Bhagavadgeeta - Adhyaya 17

   Bhagavadgeeta - Adhyaya 17

Chapter #: 17

Chapter Name: Śhraddhā Traya Vibhāga Yoga ( ಶ್ರದ್ಧಾತ್ರಯವಿಭಾಗಯೋಗಃ )

Total verses (slokas) in this chapter: 28

Adhyaya - 17, Śhraddhā Traya Vibhaga Yoga  Chapter of Gita (here after referred as BG) - DVG calls this chapter as : "Śhraddhā Traya Viveka Yoga". This chapter details on "Shraddha". This chapter has answers for Arjuna's following question: "If every detail can be understood by scriptures, how many people would really have wisdom to understand all those details? Would it be considered superstitious if one just follows a belief without understanding scriptures because the belief / faith comes from ancestors who would have understood shastras?"

BG:

These are the Arjuna's questions for this chapter details. "Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness(Sattvic), passion (Rajas), or ignorance (Tamas)?"

Note: Here Arjuna splits the Shraddha into 3 parts : Sattvic, Rajas and Tamas.

ಯೇ ಶಾಸ್ತ್ರವಿಧಿಮುತ್ಸೃಜ್ಯ ಯಜಂತೇ ಶ್ರದ್ಧಯಾನ್ವಿತಾಃ

ತೇಷಾಂ ನಿಷ್ಠಾ ತು ಕಾ ಕೃಷ್ಣ ಸತ್ತ್ವಮಾಹೋ ರಜಸ್ತಮಃ  || 17-1 ||

MK:

The very opening poem is an ode to this chapter:

ಶ್ರೀ ವಿಷ್ಣು ವಿಶ್ವಾದಿ ಮೂಲ ಮಾಯಾಲೋಲ ।

ದೇವ ಸರ್ವೇಶ ಪರಬೊಮ್ಮನೆಂದು ಜನಂ ॥

ಆವುದನು ಕಾಣದೊಡಮಳ್ತಿಯಿಂ ನಂಬಿಹುದೊ ।

ಆ ವಿಚಿತ್ರಕೆ ನಮಿಸೊ – ಮಂಕುತಿಮ್ಮ ॥ ೧ ॥

Shri Vishnu VishwAdi moola mAyAlOla

Deva sarvesha parabommnandu janam

Avudanu kANadoDamaLthiyam nambihudo

Aa vichitrake namiso- Mankuthimma || 1 ||

"Oh! Mankutimma, salute to that strangeness that people believe in heavily without even seeing. They all describe it differently – Sri Vishnu, beginning of everything including this world, Weaver of this web of magic, Omnipotent God and the creator"

poem 3 details this more:

ಇಹುದೊ ಇಲ್ಲವೊ ತಿಳಿಯಗೊಡದೊಂದು ವಸ್ತು ನಿಜ।

ಮಹಿಮೆಯಿಂ ಜಗವಾಗಿ ಜೀವವೇಷದಲಿ ॥

ವಿಹರಿಪುದದೊಳ್ಳಿತೆಂಬುದು ನಿಸದವಾದೊಡಾ ।

ಗಹನ ತತ್ತ್ವಕೆ ಶರಣೊ – ಮಂಕುತಿಮ್ಮ ॥ ೩ ॥

ihudo illavo tiLiyagoDadoMdu vastu nija |

mahimeyiM jagavaagi jeevavEShadali ||

viharipudadoLLiteMbudu nisadavaadoDaa |

gahana tattvake sharaNo - maMkutimma || 3 ||

"Oh! Mankutimma, it is very difficult to conclude whether it exists or not. An entity which is manifesting its glory by flowing in this world as life. If it is really true, then seek refuge in that deep thought."

Intellect is prominent in Jnaana Saadhane but Buddhi or Intellect - has limitations. The areas where it has limitations are : Jeeva, Atma, God, Punya, Paapa, Karma etc. DVG explains why in below poem 54.

