Daily Archives: May 21, 2018

18.66 sarva-dharmān parityajya (Original)

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Chapter 18

<< Chapter 18 Verse 65

Simple

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

‘Renouncing all Dharmas, hold Me as thy Sole Refuge. I will deliver thee from all sins. Grieve not.’1

All Dharmas = All the Paths of Righteousness inculcated in BHAGAVAD-GĪTA as Means to Moksha, viz: Karma-yoga, Jñāna-yoga and Bhakti-Yoga.

Renouncing = The practising of these Means as Modes of My worship, and in love; but entirely renouncing or relinquishing, —as explained above (vide Commentary to stanza 4;— (1) the fruit thereof (phala-tyāga) (2) the personal ownership of act, (karma-tyāga) and (3) personal authorship of act (kartṛitva-tyāga);

Hold Me = Adopt Me i.e., reflect that I am solely The Actor, the Worthy of worship, the End (=the Worthy of acquisition) and the Means.

That this is the kind of Renunciation, the Śāstras warrant, was emphatically asseverated in the opening of this Lecture, in the following manner:—

‘Hear from Me, O Bharata-Best! the truth about this Tyāga (Renunciation). Verily, Renunciation, O Tiger of men! is distinguished as three-fold. (Gi: XVIII-4).

‘That is deemed Sātvika-Renunciation, where attachment, as also fruit, is renounced. (Gi: XVIII-9).

‘Verily for one housed in a body, to desert work wholesale is not possible; but he is called the Renouncer who renounces the fruit of work. (Gi: XVIII-11).

I will from all sins deliver thee: If thou behavest thyself in the manner explained, I will deliver thee from all the sins of omission and of commission, cumulated in the long immemorial past, —sins which stand as a bar against thy reaching Me. Grieve not.’ Another interpretation is this.

Śrī Bhagavān consoles Arjuna in his griefs which may be supposed to be caused by the reflection that Bhakti-Yoga is one which has to be practised by a person whose sins have (first) entirely ceased and who dearly loves the Lord, but the sins that obstruct at the very outset of the undertaking of Bhakti-Yoga are endless, and it is impossible to exhaust them by expiatory duties occupying but a short duration, and hence Arjuna reflected on his unfitness to launch on Bhakti-Yoga, and cried out in his helplessness. To console Arjuna in this predicament, the Lord may be understood to have counselled him thus:— ‘The endless sins hoarded up in the long past are barriers to Bhakti-Yoga being commenced; and to perform, in the short time thou livest,all the expiatory ceremonies prescribed as appropriate to the several kinds of sins committed, such as Kṛicchra, Chāndrāyaṇa, Kūśmānda, Vaiśvānara, Vrātapati, Pavitreshti, Trivṛit, Agnisṭhoma, et hoc,2 —ceremonies these, of various kinds, countless, and difficult of performance— is out of the question. Therefore give up these Dharmas (of duties otherwise incumbent), and adopt Me in lieu thereof, so as to enable thee to launch on Bhakti-Yoga, —adopt Me, Sole, —Me the Most Merciful, —Me, the Asylum of the Kosmos, demanding no price whatever for admission, —Me, the Ocean of compassion for those who depend on Me.’

If thou comest to Me thus, I will untrammel thee from all the fetters of the sins described, which obstruct thy embarking on Bhakti-Yoga.

>> Chapter 18 Verse 67

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  1. Cp: Matt: IX-2. ‘Son, be of good cheer, thy sins be forgiven thee’. This verse is known as the Charama śloka, or the quintessence of Bhagavad-Gīta-teaching. This verse constitutes one of the Three Rahasyas or Mysteries of the Viśishtādvaitis, and voluminous Commentaries have been written thereon. Rāmānuja gives here the ordinary interpretation meaning ‘Bhakti‘ whereas a higher interpretation is ‘Prapatti‘. An attempt will be made to elucidate this subject in my Second Volume; but in the meanwhile, the Reader is referred to the most valuable Table appended at the end of this work, where he can generally gather some account as to how ‘Prapatti‘ differs from ‘Bhakti‘.
  2. Expiatory penances. See Manu XI-217, Hemādri and other Dharma-Śāstras which give detailed rules. Tapas, Rajendralal Mitra L.L.D., C.I.E., translates, as ‘religious austerity or self-denial’, p. 60. Yoga Sūtras.

