Bhagavad Gita 3.35

[Guest guest]

Sri Lakshminrisimha Parabrahmane Namaha

Sri Ramanujaya Namaha

Sri Nigamantha Mahadesikaya Namaha

 

SRIMAD BHAGAVAD GITA

- translation by Sri.V.N.Gopala Desikan

 

Chapter III

slOkA 35

 

Translation : One's own dharmA , i.e, karma yOgA ,

even if defective , is better than another's

dharmA i.e, jnAna yOgA even if performed well.

Death in doing one's own dharmA i.e, karma yOgA

is better. Another's dharmA i.e, jnana yOgA

produces fear.

 

Commentary : Karma yOgA which is easy to do , is

actually one's own duty. So, even if karma yOgA

is not correctly performed , it is not likely

to be interrupted in the middle. It is better than

jnAna yOgA , even if it is performed in great detail.

JnAna yOgA is another's duty , because it is

difficult to do , for a person in this world. It is

likely to be interrupted. For a person , who remains

in karma yOgA , even death , without success , in

one birth is better; because in the next birth,

performance of karma yOga will come naturally.

JnAna yOgA is liable to be interrupted ,

because the senses (indriyAs) may go astray , after

worldly objects. It is also very difficult to

perform . Whereas in karma yOgA , since one does

work , one keeps the senses occupied thereby.

 

adiyEn,

senthil

 

(Courtesy : Sri Visishtadvaita Research Centre)

[Guest guest]

SrI:

SrimadhE rAmAnujAya namah:

SrimadhE srI lakshmi nrusimha divaya pAdhukA sEvaka srivan-satakOpa srI

nArAyana yateendra mahA desikAya namah:

 

Dear devotees,

 

Can anyone please explain how jnAna yogA is considered anothers duty,

but karma yogA is considered one's own duty? adiyEn had a notion that

" sva-dharme--in one's prescribed duties " means one's varnAsrama dharma

and it didn't seem to adiyEn that LOrd Sri Krsna was giving any

reference to jnAna yogA here. adiyEn would appreciate the answer for

this question.

 

adiyEn rAmAnuja dAsan,

Lakshmi kumAr

 

 

 

--- SENTHIL UMPATHY <senthil_adiyen wrote:

<cut>

>

> Chapter III

> slOkA 35

>

> Translation : One's own dharmA , i.e, karma yOgA ,

> even if defective , is better than another's

> dharmA i.e, jnAna yOgA even if performed well.

> Death in doing one's own dharmA i.e, karma yOgA

> is better. Another's dharmA i.e, jnana yOgA

> produces fear.

>

> Commentary : Karma yOgA which is easy to do , is

> actually one's own duty. So, even if karma yOgA

> is not correctly performed , it is not likely

> to be interrupted in the middle. It is better than

> jnAna yOgA , even if it is performed in great

> detail.

> JnAna yOgA is another's duty , because it is

> difficult to do , for a person in this world. It is

> likely to be interrupted. For a person , who

> remains

> in karma yOgA , even death , without success , in

> one birth is better; because in the next birth,

> performance of karma yOga will come naturally.

> JnAna yOgA is liable to be interrupted ,

> because the senses (indriyAs) may go astray , after

> worldly objects. It is also very difficult to

> perform . Whereas in karma yOgA , since one does

> work , one keeps the senses occupied thereby.

>

> adiyEn,

> senthil

>

> (Courtesy : Sri Visishtadvaita Research Centre)

>

>

------

> Srimate Sri Laksminrisimha Divya Paduka Sevaka

> Srivan Satakopa Sri Narayana Yatindra Mahadesikaya

> Nama

>

>

>

_____

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo 'si me

 

Always think of Me and become My devotee. Worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise you

this because you are My very dear friend - Lord Sri Krsna { BG 18.65 }

 

 

 

 

Bid and sell for free at http://auctions.

[Guest guest]

Dear Sri Deepak,

 

Jnaana Yoga is not for people who have no contact with Prakriti. They need

no form of yoga as they are already in a state of perfection. adiyen spoke

to Srimad Azhagiya Singar briefly on this subject. Swami Desikan makes it

very clear in various works that Karma Yoga and Jnaana yoga are

preliminaries that eventually lead to Bhakti Yoga or Prapatti which

ultimately lead to moksham. The question that was put to Srimad Azhagiya

Singar was that if Jnaana yoga was somebody else's duty as a universal

statement coming from God, then for which class of beings was Jnaana yoga a

swadharma or one's own duty? Srimad Azhagiya Singar's reply was that

Arjuna's position was like that of a 5th grade student with an urge to study

10th grade material. Sri Krishna's reply was that " Right now you are not

ready for this. When you pass 9th grade, or in other words, by doing karma

yoga along with jnaana about what it is all about, attain the necessary Atma

Suddhi, then Arjuna himself will be eligible to perform jnaana yoga. " End

of quote from Srimad Azhagiya Singar.

 

adiyen Ramanuja daasan,

jagan.

