Bhagavadgeeta - Adhyaya 14

 Bhagavadgeeta - Adhyaya 14

Chapter #: 14

Chapter Name: Gunatraya Vibhaga Yoga ( ಗುಣತ್ರಯವಿಭಾಗಯೋಗಃ)

Total verses (slokas) in this chapter: 27

Adhyaya - 14, Gunatraya Vibhaga Yoga Chapter of Gita (here after referred as BG) - DVG calls this chapter as : "Thrigunatantra Jagarooka Yoga". In the last chapter, we have seen, the entire universe is composed of basic 24 elements and the power (kshetragna) is also the one and only supreme who controls it. If so, then Arjuna wonders how there are so many different varieties of entities which differ again in their nature despite being formed by the very basic 24 elements. This chapter is Krishna's answer to that query of Arjuna. He gives pertinent details on the essential characteristics of each individually, their cause, the level of their potency, how they influence a living entity affected by them as well as the signs of one who has risen above them.

MK:

ಜಲಧಿತೀರದಿ ನಿಂತು ವೀಕ್ಷಿಸಿಕ್ಕೆಲಗಳಲಿ  ।

ಚಲವೊಂದಚಲವೊಂದು ಸಮವದಸಮವಿದು ॥

ಕಲೆತಿರ್ಪುವಂತು ಮೇಯಾಮೇಯಗಳು ಜಗದಿ ।

ಮಿಲಿತತೆಯಿನೀ ರುಚಿಯೊ – ಮಂಕುತಿಮ್ಮ ॥ 99 ॥

jaladhi teeradi nintu veekshe ikkela gaLali

chala ond achala ondu samavada samavidu

Kale tirpuvantu mEYa ameya gaLu jagadi

militate inee ruchiyo - Mankutimma |99|

If one stands by the sea shore and looks at its two sides, on one end he sees the ocean that is constantly moving and on the other, land that is motionless. On one side he sees only water and on the other so much of diversity. There are many things in this world that are within our measure. Similarly there are many, that are beyond our measure. The world is an amalgam of these two and it is only because they both exist, our world is so interesting.

Below two poems is a literal translation of Arjuna's question:

ತರುಜಾತಿ ಖಗಜಾತಿ ಮೃಗಜಾತಿಗಳು ನೂರು!

ನರಜಾತಿ ಮಿಕ್ಕ ಜಾತಿಗಳಿಂದ ಬೇರೆ ;

ನರರೊಳ್ ಓರ್ವನುಂ ತಾನೊಂದು ಬೇರೆ ಜಗ,

ಬೆರಕೆ ಸಾಮ್ಯಾಸಾಮ್ಯ!- ಮಂಕುತಿಮ್ಮ - || 236 ||

taru jaati khaga jaati mruga jaatigaLu nooru

nara jaati mikka jaatigaLinda bere

nararoL orvanum taanu ondu bere jaga 

berake saamyaasaamya - Mankutimma

Varieties of trees, birds, animals are in hundreds. But human is different from other species; Every human is a different world by himself. This world is a mixture of similarities and opposites – mankutimma -236

ಮನುಜ ಕುಲವೊಂದು ಒಬ್ಬನಿನ್ನೊಬ್ಬನಂತಿಲ್ಲ!

ತನುವು ಅಂಗಗಳೊಂದು, ರೂಪ ಗುಣ ಬೇರೆ;

ಮನದಳೊಬ್ಬೊಬ್ಬನೊಂದೊಂದು ಪ್ರಪಂಚ!

ತನುವೇಕದೊಳ್ ಬಹುಳ!-ಮಂಕುತಿಮ್ಮ- || 238 ||

Manuja kula ondu obba ninnobbanante illa

tanuvu angagaLondu roopa Guna BEre 

manadoLu obbobbanu ondondu prapancha 

tanuvu EKadoL bahuLa - Mankutimma

Human race is one but each person differs from another. Although every person has the very same body and parts physically - they all still look very different in their features and their behavior (character). To each person, his mind is made of a different world of perceptions. This whole universe is - "Unity in Diversity" - Mankutimma.

ದೈವವೆನಿಸಿರುತೆ ವಿಶ್ವಪ್ರಕೃತಿಶಕ್ತಿಯಲಿ!

