SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 12<\/a><\/p>\n << Chapter 12 verse 4<\/a><\/p>\n klESO\u2019dhikatharas thEshAm avyakthAsakthachEthasAm |<\/em> avykthAsaktha chEthasAm thEshAm – those kaivalya nishtas who are engaged in [pursuing] jIvAthma svarUpam (the true self) The difficulties of those kaivalya nishtas who are engaged in [pursuing] jIvAthma svarUpam (the true self) are more than those of gyAnis; by those who are attached to their bodies, isn’t the state of mind to engage in AthmA attained through great struggles?<\/p>\n ‘(But) to these, whose hearts are inclined to (this) indiscernible<\/a> (\u0101tm\u0101), great are the difficulties. Indeed is this avyakta<\/em>-path, with struggle, attained by the embodied.’<\/span><\/p>\n But those who devote themselves (up\u0101sate<\/em>) to meditation on akshara<\/em>=imperishable = individual soul-nature which is anirde\u015bya<\/em>=indefinable, by defining it as the deva<\/em> etc., because it is distinct from body (or form which, terms such as deva<\/em> etc., designate); hence avyaktam<\/em>=indiscernible or immanifest or that which is imperceptible to any of the senses, the eye etc;<\/span><\/p>\n Sarvatra-gam and achintyam<\/em>=all-entering and inconceivable, inasmuch as despite its (the soul\u2019s) presence everywhere in the bodies of devas<\/em> etc., it cannot be conceived as such and such a bodily form, the form not helping towards soul-conception; k\u016btastham<\/em>=stable=uniform, or that which does not change its form consequent on changes of bodies such as deva<\/em> etc. Hence, achalam<\/em>=immovable, because of its singular non-mutatory<\/a> character; hence dhruvam<\/em>=durable=everlasting=eternal. Restraining well the sense group<\/em>=well abstracting them from revelling in the midst of their accustomed objects (external);<\/span><\/p>\n Sarvatra sama-buddhaya\u1e25<\/em>=equal-minded everywhere, means that the understanding is brought to cognize the fact that soul is everywhere the same by reason of its specific attribute of consciousness (j\u00f1\u0101na<\/em>)\u2014wherever it may happen to dwell for the time being, under cover of the diverse (body-) forms of deva<\/em> etc.<\/span><\/p>\n For this reason, sarva-bh\u016bta-hite rat\u0101h<\/em>=well-disposed towards all beings, or well-removed from wishing ill to any creature; for ill-wishing is indeed a product engendered by the egoity (or personal selfish loves) due to the differences created by the being a deva<\/em> etc.<\/span><\/p>\n Whoso devotes himself thus to akshara<\/em>-contemplation (=soul-contemplation) \u2018reach Myself,\u2019 meaning that they will realize \u0101tma unconditioned of sams\u0101ra<\/em>, \u2014\u0101tma in essence like unto My own essence. So it is declared further on in Stanza:<\/span><\/p>\n \u2018They will have arrived at an equal status to Mine\u2019 (Gi:<\/em> XIV-2<\/a>). Also \u015aruti says:\u2014<\/span><\/p>\n \u2018Washed of stains, he reaches sublime<\/a> equality\u2019 etc[1. Mu\u1e47\u1e0d: Up\u00b0:<\/em> III 1-3: Nirparamam s\u0101myam upaiti.].<\/span><\/p>\n That Parabrahma is affirmed as distinct from the k\u016btastha<\/em>=\u0101tma, also designated as akshara<\/em>, is borne out by the Stanza:<\/span><\/p>\n \u2018The k\u016btastha<\/em> (stable) is called akshara<\/em> (imperishable); but another, the Supreme Purusha, is the Param\u0101tma (Gi:<\/em> XV-16<\/a> and 17<\/a>).<\/span><\/p>\n But in the \u015aruti passage, referring to akshara-vidya<\/em>:<\/span><\/p>\n \u201cNow that higher (science, par\u0101<\/em>) by which That Akshara may be reached,\u201d[2. Mu\u1e47\u1e0d: Up\u00b0:<\/em> i-1-5. \u2018Atha par\u0101 yay\u0101 tad aksharam adhigamyate. See Table of the 32 Vidyas<\/em> at end of Lect: VII.] Parabrahma Himself is designated by the term Akshara<\/em>, for, He is the Source of beings.<\/span><\/p>\n To those whose mind is given to avyakta<\/em> (soul), difficulties are great.<\/span><\/p>\n Avyakta-Path<\/em> is the getting the mind to think of the subject relating to avyakta<\/em>=Individual soul. This is attained with great struggle by the embodied i.e.<\/em>, those who love the body as if it were the \u0101tma; for, so do those encased in bodies fancy.<\/span><\/p>\n That the worshippers of the Lord are the better equipped (to reach their Goal = yukta-tam\u0101\u1e25<\/em>) is now affirmed.<\/span><\/p>\n >> Chapter 12 verse 6<\/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 12 << Chapter 12 verse 4 SlOkam \u2013 Original klESO\u2019dhikatharas thEshAm avyakthAsakthachEthasAm | avyakth\u0101 hi gathir dhu:kham dhEhavadhbhir avApyathE || word-by-word meaning avykthAsaktha chEthasAm thEshAm – those kaivalya nishtas who are engaged in [pursuing] jIvAthma svarUpam (the true self) klESa: – difficulties adhikathara: – … 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":[5,25],"tags":[],"class_list":["post-4661","post","type-post","status-publish","format-standard","hentry","category-chapter-12","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/4661","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=4661"}],"version-history":[{"count":1,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/4661\/revisions"}],"predecessor-version":[{"id":13057,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/4661\/revisions\/13057"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=4661"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=4661"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=4661"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n avyakth\u0101 hi gathir dhu:kham dhEhavadhbhir avApyathE ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nklESa: – difficulties
\nadhikathara: – more than those of gyAnis
\navyakthA gathi: – the state of mind to engage in AthmA
\ndhEhavadhbhi: – those who are attached to their bodies
\ndhu:kham avApyathE hi – isn’t it\u00a0 attained through great struggles?<\/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":"