gitartha sangraha

You are here: SriPedia - ebooks - Vedanta Desikan - Works

gitartha sangraha

Introduction

Originally  Swamy AaLavanthAr blessed us with the SrI Sookthi known as
"GeethArtha Sangraham " in Sanskrit .That contains the essence of Lord
PaarthasArathy's upadEsam to us using ArjunA as a vyAjam at KurukshEthram
.

AchArya RaamAnuja wrote a commentary for that SrI Sookthi ( SrI GeehtA
BhAshyam) in Sanskrit to make sure that the meanings housed in Swamy
AaLavanthAr's SrI Sookthi are preserved without any distortions. 

Swamy Desikan followed the foot steps of AchArya RaamAnuja 
and blessed us with his detailed commentary on GeethA BhAshyam 
named "Taathparya Chandrikai " . Swamy Desikan rejected 
the vipareetha vyAkyAnams for GeethA by resting his commentary on 
AchArya RaamAnujuA's BhAshyam . Swamy Desikan went further and
created a short commentary on GeethArTa Sangraham named GeethArTa
Sangraha Rakshai in Sanskrit . Finally , out of his infinite compassion
for
us , Swamy Desikan blessed us with a Tamil Prabhandham called 
GeethArTa Sangraham for us to become conversant about 
the quintessence of SrImath Bhagavath GeethA . All the Tamil Paasurams 
of GeethArTa Sangraham are set in KattaLai KalitthuRai metre.


General Introduction 
****************
The parama rahasyam of Charama slOkam was covered 
in the last set of postings. Through that charama slOkam ,
Bhagavan performed upadEsam for us through use of
Arjunan as an excuse (vyAjam) . This charama slOkam 
containing the method to observe Prapatthi is easy to practise
for gaining the Moksha Phalan . The SaraNAgathy Saasthram
is housed in the charama slOkam of Bhagavath Geethai ,
which is the essence of Upanishads . Geethai was blessed to us
directly from the lips of BhagavAn Himself for our ujjevanam. 
All of our PoorvAchAryAs have therefore helped us to understand
the true meaning of GeethA with their comprehensive commentaries. 
Swamy AlavanthAr was the first among  our PoorvAchAryAs to
open our spiritual eyes with his SrI Sookthi of GeethArTa Sangraham .
With His incisive intellect , Swamy AlavanthAr captured the essence of
GeethA Saasthram in 32 SlOkams and opened the doors for other
VaishNavite AchAryAs to elaborare on the most important Bhagavath
Saasthram . .

Swamy  Desikan with his superb genius captured the essence of
the 32 Sanskrit slOkams of Swamy  AlavanthAr in 21 Tamil 
Paasurams including the Phala sruthi .

There are 18 chapters in SrImath Bhagavath Geethai.
Our PoorvAchAryAs divided these 18 chapters in to 
three subsets consisting of six chapters ( ShaDkams ) .
The first set of six deal with Karma and Jn~Ana yOgams .
The second shaDkam covers Bhakthi yOgam . The first 
half of the third Shadkam deals with the Svaroopams and
SvabhAvams of ChEthanam , achEthanam and the Prapancham 
resulting from their union as well as the true state (nija nilai)
of SarvEswaran . The second half of the third Shadkam covers
the ways to observe Karma , Jn~Ana , Bhakthi yOgams and
the dependence on SaashtrAs for a chEthanam like Arjunan 
to understand clearly that SrIman NaarAyaNan is the Para Brahmam 
celebrated in VedAnthams .


For  additional literature on GeethArTa Sangraham , please refer to
the following earlier postings and recordings:

Swamy AlavanthAr's GeethArtha Sangraham has been covered by adiyEn
and has been archived in four postings of Bhakthi list ( Novemebr 7,11and 
23 , 1995.) :

http://www.ramanuja.org/sv/srchives/index.html

The text of GeethArtha Sangraham is available at :

http://ramanuja.org/desika/geetha15.txt

The recitation of GeethArtha Sangraha by SevilimEdu Swamy 
lasting 7 minutes is available at :

http://www.ahobilamutt.org/dpaudio.html

Slokas

Commentary

There are two benedictory verses ( Taniyans) for Swamy Desikan's
Tamil Prabhandham .One is set in the metre of nErisai veNNpaa and
the other is set in the shorter KuRaL VeNNpaa .

Taniyan 1: nErisai VeNNpaa
***********************
katta poruL virittha kAsiniyil nAnn maRayin
ittap-poruL iyampum inn poruLaic-chittar thozhum
VedAntha Desikanai mEvuvAr tangaL Thirup-
paadhAmbhuyam adiyEn paRRu

( Meaning): The lotus feet of  Swamy VedAntha Desikan ,
who is worshipped by pious scholars with bhakthi are my refuge.
He is delectable to us through the anubhavam of His SrI
Sookthis. He  gave us the inner meanings of the difficult
passages of the four Vedams for the residents of this world
through His dhivya Sookthis .

Taniyan 2: KuRaL VeNNpaa
***********************
Geethai mozhintharuLum VedAntha DesikanAr
paadhAra vinthamalar paRRu

(Meaning) : The lotus feet of Swamy VedAntha Desikan
who blessed us with the divine prabhandham of GeethArTa
sangraham ( the essence of SrImath Bhagavath GeethA)
are the refuge for us all .


Swamy AlavanthAr's summary relating to
the entire GeethA Saasthram  has taken the form of the first slOkam:

svadharama-jn~Ana -VairAgya saadhya-bhakthyEka gOchara:
NaarAyaNa : Param Brahma GeethAsAsthrE Sameeritha:

Swamy Desikan's First Paasuram of GeethArTa Sangraham 
is a wonderful echo of the above summary of Swamy ALavanthAr .

326. The Essence of the Meaning (SaarArTam) of GeethA Saasthram
******************************************************
karumamum Jn~Amum koNDu yezhum kAthalukku ohr ilakku yenRu
aru maRai ucchiyuL aadharitthu othum arum biramam
ThirumahaLODu varum ThirumAl yenRu ThAnn uraitthAn
dharumam uhantha Dhananjayanukkavan SaaraTiyE (1)

(meaning): After anushtAnam of Karma yOgam to control 
one's mind , Jn~Ana yOgam has to be practised for aathma
SaakshAthkAram to pave the way for the anushtAnam of 
Bhakthi yOgam .The entire assembly of  VedAnthAs declare
that the target of this Bahkthi yOgam is the Parabrahmam 
celebrated asSrIman NaarAyaNan .For Arjunan rooted in
dharmam , KaNNan revealed that He is indeed that 
Parabrahmam .

In this paasuram , the progression of Karma , Jn~Ana , Bhakthi
yOgams referred to by Swamy AlavanthAr is  covered with 
the following references :

1."  Karumamum Jn~Anamum koNdu " = based on Karma and Jn~Ana yogams 
      which  are covered in the First ShaDkam .

2. " yezhum Kaathalukku " = Bhakthi yogam , the topic of the second
      shaDkam is dealt with here .

3." arum Brahmam " = the Brahmam , which is distinctly different 
     from chEthana and achEthana vargams is the topic of the first
     half of the third ShaDkam .This Brahmam is the One celebrated 
    in Upanishads ( " aru MaRai ucchiyuL aadaritthu Odhum arum 
    Brahmam "). This Brahmam is SrIman NaarAyaNan appearing 
    with MahA Lakshmi (" ThirumahaLODu varum ThirumAl " ).

4. "Dharumam uhantha " = to be bound by the SaasthrAs is hinted here.
     This covers the second half of the third ShaDkam .

5. To that Arjunan (Dhananjayan) rooted in Dharmam ( dharumam
    uhantha Dhananjayan) , Lord PaarTasAraty revealed that 
    SrIman NaarAyaNan is none other than Himself ( " arum Biramam
    ThirumahaLODu varum ThirumAl yenRu ThAnn uraitthAn"). 

6. Lord revealed that He is indeed the lakshyam(gOchara: ) of 
    that bhakthi yOgam (" yezhum kaathalukku ohr ilakku yenRu uraitthAn")
.