18.65 manmanA bhava madhbhakthO

Published by:

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

Chapter 18

<< Chapter 18 Verse 64

SlOkam – Original

manmanA bhava madhbhakthO madhyAjI mAm namaskuru |
mAm Evaishyasi sathyam thE pratijAnE priyO’si mE ||

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

manmanA bhava – have your heart focussed on me constantly;
madhbhaktha: bhava – (moreover) have deep love for me;
madhyAjI bhava – (moreover) become my worshipper;
mAm – me
namaskuru – offer obeisances (with all your three faculties viz mind, speech and body);
mAm Evaishyasi – (by being like this) you will certainly reach me;
sathyam thE prathijAnE – I promise that this is the truth;

(because)
mE priya: asi –  you are dear to me

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

Have your heart focussed on me constantly; (moreover) have deep love for me; (that too) become my worshipper; (moreover) become my worshipper; offer obeisances to me (with all your three faculties viz mind, speech and body); (by being like this) you will certainly reach me; I promise that this is the truth; (because)  you are dear to me.

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

‘Be you of My thought, be My lover, My worshipper; do you prostrate to Me. To Myself you will come. In truth I promise (this) unto you; (for) you are sweet unto Me.’1

Manmanā bhava = ‘Be you etc.,’ expresses a Divine Command embodied in such Vedanta texts as:

‘This Transcendent Purusha, of the radiance of the Sun, Who is beyond tamas (matter), I know by meditation. Knowing Him thus, one becomes here immortal. There exists no other Road for Immortality.’2

Be you of My thought: is with reference to one’s thought being of that kind which is implied by such expressions as vedana, dhyāna, upāsana etc., signifying an unbroken succession of memory, intensely made vivid, so much so as to approach the reality of a sensible experience; and this joined to deep devotion, —all directed to Me (as the Subject of this meditation.)

Mad-bhaktaḥ = My lover; inasmuch as I am to you dear, make your constant thought (or meditation) of Me intensely loving, (or full of the exuberance of your emotional nature.)

Mad-yāji = My worshipper. Yajana=pūjana=ārādhanam=worship (and therefore not a mere dry formal observance of ceremonial ritual such as Jyotishṭhoma, —Tāt-chan.) ‘My worshipper,’ should be read with ‘My lover’, implying that the worship or services rendered to Me should be full of love. Worship means the carrying out of the entire round of services which are incumbent on a liege (to his Sovereign and Master).

Mām namas-kuru:, namas = namanam=bending, implying the utmost attitude of reverence, love and humility to Me. Prostrate to Me is thus not a mere physical genuflection; but the physical is to constitute outwardly the sincere expression of the love etc., felt within, —Tāt-chan).

If your conduct be like this, then will you come to Myself. This is a Truth of which I give you assurance; about which I make you promise. It is not to be interpreted as a mere hollow persuasion addressed to you, by reason that you are My beloved. Was it not already stated thus?: ‘I am verily dear to the wise, and he too is dear to Me.’ (Gi: VII-17).

Where there is in his heart much love for Me, much love on My part there is for him; so much so that I should hardly bear separation from him; and therefore will join him to Myself. ‘You shall come to Myself’: is then Truth, and nothing but Truth, for which I pledge and vouch in the most positive manner.

>> Chapter 18 Verse 66

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

  1. Cp: Krishṇa giving this assurance to Draupadi: ‘Dyauh patet, pṛithivī śiryet, himavān śakati bhavet śushyet toyanidhiḥ Krishṇe! na me mogham vacho bhavet.’
  2. Tait: Araṇ: III-12: ‘Vedāham etam etc.’