SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 7<\/a><\/p>\n niyatham kuru karma thvam karma jyAyO hyakarmaNa: | <\/em> niyatham – That which has become a habit since time eternal<\/p>\n karma – karma yOga<\/p>\n thvam – you<\/p>\n kuru – perform<\/p>\n hi – because<\/p>\n karma – karma yOga<\/p>\n jyAya: – superior<\/p>\n akarmaNa: – not performing any action<\/p>\n thE – for you (who is gyAna nishtan)<\/p>\n SarIra yAthrA api – even sustaining\/conducting the body (which is required for gyAna nishtA)<\/p>\n na prasidhyEth – will not be possible<\/p>\n You perform karma yOga which has become a habit since time eternal because karma yOga is superior to gyAna nishtA (gyAna yOga); when not performing any action even sustaining\/conducting the body (which is required for gyAna nishtA) will not be possible for you (who is [aspiring to be] gyAna nishtan).<\/p>\n ‘Action is inherent. Do it then. Action verily is superior to non-action (a-karma<\/em>). Without action, you shalt not be able even to sustain bodily existence.’<\/span><\/p>\n Niyatam<\/em>=extended [1. Ved\u0101nt\u0101ch\u0101rya explains that extension is co-extension; the co-extension or co-existence of action with substance, or matter with inherent motion or energy. Hence embodies souls must act.], pervading, therefore inherent. An act is pervading or co-extensive [2. Ved\u0101nt\u0101ch\u0101rya explains that extension is co-extension; the co-extension or co-existence of action with substance, or matter with inherent motion or energy. Hence embodies souls must act.] because it is a product of the union (or \u0101tm\u0101<\/em>) with matter. Union with matter (p\u1e5bak\u1e5biti<\/em>) is a persisting inheritance of the unknown past. To do<\/em> therefore comes as an easy natural accomplishment, and not subject to dangers (attending the Path of Knowledge). Therefore do work. That is superior to non-action, viz<\/em>., the mental course, J\u00f1\u0101na<\/em>.<\/span><\/p>\n A-karma<\/em>, non-action, means j\u00f1\u0101na<\/em>, -knowledge,- and is the same as naish-karmya<\/em>, occurring in such verses as:-<\/span><\/p>\n “None can attain the actionless (naish-karmya<\/em>) state” (iii-4<\/a>), and elsewhere.<\/span><\/p>\n Even to the follower of the j\u00f1\u0101na<\/em>-Path, karma<\/em>-Path is superior, for the former is one to which he is not accustomed, and which does not flow to him as an inherent tendency, and is therefore difficult to practice, and attended with risk.<\/span><\/p>\n Further on it will be shown how even one possessed of the real \u0101tm\u0101<\/em>-knowledge, may work and yet look upon himself as no agent of (i.e., not responsible for) the act [2. Compare: III-27<\/a> and XIII-20<\/a>.]. Thus even \u0101tm\u0101<\/em>-knowledge is a part and parcel of (or involved in) Work. Hence Work is superior. What is said about the superiority of Work, above Knowledge, will be evident to him who is actually engaged in J\u00f1\u0101na-Yoga<\/em>.<\/span><\/p>\n Again supposing you resign all action, and embark on the j\u00f1\u0101na<\/em>-course alone, then how do you expect to support your bodily existence, which is necessary and helpful to you in your practice of j\u00f1\u0101na-yoga<\/em>, when you have taken that course up and retired from all activity? The maintaining of the body is a sine qua non<\/em> as long as one has to finish the particular method he has adopted, and till he reaches the end he has in view. The way that one has to maintain the body is, by labour, to acquire money in rightful ways; then perform, by its means, the Mah\u0101yajnas\u00a0<\/em>[3. The five Great Sacraments or Acts of Divine Worship ordained for every holy man are:- 1. Adhy\u0101pana<\/em> = The teaching of the Sacred Scriptures, etc., called Brahma-yaj\u00f1a<\/em>. 2. Tarpa\u1e47a<\/em> = The oblation of water, food, etc., called Pit\u1e5bi-yaj\u00f1a<\/em>. 3. Homa<\/em> = The offering of clarified butter, etc., into fire, called Deva-yaj\u00f1a<\/em>. 4. Bali<\/em> = The distribution of food to creatures in general, called Bh\u016bta-yaj\u00f1a<\/em>. 