327. The  Essence of the First chapter
*****************************
uhavai adaintha uRavudayAr poraluRRa annAL
tahavudan anbu karai puraLa dharumatthu aLavil
miha uLam anji vizhunthu adi sErntha VisayanukkOr
nahayudan uNmai uraikka amainthanan NaaraNanE---(2) 

(meaning): Arjuna saw the dear relatives like BheeshmA ,AchAryAs
like DhrOnA assembled opposite him  to engage in battle with him .
ArjunA's love and dayA for them overflowed although they had
no fitness for that display of affection . As a result , Arjuna concluded
that the righteous war with them befitting his status as a Kshathriyan 
was adharmam (unrighteous). He was overcome with weakness . 
He threw down his bow and arrows and sat down with dejection 
at the foot of his chariot . Next , Arjuna  appealed to Lord , 
his charioteer to show him the right way. With smile on His face , 
Lord ParthasArathy commenced His upadEsam for ArjunA 
on the Svaroopams of JeevAthma , ParamAthmA , the means to 
reach ParamAthmA and related esoteric meanings of VedAnthA . 
Lord's upadEsam was like nectar for Arjuna  and easy to understand .

Swamy AlavanthAr's summary of the First chapter takes this form:

asTAna snEha KaaruNya dharmAdharmadhiyA-aakulam
PaarTam prapannam uddhisya SaasthrAvatharaNam  krutham (5th slOkam ) .

Arjuna arrived at the battle field with the Lord as his charioteer.
He directed the Lord to position the chariot in the middle of
the armies assembled to battle each other so that he can see
all those assembled to fight him and his side . Lord obliged
and positioned the chariot in such a place so that Arjuna can
have a good look.

As Arjuna looked on and saw his relatives , AchAryAs and other
kinsmen eager to engage in the battle with him , his limbs got
weakened , his mouth became dry and he began to tremble.
His mind began to reel over the thought of killing his kinsmen,
AchAryAs and others dear to him in the ensuing battle . He told
the Lord , His Charioteer , that such a battle is not worth fighting .
He threw down his bow and arrows and sat down on the chariot
as though he was ready to fast to death . 

Arjuna  was overwhelmed by compassion for those that did not 
merit it ( asTAna KaaruNayam). He got confused about what is 
dharmam and what is adharmam and was taken over by sorrow 
( dharmAdharama dhiyA aakulam). His mind swirled in the high wind 
of grief over the prospect of killing his AchAryAs , former friends 
and kinsmen . Arjuna declared now that he will not fight them 
( na yOthsyAmi) as a result of the unbearble sorrow over  
the expected loss of those dear to him ( " HanishyamANAn
bhavadheeyAn  vilOkya bhandhu snEhEna paramayA cha krupayA
dharmAdharma bhayEna cha athimAthrasvinna sarvagAtra: sarvaTA
aham na yOthsyAmi ithi ukthvA --sasaram chApam visrujya
raTOpasTE upAvisath" in AchArya RaamAnujA's commentary ) .


the THIRD Paasuram of Swamy Desikan's
GeethArTa Sangraham dealing with the SECOND adhyAyam of
SrImath Bhagavath Geetha .This chapter has 72 slOkams.

328. The  Essence of the SECOND  chapter
***********************************
Udalam azhinthidum uLL uyir onRu azhiyAthu yenaippOl
vidhumathu paRRu vidAthathu adaittha kirisaikaL
kaduka unakku uyir kAttu(m) ninaivu athanAl uLathAm
vidu mayal yenRu Visayanait-tERRinAn VitthakanE ----(3)

(Meaning): Oh Arjuna! I am eternal and the Lord of all (SarvEswaran).
There is no question about this matter. Similarly , there is no question
about the eternal status of the JeevAthmAs. They have no death.
AathmA inside the body does not age . AathmA does not cease
to exist as it moves from one body to the other.It is eternal (nithyan),
ever present . No one should think it is anithyam and sorrow over that
thought . Aathma can not be cut up by weapons . It can not be burnt by
fire nor dried by the wind . Jeevan is capable of penetrating through
every thing in a subtle manner. This aathmA can not be killed.

AathmA is indestructible. It is the height of ignorance for one to think
that  he is the killer of the AaathmA and that AathmA is capable of being
killed .The term Death in the worldly parlance is nothing but the
departure
of the Aaathma from one body to enter in to another body. Oh Arjuna !
It is appropriate to think that the aathmA , which resided in the physical
body of your  enemies will go to Svarga lOkam , gain a body better than
that it had on this earth and enjoy all the bhOgams there .You should be 
happy reflecting over that  thought . Does anyone really  regret over 
casting aside the old and torn clothes for the good fortune of wearing 
clean and brand new attire ?

Oh ArjunA ! You might grieve over the death of the body instead of
the AathmA .Even that thought is not proper.This body is constituted by
the five elements ( Pancha BhUthams). It is the abode of the eternal
jeevan to experience the fruits of its karmAs. When the karmaas are
exhausted , the physical body has no reason to continue its existence.
It falls down. It is absolutely natural for the physical body to undergo
changes . Oh Arjuna! Even if you do not destroy the body during your
war with the enemies , teir sareeram will die sooner or later. Therefore ,
there is no reason for sorrowing over the death of the physical body ,
the temporary home of the jeevan in SamsAric state.

Additional Comments:
******************
1. Lord Paarthasaarathy is saluted as Vitthakan here . He is addressed so
as the mysterious One here because , He performed UpadEsam for
Arjunan here on the battle field , while serving as his charioteer and
staff.

2. " vidumathu paRRu vidAthathu adaittha kirisaikaLE ":
With the benefit of Saasthra Jn~Anam , the chEthanan should
comprehend clearly the true nature ( Svaroopam of of the AathmA
and perform one's karmAs with no attachment to their fruits and treat
their performance as Bhagavath Kaimkaryam in the mode of NishkAmyam .
One should only detatch from the fruits of the karmAs and  should never
abandon the prescribed karmAs.To engage in just wars is the duty of
a Kshathrian. There is no other lofty karma for a Kashathrian.Therefore ,
Oh Arjuna , You should engage in performing this just war , cast aside
the fruits of victory arising from such a war . When you do so , You
will be performing karma yOgam and will gain MOksham at the end.

3. " kaduha unakku uyir kAttum nianivu athanAl uLathAm " :
After gaining control of your mind through the practise of
this Karma Yogam , you will progress to the stage of Jn~Ana
yOgam , which is an anubhavam of unrelenting reflection on
the svaroopam of the AathmA .The subsequent stage is
Aathma SaakshAthkAram or direct experience of the AathmA .
Therefore consider that this just war ( Karma yOgam ) is
an aid to the lofty goal of aathma SaakshAthkAram (Kaivalyam)
and as a result remove your confusion that the perishable body
made up of the five elements is the same as the eternal ,
imperishable AathmA .

4. Swamy AlavanthAr's summary of the 72 slOkams of
this Second adhyAyam takes this form:

nithyAthma-sanga karmEhAgOcharaa Saankhya-yOgadhee:
dhvitheeyE sTitha-dhee-lakshA prOkthA tann-mOhasAnthayE

5.  AchArya RaamAnujA's commentary : Arjuna fell at the feet of
the Lord and appealed : " Oh My Lord ! My mind is befuddled
with compassion for my relatives and teachers . I am bewildered
about my duties .  Instruct me , Your sishyan , who has sought
Your protection as Prapannan and teach me what is  certainly
auspicious for me to do ( "YacchrEya: syAnniscchitham BrUhi
tanmE sishyas-tEaham-saadhi mAmm ThvAm prapannam" ).

For the benefit of Arjuna , who was totally confused about
what is dharmam and what is adharmam due to love and
compassion in an inappropriate situation ( asTAnE samupasthitha
snEha kaaruNyam) , GeethAchAryan began the introduction to
Saasthram to dispell his ignorance .Starting from the Geetha slOkam ,
II.12 ( "There never was a time,when I did not exist ") to the charama
slOkam , XVIII.66 (" I will release you from all your sins, grieve not" ),
Lord PaarTasArathy instructed Arjuna about Karma , Jn~Ana
and Bhakthi yOgams as " the means for attaining the highest spiritual
fulfilment .

