SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 5<\/a><\/p>\n << Chapter 5 verse 15<\/a><\/p>\n gyAnEna thu thadhagyAnam yEshAm nASitham Athmana: |<\/em> yEshAm – those jIvAthmAs For those jIvAthmAs whose karmas (virtues\/vices) are destroyed by knowledge about self, that supreme knowledge about self illuminates (all) like the sun.<\/p>\n ‘But, for the \u0101tmas whose ignorance is destroyed by knowledge, their extraordinary intelligence illumines (all) like the Sun.’<\/span><\/p>\n While all \u0101tmas are thus circumstanced, there come forth, out of them, those whose unwisdom becomes dispersed by knowledge. Unwisdom or ignorance is in the shape of the endless mass of cumulated karma (deeds) persisting from beginningless time. Knowledge is the above-described \u0101tma-related knowledge derived from the teachings,inculcated, regarding real \u0101tma-nature; that which increases by virtue of daily culture; and that which is exceedingly pure.<\/span><\/p>\n For these, the innate extraordinary (or transcendental) consciousness or intelligence, (hitherto, cooped, cribbed and confined in the \u0101tma by external obstructions) becomes all shining; i.e., like the Sun, it, limitless and expanded, illuminates (or reveals) all things in their exact nature.<\/span><\/p>\n In this verse, the terms \u2018tesh\u0101m<\/em>‘ (for them<\/em>) and \u2018\u0101tman\u0101m’ (of many<\/em> \u0101tmas) occur. This declares most clearly the multeity (or plurality) of \u0101tmas (souls), already enunciated in verse:\u2014<\/span><\/p>\n (Natv-ev-\u0101ham etc.<\/em>,) \u2018Never at all was that I was not\u2019 etc-(ii-12<\/a>), and other contiguous (or contextural) passages.<\/span><\/p>\n It may not be contended that this plurality is attributable to up\u0101dhi[1. From notes for verse 2.12: A brief explanation of these technical terms and of the nature of the controversies of the Indian philosophers is very necessary to enable the reader to intelligently follow R\u0101m\u0101nuja’s arguments: The expression \u2018their intelligence\u2019 (tesh\u0101m j\u00f1\u0101nam<\/em>) is composed of two terms, of which the term \u2018their\u2019 (tesh\u0101m<\/em>), is in the genetive case, and is a pronominal adjective, qualifying the term \u2018intelligence\u2019 (j\u00f1\u0101nam) in another case. This shows that intelligence or consciousness is an attribute or quality possessed by a possessor. Possessers are \u0101tmas, entities whose attribute, the possessed, is \u2018intelligence\u2019. Intelligence (or consciousness) has thus an attributive (dharma<\/em>) existence only, [in relation to the substantial (dharmi<\/em>) existence (\u0101tma)]. The analogy of the Sun, employed in the verse, is an illustration to prove the relation between the cognizer and cognition (or knower and knowledge), such as the relation existing between the Sun \u2014the source of light\u2014 and the light (emanating from him as a quality).<\/span><\/p>\n Hence it holds, that in the Sams\u0101ra[3. 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).] (conditioned) state, intelligence is contracted (limited) by karma<\/em>, and in the Moksha (emancipated) state, it is expanded (unlimitedly diffused)[4. Consciousness becomes universal; as the Chh: Up: VII-26-2 says: ‘sarvam ha pa\u015bya\u1e25 pa\u015byati\u2019, and many another text. Read also, Bh: Gi:<\/em> XIII-13<\/a>, 14<\/a> and 15<\/a>.].<\/span><\/p>\n >> Chapter 5 verse 17<\/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 5 << Chapter 5 verse 15 SlOkam \u2013 Original gyAnEna thu thadhagyAnam yEshAm nASitham Athmana: | thEshAm Adhithyavath gyAnam prakASayathi thath param || word-by-word meaning yEshAm – those jIvAthmAs Athmana gyAnEna thu – with knowledge about self thath agyAnam – that karma (virtues\/vices) nASitham … 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":[15,25],"tags":[],"class_list":["post-2423","post","type-post","status-publish","format-standard","hentry","category-chapter-5","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2423","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=2423"}],"version-history":[{"count":2,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2423\/revisions"}],"predecessor-version":[{"id":12110,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2423\/revisions\/12110"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=2423"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=2423"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=2423"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n thEshAm Adhithyavath gyAnam prakASayathi thath param ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nAthmana gyAnEna thu – with knowledge about self
\nthath agyAnam – that karma (virtues\/vices)
\nnASitham – destroyed
\nthEshAm – for those
\nparam thath gyAnam – that supreme knowledge about self
\nAdhithyavath – like sun
\nprakASayathi – illuminates (all)<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n
\nUpadhi<\/em> is that which limits, binds, conditions, circumscribes, environs, veils, obscures, contracts, dulls, fetters, etc., or that which, in short, checks, bridles, restricts or obstructs freedom, and is that by which Unity is supposed to appear as Duality or Multiplicity.
\nAup\u0101dhika-bheda-v\u0101da<\/em>, is the argument of the Monistic (advaita<\/em>) Philosophers asserting that all the duality (or plurality or diversity) manifested in the Universe is due to Up\u0101dhi<\/em> or some inexplicable limiting condition. This argument belongs to the Schools of Y\u0101dava and Bh\u0101skara. Read commentary to XIII-2.
\nR\u0101m\u0101nuja may now be followed.] (limiting conditions); for, no trace of up\u0101dhi[2. From notes for verse 2.12: A brief explanation of these technical terms and of the nature of the controversies of the Indian philosophers is very necessary to enable the reader to intelligently follow R\u0101m\u0101nuja’s arguments:
\nUpadhi<\/em> is that which limits, binds, conditions, circumscribes, environs, veils, obscures, contracts, dulls, fetters, etc., or that which, in short, checks, bridles, restricts or obstructs freedom, and is that by which Unity is supposed to appear as Duality or Multiplicity.
\nAup\u0101dhika-bheda-v\u0101da<\/em>, is the argument of the Monistic (advaita<\/em>) Philosophers asserting that all the duality (or plurality or diversity) manifested in the Universe is due to Up\u0101dhi<\/em> or some inexplicable limiting condition. This argument belongs to the Schools of Y\u0101dava and Bh\u0101skara. Read commentary to XIII-2.
\nR\u0101m\u0101nuja may now be followed.] (limitation) can exist in the case of those whose ignorance has become dispelled[2. The conclusion is that multiplicity of \u0101tmas is not a temporary imposition due to Up\u0101dhi, but it is a truth which is established by the use of plural terms even to souls who have risen to the ultra-up\u0101dhic state or moksha<\/em>.].<\/span><\/p>\n
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