SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 40<\/a><\/p>\n thasmAth thvam indhriyANyAdhau niyamya bharatharishabha |<\/em> hE bharatha rishabha – Oh leader of bharatha clan! Oh leader of bharatha clan! As previously said, since gyAna yOga is difficult to perform, you destroy the enemy in the form of lust which will destroy the knowledge about the true nature and the qualities of AthmA, by engaging the senses in karma yOga, while beginning to practice the means for liberation.<\/p>\n ‘By first constraining[1. Constraint is here used in preference to restraint or repression, to mean that the senses are to be \u2018restrained’ from material pursuits, and \u2018constrained’ to employ themselves in the performance of \u015a\u0101stra-enjoined duties.] the senses therefore, O Bharatarshabha[2. Epithet of Arjuna, meaning the Bull (or Lion) of the Bharata race.]!, do you vanquish this sinner (lust), the destroyer of j\u00f1\u0101na<\/em>[3. The beginnings of \u0101tm\u0101-knowledge, or wisdom collectively.] and vij\u00f1\u0101na<\/em>[4. The thorough, complete or\u00a0discriminative \u0101tma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, \u0101tm\u0101, constitutes j\u00f1\u0101na<\/em>, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vij\u00f1\u0101na<\/em>. Or j\u00f1\u0101na<\/em> is previous knowledge, and vij\u00f1\u0101na<\/em>, after-knowledge; vide<\/em> Commentary on this verse and also on XVIII-42; XVIII-73. Vide<\/em> also Vilaksha\u1e47a moksh\u0101dhik\u0101ra nir\u1e47aya<\/em>, p. 51 (Telugu edition, 1891) on the various kinds of j\u00f1\u0101na<\/em>.].’<\/span><\/p>\n One, who is desirous of entering on the Path of j\u00f1\u0101na-yoga has to cease from the natural out-going tendencies of the senses; but lust, his foe in that disguise, creates, on the one hand, antipathy for \u0101tm\u0101, and creates on the other hand, love (or sympathy) for sense-delights.<\/span><\/p>\n You shall, therefore, accustomed as you are to the senses working in their own natural spheres, \u2014because of your intimate union with matter (prak\u1e5biti<\/em>)\u2014 constrain the senses to busy themselves, in their appropriate occupations pertaining to Karma-yoga<\/em>.<\/span><\/p>\n [Discarding (or repelling) lust from you in this manner] vanquish that foe, the great sinner, the destroyer of j\u00f1\u0101na<\/em>[5. The beginnings of \u0101tm\u0101-knowledge, or wisdom collectively.] and vij\u00f1\u0101na<\/em>[6. The thorough, complete or discriminative \u0101tma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, \u0101tm\u0101, constitutes j\u00f1\u0101na<\/em>, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vij\u00f1\u0101na<\/em>. Or j\u00f1\u0101na<\/em> is previous knowledge, and vij\u00f1\u0101na<\/em>, after-knowledge; vide<\/em> Commentary on this verse and also on XVIII-42; XVIII-73. Vide<\/em> also Vilaksha\u1e47a moksh\u0101dhik\u0101ra nir\u1e47aya<\/em>, p. 51 (Telugu edition, 1891) on the various kinds of j\u00f1\u0101na<\/em>.].<\/span><\/p>\n J\u00f1\u0101na<\/em>[7. The beginnings of \u0101tm\u0101-knowledge, or wisdom collectively.] is knowledge relating to \u0101tm\u0101-nature.<\/span><\/p>\n Vij\u00f1\u0101na<\/em>[8. The thorough, complete or discriminative \u0101tma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, \u0101tm\u0101, constitutes j\u00f1\u0101na<\/em>, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vij\u00f1\u0101na<\/em>. Or j\u00f1\u0101na<\/em> is previous knowledge, and vij\u00f1\u0101na<\/em>, after-knowledge; vide<\/em> Commentary on this verse and also on XVIII-42; XVIII-73. Vide<\/em> also Vilaksha\u1e47a moksh\u0101dhik\u0101ra nir\u1e47aya<\/em>, p. 51 (Telugu edition, 1891) on the various kinds of j\u00f1\u0101na<\/em>.] is deeper, inner or discriminative knowledge of the same.<\/span><\/p>\n The chief of the obstacles which hampers the understanding, is (now) mentioned:\u2014<\/span><\/p>\n >> Chapter 3 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 3 << Chapter 3 verse 40 SlOkam \u2013 Original thasmAth thvam indhriyANyAdhau niyamya bharatharishabha | pApmAnam prajahi hyEna\u1e41 gyAna vigyAna nASanam || word-by-word meaning hE bharatha rishabha – Oh leader of bharatha clan! thasmAthhi – as previously said, since gyAna yOga is difficult to … 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-1936","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\/1936","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=1936"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1936\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1936"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1936"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1936"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\npApmAnam prajahi hyEna\u1e41 gyAna vigyAna nASanam ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nthasmAthhi – as previously said, since gyAna yOga is difficult to perform
\nthvam – you (who naturally engages in activities of senses due to being bound in the material realm)
\nAdhau – while beginning to practice the means for liberation
\nindhriyANi – senses
\nniyamya – engaging them (in karma yOga)
\ngyAna vigyAna nASanam – that which will destroy the knowledge about the true nature and the qualities of AthmA
\nEnam – in the form of lust
\npApmAnam – enemy
\nprajahi – destroy it<\/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":"