Daily Archives: November 19, 2016

5.19 ihaiva thair jitha: sargO

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

Chapter 5

<< Chapter 5 verse 18

SlOkam – Original

ihaiva thair jitha: sargO yeshAm sAmyE sthitham mana: |
nirdhOsham hi samam brahma thasmAth brahmaNi thE sthitha: ||

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

yEshAm mana: – the minds of those
sAmyE – equality of AthmAs (explained in previous SlOkam)
sthitham – firmly focussed
thai: – by them
iha Eva: – in this current state of practice
sarga: – samsAram (bondage)
jitha: – is overcome.
nirdhOsham – free from defect (of being related to worldly matters)
samam hi – (due to that) AthmA which is equal
brahma – is known as brahma (AthmA).
thasmAth – Thus
thE – they
brahmaNi – in brahma
sthithA: – are well situated.

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

Those whose minds are firmly focussed on equality of AthmAs (explained in previous SlOkam), overcome samsAram (bondage) in this current state of practice itself. brahma is that which is free from defect (of being related to worldly matters) and (due to that) AthmA which is equal. Thus, they [mentioned in the beginning] are well situated in brahma.

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

‘By them, whose mind is fixed in (this) equality (or sameness), even here is migration (sarga) overcome. Verily is brahma (ātma) stainless and equal. Hence are they fixed in brahma.’

Even here=Even during the progress (of the Karma- yoga practice). Sarga=taking up of continued physical existences, is overcome. That is, samsāra1 (mundane life) is conquered by him, whose mind is imbued with the notion of equality of all ātmas, as above described.

Brahma or the ātma-category is indeed equal (or equal-natured), when it is stainless, i.e., divested from the stain accruing from matter-consorted existence.

When their mind is fixed in the ātma-equality, (it may then be considered that) they are fixed in ātma itself.

Fixture in brahma (ātma) is indeed the victory over samsāra2 (worldliness).

The sense is that those who could reflect on the equalness of all ātmas are, indeed, muktas (liberated beings).

How a karma-yogi might attain to this equal-seeing summit of wisdom, is now taught:

>> Chapter 5 verse 20

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  1. Lit: that which ‘runs or courses’; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).
  2. Lit: that which ‘runs or courses’; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).

5.18 vidhyA vinaya sampannE

Published by:

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

Chapter 5

<< Chapter 5 verse 17

SlOkam – Original

vidhyA vinaya sampannE brAhmaNE gavi hasthini |
Suni chaiva SvapAkE cha paNdithA: samadharSina: ||

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

paNdithA: – the wise
vidhyA vinaya sampannE (brAhmaNE) – in a brAhmaNa who has knowledge and humility
brAhmaNE – in a brAhmaNA (who lacks them)
gavi – in a cow (which is physically small)
hasthini – in an elephant (which is physically huge)
Suni – in a dog (which is killed and eaten)
SvapAkE cha Eva – in a chaNdALa (one who kills and eats such dogs)
sama dharSina: – (as the AthmAs in them are in the same form) see them equally

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

The wise see equally the AthmAs which are of the same form/nature in a brAhmaNa who has knowledge and humility and in a brAhmaNA (who lacks them), in a cow (which is physically small) and in an elephant (which is physically huge), in a dog (which is killed and eaten) and in a chaNdALa (who kills and eats such dogs).

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

‘The wise equally regard the brāhmaṇa, or one of culture and conduct, or the cow, or the elephant, or even the dog or even the abject outcaste1.’

Brāhmāṇa (by mere birth) or brāhmaṇa (the spiritual class in India; any spiritual men generally) possessed of learning and conduct. Cow, elephant, dog, an abject outcaste and so on, are examples by which to illustrate the great differences between one another, in which (embodied) ātmas seemingly so appear.

The equal-seeing (or regarding), for the knowers of ātma-nature, consists in the regarding of all ātmas (residing in those bodies) as equal, by reason of their essential characteristic, viz., intelligence (jñāna) being a common property. The varied appearances are due to (prakṛiti) matter; not to (ātma) spirit.

The wise see that all ātmas (in whatever bodies they may chance to dwell) are equal, viewed by the standard of the attribute of intelligence being shared by them all in common.

>> Chapter 5 verse 19

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.

  1. Śvapāka, lit: he who cooks a dog and eats.