5. Athiti-p\u016bjana<\/em> = entertainment of holy guests, called N\u1e5bi-yaj\u00f1a<\/em>. Vide Manu<\/em>, III 69 to 73.], partake of the residue of food offered at these holy ceremonials, and sustain existence by such food alone. For, the \u015aruti declares:-<\/span><\/p>\n \u2018From pure food, mind becomes pure; when mind is pure, (the continued stream of) memory (on \u0101tm\u0101<\/em>) acrues etc.\u2019[4. ‘\u0100h\u0101ra-\u015buddhau satva-\u015buddhih, satva-\u015buddhau dh\u1e5biv\u0101-sm\u1e5bitih, sm\u1e5biti-lambhe sarva-granth\u012bn\u0101m vipra-moksha\u1e25’ Chh: Up: VII-26-2<\/em>.] Also in the G\u012bt\u0101 itself it will be shown:<\/span><\/p>\n \u2018They, the sinful who cook food for themselves eat sin\u2019 etc., (iii-13<\/a>).<\/span><\/p>\n Hence to the postulant of J\u00f1\u0101na-Yoga<\/em>, -when he desists from all work,- what is the manner by which he must necessarily support his body? (consider)<\/span><\/p>\n Hence, because (1) that the j\u00f1\u0101na<\/em>-candidate also has to keep up the body, and has to continue performing the daily and occasional duties[5. The daily duties (nitya<\/em>) are Sn\u0101na, Sandhy\u0101, Vai\u015bvadeva-brahma-yaj\u00f1a, Deva-\u1e5bshi-pit\u1e5bi-tarpa\u1e47a, and Aup\u0101sana. The occassioned (naimittika<\/em>) are the \u015ar\u0101ddh\u0101s, Tarpa\u1e47as, etc., performed on the Eclipse-day, Sa\u1e47kranti, Mah\u0101laya, etc., P\u016brva-M\u012bm\u0101msa says: ‘nitya naimittika karm\u0101chara\u1e47e phalam n\u0101sti; akara\u1e47e pratyav\u0101ya\u1e25’.] such as the mah\u0101-yaj\u00f1as [6. The five Great Sacraments or Acts of Divine Worship ordained for every holy man are:- 1. Adhy\u0101pana<\/em> = The teaching of the Sacred Scriptures, etc., called Brahma-yaj\u00f1a<\/em>. 2. Tarpa\u1e47a<\/em> = The oblation of water, food, etc., called Pit\u1e5bi-yaj\u00f1a<\/em>. 3. Homa<\/em> = The offering of clarified butter, etc., into fire, called Deva-yaj\u00f1a<\/em>. 4. Bali<\/em> = The distribution of food to creatures in general, called Bh\u016bta-yaj\u00f1a<\/em>. 5. Athiti-p\u016bjana<\/em> = entertainment of holy guests, called N\u1e5bi-yaj\u00f1a<\/em>. Vide Manu<\/em>, III 69 to 73.] etc., till the end of his course is accomplished; because (2) that in the Karma-Yoga<\/em> path, also, the contemplation of the reality of \u0101tm\u0101<\/em>-nature is included, -that contemplation involving the conception that the worker is no agent etc-; because also, (3) that the Karma-Yoga<\/em> is easiest done and with no prospect of dangers (such as that do attend J\u00f1ana-Yoga<\/em> practice), Karma-Yoga<\/em> is preferably recommended even to the J\u00f1\u0101na-Yogi<\/em>.<\/span><\/p>\n The decision on the whole is:- ‘Do you therefore practice Karma-Yoga<\/em>.’<\/span><\/p>\n But if it be argued that work, such as the acquiring of money etc., involves the vanities of \u2018I-ness\u2019 and \u2018my-ness\u2019 etc., demanding the vexatious exercise of all the sense-faculties, and that this procedure must eventually cause bondage to the person, it is said:-<\/span><\/p>\n >> Chapter 3 verse 9<\/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 3 << Chapter 3 verse 7 SlOkam \u2013 Original niyatham kuru karma thvam karma jyAyO hyakarmaNa: | SarIrayAthrApi cha thE na prasidhyEdh akarmaNa: || word-by-word meaning niyatham – That which has become a habit since time eternal karma – karma yOga thvam – you … 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":[13,25],"tags":[],"class_list":["post-1672","post","type-post","status-publish","format-standard","hentry","category-chapter-3","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1672","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=1672"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1672\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\nSarIrayAthrApi cha thE na prasidhyEdh akarmaNa: ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
Simple 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":"