ಫಲವಿಲ್ಲ ಕಾರ್ಯಕಾರಣವಾದದಿಂ ತತ್ತ್ವ ।

ಸಿಲುಕದೆಮ್ಮಯ ತರ್ಕಕರ್ಕಶಾಂಕುಶಕೆ  ॥

ಸುಳಿವುದಾಗೀಗಳದು ಸೂಕ್ಷ್ಮಾನುಭವಗಳಲಿ ।

ತಿಳಿಮನದೆ ನೋಳ್ಪರ್ಗೆ – ಮಂಕುತಿಮ್ಮ ॥ ೫೪ ॥

Phalavilla kaarya kaaraNa vaada dim tatva 

silukudy emmaya tarka karkashankushake

sulivudu aaageegaLadu sookshma anubhavagaLali

tili manade nOL parge - Mankutimma || 54 ||

"Cause-Effect analysis is not fruitful in knowing the real truth. Knowledge of complete truth is beyond our logic and deductions. But it sometimes occurs in subtle experiences when one looks at it in a clear and open mind - Mankutimma"

Intellect has a weakness that it needs the 5 senses to work for it to come to an understanding or make a conclusion. Hence Intellect / Buddhi will not work when dealing with things outside of our senses limit / scope. To deal with such 'beyond senses' areas - one will need a guide like a Mentor, a Guru, Scriptures / Shastras or Vedas. To seek that - one will need Shraddha.

MK:

ಜ್ಞೇಯದ ದ್ವೀಪಕಜ್ಞೇಯಾಬ್ಧಿಯಾವರಣ ।

ಕಾಯಕದ ಗಿರಿಗೆ ಮಾನಸದಭ್ರಪಟಲ ॥

ಮೇಯವನು ಬಗೆದೇನ್ ಅಮೇಯ ಸುತ್ತಲುಮಿರಲು? ।

ಮಾಯೆಯೀ ಮಿಶ್ರಣವೊ – ಮಂಕುತಿಮ್ಮ ॥ ೧೦೩ ॥

Jneyada dveepaka agnEya abdhiavarana 

kaayakada girige maanasada abhra patala

meyavanu bagedEn ameya suttalumiralu

maayeyi mishraNavu - Mankutimma || 103 ||

"The knowable island is enveloped by the unknown, transcendental, vast ocean. Mind is to body what a vast cloud cover is to a mountain. What is the use of measuring the tiny, measurable bit while there is the tremendous immeasurable all around it? This mixture is Maya, Mankutimma"

BG:

To Arjuna's questions, Krishna begins answering with this sloka: "The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from me."

ತ್ರಿವಿಧಾ ಭವತಿ ಶ್ರದ್ಧಾ ದೇಹಿನಾಂ ಸಾ ಸ್ವಭಾವಜಾ

ಸಾತ್ತ್ವಿಕೀ ರಾಜಸೀ ಚೈವ ತಾಮಸೀ ಚೇತಿ ತಾಂ ಶೃಣು || 17-2 ||

Krishna says : "Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits." To give a modern spin to it, this means : Sattvic people will believe in God truly, Rajas people will not oppose God but if God opposes, they fight head to head where as Tamas people : Condemn God.

ಯಜಂತೇ ಸಾತ್ತ್ವಿಕಾ ದೇವಾನ್ಯಕ್ಷರಕ್ಷಾಂಸಿ ರಾಜಸಾಃ

ಪ್ರೇತಾನ್ಭೂತಗಣಾಂಶ್ಚಾನ್ಯೇ ಯಜಂತೇ ತಾಮಸಾ ಜನಾಃ || 17-4 ||

MK:

This poem #849 hints the Sattvic people's nature:

ಒಮ್ಮನಸಿನಿಂದ ನೀನೀ ತತ್ವವಂ ಗ್ರಹಿಸು ।

ಬ್ರಹ್ಮಲೀಲೆಗೆ ಗೊತ್ತುಗುರಿ ಲೆಕ್ಕವಿಲ್ಲ ।।

ಸುಮ್ಮನಿರು ನಿನ್ನ ಪಾಡನು ಪಡುತ ತುಟಿ ಬಿಗಿದು ।

ನೆಮ್ಮದಿಗೆ ದಾರಿಯಿದು – ಮಂಕುತಿಮ್ಮ ।। 849 ||

ommanasu iMda neenu ee tatvavam grahisu 

brahma leelege gottu guri lekka villa

summane iru ninna paaDu paDuta tuTi  bigidu

nemmadige daari idu - Mankutimma || 849 ||

"Through a concentrated mind, thou grasp this essence, Neither are ends, nor are means to the game of God. Stay silent, playing thy plight, lips held together. This is the way to contentment - Mankutimma."

