SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yas thvindriyANi manasA niyamyArabhathE’rjuna |
karmEndhriyai: karmayOgam asaktha: sa viSishyathE ||
arjuna – Oh arjuna!
ya: thu – that person
manasA – with the mind (that is focussed on AthmA)
indhriyANi – senses
niyamya – engaging them in activities ordained by SAsthram (which is natural for them)
asaktha: – without being attached to results
karmEndhriyai: – through the karmEndhriyams (sense organs of action) which lean towards actions
karmayOgam ArabhathE – begins karma yOga
sa: – he
viSishyathE – is greater (than one who is engaging in gyAna yOga)
Oh arjuna! that person who is engaging the senses in activities ordained by SAsthram (which is natural for them) with the mind (that is focussed on AthmA) through the karmEndhriyams (sense organs of action) which lean towards actions, without being attached to results and begins karma yOga, is greater (than one who is engaging in gyAna yOga).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Whoso Arjuna! curbing the senses by the mind, disinterestedly practices Karma-Yoga with the organs of action, he is great.’
Inhibiting the senses by mental effort, whoso constrains them to cooperate with him in his endeavours to accomplish ātmā-vision, by performing the Śāstra-enjoined duties, to which, by circumstances of his birth, caste etc., he is fitted, and which come to be naturally facilely performed by his organs, which are as it were made for action, such a person is even more distinguished than the Jñāna-Yogi inasmuch as the path of Karma-Yoga is free from dangers which are incidental to Jñāna-Yoga.
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