SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 6<\/a><\/p>\n << Chapter 6 verse 24<\/a><\/p>\n Sanai: SanairuparamEdh budhyA dhruthigruhIthayA |<\/em> Sanai: Sanai: – gradually … gradually steadied by firmness, [such person] will withdraw\u00a0 (from all matters other than AthmA) using the intellect; having his mind fixated on AthmA, he shall not think about any matter other than AthmA.<\/p>\n ‘Slowly and slowly, let one, by force of trained will (buddhi<\/em>[1. 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>‘.]) retire; and fixing the manas<\/em>[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>).] in \u0101tma, let naught be thought.’<\/span><\/p>\n Desires are of twofold character, spar\u015ba-j\u0101\u1e25<\/em> and sa\u1e47kalpa-j\u0101\u1e25<\/em>. Spar\u015baj\u0101\u1e25<\/em> are contact-born, i.e.<\/em>, sensation-born (bodily desires). Sa\u1e47kalpa-j\u0101\u1e25<\/em> are will-born or mind- born, i.e.<\/em>, desires which have a mental origin. The former are such as cold, heat etc. The latter are such as sons, land etc. Between these, the will-born desires are abandonable in toto. Whereas, the sensational experiences are those which cannot be averted. By an effort of the mind, it may be made to abandon the will-born desires by making it to cease thinking on them; and the pains and pleasures arising from sensations, cold, heat etc., are possible to be resisted by an attitude of indifference.<\/span><\/p>\n Thus, in every way, diverting or abstracting the group of senses from their corresponding (external) objects, \u2014by slow degress, by efforts of a wise resolute will\u2014, shall the mind be made to retire from all things save<\/a> \u0101tma ; and, rested in \u0101tma, nothing shall it think[3. Read Bh\u0101gavata<\/em>, XI-14, and Dhy\u0101na-bind-Up:<\/em>].<\/span><\/p>\n >> Chapter 6 verse 26<\/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 6 << Chapter 6 verse 24 SlOkam \u2013 Original Sanai: SanairuparamEdh budhyA dhruthigruhIthayA | Athmasamstham mana: kruthvA na kinchidhapi chinthayEth || word-by-word meaning Sanai: Sanai: – gradually dhruthi gruhIthayA – steadied by firmness budhdhyA – by the intellect uparamEth – will withdraw (from all … 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":[16,25],"tags":[],"class_list":["post-2748","post","type-post","status-publish","format-standard","hentry","category-chapter-6","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2748","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=2748"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/2748\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=2748"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=2748"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=2748"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\nAthmasamstham mana: kruthvA na kinchidhapi chinthayEth ||<\/em><\/p>\nword-by-word meaning <\/h3>\n
\ndhruthi gruhIthayA – steadied by firmness
\nbudhdhyA – by the intellect
\nuparamEth – will withdraw (from all matters other than AthmA)
\nAthma samstham – being fixated on AthmA
\nmana: – mind
\nkruthvA – arranged
\nkinchith api – any matter other than AthmA
\nna chinthayEth – shall not think about<\/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":"