —body—, is the self, ātmā.

A man therefore who is under this wrong notion mistakes the doings of the body or the guṇas7, as ātmā’s doings. He thinks, ‘I am the doer.’

Tatva-vit or truth-knower: is he who is capable of discerning in work the properties of the guṇas8 manifesting themselves.

Whoso therefore discovers in the manifestations of the guṇas9, the guṇas10 themselves, will not commit the error of thinking, ‘I am the doer.’

>> Chapter 3 verse 29

archived in http://githa.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

  1. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  2. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  3. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  4. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  5. Means pride, or intumescence of selfness, egoism or egotism. Ahaṇkāra, here means the deluded notion that what is not-self (body) is self (ātmā).
  6. Means pride, or intumescence of selfness, egoism or egotism. Ahaṇkāra, here means the deluded notion that what is not-self (body) is self (ātmā).
  7. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  8. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  9. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.
  10. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.