SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 9<\/a><\/p>\n << Chapter 9 verse 31<\/a><\/p>\n Simple<\/a><\/p>\n m\u0101\u1e41 hi p\u0101rtha vyap\u0101\u015britya ‘Be they the sin-born[1. Editor’s note: \u201csin-born\u201d is to be understood on multiple levels. At a very general\/basic level every living being in this material world is sin-born since there\u2019s much suffering in this world. At a higher level, in the context at hand, \u201csin-born\u201d because of past Karma (p\u0101pa\/bad) resulting in births with certain limitations in terms of formal\/ready opportunities for spiritual advancement in the environments one is born into. For example, Up\u0101sana (formal means for moksha) aren\u2019t prescribed for \u015audras. While Up\u0101sana are available for Vaisyas, Satra y\u0101ga isn\u2019t available. But Lord Krishna is saying here that, these limitations are of no consequence in that, by taking refuge in Him, by becoming His devotees (as detailed in the Itih\u0101s\u0101s and Pur\u0101\u1e47\u0101s) all (regardless of caste, gender, etc.) can attain moksha. Here\u2019s a case of the tables turned whereby the so-called virtue-born (such as Brahmanas) tend to slog along so many formal paths for Moksha (Up\u0101san\u0101), while the same Moksha is easily and readily obtained by the so-called \u201csin-born\u201d by simply taking refuge in the Lord and becoming His devotees. Indeed Brahmanas that have realized this feel inferior to others in this regard as related in Ramanuja\u2019s Ten Words<\/a>. In the grand scheme of things, both p\u0101pa (bad karma) and punya (good karma) are fetters (impediments) to Moksha. One is an iron fetter and the other a gold fetter but it doesn\u2019t matter, just like how it doesn\u2019t matter whether the prison walls are made of gold or iron.<\/em>], women[2. Editor’s note: Women are mentioned here for a couple of reasons. One is that there is suffering\/pain involved with female bodies with the monthly cycles and tremendous pain giving birth (often in the old days to 10+ children), etc. Secondly along the same lines as mentioned in the above note 1, \u015a\u0101stras don\u2019t prescribe Sastrokta upaya anushthana (Up\u0101sana, practice of formal means for Moksha) for women. Nevertheless, women (as better-halves) automatically achieve liberation along with their husbands by dint of their husbands\u2019 spiritual progress alone, or by themselves taking refuge in the Lord and becoming His devotees as mentioned in this verse. It is also worth mentioning here that in Hinduism, women are held in the highest regard. Taittir\u012bya Upanishad teaches \u201cmatrudevo bhava, pitrudevo bhava, acharyadevo bhava, atithidevo bhava\u201d, which literally means \u201cbe one for whom the Mother is God (God\u2019s representative to be precise), be one for whom the Father is God, be one for whom the Teacher is God, be one for whom the guest is God.\u201d, because every being receives nourishing\/nurturing\/love from one\u2019s mother primarily, while receiving protection and support from one\u2019s father primarily, etc.<\/em>], vai\u015byas or \u015b\u016bdras, yet by trusting Me, even they shall go to the superior state.’<\/span><\/p>\n >> Chapter 9 verse 33<\/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 9 << Chapter 9 verse 31 Simple m\u0101\u1e41 hi p\u0101rtha vyap\u0101\u015britya ye \u2019pi syu\u1e25 p\u0101pa-yonaya\u1e25 striyo vai\u015by\u0101s tath\u0101 \u015b\u016bdr\u0101s te \u2019pi y\u0101nti par\u0101\u1e41 gatim ‘Be they the sin-born[1. Editor’s note: \u201csin-born\u201d is to be understood on multiple levels. At a very general\/basic level every … 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":[19,24],"tags":[],"class_list":["post-3920","post","type-post","status-publish","format-standard","hentry","category-chapter-9","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3920","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=3920"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/3920\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=3920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=3920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=3920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nye \u2019pi syu\u1e25 p\u0101pa-yonaya\u1e25
\nstriyo vai\u015by\u0101s tath\u0101 \u015b\u016bdr\u0101s
\nte \u2019pi y\u0101nti par\u0101\u1e41 gatim<\/p>\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.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"