ಜೀವವಾಸನೆಯಲಿ ಪೂರ್ವಕೃತವೆನಿಸಿ ;

ಧೀವರ್ತನೆಯಲಿ ಪೌರುಷವೆನಿಸಿ ಪರಸತ್ವ!

ತ್ರೈವಿಧದೊಳಿರುತಿಹುದು!-ಮಂಕುತಿಮ್ಮ || 151 ||

daivavenisirute vishva prakruti shaktiyali

jeeva vaasaneyali poorva krutavenisi

dhee vartaneyali pourushavenisi parasatva 

trai vidhadoLu irutihudu - Mankutimma

Good deeds, sins, indebtedness, various indulgences (trividha is 3 gunas : tamo, rajas, satva) are all attributed as results of previous actions, even from prior births. These may be improbable co-incidences. However, it is all well in order from the viewpoint of 'The Supreme' - Mankutimma

BG:

Krishna Says: "The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father"

ಮಮ ಯೋನಿರ್ಮಹದ್ ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ಗರ್ಭಂ ದಧಾಮ್ಯಹಂ

ಸಂಭವಃ ಸರ್ವಭೂತಾನಾಂ ತತೋ ಭವತಿ ಭಾರತ | 14-3 |

ಸರ್ವಯೋನಿಷು ಕೌಂತೇಯ ಮೂರ್ತಯಃ ಸಂಭವಂತಿ ಯಾಃ

ತಾಸಾಂ ಬ್ರಹ್ಮ ಮಹದ್ಯೋನಿರಹಂ ಬೀಜಪ್ರದಃ ಪಿತಾ  | 14-4 |

This BG Poem conveys the "dwasuparna" sloka of Upanishad - this whole world has been created by two birds where in one bird works relentlessly and other bird watches silently. The bird working relentlessly is 'Prakruti' and the silent watching bird is 'Purusha'. In below kagga poems, DVG echoes the same sentiment.

MK:

ಸುಮ್ಮನಿರನೊಲ್ಲದೆ ತನಗೆ ಒಡನಾಡಿಯೋರ್ವಳನು!

ನಿರ್ಮಿಸಿ ನಿಜಾಂಶದಿಂ ಮಾಯೆಯೆಂಬವಳಿಂದ;

ಉಣ್ಮಿದ ಜಗಜ್ವಾಲೆಗಳಲಿ ವಿಹರಿಸುತಿರುವ!

ಬೊಮ್ಮನಾಟವ ಮೆರೆಸೊ!-ಮಂಕುತಿಮ್ಮ- | 326 |

summane iru ollade tanage odanaadi orvalanu

nirmisi nija amshadim maayeembavaLinda

unmida jaga jvaalegaLaLi viharisutiruva

bommana aatava meraso - Mankutimma

He is not content in living alone and hence he decides to have a partner - thus he creates "Maya" through his powers. Through Her, he builds this cobweb of the world and he happily strolls through it by playing against himself - the drama that unfolds in this world. We should learn to happily take part in his huge drama by appreciating its supreme design and in the process uplift its greatness - Mankutimma

ಸೃಷ್ಟಿಕಥೆ ಕಟ್ಟುಕಥೆ; ವಿಲಯಕಥೆ ಬರಿಯ ಕಥೆ ।

ಹುಟ್ಟುಸಾವುಗಳೊಂದೆ ಪುರುಳಿನೆರಡು ದಶೆ ॥

ನಿತ್ಯಪರಿವರ್ತನೆಯೆ ಚೈತನ್ಯನರ್ತನೆಯೆ ।

ಸತ್ಯ ಜಗದಲಿ ಕಾಣೊ – ಮಂಕುತಿಮ್ಮ ॥ 139 ॥

srushTi katHe kaTTu katHe vilaya katHe bariya katHe 

huTTu saavugaLu oMdE puruLineraDu dashe

nitya parivartaneye chaitanya nartaneye

satya jagadali kaaNo - Mankutimma

The theory of creation - the birth, the death is all a nice fantasy fable. Birth and death happen to be the only two facets of life. Everyday "change" is the only truth. One should seek that truth - Mankutimma.

