SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 5<\/a><\/p>\n << Chapter 5 verse 27<\/a><\/p>\n yathEndhriyamanObudhdhir munir mOkshaparAyaNa: | <\/em> yathEndhriya manObudhdhi: – having controlled senses, mind and intelligence (to stay away from anything other than AthmA related) One who lives having controlled senses, mind and intelligence (to stay away from anything other than AthmA related), being free from desire (on those other matters), from fear (of not being fulfilled of such desire) and from anger (on those who stop such desires from being fulfilled), having liberation i.e. self-realisation as the ultimate goal, naturally having the vision of AthmA, always remains liberated.<\/p>\n ‘Governing the senses, manas[2. 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 buddhi[3. 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>‘.], whoso is thus exempt from desire, dread and ire, the muni[4. See BG 2.56<\/a> for a commentary on muni<\/em>.], the sole moksha-desirer, is verily, ever the liberated.’<\/span><\/p>\n \u2018Shutting out all (sense-)contacts\u2019 with objects, means: stopping all the activities of the outer senses. (Then), he shall enter into a state fit for practicing meditation (yoga) and there assuming an erect posture, fixing the eyes on the tip of the nose between the eye-brows[5. The several postures are described in Hat\u1e25a-Yoga-prad\u012bpika<\/em>, and elsewhere. See G\u012bta. VI-10<\/a> to 15<\/a>. The tip of the nose is mentioned in VI-13<\/a>.], and equalizing the inspiring (pr\u0101\u1e47a<\/em>) and expiring (ap\u0101na<\/em>) life-breaths, current in the nostrils, render the senses, manas[6. 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 buddhi[7. 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>‘.] incapable of moving out to any other subject save \u0101tma.<\/span><\/p>\n And then by reason of the above procedure, he shall be exempt from longings, fear and hatred.<\/span><\/p>\n He is moksha-par\u0101ya\u1e47a<\/em>, or he whose sole aim is moksha (emancipation<\/a>).<\/span><\/p>\n He is muni<\/em>, or ever intent on the desire to sight \u0101tma. Whoso is (all) this, is indeed the liberated (mukta<\/em>). That is to say, he is to be considered as liberated, even before<\/em> reaching the goal as after<\/em> it (i.e., during the journey itself on the Path of Spirituality).<\/span><\/p>\n The easy mode of accomplishing Karma-yoga with its auxiliaries made up of the described nitya<\/em>, naimittika<\/em>[7. The daily duties (nitya<\/em>) are Sn\u0101na, Sandhy\u0101, Vai\u015bvadeva-brahma-yaj\u00f1a, Deva-\u1e5bshi-pit\u1e5bi-tarpa\u1e47a, and Aup\u0101sana. The occassioned (naimittika<\/em>) are the \u015ar\u0101ddh\u0101s, Tarpa\u1e47as, etc., performed on the Eclipse-day, Sa\u1e47kranti, Mah\u0101laya, etc., P\u016brva-M\u012bm\u0101msa says: ‘nitya naimittika karm\u0101chara\u1e47e phalam n\u0101sti; akara\u1e47e pratyav\u0101ya\u1e25’.] etc., duties, \u2014and having yoga (meditation) for its aim, is now shown:\u2014<\/span><\/p>\n >> Chapter 5 verse 29<\/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 27 SlOkam \u2013 Original yathEndhriyamanObudhdhir munir mOkshaparAyaNa: | vigathEchchAbhayakrOdhO ya: sadhA muktha Eva sa: || word-by-word meaning yathEndhriya manObudhdhi: – having controlled senses, mind and intelligence (to stay away from anything other than AthmA related) vigathEchchAbhayakrOdha: – free from … 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-2486","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\/2486","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=2486"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2486\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=2486"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=2486"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=2486"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n vigathEchchAbhayakrOdhO ya: sadhA muktha Eva sa: ||<\/em><\/p>\nword-by-word meaning <\/h3>\n
\nvigathEchchAbhayakrOdha: – free from desire (on those other matters), from fear (of not being fulfilled of such desire) and from anger (on those who stop such desires from being fulfilled)
\nmOksha parAyaNa: – having liberation i.e. self-realisation as the ultimate goal
\nmuni: – one who is naturally having the vision of AthmA
\nya: – one who lives in this manner
\nsa: – he
\nsadhA muktha Eva: – always remains liberated.<\/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":"