Lord PaarthasArathy instructed that AathmA ( Self) is " eternal , stable ,
immovable and primeval , unchanging , unshakable and ancient "
( " atha AathmA nithya: sTANu , achala: ayam SanAthana: sTira-
svabhAva: aprakampya: purAtana: cha").

Special SlOkams of this Chapter
**************************
KarmaNyEvAdhikArastE maa phalEshu kadAchana
maa karmaphala-hEthur-bhUrmA  tE sangOasthvakarmaNi
---II .47

(Meaning): " To work alone , You have the right and not to
the fruits. Do not be impelled by the fruits of work. Nor have
attachment to inaction". Acts performed with a desire to Phalan
lead to bondage.The opposite way ( nishkAmya Karamam ) leads
to your release from the bonds of KarmAs.

Yoga: karmasu kousalam --II . 50

(Meaning): Yoga is skill in action.  Therefore strive for yOgA.
develop evenness of mind , discard good and evil as well as
the here and now. Relinquish the fruits from action and free
yourself from bondage of rebirth and ascend to My supreme
abode ( Padham gacchanthyanAmayam) !

SlOKam II .56
************
dukkhEshu anudhvigna manaa: sukhEshu vigathaspruha:
veetharAga Bhaya krOdha: sTithadhee: MuniruchyathE

(Meaning): " He whose mind is not perturbed in pain , who has
no longing for pleasures , who is free from desire , fear and
anger--he is called a sage of firm wisdom ".

SlOkam II . 63
************
" From anger ( KrOdhAth) there comes (Bhavathi) delusion
(sammOha:); from delusion , the loss of memory ( Smruthi vibhrama:);
from the loss  of memory , the destruction of discrimination
(Buddhi naasa:); and with Buddhi nAsam , he is lost (praNasyathi) ".

SlOkma II . 69
*************
"What is night (nisA) for all beings (SarvabhUthAnAm) ,
in it the controlled one is awake ( tasyAm jaagarthi samyami).
When all beings are awake ( ysyAm jaagarthi bhUthAni)  ,
that is the night to the sage ( Saa nisA pasyathO munE: )".
who sees

You are here: SriPedia - Oppiliappan - Archives - May 2004 
--------------------------------------------------------------------------------

Oppiliappan List Archive: Message 00270 May 2004
May 2004 Indexes ( Date | Thread | Author )     || Discuss (
thiruvahindhrapuram/msg00270 | Opp-talk )

--------------------------------------------------------------------------------
[Date Prev][Date Next][Thread Prev][Thread Next] 

Subject: [Oppiliappan] Re: Thiruvaheendhrapuram RathnAngi Kaimkaryam
series: Posting244/Desika Prabhandham :GeethArTa Sangraham : Part 5 
From: Sadagopan  
Date: Mon, 24 May 2004 21:25:54 -0400 

--------------------------------------------------------------------------------

SrI:

 Dear BhakthAs of Lord  PaarthasArathy   :

Today we will study the FOURTH Paasuram of Swamy Desikan's
GeethArTa Sangraham dealing with the  THIRD adhyAyam of
SrImath Bhagavath Geetha .This chapter has  43 slOkams.

329. The  Essence of the THIRD  chapter
*********************************
sankam tavirnthu sakam sathir peRRa DhananjayanE
pongum guNangaL puNarppu anaitthum puhavittu avaRRuL
nankaNN uraittha kirisai yelAm yenavum navinRAr
yengum aRivarhaLE yenRu NaaTan iyampinanE -----(4)

(Meaning): In the previous paasuram , Lord pointed out that
Karma yOgam has to be done first to get the mind under control
and then one should proceed to Jn~Ana yOgam . A question arises
here about some one , who is competent to perform Jn~Ana yOgam
directly without the intermediate step of Karma yOgam. The question is
why should such a capable person trouble himself with Karma yOgam .
The answer is that the gains of Jn~Ana yOgam can not be realized unless
Karma yOgam is mastered first. We have to perform Karma yOgam
first and please the Lord by doing karmAs without anticipation of
the fruits of the karmA . Sins are destroyed during the practise of such
karma yOgam. The mind gets cleansed. The power of dhOshams
like desire and anger diminish and the indhriyams come under
the influence of the saadhakan . This leads on to the practise of
Jn~Ana yOgam as the next step. If one does not perform Karma
yOgam first and proceeds directly to Jn~Ana yOgam , it is like
some one , who wants to build a seven tiered gOpuram by
starting with the seventh tier first. He will become a laughing
matter.

Further , no one can stay idle even for a second without doing
any karma except during the praLaya Kaalam . Jeevan is goaded
by one or other of the three guNams to perform one or other karmAs.
Karma yOgam is easy to practise.Mistakes do not creep in , while
one practises Karma yOgam .It is impossible not to be engaged in
KarmAs .The bodily existence will be impaired , if we abandon
Karma yOgam . Even the great souls like King Janaka , who were
fully qualified to jump start their Saadhanai with Jn~Ana yOgam
practised Karma yOgam first to show to the world the correct
sequence. If some one sets an example by doing skipping Karma
yOgam , even those , who are not competent to perform Jn~Ana
yOgam will mimic the capable ones and end up in spiritual
disaster. This will lead to the accumulation of sins by the trend
setter and he will further lose his grip on the Jn~Ana yOgam as well.

Additional comments on the words & Passages of this Paasuram
**************************************************
1. "Sangam Tavirtthu" : When one performs Karma yOgam, one shoud
do it for Bhagavath preethi and for gaining any fruits that one may
desire.

2. Pongum guNangaL puNarppu anaitthum avaRRuL puhavittu":
Satthvam , Rajas and Tamas are the three guNams associated with
Prakruthi. In the body of the chEthanam , they are present in different
proportions. They are behind the performance of appropriate karmAs
as described in detail in the 14th chapter of SrImath Bhagavath GeethA .
Jeevan deludes itself by thinking that it is the doer of the karmAs.This
delusion (Bhramam) arises from the  wrong conviction that Sareeram
is indeed the aathmA . In contrast to these deluded souls , those who
have a clear understanding of the Aathma Svaroopam will know
that the ability to perform karmAs is a natural attribute of the Aathma
and the association with the three guNams are the causative factor.
This is known as Karthruthva anusandhAnam .

3." NangkaNN uraittha kirisaikaL yelAm yenavum navinRAr yengum aRivarhaLE"
Those who recognize that all the karmAs are performed by SarvEswaran
through His Servant , the Jeevan for the purpose of His own joy .One has
to comprehend this tatthvam , while performing Karma roopa kaimkaryams.
Those who have this practise are considered as the Masters of the essence
of
all Bhagavath Saasthrams.

Instructing Arjuna in this manner , Lord commanded him to engage
in the practise of his karmAs as a Kshathrian and fight his enemies
in that righteous war .

4. Swamy AlavanthAr's sumamry of this Third adhyAyam is :

asakthyA lOkarakshAyai guNEshvArOpya karthruthAm
SarvEswarE vaa nyasyOkthA thrutheeyE karma-kAryathA

5. RaamAnujA's summary: The aathma sAkshAthkAram
( the direct visualization  of the indibvidual Self/Jeevan) is
the precedent for success in practise of Bhakthi yOgam.
This is explained in the next four chaptrs starting from
the Third Chapter.

