SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 4<\/a><\/p>\n << Chapter 4 verse 20<\/a><\/p>\n nirASIr yathachiththAthmA thyakthasarvaparigraha: |<\/em> nirASI: – being free from desire for results By only performing karma which cannot be given up due to having a body, being free from desire for results, having mind that is controlled (in relation to worldly aspects) and being free from ownership in all material things, one will not attain samsAram.<\/p>\n ‘Bereft of expectancy, restraining the anxiety (chitta<\/em>)[1. Buddhi<\/em>, aha\u1e45k\u0101ra<\/em> and chitta<\/em> are the v\u1e5bittis<\/em> or functions of the mind. Buddhi<\/em> is adhyavas\u0101ya<\/em> (or determination), aha\u1e45k\u0101ra<\/em> is abhim\u0101na<\/em> (attachment or longing), and chitta<\/em> is chint\u0101<\/em> (anxiety or anxious thought). If mind is thought, then buddhi<\/em>, aha\u1e45k\u0101r\u0101<\/em>, and chitta<\/em>, are respectively the determinative, the longing, and the anxious, thoughts, which are certain classes into which thought in general is divided. Buddhi<\/em> and aha\u1e45k\u0101ra<\/em> of mind are not to he confused with the buddhi-tatva<\/em> and aha\u1e45k\u0101ra-tatva<\/em> of primordial matter. Read also page 10 of Vivekananda’s Vedanta (1897).] of mind, and forsaking all possessions (parigraha<\/em>), whoso does work as if it were a mere bodily function, incurs no evil.’<\/span><\/p>\n Nir\u0101\u015bih<\/em>=(bereft of expectancy) or one who is destitute of all longings for fruit. Yata-chitt[2. Buddhi<\/em>, aha\u1e45k\u0101ra<\/em> and chitta<\/em> are the v\u1e5bittis<\/em> or functions of the mind. Buddhi<\/em> is adhyavas\u0101ya<\/em> (or determination), aha\u1e45k\u0101ra<\/em> is abhim\u0101na<\/em> (attachment or longing), and chitta<\/em> is chint\u0101<\/em> (anxiety or anxious thought). If mind is thought, then buddhi<\/em>, aha\u1e45k\u0101r\u0101<\/em>, and chitta<\/em>, are respectively the determinative, the longing, and the anxious, thoughts, which are certain classes into which thought in general is divided. Buddhi<\/em> and aha\u1e45k\u0101ra<\/em> of mind are not to he confused with the buddhi-tatva<\/em> and aha\u1e45k\u0101ra-tatva<\/em> of primordial matter. Read also page 10 of Vivekananda’s Vedanta (1897).]-\u0101tm\u0101<\/em>=[\u0101tm\u0101<\/em> here is mind, chitta<\/em> is one of its functions (mind being a general term)[3.Buddhi<\/em>, aha\u1e45k\u0101ra<\/em> and chitta<\/em> are the v\u1e5bittis<\/em> or functions of the mind. Buddhi<\/em> is adhyavas\u0101ya<\/em> (or determination), aha\u1e45k\u0101ra<\/em> is abhim\u0101na<\/em> (attachment or longing), and chitta<\/em> is chint\u0101<\/em> (anxiety or anxious thought). If mind is thought, then buddhi<\/em>, aha\u1e45k\u0101r\u0101<\/em>, and chitta<\/em>, are respectively the determinative, the longing, and the anxious, thoughts, which are certain classes into which thought in general Tyakta-sarva-parigraha\u1e25<\/em>= one who has abdicated all property or belongings, i.e., to say, one who has given up selfish love for material objects (prak\u1e5biti<\/em>) and sense-cravings (pr\u0101k\u1e5bita<\/em>), (and centering all his interest in \u0101tm\u0101).<\/span><\/p>\n And, as long as life may last, doing work as if it were mechanically, as a mere function of the body, he incurs no evil<\/em>.<\/span><\/p>\n Evil is sams\u0101ra[5. Lit: that which \u2018runs or courses\u2019; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).](physical existence). He will be free from this.<\/span><\/p>\n If Karma-Yoga<\/em> be performed this-wise, that alone is sufficient to lead to \u0101tma-vision, obviating the necessity for an intermediate (strict, i.e., without karma, or cessation of all work) j\u00f1\u0101na<\/em>-course.<\/span><\/p>\n >> Chapter 4 verse 22<\/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 4 << Chapter 4 verse 20 SlOkam \u2013 Original nirASIr yathachiththAthmA thyakthasarvaparigraha: | SArIram kEvalam karma kurvan nApnOthi kilbisham || word-by-word meaning nirASI: – being free from desire for results yathachiththAmA – having mind that is controlled (in relation to worldly aspects) thyaktha sarva … 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":[14,25],"tags":[],"class_list":["post-2149","post","type-post","status-publish","format-standard","hentry","category-chapter-4","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2149","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=2149"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2149\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=2149"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=2149"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=2149"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n SArIram kEvalam karma kurvan nApnOthi kilbisham ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nyathachiththAmA – having mind that is controlled (in relation to worldly aspects)
\nthyaktha sarva parigraha: – being free from ownership in all material things
\nSArIram – that which cannot be given up by the one who is having a body
\nkarma kEvalam – karma (actions) only
\nkurvan – by performing
\nkilbisham – samsAram (material realm)
\nna ApnOthi – will not attain<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n
\nis divided. Buddhi<\/em> and aha\u1e45k\u0101ra<\/em> of mind are not to he confused with the buddhi-tatva<\/em> and aha\u1e45k\u0101ra-tatva<\/em> of primordial matter. Read also page 10 of Vivekananda’s Vedanta (1897).]. Hence] the expression means one who has restrained the anxieties of the mind (manas)[4. Buddhi<\/em>, aha\u1e45k\u0101ra<\/em> and chitta<\/em> are the v\u1e5bittis<\/em> or functions of the mind. Buddhi<\/em> is adhyavas\u0101ya<\/em> (or determination), aha\u1e45k\u0101ra<\/em> is abhim\u0101na<\/em> (attachment or longing), and chitta<\/em> is chint\u0101<\/em> (anxiety or anxious thought). If mind is thought, then buddhi<\/em>, aha\u1e45k\u0101r\u0101<\/em>, and chitta<\/em>, are respectively the determinative, the longing, and the anxious, thoughts, which are certain classes into which thought in general is divided. Buddhi<\/em> and aha\u1e45k\u0101ra<\/em> of mind are not to he confused with the buddhi-tatva<\/em> and aha\u1e45k\u0101ra-tatva<\/em> of primordial matter. Read also page 10 of Vivekananda’s Vedanta (1897). 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 worldly 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>). 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>‘. Restraint of chitta<\/em> implies the restraint as well of the other functions of manas<\/em> also, viz<\/em>., adhyavas\u0101ya<\/em> and abhim\u0101n\u0101<\/em> (T\u0101tparya-chandrika). This is \u2018the suppression of mind\u2019s functions.\u2019 See P\u0101tanjala Yoga S\u016btra 1-2.].<\/span><\/p>\n
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