SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 41<\/a><\/p>\n indhriyANi parANyAhur indhriyEbhya: param mana: |<\/em> indhriyANi – the ten sense organs (senses – organs of knowledge and organs of action) It is said that the ten senses are the primary ones (blocking knowledge); more than the senses, mind is said to be higher [in blocking knowledge]; even more than the mind, firm conviction is higher; lust is the only aspect which is higher than firm conviction.<\/p>\n ‘The senses, they say, are the chief; 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>).], even more than the senses; yet 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>‘.], more than manas<\/em>[3. 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>).] but that (sa\u1e25<\/em>[4. This pronominal particle has been wrongly interpreted to mean \u2018Him\u2019 or \u2018Brahm\u2019 or \u2018\u0101tm\u0101\u2019 by other commentators, except R\u0101m\u0101nuja, whose interpretation, that it means lust or desire, is justified by the tenor of the subject-matter, which G\u012bt\u0101 deals with just here. Cf. Dhammap\u0101da<\/em>, V-203, which says:- ‘Desire is the worst of diseases; if one knows that truly, that<\/em> is Nirv\u0101\u1e47a’. Also read (61): The Quatrains of Omar Khayyam by E. H. Whinfield. M.A. \u2018Men\u2019s lusts like house-dogs, still the house distress, 2 \u2018With clamour, barking for mere wantonness; 3 \u2018Foxes are they, and sleep the sleep of hares; 4 \u2018Crafty as wolves, as tigers pitiless,\u2019.]=k\u0101ma<\/em>=lust) is even more than buddhi<\/em>[5. 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>‘.].’<\/span><\/p>\n The senses are said to be the chief impediments to knowledge in the hostile camp arrayed against it; for while the senses are occupied with objective concerns, knowledge can never develop as regards \u0101tm\u0101.<\/span><\/p>\n But manas<\/em> (the fickle mind, the lord of feelings), surpasses the senses (in its obstructive character.) This means that the senses may be quiescent, but if the mind is full of objective thoughts, no knowledge of \u0101tm\u0101 can develop.<\/span><\/p>\n But buddhi<\/em> (the intelligence or the intellect, which judges, ascertains, which is one of the four functions of the anta\u1e25kara\u1e47a<\/em>) even exceeds manas<\/em>. This means that the manas<\/em> may be quiet, but if the intellect or intelligence is ill-directed along the channels of world-activities, (a perversion of intelligence quickens or) no wisdom developes in the realms of \u0101tm\u0101.<\/span><\/p>\n Supposing the senses and all, buddhi<\/em> inclusive, were quiet and passive, desire or lust, which is craving, deeply rooted in the heart, and rajas<\/em>-born, will yet assert mastery over all, and wins them all to its domain of objective-pleasures, obscuring the light of knowledge as respects \u0101tm\u0101.<\/span><\/p>\n That which then is the most strong and overpowering, viz<\/em>., k\u0101ma<\/em> (lust, desire, craving, or appetite for phenomenal experiences) is denoted by the pronoun \u2018sah.\u2019[7. The motive underlies thought<\/em> tersely expresses what is meant by ‘Yo budde\u1e25 paratas tu sa\u1e25<\/em>‘.] [8. This pronominal particle has been wrongly interpreted to mean \u2018Him\u2019 or \u2018Brahm\u2019 or \u2018\u0101tm\u0101\u2019 by other commentators, except R\u0101m\u0101nuja, whose interpretation, that it means lust or desire, is justified by the tenor of the subject-matter, which G\u012bt\u0101 deals with just here. Cf. Dhammap\u0101da<\/em>, V-203, which says:- ‘Desire is the worst of diseases; if one knows that truly, that<\/em> is Nirv\u0101\u1e47a’. Also read (61): The Quatrains of Omar Khayyam by E. H. Whinfield. M.A. \u2018Men\u2019s lusts like house-dogs, still the house distress, 2 \u2018With clamour, barking for mere wantonness; 3 \u2018Foxes are they, and sleep the sleep of hares; 4 \u2018Crafty as wolves, as tigers pitiless,\u2019.]<\/span><\/p>\n >> Chapter 3 verse 43<\/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 41 SlOkam \u2013 Original indhriyANi parANyAhur indhriyEbhya: param mana: | manasas thu parA budhdhir yO budhdhE: parathas thu sa: || word-by-word meaning indhriyANi – the ten sense organs (senses – organs of knowledge and organs of action) parANi – … 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-1965","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\/1965","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=1965"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1965\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1965"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1965"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1965"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n manasas thu parA budhdhir yO budhdhE: parathas thu sa: ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nparANi – being the primary ones (blocking knowledge)
\nAhu: – it is said;
\nindhriyEbhya: – more than the senses
\nmana: – mind
\nparam (Ahu:) – is said to be higher.
\nmanasa:thu – even more than the mind
\nbudhdhi: – firm conviction (in enjoying worldly pleasures)
\nparA – is higher;
\nya: thu budhdhE: paratha: – that which is higher than firm conviction
\nsa: (kAma:) – is lust only.<\/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":"