BhagavAn states that the practise of Jn~Ana yOgam by plunging
head long is a difficult and dangerous act ( sahasA yEva Jn~Ana
yOgO dhushkara: ).The chEthanam in this world can not exist
without action driven by the guNAs born of Prakruthi. Anyone
who says that he has skipped Karma yOga and jumped to
Jn~Ana yOga directly is a hypocrrite (MiTyAchAran). There is
every fear of downward descent in his case .Therefore , one
has no choice but to perform obligatory karmAs (niyatha
Karmaa) without seeking the fruits thereof .  By performing
karmAs without attachment to the fruits of such karmAs ,
one atains the Supreme being:

tasmAth asaktha: sathatham kaaryam karma samAchara
asakthO hyAcharankarma Param aapnOthi purusha:
---SrImath Bhagavath GeethA: 3.19

GeethAchAryan goes on to say that He is " AvAptha samastha
Kaaman " ( One who has all of His desires fulfilled) and the Supreme
Master of all and yet He goes on working (performing karmAs)
for the protection of the world and its beings.

The Lord instructs ArjunA to surrender all of his actions
to Him with a mind focussed on Him as the antharyAmi
of all and engage in his battle ahead resolutely without
the heat of excitement :

Mayi SarvANi karmANi sanyasya adhyAthma chEthasA
nirAsir-nirmamO bhUthvA yudhyasva vigatha jwara:
---SrIamth Bhagavath GeethA : 3.30

Here , the Lord instructs ArjunA to perform all prescribed
karmAs befitting his role as a Kshathriyan free from selfishness
and in a mood of not seeking the phalans for such karmAs .
He asks ArjunA to dedicate the fruits of all those required
KarmAs to Him with adhyAthma chEthas ( with a clear mind
knowing that the Lord is the indweller in all ) and never forgetting
that Lord is his Master ( Seshi) and he is His (LOrd's) agent ( Seshan).
One who has this sEshathva Jn~Anam is the one with adhyAthma
chEthas. Lord states that thoe who do not have this Tatthva
Jn~Anam are lost forever.

During the rest of this third adhyAyam , Lord explains the difficulties
in the practise of Jn~Ana yOgam .GeethAchAryan stresses
the importance  of controlling the senses AT THE VERY BEGINNING ,
so that both Jn~Anam ( knowledge) and Vij~nAnam (discrimination)
are not destroyed ( Geethai  II . 41).

Next , BhagavAn rank ordered the adversaries to Jn~Ana Yogins:
The indhriyAs ( senses) are important virOdhis for gaining kowledge
(Jn~Anam). Even if the Yogi controls the senses , the mind exerts
a dominat role by lusting after the sense objects and becomes a bigger
impediment to gaining  Jn~Anam. If one controls the mind , BUddhi
( the intellect ) still is a greater impedimen tthan Senses and the mind.
Even after controlling the sensory organs and the mind , the Buddhi can
play some perverted games and stand in the way of gaining Jn~Anam.
Assuming that the senses, mind and intellect are some how controlled ,
there is a virOdhi , which is the biggest of them all .That is desire
(Kaama:).

IndhriyANi parAnyAhu: indhriyEbhya: param Mana:
Manasasthu parA Buddhi: yO BuddhE: parathasthu Sa:
---Geethai: III. 42

In the final slOkam of this chapter ( III .43) , the Lord instructs
Arjuna to recognize Kaamam (desire) as the top most obstacle in
the pursuit of Jn~Ana yOgam and directs Arjuna to destroy
this enemy(desire)  by stabilizing the Manas with the help of
Buddhi  , which in turn is reined in by the practise of Karma yOgA
( " AathmAnam mana: AathmanA BuddhyA Karma yOgE
avasTApya , yEnam Kaama roopam dhurAsadham Sathrum
jahi (nAsaya) ithi " ).

Chapter  1 is about " Arjuna"s sorrow and Confusion "
Chapter 2 of Geethai is about : " Communion through Knowledge ".
Chapter 3 is about " Communion through Action ".
Chapter 4 is  about " Renunciation of Action in Knowledge".
Chapter 5 is about "  Communion through Renunciation "
Chapter 6 is about " Communion through Meditation "

These are the six Chapters of the First Hexad united together
as a self-consistent Unit.

We will take up next , the study of the 42 slOkams of the Fourth chapter.

In the third chapter, the emphasis was on the need to practise
Karma yOgA with Phala thyAgam for both the Saadhakan with
a strong body impulses as well as for the one qualified to practise
Jn~Ana  yOga.

In the fourth chapter , the absolute need for practising Karma YogA
is reiterated and emphasized . Further, the avathAra rahsyam of the Lord
is touched upon .


Today we will study the FIFTH Paasuram of Swamy Desikan's
GeethArTa Sangraham dealing with the  FOURTH adhyAyam of
SrImath Bhagavath Geetha .This chapter has  42 slOkams.

 330. The  Essence of the FOURTH  chapter
***********************************
PiRavAmai tanthidat-thAnE piRakkum perumaihaLum
thuRavAk-kirisaikaL thoomathi tannAl tulanguhayum
iRavA uyir nannilai kaNDidum ulahin nilayum
maRai vAzhum Maayavan nEyanukku anRu aRivitthananE

MEANING OF THE FIRST LINE OF THE PAASURAM
************************************************
The Lord , who is celebrated by the VedAs decided
to give to the Jeevans freedom from future births in the karma bhUmi
and instructed them through His friend Arjuna about the secrets
relating to His own avathArams ( incarnations) amidst us .

Those who understand the glories of His avathAra rahasyams will never
ever be born as a result of securing Moksham (PiRavAmai tanthida
thAnE piRakkum ) . Those who comprehend the secrets associated
with His avathArams have no more births ; those who comprehend
the ways in which He performs KarmAs during those avathArams
will be freed of their own karmAs. Swamy Desikan sums up this
visEsha anugraham of the Lord in the First line of the Paasuram:

" PiRavAmai tanthida ThAnE piRakkum Perumai " udayAn .

To bless us with apunarAgamanam ( nonreturn to the SamsAra
MaNDalam ) , He Himself  incarnates in this Karma BhUmi .
Those who comprehend His avathAra rahasyams have thus no more
births ( ithi janma rahasyam yO vEtthi ,  na asya Punarbhava:) ;
as a result , that jeevan gains Moksha Sukham in SrI Vaikuntam.

What are these avathAra rahasyams  of the Lord ? There are SIX
aspects to His avathAra rahasyam:

1. Sathyathvam: His incarnation is TRUE and not some kind of
unreal , "make believe" magic .

2.ajahath-svabhAvam: Our Jn~Anam in the Karma BhUmi is shrunken.
In contrast , the Lord's Jn~Anam during His avathAram here is fully
blossomed as always and does not suffer any dimuniiton .He does not lose
in any one of His endeavours . He continues to be the Supreme Lord .

3. Suddha Satthva Maya Sareeram during His incarnation : His body
is not formed by the admixture of the thre eguNams ( Satthvam , Rajas
and Tamas) as in our case . His body is completely Satthva mayam
(Suddha Sathvam).

4. SvEcchA-mAthra nidhAnathA : His birth does not arise from the
maturation
of His KarmAs like us. His birth is a result of His own sankalpam
(volition).

5. Dharma-glAnou Samudhaya: His incarnation happens , when the dharmam
declines and adharmam ascends. The timing of our birth in contrast
is linked to the ripening of our karmAs.

6. Saadhu SamrakshaNArTathA : His birth here has nothing to do with
the enjoyement of the fruits of karmAs , which are a mixture of Sukham
and Dukkham . It is for uplifting the Saadhu Janams ; they can not bear
even a moment of seperation from Him and He incarnates to protect them
from their enemies . He shows them His form (Narasimhan) , converses  with
them ( KrishNa and Gopis) , establishes Dahrmam (Raama) and destroys
the unrighteous ( Varaha avathAram).

