SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 18<\/a><\/p>\n << Chapter 18 Verse 14<\/a><\/p>\n Simple<\/a><\/p>\n \u015bar\u012bra-v\u0101\u1e45-manobhir yat ‘Whatsoever act man doth by the body, speech and mind, \u2014right or the reverse,\u2014 these five are its causes.’<\/span><\/p>\n Right<\/em> = That which \u015a\u0101stra sanctions.<\/span><\/p>\n The reverse<\/em> = That which \u015a\u0101stra proscribes.<\/span><\/p>\n In all acts of any nature, whether they pertain to body, or speech or the mind, the following are their five fold causes:\u2014<\/span><\/p>\n \u2018He is knower (or intelligent), \u2014therefore.\u2019[1. Br: S\u016bt:<\/em> II-3-19: \u2018Jno `taeva.\u2019]<\/span><\/p>\n \u2018He is actor, \u2014\u015a\u0101str\u0101s (thus alone) becoming significant;\u2019[2. Br: S\u016bt:<\/em> II-3-33 \u2018Karta &c.\u2019]<\/span><\/p>\n<\/li>\n \u2018Verily am I enthroned in the hearts of all; from Me is memory, wisdom and conjecture etc.\u2019, (Gi:<\/em> XV-15<\/a>)<\/span><\/p>\n And further also it will be found stated:<\/span><\/p>\n \u2018\u012a\u015bvara, Arjuna! is seated in the heart-region of all beings, whirling all beings (as if) mounted on a machine.\u2019 (Gi:<\/em> XVIII-61<\/a>).<\/span><\/p>\n<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n That the J\u012bv\u0101tma\u2019s actorship (or the capacity of J\u012bv\u0101tma to act) is dependent on Param\u0101tma, is established in the Brahma-S\u016btra:<\/span><\/p>\n \u2018Verily from (Him) the Superior \u2014(for) so declares the \u015aruti.\u2019[3. Br: S\u016bt:<\/em> II-3-40. From Gitabhashya(1969) by \u015ar\u012b M.R.Sampatkumaran: “That (i.e., the power of being the agent possessed by the individual self) is, however, from the Supreme Being because the scripture says so.”]<\/span><\/p>\n It may be brought forward as an objection that if J\u012bv\u0101tma\u2019s agentship (or actorship) is dependent (or consequent) on Param\u0101tma, then J\u012bvatma has no concern in work, and then the \u015a\u0101stras embodying rules of injunction<\/a> and interdiction<\/a> become useless! This objection was however anticipated by the \u015a\u0101stra-k\u0101ra himself, and met thus:<\/span><\/p>\n \u2018But with a view to the efforts made; \u2014on account of the (otherwise) purposelessness of the mandates and prohibitions (of \u015a\u0101stras).\u2019[4. Br: S\u016bt:<\/em> II-3-41: \u2018K\u1e5bita-prayama &c.,\u2019. From Gitabhashya(1969) by \u015ar\u012b M.R.Sampatkumaran: “But He requires the efforts made (by the individual self) from the reason among others that the mandates and prohibitions (in the \u015a\u0101stras<\/em>) should not become purposeless.”]<\/span><\/p>\n The purport (of the whole) is this: Param\u0101tma grants the body and its organs, and also the powers inherent in them, all dependent on Him; and J\u012bv\u0101tma, so equipped, and so empowered, but dependent himself on Him, manifests his will<\/strong><\/em> in the shape of effort through the organs. And Param\u0101tma who is located inside him, allows him to act by His (silent) sanction.[5. From Gitabhashya(1969) by \u015ar\u012b M.R.Sampatkumaran: “By means of the senses, the body and such other things given by the Supreme Self, having Him for their support and deriving their power from Him, the individual self, who finds his support in Him and derives his power from Him, undertakes, of his own free will<\/strong>, the effort, which is of the form of directing the senses and other things, for the purpose of performing work. The individual self, himself of his own free will<\/strong> is indeed the cause of work, because the Supreme Self, remaining within him, causes him (who has made the effort) to act by granting His permission. (The reality of moral choice is affirmed on the basis of the initial effort of the individual self being entirely free, the Lord remaining neutral. Later efforts are assented to by Him, so that they may be carried into effect.)”] J\u012bva (soul) may in this sense be supposed to be the actor by self-will<\/strong>, and becomes himself subject to the mandatory and interdictory<\/a> provisions (of \u015a\u0101stra); for example: A heavy stone or timber requires the help of many persons to move, and though many people do constitute the combined cause in effecting the movement, there is the chief person for whose benefit alone the movement is effected, the benefit or non-benefit of the act done by more than one agent thus accruing to the chief agent.[6. The soul\u2019s powers are delegated (to the soul by Param\u0101tma). He is endowed with the free-will<\/strong> to use them (i.e., the powers), a Law (i.e., \u015a\u0101stra) being given him to point out how to use it (i.e., the free-will<\/strong>). Infraction (of the Law\/\u015a\u0101stra) becomes punishable. The soul is the subject of punishment necessarily. See articles on Predestination and Free-will. (Theosophist<\/em>, 1897)<\/a>.]<\/span><\/p>\n >> Chapter 18 Verse 16<\/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 18 << Chapter 18 Verse 14 Simple \u015bar\u012bra-v\u0101\u1e45-manobhir yat karma pr\u0101rabhate nara\u1e25 ny\u0101yya\u1e41 v\u0101 vipar\u012bta\u1e41 v\u0101 pa\u00f1caite tasya hetava\u1e25 ‘Whatsoever act man doth by the body, speech and mind, \u2014right or the reverse,\u2014 these five are its causes.’ Right = That which \u015a\u0101stra sanctions. … 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":[11,24],"tags":[],"class_list":["post-6745","post","type-post","status-publish","format-standard","hentry","category-chapter-18","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/6745","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=6745"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/6745\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=6745"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=6745"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=6745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nkarma pr\u0101rabhate nara\u1e25
\nny\u0101yya\u1e41 v\u0101 vipar\u012bta\u1e41 v\u0101
\npa\u00f1caite tasya hetava\u1e25<\/p>\n\n
\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":"