This poems #734 and #783 hints the Rajas people's nature: Here DVG hints to not condemn god's game but rather fight it with valor.

ಸೈನಿಕನು ನೀನು, ಸೇನಾಧಿಪತಿಯೆಲ್ಲಿಹನೊ! ।

ಆಣತಿಯ ಕಳುಹುತಿಹನದನು ನೀನರಿತು ।।

ಜಾಣಿನಧಟಿಂ ಪೋರು; ಸೋಲುಗೆಲುವವನೆಣಿಕೆ ।

ಕಾಣಿಸದನಾಳ್ಕೆಯದು – ಮಂಕುತಿಮ್ಮ ।। 734 ||

sainikanu nInu, sEnaadhipatiyellihano! 

aNatiya kaLuhutihanadanu nInaritu ||

jaaNinadhaTim pOru; sOlugelavavaneNike |

kaaNisadanaaLkeyadu - mankutimma || 734 || 

"Thou are a soldier, wonder where is the commander! Disperses he orders, which thou interpret to carry over. Fight tactfully with full valor; Let him evaluate the Defeat or victory. His is an invisible authority - Mankutimma."

ಬುದ್ಧಿ ಮಾತಿದು ನಿನಗೆ; ಸಿದ್ಧನಿರು ಸಕಲಕ್ಕಂ ।

ಎದ್ದು ಕುಣಿಯಲಿ ಕರ್ಮ; ದೈವ ನಿದ್ರಿಸಲಿ ।।

ಅದ್ಭುತಗಳರಿದಿಲ್ಲ ; ಭವ್ಯಕ್ಕೆ ಹದ್ದಿಲ್ಲ ।

ಸಿದ್ಧನಾಗೆಲ್ಲಕಂ – ಮಂಕುತಿಮ್ಮ ।। 783 ||

buddhi maatu idu ninage siddhaniru sakalakkam

eddu kuNiyali karma daiva nidrisali

adhbutagaLaridilla bhavyakke haddilla

siddhanaagellakam - Mankutimma || 783 ||

"Here is a Piece of advice for you - to be ready for everything. Come what may in the name of fate while God remain asleep; To create wonders is in our control and is not beyond our reach; Magnificient is boundless and it is possible to cross it. Prepare yourself for everything! -Mankutimma"

In Poem #20 and #22 DVG lists how Tamas people would think:

ಕಂಡ ದೈವಕ್ಕೆಲ್ಲ ಕೈಯ ಮುಗಿದೇನಹುದು? ।

ಚಂಡಚತುರೋಪಾಯದಿಂದಲೇನಹುದು? ॥

ತಂಡುಲದ ಹಿಡಿಯೊಂದು ತುಂಡು ಬಟ್ಟೆಯದೊಂದು ।

ಅಂಡಲೆತವಿದಕೇನೊ? – ಮಂಕುತಿಮ್ಮ ॥ ೨೦ ॥

kanda daivakkella kai mugidu Enahudu

chanda chatura upaayadindalenahudu

Tandulada hidi ondu tundu batte adu ondu 

andeletavu idake enO - Mankutimma || 20 ||

"O! Mankutimma, what do we get by worshipping gods? What is the use of planning sinister schemes? Isnt the basic need just a handful of rice and a piece of rag – then is it for those we attribute all the wanderings of the man?"

ಕೃತ್ರಿಮವೊ ಜಗವೆಲ್ಲ! ಸತ್ಯತೆಯದೆಲ್ಲಿಹುದೊ? ।

ಕರ್ತೃವೆನಿಸಿದನೆ ತಾಂ ಗುಪ್ತನಾಗಿಹನು ॥

ಚತ್ರವೀ ಜಗವಿದರೊಳಾರ ಗುಣವೆಂತಹುದೊ! ।

ಯಾತ್ರಿಕನೆ, ಜಾಗರಿರೊ – ಮಂಕುತಿಮ್ಮ ॥ ೨೨ ॥

Krutrimavo jagavella Satyate adu ellihudo

Kartruvenisidane taam gupta naagihanu

Chatravi jagavu idaroLu aara guNaventu ahudo

yaatrikane jaagariro - Mankutimma || 22 ||

"O! Mankutimma, the whole world looks artificial. Where is the truth in all these? The so-called is gone into hiding. This world is like a random congregation of people. We can never be sure of anybody’s intention. Just like a traveler in an alien land you must be very careful."