MEANING OF THE SECOND LINE OF THE PAASURAM:
***************************************************
" ThuRavAk-kirisaikaL thU mathi tannAl tulanguhayum " is
the second line . KirisaikaL refers to the divisions of Karma yOgam
such as AarAdhanam for the Lord , Control of senses (indhriyams) ,
PrANAyAmam , Yaagam , DhAnam , hOmam , Tapas , Bathing in
holy  waters, Vedic study and understanding of the meanings of
the Vedic passages . These are "thuRavAk-KirisaikaL" , the karmAs
that can not be abandoned ; they are prescribed for each varNam and
aasramam. Any one who does not seek the phalan of these karmAs
and yet performs them with a detatched mind is practising the highest
form of Karma yOgam . For such a one , who has cultivated the
disassociation
with karma phalan , the enjoyment of aathma svaroopam without  prakruthi
sambhandham becomes possible. The Karma yOgam practised in this way
contains inside itself , Jn~Ana yOgam . Since , this saadhakan considers
the performance of all the KarmAs as Parabrahma Svaroopam , Karma
yOgam becomes Jn~Ana Svaroopam ( thUmathi tannAl tulanguhayum) .
The words " thU math tannAl " refers to the ideal Karma yOgam housing
inside it the Jn~Anam about the pristine Aaahtma Svaroopam ."
Tulanguhayum"
alludes to that ideally observed  karma yOgam  shining as Jn~Ana yOgam .

MEANING OF THE THIRD LINE OF THE PAASURAM
**********************************************
" iRavA uyir nannilai kaNDidum ulahin nilayum " is the third line.
The aathma Jn~Anam arising from the shining of the Jn~Ana
yOgam embedded in the Karma yOgam destroys the jeevan's
puNyams as well as the Paapams and gets the jeevan safely
across the terrors of hte ocean of SamsAram . "iRavA uyir"
is the eternal, imperishable AathmA . SaakshAthkAram
( direct visualization ) of that AathmA in its true state
( nal nilai=nannilai) is a great accomplishment resulting
from the proper practise of Karma yOgam that houses
Jn~Ana yOgam inside it .

MEANING OF THE FOURTH LINE OF THE PAASURAM
************************************************
" maRai vaazhum Maayavan nEyanukku anRu aRivitthananE "
is the fourth line. Our Lord is Maayavan , who is celebrated by
the VedAs ( maRai Vaazhum Maayavan) . As a mysterious Swamy ,
He takes on many incarnations . He taught/informed ( aRvitthaan) His
friend
( nEyan ) the mysteries ( the six rahasyams ) behind  His many
incarnations ( avathArams).on the first day of BhAratha yuddham
( anRu aRivitthAn ) .

SWAMY ALAVANTHAAR'S SUMMARY OF THE 4TH CHAPTER
********************************************************
PrasangAth sva-svabhAvOkthi: karmaNOakarmathAasya cha
bhEdhA Jn~Anasya mAhAthmyam chathurTAdhyAya uchyathE

Please refer to Bhakthi archives ( Bhakthi archives November 1996)
for the detailed meanings of this slOkam summarizing the meanings of
the fourth chapter.

ACHAARYA RAAMAANUJAA'S COMMENTARY
*********************************************
In the fourth chapter , the need for practising ( elaborated in
the third chapter ) is confirmed  . The purpose of the anushtAnam
of Karma yOgam is identified as " Jagath uddhAraNam "
( the deliverance of all beings). As Karma yOgam includes
within itself , the knowledge of the Self (aathman) , it is considered
that " such Karma yOgam  includes Jn~An yOgam in its scope "
( anthargatha Jn~AnatayA  asya yEva Jn~AnayOgaakArathAm pradarsaya) .
In addition to that , the nature of Karma yOga with its
bhEdhams(divisions)
and the dominance of the Jn~Ana portion in the Karma yOgam
is elaborated in the fourth chapter . The avathAra rahsyams of the Lord
are also covered in this chapter.

SPECIAL SLOKAMS of the FOURTH CHAPTER TO REFLECT  UPON
**********************************************************
SlOkam 8 :

parithrANAya SaadhUnAm vinAsAya cha dhushkruthAm
Dharma SamsTApanArTAya sambhavAmi yugE yugE

For the protection of the Saadhu Janams and the destruction of
the evil doers ( enemies of My BhagavathAs) and for establishment
of righteousness in this world , I incarnate in every yugam .

SlOkam 9: He who comprehends the truths of My divine incarnation
and actions during those avathArams  has no rebirth and comes directly
to Me (Janma Karma cha dhivyam--) .

SlOkma 11: " Whoever resort to Me in any manner , in the same
manner do I favour them ;  men experience Me alone in different
ways "(yE yaTA Maam prapadhyanthE---).

SlOkam 22: " Content with what chance may bring , rising above
the pairs of opposites, free from ill will, even minded in success and
failure , though he acts, he is not bound " ( YadhrucchA
llabha-santhushtO--).

SlOkam 23: " Of One whose attachments are gone , who is free ,
whose mind is established in knowledge , who works only for
sacrifices , his karma is entirely dissolved " ( Gatha-sangasya
mukthasya ---).

SlOkam 24:  BrahmArpaNamBrahma havirbrahmAgnouBrahmaNA hutham
                   Brahmaiva tEna ganthavyam Brahma-karma-samAdhinA

" Brahman is the instrument to offer with ; Brahman is the oblation;
By Brahman is the oblation offered into the fire of Brahman; Brahman
alone is to be reached by Him, who meditates on Him in his karmAs" .

SWAMY DESIKAN'S COMMENTARIES IN TAATHPARYA CHANDRIKAA
ARE EXCEPTIONALLY  BEAUTIFUL AND INSIGHTFUL.     INVIEW OF
THE LENGTH OF THIS POSTING , ADIYEN WILL NOT COVER THEM HERE.


Today we will continue with the KrishNa-Arjuna SamvAdham (Conversation)
housed in the fourth Chapter as enjoyed by Vaikunta Vaasi ThirukkaLLam
Swamy.
**************************************************************
Arjuna: Oh Lord ! please explain to me what you started on (viz).,
Karma yOgam being in the form of Jn~Ana yOgam .

KrishNa : All chEthanAs whether interested in Moksham or not are very much
interested in the phalans for their karmAs. They also seek quick returns
and
choose to worship Indhara and other gods for that purpose . They fail to
perform
AarAdhanam for Me , who is the indweller of these demi-gods. I am the
enjoyer of
the oferings (as Yaj~na BhOkthA) made to these demi-gods . These
chEthanams
fearing SamsAram and desiring MOksham fail to observe the Jn~AnAkAra
Karam yOgam , ( Jn~Ana yOgam in the form of karma yOgam) ,
My AarAdhanam with Saathvika thyAgam .

ArjunA: Oh Lord ! the chEthanams with their bundles of sins weighing
them down seek alpa ( insignificant ) phalans and fail to observe the
means
for moKsham , the Karma yOgam. Please instruct me on the Jn~AnaakAra
Karma yOgam that will destroy the obstacles to MOksham .

KrishNA: Oh Dear one ! I am the Creator , Protector and Destroyer of
all chEthanams & achEthanams from Brahma Devan to the lowly grass.
Although I am the creator of all sentients & insentients  , Myself
not subject to any changes (avikAran) did not create them.

ArjunA: Madhusodhana ! Your statement is confusing . How can You
say that you are both the creator(KarthA)  and not the creator (akarthA) ?

KrishNA : I recognize your confusion . I am indeed the Creator of
the sentient and insentient world. I am not however assoicated with
the differences (Vaishamyams , vERupAdugaL ) between say DevAs
and Humans or between the humans et al  . The differences in births
as dEvAs or humans  are due to their own karma visEshams.
Therefore , I am indeed responsible for the creation of all chEthanams
and achEthanams but not for their karmic-related differences among
themselves .
Therefore , I am consistent in my earlier statement that I am
karthA and akarthA . .

Any one , who understands this subtle point is released from both
the good and bad karmAs ( PuNya-Paapams). That one gets rid of
the obstacles for the beginning of the Karma yOgam and the ending of
the hankering after the desire for fruits . He is not bound by the ancient
( PrAcheenam) bundle of PuNyams and Paapams.

ArjunA : MaadhavA ! You have now instructed me on the secret to
remove the obstacles for the beginning of Karma yOga. Are there any
who have folowed this path ?