ಆದಿದಿವಸವದಾವುದೆಂದೆಂದುಮಿಹ ಜಗಕೆ? ।

ಬೋಧನೆಯ ಸುಲಭತೆಗೆ ಸೃಷ್ಟಿಲಯಕಥನ ॥

ಪಾದಶಿರಗಳ ಕೂರ್ಮ ಚಾಚಿಕೊಂಡಿರೆ ಸೃಷ್ಟಿ ।

ಸೇದಿಕೊಂಡಿರೆ ಲಯವೊ – ಮಂಕುತಿಮ್ಮ ॥ 89 ॥

aadi divasa yaavudu eMdeMdu miha(iruva) jagake 

bhOdhane sulabhatege shrishti laya kaThana

paada shiragaLa koorma chaachikondire srushti 

seedikondire layavu - Mankutimma

A question is frequently asked : When did this world come into existence? How can one answer this to an ever existing phenomenon? An easier way to answer this question is through fantasy stories. Creation and destruction are two ends that join to form a continuous cycle. No one can say which came first. The story of creation and destruction can be related to a turtle; when it spreads its legs and head from its shell, it is creation and when it withdraws into itself, it is destruction.

BG:

In below poem, Krishna answers to Arjuna's question on - "How does the the outside 'Prakruti' or its gunas control or influence even the inner supreme power of man" 

Krishna says: "O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These gunas come out of prakruti. These modes bind the eternal soul (Kshetragna) to the perishable body."

ಸತ್ತ್ವಂ ರಜಸ್ತಮ ಇತಿ ಗುಣಾಃ ಪ್ರಕೃತಿಸಂಭವಾಃ

ನಿಬಧ್ನಂತಿ ಮಹಾಬಾಹೋ ದೇಹೇ ದೇಹಿನಮವ್ಯಯಂ | 14-5 |

MK:

In below poem, DVG shows, how despite being old, Dasharatha still falls for Moha on his wife, so does Maya pleases Brahma, keeps him happy but runs the world as she pleases.

ರಾಯ ಮುದಿದಶರಥನಾಡಿಸುತ ಕೈಕೇಯಿ ।

ಸ್ವೀಯ ವಶದಲಿ ಕೋಸಲವನಾಳಿದಂತೆ ॥

ಮಾಯೆ ಬೊಮ್ಮನ ಬಿನದವಡಿಸಿ ನಮ್ಮೀ ಜಗವ ।

ಕಾಯುವಳು ತನ್ನಿಚ್ಛೆ – ಮಂಕುತಿಮ್ಮ ॥ 146 ॥

raaya mudi dasharatha naaDisuta kaikeyi

sveeya vashadali KosalavaNaaLidante

maaye bommana binadavadisi (vinOda paDisu) namma ee jagava

kaayuvaLu tannichhe - Mankutimma

Just like Kaikeyi ruled Kosala by maneuvering old king Dasharatha around her finger; Maya(illusion) diverting and pleasing Brahma rules world as she pleases!–Dim Tim–146

In below poem, he further explains how to win over Maya:

ಪ್ರಕೃತಿಯಿಂ ಪೊರಗಿರುವ ನರನಾರು ಸೃಷ್ಟಿಯಲಿ? ।

ಸ್ವಕೃತಿಯೆಂದವನೆನುವುದವಳಿರದೊಡಿರದು ॥

ಸುಕೃತವೆನಿಸುವುದವಳ ನೀಂ ವಶಕೆ ಕೊಳುವ ನಯ ।

ವಿಕೃತಿಗೆಡೆಯಾಗದಿರೊ – ಮಂಕುತಿಮ್ಮ ॥ 148 ॥

prakruti porage (horage) iruva nararu yaaru srushTiyali

svakruti endavanu ennuvudu avaLu iradoDe iradu

sukruta enisuvudu avaLa neem vashake koLuva naya 

vikrutige eDe aagadiro - Mankutimma 

Can there exist a man who is not under the influence of this 'Prakruti'? Even if one goes to claim his work is by his own merit, that is also being influenced by the 'Prakruti' and her accord. It is your good fortune if you could win over her with your nicety. Keep working hard by your merit but ensure that you are not spoiling your work because of her influence but instead make her fall for your nicety - Mankutimma

BG:

In further slokas, Krishna goes on to explain in detail on these 3 gunas - Sattva, Rajas and Tamas. He says either of these gunas cannot exist in absolute form (100% pure - Shuddha Roopa) meaning a person cannot be 100% sattivic or 100% Rajasic or 100% tamasic. Hence, a person is a combination of all these 3. He also says these 3 gunas can also NEVER mix in equal proportion. 