BG:

In next few slokas, Krishna goes on to show how food drives the 3 Gunas.

Krishna says: "Sattvic prefer foods that promote the life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful"

ಆಯುಃಸತ್ತ್ವಬಲಾರೋಗ್ಯಸುಖಪ್ರೀತಿವಿವರ್ಧನಾಃ

ರಸ್ಯಾಃ ಸ್ನಿಗ್ಧಾಃ ಸ್ಥಿರಾ ಹೃದ್ಯಾ ಆಹಾರಾಃ ಸಾತ್ತ್ವಿಕಪ್ರಿಯಾಃ || 17-8 ||

Krishna says: "Foods that are too bitter, too sour, salty, very hot, pungent, dry, and chiliful, are dear to persons in the mode of passion (Rajas People). Such foods produce pain, grief, and disease"

ಕಟ್ವಮ್ಲಲವಣಾತ್ಯುಷ್ಣತೀಕ್ಷ್ಣರೂಕ್ಷವಿದಾಹಿನಃ

ಆಹಾರಾ ರಾಜಸಸ್ಯೇಷ್ಟಾ ದುಃಖಶೋಕಾಮಯಪ್ರದಾಃ || 17-9 ||

Krishna Says: "Foods which are half cooked, insipid, stale, tasteless, polluting, contaminated or leftovers from someone and foods that are forbidden to offer to the Supreme Lord such as meat, fish, fowl, eggs, onions, garlic, mushrooms, wine, alcohol, etc. are the foods of choice for those situated in tama guna"

ಯಾತಯಾಮಂ ಗತರಸಂ ಪೂತಿ ಪರ್ಯುಷಿತಂ ಚ ಯತ್ಉ

ಚ್ಛಿಷ್ಟಮಪಿ ಚಾಮೇಧ್ಯಂ ಭೋಜನಂ ತಾಮಸಪ್ರಿಯಂ || 17-10 ||

MK:

ಅನಿಲಗುಣ ಭೂಗುಣಗಳಿಂ ಸಸ್ಯಧಾನ್ಯಗುಣ

ತನುಗುಣಗಳನ್ನದಿಂ, ಮನದ ಗುಣ ತನುವಿಂ

ಜನಪದವಿಧಂಗಳಿಂತಾಗಿಹವು ಸೃಷ್ಟಿಯಿನೆ

ಮನುವೊಬ್ಬ,ಜನತೆ ಶತ – ಮಂಕುತಿಮ್ಮ ।। 337 ||

anilguNa bhUguNagaLim sasyadhaanyaguNa |

tanuguNagalannadim, manada guNa tanuvim ||

janapadavidhangaLintaagihuvu sruShTiyine |

manuvobba, janate shata - mankutimma || 337 ||

"Just like plants, seeds get their qualities from that of earth and air. Body gets qualified by food and mind in turn from body.Thus do arise in the creation, diversity in the populace.Man is one, yet thousands the masses who differ in their qualities - Mankutimma."

BG:

Next few slokas go on to categorize Austerity (Tapas) into 3 groups: 1) Shaareerika (Body) 2) Vangmeya (Talk) 3) Manasika (Mind).

1) Shaareerika (ಶಾರೀರಿಕ ತಪಸ್ಸು) : Body Tapas

Krishna says: "Worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders—when this is done with the observance of cleanliness, simplicity, celibacy, and non-violence—is declared as the austerity of the body"

ದೇವದ್ವಿಜಗುರುಪ್ರಾಜ್ಞಪೂಜನಂ ಶೌಚಮಾರ್ಜವಂ

ಬ್ರಹ್ಮಚರ್ಯಮಹಿಂಸಾ ಚ ಶಾರೀರಂ ತಪ ಉಚ್ಯತೇ || 17-14 ||

MK:

ಲಾವಣ್ಯವಾತ್ಮಗುಣವದರಿಂದೆ ಲೋಕಜನ ।

ದೇವನನು ಕಮನೀಯ ವಿಗ್ರಹಂಗಳಲಿ ।।

ಭಾವಿಸುತ ತಮ್ಮಿಷ್ಟಭೋಗಗಳನರ್ಪಿಸುವರು ।

ಸೇವೆಯಿಂ ನಲಿಯುವರು- ಮಂಕುತಿಮ್ಮ ।। 468 ||

laavaNya aatma guNa adariMda lOka jana 

dEvananu kamaneeya vigrahangaLali

bhaavisuta tamma ishTa bhOgagaLanu arpisuvaru

sEve eim naliyuvaru - Mankutimma || 468 ||

"Beauty is  a quality of aatma where the mind is bound to be swayed by beauty. Hence Wordly people worship God in beautiful idols to please their own mind. They offer  Him with what ever fine things they could think of and enjoy serving Him with glee!-mankutimma-468"

ಜೀವನವದೊಂದು ಪರಮೈಶ್ವರ್ಯ ಬೊಮ್ಮನದು

ಸೇವೆಯದನೂರ್ಜಿತಂಗೊಳುಸುವೆಲ್ಲೆಸಕ

ಈವರಾರ್ ಕೊಳುವರಾರೆಲ್ಲರೊಂದಾಗಿರಲು?

ನೈವೇಧ್ಯಭಾಗಿ ನೀಂ – ಮಂಕುತಿಮ್ಮ || 250 ||

jeevanu adondu parama aishvarya bommanadu

sEveyadu oorjitangoLusuva ella esaka

eervaraar koLuvaru yaaru ellaru oMdaagiralu

naivEdya bhaagi neeM - Mankutimma || 250 ||

"Life is a very precious treasured creation of Brahma, One has to work his best to improve it because every effort one puts in his life would lead him to betterment. who is giver or receiver when its both you (you take from his creation, and you give to yourself in his name). When you would think you are offering to him, its rather a mere effort to better your own life in his service. You are entitled for His ‘offerings’ (The more you serve, the more you better your life, the more you increase the treasured creation value of Brahma - You get what you give)!-Mankutima -250"

ಅಂದಂದಿಗಾದನಿತು ಬುಡ ಕಟ್ಟಿ ಕಳೆ ತೆಗೆದು

ಚೆಂದಳಿರು ದಿನದಿನಮುಮೊಗೆಯೆ ನೀರೆರೆದು

ಸಂದ ಬಲದಿಂದ ಜಗದಶ್ವತ್ಥ ಸೇವೆಯಲಿ

ನಿಂದಿರುವುದಲೆ ಧರ್ಮ – ಮಂಕುತಿಮ್ಮ || 253 ||

andandigaadanitu buDa kaTTi kaLe tegedu 

chendaLiru dinadinamumogeye nIreredu ||

sanda baladinda jagadashvattha sEveyali |

nindiruvudale dharma - mankutimma || 253 ||

"As much as possible each day, protect roots (culture) by ensuring it is deep rooted - respect guru and elders, have faith in scriptures and traditions. Weed out all the negative thoughts. As the beautiful sprout blooms everyday (new feel arises everyday in this process), water it, And with the energy derived from it serve the peepal tree (Ashwatha = old, ancient) of the world. To stand thus is to stand righteous - Mankutimma."

2) Vangmeya (ವಾಂಗ್ಮಯ ತಪಸ್ಸು): Tapas in Talks

Krishna Says: "Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as the self learning—these are declared as the austerity of speech"

ಅನುದ್ವೇಗಕರಂ ವಾಕ್ಯಂ ಸತ್ಯಂ ಪ್ರಿಯಹಿತಂ ಚ ಯತ್ಸ್ವಾ

ಧ್ಯಾಯಾಭ್ಯಸನಂ ಚೈವ ವಾಙ್ಮಯಂ ತಪ ಉಚ್ಯತೇ || 17-15 ||

A similar popular sloka is: 

ಸತ್ಯಂ   ಭೃಯಾತ್   ಪ್ರಿಯಂ  ಭೃಯಾತ್   

ನ  ಭೃಯಾತ್   ಸತ್ಯಂ  ಅಪ್ರಿಯಂ

ಪ್ರಿಯಂ  ಚ  ನಾನೃತಂ  ಭೃಯಾತ್  

ಏಷ  ಧರ್ಮಾಃ  ಸನಾತನಃ  

This is mistaken as "do not speak truth when unpleasant" which is not the right interpretation. It actually means:

Speak Truth, Speak Pleasantly

Speak truth in such a way that it is not unpleasant

Even if pleasant, do not speak untruth

this is the path of eternal righteousness.