KrishNA : Yes , There are many Mumukshus ( those who desire
Moksham ) that have observed this type of Karma yOgam . They understood
Me as the KarthA as well as the  akarthA . VivasvAn and Manu are two of
such Mumukshus. Even great scholars and sages have been confused about
the karmAs to be observed  and the Jn~Anam housed inside that KarmA .
I am going to instruct you now on the ways to be released from the bonds
of
samsAram that you can follow.

ArjunA: Oh Lord ! Why has the path & structure of the KarmAs been
difficult
to grasp by the Scholars & Sages ?

KrishNA :  One should get a clear understanding on the karmAs that will
be indispensable for Moksham. They should also be clear about the many
types of vikarmAs such as  Nithyam , Naimitthikam , Kaamyam and
the accumulation of riches . One should also understand the akarma
(Jn~Anam). In view of the difficulties in understanding the many aspects
of
karmAs , it has been a difficult path for many .

ArjunA : My Lord ! It is difficult to comprehend the tatthvam that
Karma yOgam is Jn~AnAkAram. Please explain me further .

KrishNA : One who does the nithya karmAs ( those that can not be
abandoned) with no interest in the fruits thereof , with a mind not
distracted by other matters , developing detatchment from prakruthi
and its karyams ( loka vasthus) and having the Self alone as prayOjanam
will break the bonds of SamsAram . He does not perform Karma yOgam
first and then practise Jn~Ana yOgam for the visualization of the Self
next
but instead observes karma yOgam itself for that result of AathmAvalOkanam
.
Since this type of karma yOga anushtAnam is linked with Aathma
svaroopam ( other than Prakruthi) , Karma yOgam is of the form of
Jn~Ana yOgam as well .

ArjunA: KaNNA ! Please elaborate on this for me !

KrishNA : Dhananjaya! The different branches of Karma yOgam
are SandhyA vandhanam , Yaagam , PrANAyAmam , attempt to
control the senses , VedAdhyayanam , VedAntha vichAram , Kruchra,
SaanthrAyaNa praayascchitthams .

Arjunan: KrishNA ! As one who observes karma yOgam , should I
abandon Nithya , Naimitthika karmAs ?

KrishNA : For one who does not observe nithya-naimithika karmAs ,
the three purushArthams of Dharma , arTa and Kaamam wont be
realized in this world. If this were to be so , how can they even hope
for the ultimate purushArTam of Moksham ?

Arjunan: GopAlA ! You have instructed that Karma yOgam is of
the form of Jn~Anam ( Jn~AnAkAram) . Among these , is the Karma
bhAgam more important than Jn~Ana bhAgam ?

KrishNA : Among the two aakArams (manifestations) of Karma yOgam ,
Jn~Ana bhAgam is loftier than the Karma bhAgam , where dhravyam
( dakshiNai) is involved .

ArjunA: Oh RukmaNi Vallabha! I have clearly understood Your upadEsams.
DhanyOsmi .

KrishNA : ArjunA ! It is not enough that you understood these subtle
aspects now  . There will come times before the anushtAnam bears
fruit , when you will experience doubts. At those times , approach
great souls , serve them well and ask them indirectly questions
about what confuses you . They out of their compassion for you
will give the most straight forward answers to help you make progress.

ArjunA : Oh brother of BalarAmA ! What is the indication that one has
reached that stage of Mastery over the anushtAnam of karma yOgam ?

KrishNA : When the practioner is not deluded , develops a sense of
seeing the aathma svaroopam in all created beings and recognizes
Me as their antharyAmi , then the mastery has been attained.

There is nothing that is purer in this world than aathma jn~Anam.
Those who observe this Jn~AnAkAra  karma yOgam as instrcuted by
Me will attain siddhi. Cut asunder hence with the sword of Aathma Jn~Anam
all your doubts about the anAdhi vasthu , AathmA  and practise
Karma Jn~Anam to gain freedom from SamsAric afflictions & Moksham .

Parama Saaram of the Fourth Chapter is PoorNam


Today , we  will study the FIFTH Chapter of
SrImath Bhagvath GeethA .

Swamy  Desikan's summary of the 5th Chapter takes
this form in his GeethArtha Sangahram Paasuram :

kaNDu yeLithAm karumam uyir kaatta kaduhuthalum
maNDi athan padiyil manam koLLum varisaihaLum
kaNDu aRiyA uyiraik-kANaluRRa ninaivuhaLum
vaNN thuvarEsan iyambinan Vaasavan MainthanukkE
--Paasuram: 6

(meaning): The Lord of rich Dwaarakai taught Arjuna ,
the son of Indhran , how Karma Yogam is rooted in
Saasthrams and is easy to practise . Our Lord instructed
Arjuna further about(1) the ways in which Karma yOgam hastens to
enable the visualization of the Self ,(2) the aspects of this yOgam
that a practioner should master and (3) the method to gain mature
knowledge that permits the visualization of the Self , whose
Svaroopam  is otherwise not easy to see and experience .

Swamy  Desikan's summary in Tamil is based on the Sanskrit
slOkam of Swamy AaLavanthAr in GithArTa Sangraham about
the Fifth Chapter .

Swamy  AlavandhAr's summary of the FIFTH Chapter
******************************************
karma yOgasya soukaryam saigryam kascchana tadhvidhA:
Brahma-jn~Ana prakArasccha panchamAdhyAya uchyathe
---SlOkam: 9

(meaning): In the FOURTH chapter , the upadEsam was about
the karma yOgam being in the form of Jn~Ana yOgam
( Karma yOgA's Jn~AnAkAram).The Svaroopam of Karam
yOgam , the differenct aspects of karma yOgam and
the importance of the Jn~Ana yOgam protion of the Karma
yOgam were covered . In the FIFTH chapter , it is stressed that
Karma yOgam can help to realize  visualization of
the Self faster than Jn~Ana yOgam . The anga bhEdhams
( the differences in the features ) of Karma yOgam and
the akarthruvAnusandhAnam ( the features of Jn~Anam
embodied in Karma yOgam) are elaborated further in
the FIFTH chapter.

The key words chosen by Swamy  AlavanthAr to high light
the uniqueness of Karma yOgam here are: soukaryam ( ease of practise) ,
and Saigryam ( quick to yield results) ; Swamy instructs us further on
the anga bhEdhams ( differences in the individual aspects of karma yOgam )
and on the Jn~Anam that arises form the practise of karma yOgam
that helps to visualize the Self , which has the Jn~Ana svaroopam
akin to that of the Para Brahmam .

AchArya RaamAnujA's commentary
****************************
The THIRD chapter(Communion through action) of Bhagavath Geethai ,
it was revealed that Karma yOga is better for a saadhakan  than
Jn~Ana yOgam since Karma yOgam includes within itself
the knowledge of  the Self . The FOURTH chapter ( Renunciation of
Action in Knowledge) , the Lord's instruction was about
(1)the Jn~Ana yogam content of Karma yOgam  ,(2) the esssential
kinds of Karma yOgam and (3) the importance of Jn~Ana yOgam
enmeshed in Karma yOgam .After laying the ground work on
the importance of Karma yOgam in the two previous chapters ,
Lord PaarthasArathy states in the FIFTH Chapter that Karma
yOgam takes one faster to the desired goal ( attaining the Self)
than Jn~Ana yOgam .Additional instructions are given on the ways
to meditate on the Self as non-agent (akarthruthva anusandhAnam) ,
which is embedded in Karma yOgam . Finally, the knowledge
(Jn~Anam) rooted in Karma yOgam is described .

Important slOkams of the FIFTH CHAPTER
***********************************
There are 29 slOkams in this chapter. The second slOkam
defines the features of a nithya-sanyAsi (forever-renouncer):
He who neither hates nor covets and who is beyond the dhvandhvams
( opposing pairs ) is an "ever-renouncer". This nithya-sanyAsi
marches easily towards Moksham .

In the seventh slOkam , KrishNa ParamAthmA states that one
who has conquered his mind and senses and has become the self of
all beings (Sarva-bhUthAthma-bhUthAthmaa) , he is unouched by
the phalans of the karmAs even while he is engaged in performing
KarmAs  (kuravnnapi na lipyathE ).