 

 

> " K. Deepak Rajasekar " <deepak

> " K. Deepak Rajasekar " <deepak

>

>CC: lakshmikumar

>Re: Bhagavad Gita 3.35

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>

>sri:

>srimate sri lakshmi nrusimha parabrahmane nama:

>srimate sri lakshmi nrusimha divya pAdhukA sEvaka srivan-satakOpa

>sri nArAyana yateendra mahA desikAya nama:

>

>Dear Sri Lakshmikumar,

>

> > adiyEn had a notion that

> > " sva-dharme--in one's prescribed duties " means one's varnAsrama dharma

> > and it didn't seem to adiyEn that LOrd Sri Krsna was giving any

> > reference to jnAna yogA here.

>

>Swami Desikan in tAtparya Chandrika explains that " Since Arjuna thinks

>of giving up war as his own duty, it is enough to point out to him

>that war is his duty. Well performed para-dharma and ill-performed

>sva-dharma can mean only jnana-yoga and karma-yoga respectively in

>this context. " This is amply clear if we retrace a bit. In the

>concluding verses of the second chapter (2.55-71), the characteristics

>of jnana yogi and how he finally attains perfection were described.

>Arjuna was thrilled by this because by taking to jnana yoga, not only

>can he avoid war(his sva-dharma as a kshatriya) but also attain

>perfection. So he naively points this out in 3.1-2 by asking the Lord to

>clarify, all the time hoping that Krishna would let him go. Thus the

>Lord explains that jnana yoga is not for you but for those who have no

>contact with prakriti. Only such people can perform that

>uninterruptedly and as a result attain perfection.

>

> > Can anyone please explain how jnAna yogA is considered anothers duty,

> > but karma yogA is considered one's own duty?

>

>Therefore jnana yoga is duty of those who have no contact with

>prakriti, like those described at the end of chapter 2. On the other

>hand, " In Karma yoga " , Swami Desikan puts it thus, " the senses are

>presented with experiences of the type they are accustomed to,

>therefore there cannot be a complete break. " Hence can be performed by

>Arjuna easily and without any interruption. This is better because in

>some future birth he can complete even if it is defective now, and

>nothing is lost (2.40). So " sva " and " para " depends on which side of

>the fence one is. In the context here, because Arjuna takes the role

>of a baddha jivatma that has contact with prakriti, karma yoga becomes

>his sva-dharma.

>

>adiyEn hopes this clarifies. The answers were based on Gita-bhasya of

>Ramanuja (english trans. by M.R. Sampathkumaran). Please correct me if

>there are any blatant mistakes that may have crept in due to my

>limitations.

>

>adiyEn

>Deepak

>

>

>

>

>------

>Srimate Sri Laksminrisimha Divya Paduka Sevaka

>Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama

>

>

 

____

[Guest guest]

sri:

srimate sri lakshmi nrusimha parabrahmane nama:

srimate sri lakshmi nrusimha divya pAdhukA sEvaka srivan-satakOpa

sri nArAyana yateendra mahA desikAya nama:

 

Dear Sri Lakshmikumar,

 

> adiyEn had a notion that

> " sva-dharme--in one's prescribed duties " means one's varnAsrama dharma

> and it didn't seem to adiyEn that LOrd Sri Krsna was giving any

> reference to jnAna yogA here.

 

Swami Desikan in tAtparya Chandrika explains that " Since Arjuna thinks

of giving up war as his own duty, it is enough to point out to him

that war is his duty. Well performed para-dharma and ill-performed

sva-dharma can mean only jnana-yoga and karma-yoga respectively in

this context. " This is amply clear if we retrace a bit. In the

concluding verses of the second chapter (2.55-71), the characteristics

of jnana yogi and how he finally attains perfection were described.

Arjuna was thrilled by this because by taking to jnana yoga, not only

can he avoid war(his sva-dharma as a kshatriya) but also attain

perfection. So he naively points this out in 3.1-2 by asking the Lord to

clarify, all the time hoping that Krishna would let him go. Thus the

Lord explains that jnana yoga is not for you but for those who have no

contact with prakriti. Only such people can perform that

uninterruptedly and as a result attain perfection.

 

> Can anyone please explain how jnAna yogA is considered anothers duty,

> but karma yogA is considered one's own duty?

 

Therefore jnana yoga is duty of those who have no contact with

prakriti, like those described at the end of chapter 2. On the other

hand, " In Karma yoga " , Swami Desikan puts it thus, " the senses are

presented with experiences of the type they are accustomed to,

therefore there cannot be a complete break. " Hence can be performed by

Arjuna easily and without any interruption. This is better because in

some future birth he can complete even if it is defective now, and

nothing is lost (2.40). So " sva " and " para " depends on which side of

the fence one is. In the context here, because Arjuna takes the role

of a baddha jivatma that has contact with prakriti, karma yoga becomes

his sva-dharma.

 

adiyEn hopes this clarifies. The answers were based on Gita-bhasya of

Ramanuja (english trans. by M.R. Sampathkumaran). Please correct me if

there are any blatant mistakes that may have crept in due to my

limitations.

 

adiyEn

Deepak