MK:

ಹೃದಯಕ್ಕೊಪ್ಪುವ ಭಾಷೆ ರಾಗ ಲಯ ವಿಸ್ತಾರ ।

ಪದ ಚರ್ಚೆ ಮತವಿಚಾರಕೆ ತಕ್ಕ ಭಾಷೆ ।।

ಹೃದಯ ಮತಿ ಸತಿಪತಿಗಳಂತಿರಲು ಯುಕ್ತವದು ।

ಬದುಕು ರಸತರ್ಕೈಕ್ಯ – ಮಂಕುತಿಮ್ಮ ।। 463 ||

hrudayakoppuva bhashe raagalaya vistaara |

pada charche mativichaarakke takka bhaaShe ||

hrudaya mati satipatigaLantiralu yuktavadu |

baduku rastarkaikya - mankutimma || 463 ||

"Language that suits the heart is the expanse of feelings and rhythm. When you listen to people who talk well its a music to your ears because it touches your heart. Ideas and intellect are best asserted through choice of words. It is befitting when the heart and the intellect are together like a couple, Life after all is the unison of passion and reason - Mankutimma"

ಹೃದಯಪುಷ್ಪಮರಂದವಾತ್ಮಕೆ ನಿಜಾನಂದ ।

ಉದಿಪುದಾ ರಸ ಸುಂದರದ ಕಿರಣ ಸೋಕೆ ।।

ಬದುಕಿನೊಳ್ ಕವಿತೆಯೊಳ್ ಕಲೆಗಳೊಳ್ ಪ್ರಕೃತಿಯೊಳ್ ।

ಪುದಿದಿರ್ಪ ಕಾಂತಿಯದು – ಮಂಕುತಿಮ್ಮ ।। 459 ||

hrudaya puShpamarandavu aatmake nijaananda |

udipudaa rasa sundarada kiraNa sOke ||

badukinoL kaviteyoL kalegaLoL prakrutiyoL |

pudidirpa kaantiyadu - mankutimma ||

"The nectar (good talk, good thoughts, nice feelings) of heart's flower  is true joy to the soul. It is formed when exposed to the rays of beauty (from nature, from character of others around etc). In life, in poetry, in arts as well as in nature, filled is that brilliance - Mankutimma"

3) Maanasa (ಮಾನಸ ತಪಸ್ಸು): Tapas in Mind

Krishna Says: "Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as the austerity of the mind"

ಮನಃ ಪ್ರಸಾದಃ ಸೌಮ್ಯತ್ವಂ ಮೌನಮಾತ್ಮವಿನಿಗ್ರಹಃ

ಭಾವಸಂಶುದ್ಧಿರಿತ್ಯೇತತ್ತಪೋ ಮಾನಸಮುಚ್ಯತೇ || 17-16 ||

MK:

ಕೊಳದ ಜಲ ನಿನ್ನ ಮನ; ಲೋಗರದರೊಳಗಿಳಿಯೆ ।

ತಳದ ಕಸ ತೇಲುತ್ತ ಬಗ್ಗಡವದಹುದು ।।

ಕಲಕಲದ್ದದೆ ಕೊಂಚ ಬಿಟ್ಟಿದ್ದೊಡದು ಮರಳಿ ।

ತಿಳಿಯಹುದು ಶಾಂತಿಯಲಿ – ಮಂಕುತಿಮ್ಮ ।। 829 ||

koLa jala ninna mana lOkaru adaroLage iLiye

taLada kasa tElutta baggaDavu ahud

kalakaladdade koMcha biTTu iddoDadu marali 

tiLiyahudu shaantiyali - Mankutimma || 829 ||

"Your mind is like water in a pond. Stirred by worldly activities, its people, their influences on it. Latent instincts are aroused to make mind muddy with feelings like love, jealousy, hatred, dislikes and likes etc; If you take some time out to cut off the worldly influence, then your mind is not bound to be disturbed as much since all the worldly feelings settle down to clear it for introspection. The transparency of mind is restored leading to peace -mankutimma–829"

