SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 28<\/a><\/p>\n prakruthEr guNa sammUdAs sajjanthE guNa karmasu |<\/em> prakruthE: – primordial nature’s (which is transformed into body) Those who are confused and unaware of AthmA due to the three qualities viz sathva, rajas and thamas of primordial nature (which is transformed into body), are always attached to the actions performed by these qualities (they are not attached to the AthmA which is free from these qualities). One who is well aware of the true nature of AthmA fully should not instigate those unwise ones who are not knowing the true nature of AthmA fully, to abandon karma yOga.<\/p>\n ‘Deluded by matter\u2019s gu\u1e47as<\/em>[1. See Lect: XIV<\/a> for an exhaustive treatment of the gun\u0101s<\/em>. These are the three main characteristics of matter which keep the world moving. Satva<\/em> is the tendency to produce goodness, purity, etc., Rajas<\/em> is the tendency to act in the world with passions; and Tamas<\/em> is the tendency to sloth, evil, etc.] they find employment in the workings of the gu\u1e47as<\/em>[2. See Lect: XIV<\/a> for an exhaustive treatment of the gun\u0101s<\/em>. These are the three main characteristics of matter which keep the world moving. Satva<\/em> is the tendency to produce goodness, purity, etc., Rajas<\/em> is the tendency to act in the world with passions; and Tamas<\/em> is the tendency to sloth, evil, etc.]. The all-informed wise man shall not disturb the ill-informed ignorant.’<\/span><\/p>\n The ill-informed people attempt \u0101tm\u0101-realization, but they are ignorant of the true nature of \u0101tm\u0101 by reason of their connection with matter, the gu\u1e47as<\/em> of which obstruct him. He is naturally drawn to connect himself with the activities of the gu\u1e47as<\/em> and cannot divert these natural tendencies towards the contemplation of the distinct \u0101tm\u0101- nature. Hence they are not competent for the Path of J\u00f1\u0101na, but only good enough for that of Karma<\/em>.<\/span><\/p>\n The all-wise man, again, shall, seeing the capacities of these sluggish people and their slow understanding, though himself a j\u00f1\u0101na-yogi<\/em>, shall not try to turn them from their own easy Path of Action. The danger is that they are on the watch to follow the lead of wise men; while so, when they are not capable themselves to tread the Path of J\u00f1\u0101na<\/em>, but when they find their wise man, above necessity of action, they may mistake the wise man, by giving up action themselves (and not be able to join the wise man in his<\/em> ways.)<\/span><\/p>\n The conclusion thus is that the leading man, the man of wisdom, shall himself stay in Karma-Yoga<\/em>; and though he know from his knowledge of the true \u0101tm\u0101<\/em>-nature that \u0101tm\u0101<\/em> is essentially no actor, shall yet persuade men of less knowledge that \u0101tm\u0101<\/em>-vision is solely possible by the unaided Path of Karma<\/em> (or action).<\/span><\/p>\n It was also previously pointed out that even to a j\u00f1\u0101na-yogi<\/em>, the karma<\/em>-course was (for reasons stated) preferable.<\/span><\/p>\n Hence men of light and leading (vyapadesy\u0101\u1e25<\/em>) shall themselves tread the karma<\/em>-Path as a measure, beneficent to the masses in the world.<\/span><\/p>\n The method of practising Karma-Yoga<\/em> by ascribing all agency to the gu\u1e47as, \u2014because \u0101tm\u0101<\/em> has been shown to be a distinct essence\u2014 has now been described.<\/span><\/p>\n The ascription or attribution of agency to the gu\u1e47as is thus:\u2014<\/span><\/p>\n Reflect, that \u0101tm\u0101<\/em> from its essential nature, cannot be actor, but action comes to it from its conjunction with matter. (It is actorship not natural<\/em> but derived<\/em> or borrowed). Hence in association with matter (pr\u0101pta<\/em>)[3.Pr\u0101pt\u0101pr\u0101pta<\/em>=agreement and difference; or pr\u0101pta<\/em>, positive pre-miss, corresponding with the universal A proposition \u2018All A is B.\u2019 The apr\u0101pta<\/em> is negative premiss, corresponding with the converted A proposition \u2018All not B is not A.\u2019 Its application to the present case is thus:\u2014 \u2018\u0100tm\u0101 becomes actor when in contact with the gu\u1e47as<\/em>‘; \u2018not contact with the gu\u1e47as<\/em>, is no actorship to \u0101tm\u0101.\u2019 \u0100tm\u0101 is thus, per se, no actor.], there is actorship; in the absence of such association (apr\u0101pta<\/em>)[4. Pr\u0101pt\u0101pr\u0101pta<\/em>=agreement and difference; or pr\u0101pta<\/em>, positive pre-miss, corresponding with the universal A proposition \u2018All A is B.\u2019 The apr\u0101pta<\/em> is negative premiss, corresponding with the converted A proposition \u2018All not B is not A.\u2019 Its application to the present case is thus:\u2014 \u2018\u0100tm\u0101 becomes actor when in contact with the gu\u1e47as<\/em>‘; \u2018not contact with the gu\u1e47as<\/em>, is no actorship to \u0101tm\u0101.\u2019 \u0100tm\u0101 is thus, per se, no actor.], there is no actorship.<\/span><\/p>\n It is next shown how works may be viewed by attributing authorship thereof \u2014an attribution hitherto considered with reference to the gu\u1e47as[5. See Lect: XIV<\/a> for an exhaustive treatment of the gun\u0101s<\/em>. These are the three main characteristics of matter which keep the world moving. Satva<\/em> is the tendency to produce goodness, purity, etc., Rajas<\/em> is the tendency to act in the world with passions; and Tamas<\/em> is the tendency to sloth, evil, etc.], \u2014to Bhagav\u0101n, the Supreme Spirit, the all-Soul, \u2014a consideration justified by the fact that all \u0101tm\u0101s constitute His body, and are related to Him in the relation of the guided and the Guide.<\/span><\/p>\n >> Chapter 3 verse 30<\/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 28 SlOkam \u2013 Original prakruthEr guNa sammUdAs sajjanthE guNa karmasu | thAn akruthsnavidhO mandhAn kruthsnavin na vichAlayEth || word-by-word meaning prakruthE: – primordial nature’s (which is transformed into body) guNasammUdA: – those who are confused and unaware of AthmA … 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-1830","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\/1830","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=1830"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1830\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1830"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1830"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1830"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n thAn akruthsnavidhO mandhAn kruthsnavin na vichAlayEth ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nguNasammUdA: – those who are confused and unaware of AthmA due to the three qualities viz sathva, rajas and thamas
\nguNakarmasu – the actions performed by these qualities
\nsajjanthE – are always attached to them; (They are not attached to the AthmA which is free from these qualities.)
\nmandhAn – being unwise
\nakruthsnavidha: – not knowing the true nature of AthmA fully
\nthAn – those
\nkruthsnavith – one who is well aware of the true nature of AthmA fully
\nna vichAlayEth – should not instigate them to abandon [karma yOga].<\/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":"