In the next 12 slokas, he explains every guna to highlight its characteristics. They can be grouped and summarized under below 4 broad categories:

1) Swabhava: Nature - 

            Satva: Nirmala (pure)

            Rajas: Kaama & Krodha

            Tamas: Moha

2) Lakshana: Features - 

            Satva: Prakasha

            Rajas: Avesha

            Tamas: Aalasya

3) Karya: Function - 

            Satva: Jnaana Sampadane

            Rajas: Karma (Hard working)

            Tamas: Seek of Ajnaana

4) Parinama: Effect - 

            Satva: Shanti

            Rajas: Paribramane (confused / lost)

            Tamas: Dukha

Here are the slokas:

"Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge."

ತತ್ರ ಸತ್ತ್ವಂ ನಿರ್ಮಲತ್ವಾತ್ಪ್ರಕಾಶಕಮನಾಮಯಂ

ಸುಖಸಂಗೇನ ಬಧ್ನಾತಿ ಜ್ಞಾನಸಂಗೇನ ಚಾನಘ .. 14-6

"O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions."

ರಜೋ ರಾಗಾತ್ಮಕಂ ವಿದ್ಧಿ ತೃಷ್ಣಾಸಂಗಸಮುದ್ಭವಂ

ತನ್ನಿಬಧ್ನಾತಿ ಕೌಂತೇಯ ಕರ್ಮಸಂಗೇನ ದೇಹಿನಂ .. 14-7

"O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep."

ತಮಸ್ತ್ವಜ್ಞಾನಜಂ ವಿದ್ಧಿ ಮೋಹನಂ ಸರ್ವದೇಹಿನಾಂ

ಪ್ರಮಾದಾಲಸ್ಯನಿದ್ರಾಭಿಸ್ತನ್ನಿಬಧ್ನಾತಿ ಭಾರತ .. 14-8

"Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion."

ಸತ್ತ್ವಂ ಸುಖೇ ಸಂಜಯತಿ ರಜಃ ಕರ್ಮಣಿ ಭಾರತ 

ಜ್ಞಾನಮಾವೃತ್ಯ ತು ತಮಃ ಪ್ರಮಾದೇ ಸಂಜಯತ್ಯುತ .. 14-9

"Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas)."

ರಜಸ್ತಮಶ್ಚಾಭಿಭೂಯ ಸತ್ತ್ವಂ ಭವತಿ ಭಾರತ

ರಜಃ ಸತ್ತ್ವಂ ತಮಶ್ಚೈವ ತಮಃ ಸತ್ತ್ವಂ ರಜಸ್ತಥಾ .. 14-10..

"When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance."

ಸರ್ವದ್ವಾರೇಷು ದೇಹೇಽಸ್ಮಿನ್ಪ್ರಕಾಶ ಉಪಜಾಯತೇ

ಜ್ಞಾನಂ ಯದಾ ತದಾ ವಿದ್ಯಾದ್ವಿವೃದ್ಧಂ ಸತ್ತ್ವಮಿತ್ಯುತ .. 14-11

ಲೋಭಃ ಪ್ರವೃತ್ತಿರಾರಂಭಃ ಕರ್ಮಣಾಮಶಮಃ ಸ್ಪೃಹಾ

ರಜಸ್ಯೇತಾನಿ ಜಾಯಂತೇ ವಿವೃದ್ಧೇ ಭರತರ್ಷಭ .. 14-12

ಅಪ್ರಕಾಶೋಽಪ್ರವೃತ್ತಿಶ್ಚ ಪ್ರಮಾದೋ ಮೋಹ ಏವ ಚ

ತಮಸ್ಯೇತಾನಿ ಜಾಯಂತೇ ವಿವೃದ್ಧೇ ಕುರುನಂದನ .. 14-13

" Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom."

ಯದಾ ಸತ್ತ್ವೇ ಪ್ರವೃದ್ಧೇ ತು ಪ್ರಲಯಂ ಯಾತಿ ದೇಹಭೃತ್ತ

ದೋತ್ತಮವಿದಾಂ ಲೋಕಾನಮಲಾನ್ಪ್ರತಿಪದ್ಯತೇ .. 14-14..