ಕಕ್ಷಿಗಾರನವೊಲೇ ಪೋರುತ್ತೆ ನ್ಯಾಯಕ್ಕೆ ।

ಸಾಕ್ಷಿಯವೊಲಿರು ಕಡೆಗೆ ತೀರ್ಪಾಗುವಂದು ।।

ಬಿಕ್ಷುವೊಲು ಕಾಲ ಸವೆಯಿಸಿ ಲೋಕಯಾತ್ರೆಯಲಿ ।

ಪಕ್ಷಿವೊಲು ಮನದೊಳಿರು – ಮಂಕುತಿಮ್ಮ || 575 ||

kakshigaarana vole pOruthe nyaayakke

saakshiya oliru kaDege teerpu aaguvandu

bhikshu volu kaala saveyisi lOka yaatreyali

pakshivolu manadoLu iralu - Mankutimma || 575 ||

“Every plaintiff approaches the court thinking he has a iron-clad case. On the day of the judgment, the best way to deal is to be like a witness – not bothering which party wins. A witness’ job ends once he has told the complete truth under oath in the stands. One must accept the court’s decision as it comes. He must lead the rest of the life like a bikshu (mendicant) who does not grieve/rejoice on previous events. In mind one must be as free as a bird – not remembering too many things to worry about.” – Mankutimma

ಸ್ವಸ್ಥತೆಯ ಕದಲಿಸದ ಜಗದಾಸ್ಥೆಯೊಂದು ಗುಣ ।

ಆಸ್ಥೆಯನು ಕುಂದಿಸದ ತಾಟಸ್ಥ್ಯವೊಂದು ।

ನಷ್ಟಲಾಭಂಗಳಲಿ ಲಘುಹಾಸ್ಯನಯವೊಂದು ।

ಸ್ವಸ್ತಿಗಾವಶ್ಯಕವೊ – ಮಂಕುತಿಮ್ಮ ।। 723 ||

svasthateya kadalisada jagadaastheyondu guNa |

aastheyanu kundisada taaTasthyavondu ||

naShTalaaBangaLali laGuhasyanayavondu |

svastigaavashyakavo - mankutimma ||

"Worldly interest that doesn't perturb healthy balance (change but don't spoil or disturb existing balance), Indifference that in no way diminishes sincere passion, Gentle and humorous at times of loss as well as gain - Essential are these for a serene living - Mankutimma"

ಹೆಸರು ಹೆಸರೆಂಬುದೇಂ? ಕಸರು ಬೀಸುವ ಗಾಳಿ ।

ಹಸೆಯೊಂದು ನಿನಗೇಕೆ ಬ್ರಹ್ಮಪುರಿಯೊಳಗೆ ? ।।

ಶಿಶುವಾಗು ನೀಂ ಮನದಿ, ಹಸುವಾಗು, ಸಸಿಯಾಗು ।

ಕಸಬೊರಕೆಯಾಗಿಳೆಗೆ – ಮಂಕುತಿಮ್ಮ ।। 656 ||

hesaru hesaru embudu em? kasuru beesuva gaaLi

haseyondu ninage Eke brahmapuri oLage?

shishuvaagu neem manadi hasuvaagu sasiyaagu

kasaborake yaagu eLege - Mankutimma || 656 || 

"What is the real meaning of name and fame? It is a temporary wind dust which is as mere as a word in another person's breath. Just like how an unripen fruit lacks the fragrance, so is this fame - uninteresting. Why would you need a coveted pedestal in this world filled with crores of other people as it would only increase your tendency to succumb to worldly feelings more, instead of your betterment. The thirst for world's appreciation masks one's wisdom. Instead be a child whose innocent actions are independent of worldly praise, be like a cow showing humility at all times, be like a plant which grows to yield fruits, flowers on its own without any expectations. Be a self- introspecting broom to erase off all influences in and out - Mankutimma"

BG:

In further slokas on this chapter Krishna goes on to say, how people should practice these 3 fold tapas without any selfish expectations.  He also highlights in the end of this chapter that, if one practices these tapas without any faith - then it is all useless and called "Asat".