SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 15<\/a><\/p>\n Simple<\/a><\/p>\n eva\u1e41 pravartita\u1e41 cakra\u1e41 ‘Thus is the wheel made to revolve. Whoso, here, doth not follow it, his is a life of sin, -he is a reveller in the garden of the senses,- he liveth a vain life, O P\u0101rtha.’<\/span><\/p>\n From food, all creatures spring, and from rain, of course, comes food. That it is so, the world is witness to.<\/span><\/p>\n As for Yaj\u00f1a causing rain, we know it so from the authority of the \u015a\u0101stras, for it is therein declared:-<\/span><\/p>\n \u2018Oblations well delivered into the fire, mount up to the sun. From the sun is born rain etc.\u2019[3. Manu. III-76: ‘Agnau pr\u0101s-t\u0101-hutis samyag\u0101dityam patish\u1e6dhate etc. This is also quoted at the end of VI-73, Maitri. Up: Asiat: Society of Bengal Edition. p: 284 (Engl:)]<\/span><\/p>\n And actions, such as the earning of money etc., by an agent, result in Yaj\u00f1a. And actions proceed from the body (brahma<\/em>).<\/span><\/p>\n The term brahma<\/em> (here) denotes the body, an aggregate of material particles. That such denotation is sanctioned, may be seen from the Veda-passage:-<\/span><\/p>\n \u2018From Him, this brahma<\/em> (matter=the extended<\/em> stuff=body) name, form, as well as food are born.\u2019[4. If brahma as interpreted here by some commentators is Supreme Spirit, the Supreme Spirit springing from Akshara<\/em>, or spirit, again, would be meaningless. Some others interpret it as the Vedas. Both are irrelevant here.]<\/span><\/p>\n This use of the term is also found in the Gita:-<\/span><\/p>\n \u2018My womb is the extensive brahma<\/em>\u2019 (xiv-3<\/a>). Hence our interpretation of the passage \u2018karma brahmodbhavam<\/em>\u2019 meaning \u2018that actions proceed from the body\u2019 -a compound of matter- is correct.<\/span><\/p>\n Brahm-\u0101kshara sam-udbhavam<\/em>; the term akshara<\/em> (the imperishable) refers to j\u012bv\u0101tma<\/em>, the individual soul, for it is j\u012bv\u0101tma<\/em>, who informs the body and obtains gratification from food, water, etc., and so fortified, is able to engage in action. Hence the body which serves as the instrument of j\u012bv\u0101tma<\/em> for work, is said to spring from it (akshara<\/em>)[5. If brahma as interpreted here by some commentators is Supreme Spirit, the Supreme Spirit springing from Akshara<\/em>, or spirit, again, would be meaningless. Some others interpret it as the Vedas. Both are irrelevant here.]. Thus \u2018the all-prevalent body\u2019, i.e., the body that every votary of Yaj\u00f1a<\/em> must own, is the inevitable requisite for Yaj\u00f1a<\/em>.<\/span><\/p>\n (From Yaj\u00f1a, rain; from rain, food and so on, again), is the wheel set in motion by the Supreme Spirit.<\/span><\/p>\n \u2018From food comes all beings:\u2019 Bh\u016btas<\/em> are beings or creatures, meaning embodied entities (souls=\u0101tmas) or souls clothed in bodies.<\/span><\/p>\n Thus:- food from rain; rain from yaj\u00f1a<\/em>; yaj\u00f1a<\/em> from works, performed by a doer; works from a living body; living bodies again from food; is the wheel of ceaseless antecedents and sequences.<\/span><\/p>\n Whoso that is born here, -be he karma-yogi<\/em> or j\u00f1\u0101na-yogi-, follows not this wheel, leads a sinful life by the reason that he omits to nourish or support his embodied existence by the leavings of Yaj\u00f1a-dedicated food.<\/span><\/p>\n Agh\u0101yu\u1e25<\/em>= He whose is a life of sin: means either he whose life is devoted to commission of sin, or he whose life is born of sin. It may mean both.<\/span><\/p>\n Therefore he becomes an indriy\u0101r\u0101ma\u1e25: or he who has the senses for his pleasure-garden, meaning he who indulges in the delights of the senses.<\/span><\/p>\n And therefore he is no \u0101tm\u0101r\u0101ma\u1e25: or he who would revel in the delights of the garden of \u0101tm\u0101 (or spiritual transports of bliss). In other words, the person (agh\u0101yu\u1e25<\/em>) is one who is exclusively addicted to sensuous enjoyments.<\/span><\/p>\n Food, not consecrated to yaj\u00f1a<\/em> before-hand, nourishing the body and the mind, provokes rajas<\/em> (passions) and tamas<\/em> (darkness of intellect etc). A man in whom these dispositions are uppermost, becomes hostile to achieving \u0101tm\u0101<\/em>-illumination, and finds all his pleasures in the gratifications of the senses alone.<\/span><\/p>\n (With a necessary body then, which is to be used as an instrument for Divine Worship, and which has therefore to be served with food, let one act and fulfil this object. He who does not do so, albeit his attempt to practice j\u00f1\u0101na-yoga<\/em>, is destined to fail.)<\/span><\/p>\n \u2018He, therefore, P\u0101rtha! lives a useless life.\u2019<\/span><\/p>\n It is now shown that necessity for works 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.], incumbent for the several castes (var\u1e47a)[7. The four var\u1e47as<\/em> are Br\u0101hma\u1e47a, Kshatriya, Vai\u015bya and \u015a\u016bdra.] and orders (\u0101\u015brama)[8. The four \u0101\u015bramas are Brahmacharya (bachelor and student), G\u0101rhastya (married life), V\u0101naprastha (retired forest life) and Sany\u0101sa (monastic or ascetic life).], ceases in the case of that person who is a mukta<\/em>, (the liberated), and therefore he is under no obligation to adopt any Means whatever to accomplish \u0101tm\u0101<\/em>-vision.<\/span><\/p>\n >> Chapter 3 verse 17<\/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 15 Simple eva\u1e41 pravartita\u1e41 cakra\u1e41 n\u0101nuvartayat\u012bha ya\u1e25 agh\u0101yur indriy\u0101r\u0101mo mogha\u1e41 p\u0101rtha sa j\u012bvati ‘Thus is the wheel made to revolve. Whoso, here, doth not follow it, his is a life of sin, -he is a reveller in the garden … 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":[13,24],"tags":[],"class_list":["post-1730","post","type-post","status-publish","format-standard","hentry","category-chapter-3","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1730","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=1730"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1730\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1730"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1730"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1730"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nn\u0101nuvartayat\u012bha ya\u1e25
\nagh\u0101yur indriy\u0101r\u0101mo
\nmogha\u1e41 p\u0101rtha sa j\u012bvati<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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