ರಜಸಿ ಪ್ರಲಯಂ ಗತ್ವಾ ಕರ್ಮಸಂಗಿಷು ಜಾಯತೇ 

ತಥಾ ಪ್ರಲೀನಸ್ತಮಸಿ ಮೂಢಯೋನಿಷು ಜಾಯತೇ .. 14-15

"It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness."

ಕರ್ಮಣಃ ಸುಕೃತಸ್ಯಾಹುಃ ಸಾತ್ತ್ವಿಕಂ ನಿರ್ಮಲಂ ಫಲಂ

ರಜಸಸ್ತು ಫಲಂ ದುಃಖಮಜ್ಞಾನಂ ತಮಸಃ ಫಲಂ .. 14-16

"From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion."

ಸತ್ತ್ವಾತ್ಸಂಜಾಯತೇ ಜ್ಞಾನಂ ರಜಸೋ ಲೋಭ ಏವ ಚ

ಪ್ರಮಾದಮೋಹೌ ತಮಸೋ ಭವತೋಽಜ್ಞಾನಮೇವ ಚ .. 14-17

"Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward."

ಊರ್ಧ್ವಂ ಗಚ್ಛಂತಿ ಸತ್ತ್ವಸ್ಥಾ ಮಧ್ಯೇ ತಿಷ್ಠಂತಿ ರಾಜಸಾಃ

ಜಘನ್ಯಗುಣವೃತ್ತಿಸ್ಥಾ ಅಧೋ ಗಚ್ಛಂತಿ ತಾಮಸಾಃ .. 14-18

MK:

This poem is for "Satva Guna"

ವ್ಯಕ್ತಿಮಾತ್ರದ ವಿಭವ ವಿಶ್ವಾತ್ಮದ ಅನುಭವ!

ಮುಕ್ತಿ ಸುಖವಾಂತರಿಕವದು ನಿರವಧಿಸುಖ ।।

ಭಾಕ್ತ ಪ್ರಪಂಚಸುಖವೆಂತಪರಿಮಿತವಹುದು ।

ರಿಕ್ತಸುಖ ಬಾಹ್ಯಸುಖ – ಮಂಕುತಿಮ್ಮ ।। 888 ||

Vyaktimaatrada vibhava vishvaatmada anubhava

mukti sukhavu antarikavadu niravadhi Sukha 

bhaakta prapancha sukha ventu aparimita vahudu

Rikta (vyartha) sukha baahya sukha - Mankutimma 

Individual’s defeat is an experience of oneness with universe. Such an experience is very personal, devoid of any attachment or dependencies with worldly things and that 'liberated' happiness is internal: it is timeless. The happiness derived out of worldly pleasures are momentary and are dependent on worldly elements. Such worldly pleasures are bound to flip to pain because the elements are under constant changes. Hence it can never be permanent and can never be anywhere near absolute happiness -  Mankutimma-888

Below poem is for Rajo Guna:

ಹೋರಾಡು ಬೀಳ್ವನ್ನಂ ಒಬ್ಬೊಂಟಿಯಾದೊಡಂ!

ಧೀರ ಪಥವನೆ ಬೆದಕು ಸಕಲ ಸಮಯದೊಳಂ;

ದೂರದಲಿ ಗೊಣಗುತ್ತ ಬಾಳ್ವ ಬಾಳ್ಗೇನು ಬೆಲೆ?!

ಹೋರಿ ಸತ್ವವ ಮೆರಸು-ಮಂಕುತಿಮ್ಮ- 573

hOraaDu beeLvanam obbaMTi yaadodem

dheera pathavane bedaku sakala samayadoLam

doora goNagutta baaLva baalgenu bele 

hOri satvava merasu - Mankutimma

Fight it out, even if you are alone and losing in the battle. opt for the path of valor at all times. Of what value is life, grumbling from a distance? Fight and display your inner strength (Rajo Guna) !-mankutimma-573

Below one is for Tamo Guna:

ಹಳೆಯ ಭಕ್ತಿಶ್ರದ್ಧೆಯಳಿಸಿಹೋಗಿವೆ ಮಾಸಿ ।

ಸುಳಿದಿಲ್ಲವಾವ ಹೊಸ ದರ್ಶನದ ಹೊಳಪುಂ ॥

ಪಳಗಿದ್ದ ಮನೆ ಬಿದ್ದ ಕುಂಟ ಕುರುಡನ ತೆರದಿ ।

ತಳಮಳಿಸುತಿದೆ ಲೋಕ – ಮಂಕುತಿಮ್ಮ ॥ ೧೫ ॥

haleya bhakti shraddhe alisi hogive maasi

sulidilla yaava hosa darshanada holapum

palagidda mane bidda kunta kurudana teradi

taLamaLisutide loka - Mankutimma

O! Mankutimma, all the old faiths and beliefs have faded. No new bright ideas have come by to fill the gap. The anxiety of the world is compared to the metaphor of a limp or blind person struggling to figure his way in a familiar house when it collapses.

BG:

Krishna goes on to say, knowing you have all 3 gunas, one has to realize what he feels is right and good, he has to continue to develop them more and reduce the less beneficial ones in constant effort. Then he has to become "trigunaateeta - who can move across these without being effected by them". This is the same concept depicted in "Chinmudra - to leave all 3 gunas and make jeevatma be one in paramatma"

When Arjuna questions again to help him understand how a man who has crossed all gunas would look , Krishna answers like below:

The Supreme Divine Personality said: "O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering."

ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಮೇವ ಚ ಪಾಂಡವ

ನ ದ್ವೇಷ್ಟಿ ಸಂಪ್ರವೃತ್ತಾನಿ ನ ನಿವೃತ್ತಾನಿ ಕಾಂಕ್ಷತಿ .. 14-22

ಉದಾಸೀನವದಾಸೀನೋ ಗುಣೈರ್ಯೋ ನ ವಿಚಾಲ್ಯತೇ

ಗುಣಾ ವರ್ತಂತ ಇತ್ಯೇವಂ ಯೋಽವತಿಷ್ಠತಿ ನೇಂಗತೇ .. 14-23

MK:

ಸುತ್ತ ಮುತ್ತಣ ಗಾಳಿಯಾವಗಂ‌ ನಮ್ಮೊಡಲ- ।

ನೊತ್ತಿದೊಡಮಾ ಹೊರೆಯ ಮನಸು ಕಾಣದವೋಲ್ ॥

ಬಿತ್ತರದ ಲೋಕಭಾರವನಾತ್ಮನರಿಯದಿರೆ ।

ಮುಕ್ತ ಲಕ್ಷಣವದುವೆ – ಮಂಕುತಿಮ್ಮ ॥ 900 ॥

sutta muttaNa gaaLi yaavagam nammodala

nottidodamaa horeya manasu kaaNadavol

bittarada lokabhaaravanu aatma nariyadire

mukta lakshanavaduve - Mankutimma

“There is air around us exerting pressure on our bodies. But our mind does not take notice of this pressure and is unaware of its load. Similarly the day when our soul does not take notice of the ordeals and pressures the vast world puts on us – we can call ourselves as liberated (attained salvation or nirvana).” – Mankutimma

ಆರಲೆನ್ನಯ ಹೃದಯ ಕರಣಗಳ ಕಾವುಗಳು ।

ಸೇರಲೆನ್ನಯ ಜೀವ ವಿಶ್ವಜೀವದಲಿ ।।

ಧಾರುಣಿಯ ಮಡಿಲೆನ್ನ ಕೊಳಲಿ; ಜಗ ಮರೆತಿರಲಿ ।

ಹಾರಯಿಸು ನೀನಿಂತು – ಮಂಕುತಿಮ್ಮ ।। 920 ||

aarali ennaya hRudaya karaNagaLa kAvugaLu ।

sErali ennaya jIva vishva jIvadali ॥

dhAruNiya maDilu enna koLali; jaga maretirali ।

hArayisu nInu intu – Mankutimma ॥ 920 ॥

“One must pray thus: Let the anxiety in my heart and restlessness in my senses die down. Let my life strive for welfare of world. Let the earth accept me in its womb. Let the world forget me.” – Mankutimma

In above poem when he says let the world forget me - this is not out of jigupse or besara, but this is a sign of contentment and satisfaction saying - im done with the world, please let me move beyond this.