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 vyavasAyAthmikA budhdhir EkEha kuru nandhana |<\/em> kuru nandhana – Oh arjuna (scion of kuru dynasty)! Oh arjuna (scion of kuru dynasty)! For those who have firm faith in the true nature of self, their intelligence is single minded (since its singly focussed on mOksham (liberation)); for those who don’t have firm faith in the true nature of self, their intelligence (that is focussed on worldly fruit-bearing actions) is countless and have multiple subdivisions.<\/p>\n \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 SlOkam \u2013 Original vyavasAyAthmikA budhdhir EkEha kuru nandhana | bahu SAkhA hi ananthAS cha budhdhayO\u2019vyavasAyinAm || word-by-word meaning kuru nandhana – Oh arjuna (scion of kuru dynasty)! iha – in this context of karma yOga vyavasAythmikA – with … 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":[12,25],"tags":[],"class_list":["post-1245","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1245","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=1245"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1245\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1245"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1245"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1245"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n bahu SAkhA hi ananthAS cha budhdhayO\u2019vyavasAyinAm ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\niha – in this context of karma yOga
\nvyavasAythmikA – with firm faith in the true nature of self
\nbudhdhi: – intelligence
\nEkA – single minded (since its singly focussed on mOksham (liberation))
\navyavasAyinAm – those who don’t have firm faith in the true nature of self
\nbudhdhaya: – intelligence (that is focussed on worldly fruit-bearing actions)
\nananthA: – are countless (since the results are countless too)
\nbahu SAkhA: – have multiple subdivisions<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"