Such a nithya sanyAsi sees , hears, touches , smells , eats ,
moves , sleeps , breathes and yet he acknowledges that
" I do not at all do anything " ( naiva kinchith karOmi) ...8th slOkam .

He performs his karmAs without attachment and transposes all actions
to Prakruthi like a water drop on lotus leaf ( not wetted by water) and is
free
from identification with the body ( Padhma-pathram ivAmbhasA)..10th
slOkam.

A karma yOgi discarding the fruits of action ( karam phalam thyakthvA)
attains enduring peace ( naishtika Saanthim aapnOthi)...(12th slOkam) .

Shifting of agency (doership) to Prakruthi ( out of which the body came to
be) is next covered by the Lord ( Karthruthva  SanyAsam) .The karma yOgi
as embodied Self renounces all karmAs(actions)  to the city of nine gates,
the body ( Nava dhvArE purE dEhi). He becomes self-controlled and gains
the understanding that all acrtions result from " the conjunction of the
Self with the body , which is rooted in previous karmAs " and their
vaasanais ( subtle impressions) and is not driven by its ( the Self)
nature
(Svaroopam)..SlOkam 13.

The Self( Jeevan) is embodied and exists in comjunction with prakruthi.
The pristine Jeevan (Self) does not create  agency ( karthruthvam) ,
nor actions , nor the affiliation with  the phalans of those actions .
Krma yOgi gains discriminative knowledge about this tatthvam
and concludes that the agency is brought about by the Vaasanais
originating from Prakruthi ( generated from the flow/pravAham of
poorva karmAs linked to beginningless time)...SlOkam 14

SlOkam 18:

vidhyA vinaya sampannE BrAhmaNE gavi hasthini
suni chaiva svapAkE cha PANDITHAA: SAMADARSINA:

The accomplished Karma yOgis look with equanimity on all
defined by dissimialr embodiments  They see the Self in them
all be they a  scholar  blessed with learning ( vidhyA) and humility
(vinayam) or  a mere Brahmin  or a cow or an elephant or a dog
or  a dog-eater et al . To such a yOgi , all of the above with different
bodies due to prakruthi sambhandham have one thing in common:
Same form of Jn~Anam in their svaroopam (nature) as the Self.
All these Selves  , though look different due to their external bodies ,
they possess the same form of Jn~Anam at the level of the Self ....(18)

In slOkam 20, Lord KrishNa teaches the way of life practised by
Karma yOgi . Knowing Brahman and abiding in Brahman , such
a Yogi wil not rejoice or grieve as he experiences pleasant and
unpleasant things , since such experiences are transitory and owe
their origin to Prakruthi . He dwells in Brahman and he enjoys
undiminishing bliss. These transitory pleasures and pains
have a beginning and an end (Aaadhyanthavantha: ).The wise
do not get elated or grieve over them  --( SlOkams 20 , 21 & 22 ) .

The accomplished Karma yOgi freed from the influence of
the dhvandhvams ( pairs of polar opposites) have minds under
full control  an devote their time to the well being of all chEthanams.
They are freed of all blemishes and attain the bliss of Brahman. For
such yOgis , the bliss and beatitude of Brahman is near  . Such a yOgi
is indeed liberated forever --(25 , 26 and 28).

In the final slOkam of this adhyAyam (29th) , Lord KrishNa says:
Such a yOgi knows me as His Supreme Master and the Lord of
all the Worlds (Sarva lOka MahEswaram ) and as the partaker/enjoyer of
all Yaj~nams(BhOthAram Yaj~natapasAm) as well as the friend of
every being ( Suhrudham SarvabhUthAnAm) . Knowing Me this way ,
the Lord states that this type of yOgi attains tranquility (
Saanthimrucchathi).

Key points from Swamy  Desikan's Taathparya Chandrikai (5th Chapter)
********************************************************
(1) The end result (phalan) of both Karma and Jn~Ana yOgams are the same.
Between the two , Karma yOgam is easy to practise. Karma yOgam gives
the phalans rapidly.Only those whose minds are focused unwaveringly on
the Self are qualified to practise Jn~Ana yOgam .

(2) Both Karma  and Jn~Ana yOgams are the different routes to
arrive at aathma . Karma yOgam is a short national highway. Jn~Ana
yOgam is rough road . It has many bandits , who populate it and interfere 
with progress made by the Saadhakan .It is longer than karma yOgam.

(3) It is our siddhAntham that the multitude of AathmAs in different
created beings are similar but not the same.The svaroopam of these
AaathmAs are not different in the various embodiments.The only
difference is in the bodies that they are housed in and their vaasanais 
resulting from previous karmAs .

(4) The same karmA will grant SamsAram , when one performs it
with desire for phalans . When done without seeking phalan , the same
KarmA will grant one Moksham.

(5) SarIram has nine openings ( 7 above neck and two below neck):
"Nava dhvArE PurE " (mentioned ) in the 13th slOkam . SarIram is
also called Brahmapuram since it is the place of residence of the Lord
as AntharyAmi . KatOpanishad describes SarIram as the One with 11
openings .That view includes the navel and Brahma Randhram.Since
SarIram is a city with nine entrances and exits , it is Saavayavam
(with parts). The AathmA on the other hand has no parts or openings
(   Niravayavam).SarIram is big and the Aathma is atomic in size.

(6)PandithA : Samadarsina: Even if there are differences in size ,
shape , color and other features of the ChEthanams, the AathmAs
inside their bodies are similar.

(7)The differences arising from physical features , GuNams and KarmAs
are from poorva janma vaasanais . These differences are not svabhAvikam.

(8) The pure aathma vasthu untainted by association with Prakruthi
is like Brahman and that is why those who experience aathma saamyam
are understood as those who see Brahman.

(9)The true karma yOgi will not acquire the 5 kinds of dhOshams.
(blemishes) associated with  Manushya bhOgams  :

(a) Aarjana dhOsham , the difficulties& dhOshams  in earning wealth
(b) rakshaNa dhOsham: The sramams in protecting the acquired wealth.
(c) Kshaya dhOsham: The accumulated wealth is not permanent and
is transient (d) BhOga dhOsham: As one enjoys the bhOgams , the desire
for enjoying more grows and when one does not get them , one engages
in acts that lead one to lower births  (e) HimsA dhOsham: Para himsai is
part of seeking these above bhOgams .


Today , we  will study the SIXTH Chapter of
SrImath Bhagvath GeethA .
 
Swamy  Desikan's summary of the 6th Chapter :
*************************************
Swamy  Desikan's brilliant summary of the 47 slOkams 
of the 6th Chapter takes this form in his GeethArtha Sangahram 
Paasuram :

yOga muRcchiyum yOgil sama nilai naalvahayum
yOgin upAyamum yOgu tanAl varum pERuhaLum
yOgu tanil tann thiRamudai yOgu tann mukkiyamum
NaahaNai yOgi navinRanan mudi veeranukkE 

---7th Paasuram of Swamy Desikan's GeethArTa Sangraham

(meaning): The Lord , who is engaged in yOga nidhrA on AdhisEshan
instructed Arjunan with the splendid crown on (1) the methods of 
performing yOgam to visualize JeevAthmA (2) the four kinds of 
yogam that leads to sama darsanam (3) yOgam as a means for 
PurushArTam (4) the phalans resulting from practising yOgam and
(5) the importance of Bhakthi yOgam, which is far superior to
the four kinds of yOgams to develop sama darsana roopa Jn~Anam . 

Swamy AlavanthAr's Summary of the SIXTH Chapter
******************************************
yOgAbhyAsa-vidhir-yOgee chathurthA yOga-saadhanam
yOga-siddhi : svayOgasya pAramyam shashta uchyathE

-- Swamy AavanthAr's l0th slOkam of GeethArTa Sangraham

(Meaning): The anushtAna kramam /abhyAsa vidhis ( prescribed 
ways ) of  practising Karma/Jn~Ana yOgams to gain direct
the visualization of the Self ( aathmAvalOkanam) , the four different 
kinds of yOgis , the aids for aathmAvalOkanam such as practise
(abhyAsam) and Vairaagyam (detatchment) , the phalans of practising 
such yOgam and the greatness of the yOgam that is focussed on 
the Lord Himself are described in the SIXTH CHAPTER.

