SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 2<\/a><\/p>\n << Chapter 2 verse 40<\/a><\/p>\n Simple<\/a><\/p>\n vyavas\u0101y\u0101tmik\u0101 buddhir \u2018O Kuru-nandana![1. Arjuna, a Scion of the Kuru dynasty.], there is but one certain conviction of mind in this (to the cultured). But to the unsettled (or uncultured) the minds are many-branched and endless.\u2019<\/span><\/p>\n In this<\/em>, i.e., the various methods of work prescribed in \u015a\u0101stras<\/em>, there is but one path of certainty.<\/span><\/p>\n Vyavas\u0101ya<\/em>=ni\u015bchaya<\/em>=certainty or decision. The conviction or mind of such decisive nature is that which the moksha<\/em>-aspirer has, in the works he performs. This decision indeed follows from a certain conviction as regards nature of \u0101tm\u0101<\/em>.<\/span><\/p>\n \u2018Unsettled or uncultured\u2019 is that mind which entertains ideas of fruit-breeding action. People of this latter kind need only have a simple general belief that \u0101tm\u0101<\/em>, a something distinct from body, exists; and no more precise knowledge concerning \u0101tm\u0101<\/em> is required in their case. Without such accurate knowledge of \u0101tm\u0101<\/em>, they can wish for, try for, and obtain Svarga and similar fruit, so that such acquisitions do not conflict with the necessity for a definitely true knowledge of \u0101tm\u0101<\/em>.<\/span><\/p>\n On the other hand, the understanding of certainty<\/em> is unique from its singleness of purpose, or singleness of aim. All works enjoined for such a person has for its sole object, moksha<\/em> (freedom). This is the gist of all \u015a\u0101stra-teaching, pointing in that definite direction. And such being the case, there can arise but one settled<\/em> kind of conviction. For the fulfillment of the one single aim, moksha<\/em>, are all works enjoined for the moksha<\/em>-aspirer. Hence as the main object of \u015a\u0101stras is one, the certain<\/em> understanding as regards the object of all works (karmas<\/em>) can be but one, as in the case for example of all the six different rites (karmas<\/em>) viz., \u0100gneya<\/em> etc.,[2. The six Y\u0101gas or religious Sacrifices, known as \u0101gneya<\/em>, Agnishomiya<\/em>, up\u0101m\u015bu-y\u0101jam<\/em>, \u0101gneyam<\/em>, aindram-dadhi<\/em>, aindram-payah<\/em>, constituting what is known as Dar\u015ba-p\u016br\u1e47am\u0101sa<\/em>. See note 2, below.] with all their modus operandi<\/em> though different, which may yet constitute into a conjoint means; for when all of them are directed towards the securing of one single fruit, the understanding thereof as regards these several acts is but one.<\/span><\/p>\n Whereas in the case of those of unsettled minds, who engage in various acts (karmas<\/em>) each intended to secure some one or the other fruit such as Svarga, sons, cattle, food etc., the understandings are endless<\/em> inasmuch as the fruits are endless. Even there it is many-branched<\/em>, for though such acts (or rites) as for example, Dar\u015ba-p\u016br\u1e47am\u0101sa<\/em>[3. See Yajus Samhita<\/em>. II-22, and other places. Dar\u015ba<\/em> is the new moon day, and P\u016br\u1e47am\u0101sa<\/em> is the full moon day. The 6 Y\u0101gas, \u0100gneya, etc., (vide note 1. supra) are three of them to be performed in Dar\u015ba<\/em>, and the other in P\u016br\u1e47am\u0101sa<\/em>.] etc., are directed to be performed for the attainment of a definite end, yet they confer intermediate minor benefits such as a lengthened lease of life as said in:<\/span><\/p>\n \u2018\u0100yur-\u0101\u015b\u0101ste,\u2019[4. Vide K\u1e5bish\u1e47a Yajus, Br\u0101hma\u1e47a, 3, 5, 10, 23.]=”Blesses with long life” etc.<\/span><\/p>\n Hence it is stated that the understanding of the uncultured people is \u2018endless and ramifying.\u2019<\/span><\/p>\n The purport of the whole is this: that all daily (nitya<\/em>) and incidental (naimittika<\/em>) rites prescribed in \u015a\u0101stras shall be performed with the sole aim, moksha<\/em>, being kept in view, though each rite, if so desired, is per se<\/em> capable of giving its own specific, terminable and intermedial reward; but all such reward, the moksha<\/em>-aspirer shall reject.<\/span><\/p>\n As for fructiferous rites (k\u0101mya<\/em>), even those shall be performed, in the manner prescribed for the several castes (var\u1e47a<\/em>)[5. The four var\u1e47as<\/em> are Br\u0101hma\u1e47a, Kshatriya, Vai\u015bya and \u015a\u016bdra.] and orders of life (asrama)[6. The four a\u015bramas<\/em> are Brahmacharya (bachelor and student), G\u0101rhastya (married life), V\u0101naprastha (retired forest life) and Sany\u0101sa (monastic or ascetic life).], and according to one\u2019s own ability;[7. Cp. I\u015ba. Up. 2: ‘Kurvanneve-ha karm\u0101\u1e47i etc.’] but resigning their specific fruits in favor of moksha<\/em>.<\/span><\/p>\n The engagers in fruit-breeding rites (i.e., hungering for fruits thereof) are now condemned:<\/span><\/p>\n >> Chapter 2 verse 42<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 2 << Chapter 2 verse 40 Simple vyavas\u0101y\u0101tmik\u0101 buddhir ekeha kuru-nandana bahu-\u015b\u0101kh\u0101 hy anant\u0101\u015b ca buddhayo \u2019vyavas\u0101yin\u0101m \u2018O Kuru-nandana![1. Arjuna, a Scion of the Kuru dynasty.], there is but one certain conviction of mind in this (to the cultured). But to the unsettled (or … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12,24],"tags":[],"class_list":["post-1243","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1243","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1243"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1243\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1243"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1243"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nekeha kuru-nandana
\nbahu-\u015b\u0101kh\u0101 hy anant\u0101\u015b ca
\nbuddhayo \u2019vyavas\u0101yin\u0101m<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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