Category Archives: Chapter 9

9.21 thE tham bhukthvA svargalOkam viSAlam

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

Chapter 9

<< Chapter 9 verse 20

SlOkam – Original

thE tham bhukthvA svargalOkam viSAlam kshINE puNyE marthyalOkam viSanthi |
Evam thrayIdharmam anuprapannA gathAgatham kAmakAmA labhanthE ||

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

thE – they
viSAlam – expansive
tham svarga lOkam – the pleasures in the svarga lOkam
bhukthvA – enjoy
puNyE kshINE – exhausting the puNyam which was accumulated (due to such enjoyment)
marthya lOkam viSanthi – (again) they arrive in human (earthly) world
Evam – in this manner
thrayI dhAmam anu prapanna – (without knowledge in vEdhAntha) practicing the pUrvabhAgam (first part of rituals) of vEdham only
kAmakAmA – having desires in the desirable svargam etc (which are mentioned in them)
gathAgatham labhanthE – they attain (the insignificant, temporary) svargam etc and again and again return [to the material world].

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

They enjoy the expansive pleasures in the svarga lOkam and after exhausting the puNyam which was accumulated (due to such enjoyment), (again) they arrive in human (earthly) world. In this manner, (without knowledge in vEdhAntha) practicing the pUrvabhAgam (first part of rituals) of vEdham only, having desires in the desirable svargam etc (which are mentioned in them), they attain (the insignificant, temporary) svargam etc and again and again return [to the material world].

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

‘They, after enjoying that spacious world of Svarga, merit (puṇya)-exhausted, enter into the world of mortals. Thus do the addictors to the ways of the three (Vedas), —pursuers of desires,— obtain the transitory (states).’1

The Three Vidyas or Lower Spiritual Sciences are the three Vedas, Rik, Yajus and Sāma. The followers of these are called the Trai-vidyāḥ. They are mere followers of these, and not the devotees of the Ends of the Vedas, or the Vedāntas (= Upanaishads=Theosophy=Divine Wisdom =The Highest Spiritual Science). The latter, the followers of the Vedāntas are indeed the Mahātmas (High Souls). And it is they who, as beforementioned, know Myself, as the Object, taught by all the Vedas to be known, and by ‘chanting My hymns’ etc., (verse 14) and intellectually contemplating Me by the ‘Sacrifice of Knowledge’ etc., (verse 15,) —both stimulated by their intense love for Me— worship Myself as their sole Acme of ambition.

Whereas, those who are addicted to the three Vedas pray for Svarga as their chief end, by partaking of the Soma2 after offering it to Indra and other ordinary divinities in Sacrifices, in the manner prescribed by those Vedas. The barriers of sin which obstruct the passage to Svarga are thus removed; and they adore Me as Indra etc., to whom the sacrifices relate, not knowing that behind the forms represented by Indra etc., it is I that am.

Rid of affliction, they enter the world of Indra —the Lord of the Suras— and there taste the exquisite delights of the celestials (devas).

Thus do they abandon themselves to the delectations provided in the vast regions of Svarga; but when the merit which secured them all this fruit, gets exhausted, they again enter the world of the mortals.

They thus forego the advantages of the ripe wisdom enshrined in the Trayyantas (=Vedāntas), but merely hunger after the material delights of Svarga etc., thus devoting themselves to the behests contained in the three Vedas, and only obtain states involving elevations and reversions (=gat-āgatam=transitory states): meaning that their enjoyments in Svarga etc., are of a trivial and transient nature, involving a turning back.3

Whereas, the Mahātmas (God-wise Saints) give themselves up to ardent loving reflections of Myself, and achieve Myself, Who am the inexpressible measureless Bliss Itself, and never return. The other features distinguishing these Mahātmas are further dwelt on:—

>> Chapter 9 verse 22

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. Read Bra: Su: III-1-9 kṛitātyaye `nuśayavān &c. And Bhāg III-32-21: ‘Tatas te kshīṇa-sukṛitālh &c.’
  2. The juice of the ‘Asclepias or Aesculapius’. But Aṇna Moreśvar Kunte in his work Ashtānga-hṛidaya says, it is ‘Sarcostema Viminalis’. (P:3).
  3. Read Bra: Sū: III-1-7.

9.21 te taṁ bhuktvā svarga-lokaṁ viśālaṁ (Original)

Published by:

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

Chapter 9

<< Chapter 9 verse 20

Simple

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

‘They, after enjoying that spacious world of Svarga, merit (puṇya)-exhausted, enter into the world of mortals. Thus do the addictors to the ways of the three (Vedas), —pursuers of desires,— obtain the transitory (states).’1

The Three Vidyas or Lower Spiritual Sciences are the three Vedas, Rik, Yajus and Sāma. The followers of these are called the Trai-vidyāḥ. They are mere followers of these, and not the devotees of the Ends of the Vedas, or the Vedāntas (= Upanaishads=Theosophy=Divine Wisdom =The Highest Spiritual Science). The latter, the followers of the Vedāntas are indeed the Mahātmas (High Souls). And it is they who, as beforementioned, know Myself, as the Object, taught by all the Vedas to be known, and by ‘chanting My hymns’ etc., (verse 14) and intellectually contemplating Me by the ‘Sacrifice of Knowledge’ etc., (verse 15,) —both stimulated by their intense love for Me— worship Myself as their sole Acme of ambition.

Whereas, those who are addicted to the three Vedas pray for Svarga as their chief end, by partaking of the Soma2 after offering it to Indra and other ordinary divinities in Sacrifices, in the manner prescribed by those Vedas. The barriers of sin which obstruct the passage to Svarga are thus removed; and they adore Me as Indra etc., to whom the sacrifices relate, not knowing that behind the forms represented by Indra etc., it is I that am.

Rid of affliction, they enter the world of Indra —the Lord of the Suras— and there taste the exquisite delights of the celestials (devas).

Thus do they abandon themselves to the delectations provided in the vast regions of Svarga; but when the merit which secured them all this fruit, gets exhausted, they again enter the world of the mortals.

They thus forego the advantages of the ripe wisdom enshrined in the Trayyantas (=Vedāntas), but merely hunger after the material delights of Svarga etc., thus devoting themselves to the behests contained in the three Vedas, and only obtain states involving elevations and reversions (=gat-āgatam=transitory states): meaning that their enjoyments in Svarga etc., are of a trivial and transient nature, involving a turning back.3

Whereas, the Mahātmas (God-wise Saints) give themselves up to ardent loving reflections of Myself, and achieve Myself, Who am the inexpressible measureless Bliss Itself, and never return. The other features distinguishing these Mahātmas are further dwelt on:—

>> Chapter 9 verse 22

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. Read Bra: Su: III-1-9 kṛitātyaye `nuśayavān &c. And Bhāg III-32-21: ‘Tatas te kshīṇa-sukṛitālh &c.’
  2. The juice of the ‘Asclepias or Aesculapius’. But Aṇna Moreśvar Kunte in his work Ashtānga-hṛidaya says, it is ‘Sarcostema Viminalis’. (P:3).
  3. Read Bra: Sū: III-1-7.