SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 39<\/a><\/p>\n indhriyANi manO budhdhir asyAdhishtAnam uchyathE |<\/em> asya – for this kAma It is said that the sense organs, the mind and the firm intellect (in sense gratification) are being the tools to hold on (to AthmA). This lust through these tools of sense organs, mind and firm intellect covers the true knowledge (about the true nature of AthmA) of jIvAthmA which is together with the body and bewilders it in many ways.<\/p>\n ‘The senses, the manas<\/em>[1. Manas<\/em> is generally translated as mind, but mind in English Psychology is a general term denoting Intellect (or Thought), Will (or Volition) & Feelings (or Emotions); but in Indian Psychology, manas<\/em> is substance, the 11th organ, the internal organ of perception and action. Manas<\/em>, the mind that functions in the world is the instrument of objective<\/em> consciousness; whereas buddhi<\/em> may be considered as the subjective<\/em> or spiritual<\/em> consciousness. Manas<\/em> or the worldy mind constitutes the personality<\/em> of an entity conterminous with a single incarnation on the material plane; and constitutes also the individuality<\/em> of the entity as well in its various transmigrations from incarnation to incarnation; the personality<\/em> being distinguished in the sth\u016bla<\/em> or gross visible<\/em> bodily manifestation, and the individuality<\/em> being distinguished in the s\u016bkshma<\/em>, linga<\/em>, or subtle invisible<\/em> bodily manifestation, and experiences thereof in dream, Svarga, etc. Whereas buddhi<\/em> is consciousness pure, exempt from all material conditions, and is an inseparable adjunct of the soul. It is spiritual consciousness which eternally adjectivally co-exists with soul (\u0101tm\u0101<\/em>). In the Yudhish\u1e6dhira-Ajagara-Samv\u0101da (vide, Mah\u0101bh\u0101rata, Aranya Parva, 181st Adhyaya<\/em>) Ajagara (or the dragon) gives a short and clear definition of buddhi<\/em>, and manas<\/em>, worth quoting here:- ‘Buddher<\/em> \u0101tm\u0101nug-\u0101t\u012bva, utp\u0101te na vidh\u012byate, Tad\u0101\u015brit\u0101 hi s\u0101 j\u00f1ey\u0101, Buddhis<\/em> tasya-ishi\u1e47i bhavet (25)’. ‘Buddher<\/em> utpadyate k\u0101ry\u0101n, manas<\/em> t-\u016btpannam eva hi. Buddher<\/em> gu\u1e47a-vishir n\u0101sti, manas<\/em> tad-gu\u1e47avad bhavet (26)’. Meaning: Buddhi<\/em> (or intelligence) is the ever indissoluble attribute of the soul (\u0101tm\u0101), and is to be known as dependent on the soul, and ministering to it. Buddhi<\/em> is the evolvent of effects (or cause) whereas manas<\/em> is the evolute<\/em> (or effect). Buddhi<\/em> is not circumscribed by the gu\u1e47as<\/em> (or properties of matter, whereas manas<\/em> changes according to the gu\u1e47as<\/em>).], and the buddhi<\/em>[2. Buddhi<\/em> is generally translated as understanding, will and so on. Indian philosophy understands by it, the judging, discerning, ascertaining or deciding faculty of the mind. Vide<\/em>, note 1, above, on ‘Manas<\/em>‘.] are its’ seats. By beclouding the understanding, it bewitches the embodied (soul).’<\/span><\/p>\n The senses (indriy\u0101\u1e47i), the mind (manas<\/em>), and the determinative faculty (of the mind=buddhi<\/em>) are said to be the seats of lust (or desire), as by establishing itself in these, it exercises dominion over \u0101tm\u0101<\/em>. By these, \u2014the senses, manas<\/em> and buddhi<\/em>,\u2014its instruments,\u2014 become saturated with cravings after object-experiences (or delights), lust seizes hold of, or entices the embodied (\u0101tm\u0101<\/em>), \u2014embodied (\u0101tm\u0101) is the matter-consorted (prak\u1e5biti-sams\u1e5bishta<\/em>) soul\u2014, by beclouding its intelligence (j\u00f1\u0101na<\/em>). Vi-mohayati<\/em> means vividham mohayati<\/em>, i. e., (lust) entices (the soul) in many ways<\/em>. That is to say, it makes the person blind (or opposed) to all knowledge of \u0101tm\u0101, and plunges him into objective revelries (or sense-indulgences).<\/span><\/p>\n >> Chapter 3 verse 41<\/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 39 SlOkam \u2013 Original indhriyANi manO budhdhir asyAdhishtAnam uchyathE | Ethair vimOhayathyEsha gyAnam Avruthya dhEhinam || word-by-word meaning asya – for this kAma indhriyANi – sense organs mana: – mind budhdhi – firm intellect (in sense gratification) adhishtAnam – … 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-1932","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\/1932","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=1932"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1932\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1932"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1932"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1932"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n Ethair vimOhayathyEsha gyAnam Avruthya dhEhinam ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nindhriyANi – sense organs
\nmana: – mind
\nbudhdhi – firm intellect (in sense gratification)
\nadhishtAnam – being the tools to hold on (to AthmA)
\nuchyathE – is said.
\nEsha: – This lust
\nEthai: – through these tools of sense organs, mind and firm intellect
\ngyAnam – true knowledge (about the true nature of AthmA)
\nAvruthya – covers
\ndhEhinam – jIvAthmA which is together with the body
\nvimOhayathi – bewilders in many ways<\/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":"