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15.8 SarIram yadhavApnOthi

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

Chapter 15

<< Chapter 15 verse 7

SlOkam – Original

SarIram yadhavApnOthi yach chApyuthkrAmatISvara: |
gruhIthvaithAni samyAthi vAyur gandhAn ivASayAth ||

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

ISvara: – bound soul who controls his senses
yath SarIram avApnOthi – (after shedding the previous body) the body which he attains (for that body)
yachcha api uthkrAmathi – from the body which he leaves (from that body)
vAyu: – wind
ASayAth – (from) objects (such as fragrant flower etc)
gandhAn – fragrant pollens
iva – as (they carry)
EthAni – the senses
gruhIthvA – carrying them (from the body which is being given up)
samyAthi – reaching (the new body).

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

The bound soul who controls his senses, reaches the new body after shedding the previous body, carrying the senses from the previous body into the new body, as wind carries fragrant pollens from objects (such as fragrant flower etc).

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

‘Whichever body the lord (soul) enters or it quits, it takes them (the senses) and goes, like the wind the odour from its seat.’1

Whatever body is entered into, or whatever body is departed from, the lord of the senses (the soul) always takes them (the senses) along with him, as also the essences of the elements (or rudimental elementary essences); like the wind abstracting from their seats, the flowers, sandal (chandana), musk etc., their scents along with their fine dust, and carrying them elsewhere.

What these senses are, is explained :—

>> Chapter 15 Verse 9

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  1. Consult Br: Sū: II-4, 4 to 6 (Aṇavaścha etc.,); also III-I-I: ‘Tad-antara etc.’ Also read Lucifer: p: 128, April 1896.

15.7 mamaivAmSO jIvalOkE

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

Chapter 15

<< Chapter 15 verse 6

SlOkam – Original

mamaivAmSO jIvalOkE jIvabhUtha: sanAthana: |
mana:shashtAnIndhriyANi prakruthisthAni karshathi ||

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

sanAthana: – existing since time immemorial (forever)
mama amSa: Eva (san) – one amongst the jIvAthmAs who are my parts
jIva bhUtha: – being a badhdha jIva (bound soul, surrounded by karma)
jIva lOkE – being in this leelA vibhUthi (material realm) where bound souls live
prakruthi sthAni – present in body which is an effect of prakruthi (matter)
mana shashtAni indhiryANi – the mind and the five gyAna indhriyams (skin, mouth, eyes, nose and ears – the sense organs of knowledge)
karshathi – makes them work (based on karma)

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

The jIvAthmA (soul) is existing since time immemorial (forever), being one amongst the jIvAthmAs who are my parts, being a badhdha jIva (bound soul, surrounded by karma), being in this leelA vibhUthi (material realm) where bound souls live; such AthmA makes the mind and the five gyAna indhriyams (skin, mouth, eyes, nose and ears – the sense organs of knowledge) which are present in body which is an effect of prakruthi (matter), work.

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

‘This portion of Myself, —ancient,— (is) the life-entity in this world of life; it attracts to itself the matter-seated senses (five) with manas the sixth.’1

This (ātma) of the aforesaid nature, ancient (=eternal), constituting a portion of Myself, yet becomes enmeshed in the immemorial nescience of karma, and becomes a life-entity in the world of life (=conditioned existence), and attracts to itself the (five) senses and the manas (mind) the sixth, having their seat in matter and fashioned out into specific shapes as deva, man etc. But when it treads the path laid down already (Gi: XV-45), it frees itself from the nescience (avidyā), and re-asserts itself in its native character (of soul-nature.)

The living (or incorporeated) entity is very much limited in intelligence and power. Taking hold of the senses and the manas —of which he becomes lord— which he finds in the karma-begotten matter-moulded body, drags with them hither and thither.

>> Chapter 15 Verse 8

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. Consult Br: Su: II-3-42: ‘Amśo nānā-vyapadeśatvāt’ etc., and Manu: I-16; Praś: Up°: III-9-10: Punarbhavam etc.