SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ye caiva sāttvikā bhāvā
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi
‘Those things that are sātvika[1. Read Lect: XIV for a discourse on this subject. Sātvika things are those in which goodness and all benificent qualities are predominant. Rājasa are those in which passion, self-love and other self-seeking qualities are predominant. Tāmasa are those in which badness and all maleficent qualities are predominant. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.], and those, rājasa[2. Read Lect: XIV for a discourse on this subject. Sātvika things are those in which goodness and all benificent qualities are predominant. Rājasa are those in which passion, self-love and other self-seeking qualities are predominant. Tāmasa are those in which badness and all maleficent qualities are predominant. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.] and tamasa[3. Read Lect: XIV for a discourse on this subject. Sātvika things are those in which goodness and all benificent qualities are predominant. Rājasa are those in which passion, self-love and other self-seeking qualities are predominant. Tāmasa are those in which badness and all maleficent qualities are predominant. See Lect: XIV for an exhaustive treatment of the gunās. These are the three main characteristics of matter which keep the world moving. Satva is the tendency to produce goodness, purity, etc., Rajas is the tendency to act in the world with passions; and Tamas is the tendency to sloth, evil, etc.], know, they all deduce from Me alone. But I (am) not in them; in Me are they.’
Whatever things are in the Universe, severally of satva[1. ],-rajas, -and tamas-characteristics, which combine and form into bodies and senses, and objects serving for enjoyment, know, they all are emanated from Me alone. Constituting My body as they do, they ever abide in Me[4. Cp: ‘tasmin lokās-sritās sarve tadunātyeti kaśchana’. Katḥ: Up: II-5-8].
‘I am not in them‘, however. In the case of others, ātma is seen to depend on the body, deriving profit from such body, though it is true that without ātma, no body can as such keep together. But in My case, I am never dependent on body; never is there any purpose served Me by the things (in which I dwell). That I so order things, has no other purpose save that it is My will and pleasure; in other words, it is My sport (līlā[5. 3. Vide Br; sutra II-1-33 (lokavattu līlā-kaivalyam). Heraclitus said ‘To make worlds is Jove’s pastime’, Plato said: ‘Man is but the play thing of God’.]).
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