AchArya RaamAnujA"s commentary on the 6th adhyAyam (Highlights)
******************************************************
In the FIFTH Chapter , Karma yOgA with all its ancillaries
were taught by the Lord to ArjunA . 

In the SIXTH Chapter named " Communion through Meditation " , 
the requirements for the practise of  yOga for the vision of the Self 
through Karma and Jn~Ana yOgams are taught by the Lord .
The involvement of Jn~Ana in Karma yOgA leading to 
the visualization of the Self is emphasized .  

SlOkam 6.29:

SarvabhUthasTamAthmAnam sarvabhUthAni chAthmani
EekshathE yOgayukthAthmA sarvathra samadarsana:

Meaning: " He whose mind is fixed in Yoga sees equality
everywhere ; he sees him self as abiding in all beings
and all beings in his self ". 

Swamy AdhidEvAnandhA's translation of 
AchArya RaamAnuja"s commentary on the above : 

" On account of the similarity between one self  and
other selves when they are seperated from Prakruthi
{(i-e) the body}, all selves are by Themselves only of
the nature of knowledge . Inequalities  pertain only to
Prakruthi or the bodies they are embodied in . One whose 
mind is fixed in Yoga has the experience of the sameness 
of the nature of all the selves as centers of intelligence , 
the percieved differences being caused only by the body . 
When seperated from the body all are alike because of their being 
forms of centres of intelligence .  An enlightened yogi therefore 
sees himself as abiding in all beings and all beings abiding in himself 
in the sense that he sees the similarity of the selves in himself
and in every being . When one's self is visualized , all selves become
visualized , because of the similarity of all selves. This is supported by 
the statements : "He sees sameness everywhere " ( Geethai: 6.29) .
The same is again referred to in , "This yOga of equality which has been
declared by you " (6.33) ---"

yO Maam pasyanthi sarvathra sarvam cha Mayi pasyathi
tasyAham na praNasyAmi sa cha mE na praNasyathi
--Geethai: 6.30

" To him who sees Me in everyself and sees every self in Me,
I am not lost to him and he is not lost to Me". 

Lord KrishNa assures Arjuna  that any one who after practising 
yOga has fallen away from it will not be lost and that he will be born
in the house of noble and wise yOgis in his next birth   . He will strive
to siddhi from where he left off in his previous birth. Even if he had 
gone astray once , the accumulated merit earned in previous janmAs 
would propel him towards the supreme goal of Moksham.   


Today , we  will study the SEVENTH Chapter of
SrImath Bhagvath GeethA , which is the first chapter
in the second hextad of Geethai adhyAyams .

First Hextad
************
We stated earlier that Bhagavath Geethai is split by commentators
in to three hextads(Shadkams ). The first shatkam covers chapters 1-6;
The first hextad dealt with the jeevAthma and the methods of visualizing
it
through karma and Jn~Ana yOgas . It was pointed out that Karma yoga
is the grand road that is suited for all saadhakAs to gain MOksham .
Performance of one's karmAs without seeking the fruits there of
is true karma yOgam . The vairAgyam and control of senses to
pursue Karma yOgam arises from , " one must have the  knowledge of
being the Athman at the core and not the body-mind.To that extent ,
Jn~Ana yOga is involved in karma yOga".

Second Hextad:
*************
The second shatkam has for its coverage chapters from 7 to 12 .
This hextad elaborates on the doctrine of Bhakthi (Bhakthi yOga) .
This hextad " deals with the Supreme Lord , who is Sriman NaarAyaNan ,
the seat of all power and auspicous attributes. He alone can grant us
salvation , which is a matter of His grace. None the less, one has
to be worthy to be the recipients of that grace . That worthiness
is attained through the practise of Bhakthi , which develops with
dawn of knowledge of the Self  preceded by the performance of
duties ( Karma yOgA) " .

Swamy  Desikan's summary of the SEVENTH Chapter of Geethai
**************************************************
Swamy Desikan's deft summary of the 30 slOkams of
the SEVENTH chapter has taken on this form in his
GithArtha Sangraham Paasuram :

thAnn ninRa uNmayait-tann-tani mAyai maRaitthamayum
tAnn anRi maayaitanait-tavirppAn virahu aRRamayum
mEl ninRa bhattarkaL naalvaril JN~Ani tann mEnmykaLum
tEn ninRa sem-kazhalAn teLivitthanan PaarthanukkE

--- 8th Paasuram of GeethArtha Sangraham of Swamy  Desikan

Meaning of First line of the Paasuram:
*****************************
The Lord with the sacred feet abundant with honey (nectar)
and reminding one of the beautiful red lotus  , explained clearly
the following tatthvams: about Him (1) He is distinctly different from
the sentient and insentient entities in many ways (2) He has both
sentients
and insentients as His property  (sEsham) and as bhOga vasthus .
(3) Iswaran is the cause behind them (ChEthanam & achEthanam) ;
both dissolve in Him  (attain layam)  (4)They become His body (sarIram) .
(5) He is the abode of all kalyANa guNams . By every measure , the Lord
as Iswaran is the most superior tathtvam .There is no one or nothing
that is greater than Him.His Maaya serves as a curtain to conceal these
auspicious attributes of the Lord from us .This Maayai also known as
Prakruthi is also a creation of SrIman NaarAyaNaa and is made up of
different admixtures of the three guNams: Sathvam , Rajas and TamO
guNams..This Prakruthi transforms in to SarIram and the indhriyams
for us , the chEthanams .

Meaning of the second line of the Paasuram :
***********************************
This Maayai (Prakruthi) , which hides the glories of the Lord
has to be overcome and one has to go beyond it through
upAsanA and anushtAnam .The means for overcoming His Maayai is
to select the upAyam of SaraNAgathy at His sacred feet.There are no
other upAyams to overcome this Maayai except SaraNAgathy at His
scared feet .

The Meaning of the Third line of the Paasuram :
**************************************
Those who reach the Lord and perform SaraNAgathy to Him are of
four kinds : (1) AarTan (2) arTArthi (3) Jign~yAsu and (4) Jn~Ani .

AarTi is the one , who has lost his wealth and wishes to have it back .
One who wishes to have wealth for the first time is ArTArthi .
Jign~Asu  is the One who wishes to attain the untainted
aathma svaroopam . Jn~Ani is the one , who comprehends his
aathma svaroopam as eternally serving the Lord as its Master.
He enjoys his aathma svaroopam without the blemish of Prakruthi.
He (Jn~Ani) does not stop there  with just the enjoyment of the Self .
He enjoys further Bhagvath anubhavam without interruption
and is steeped in such anubhavam.

3rd Line: The Supermacy of Jn~Ani among the set of four ParamaikAnthis
*********************************************************
All these four categories of SaadhakAs devote themselves solely to
SrIman NaarAyaNa .They are unlike others driven by their deluded
minds to worship demi gods like Indhran  et al . It is indeed rare to see
in this world   these four groups of SaadhakAs , who worship SrIman
NaarAyaNan alone (NaarAyaNa PaarAyaNALs) .

Among these four types of SaadhakAs( ParamaikAnthis) ,
Jn~Ani is the foremost in glories .The other three will
stay focused on the Lord until they gain their desired phalans.
They (the first three) had to focus on Him (the Lord)
to gain their sought after boons .The Jn~Ani on the other hand
will not seek any phalans from the Lord and will always be
engaged in the meditation on His Lord.The Jn~Ani's devotion
and love for the Lord is immeasurable .Even the omniscinet
Lord can not quantify it and conclude that love of the Jn~Ani
for Him is to this extent  . The Jn~Ani will not bear to live
even one second away from the Lord .The Lord also can not
bear even a moment's seperation from the Jn~Ani and has
the Jn~Ani as His life force (uyir) . Being the servant of the Lord
is recognized by the Jn~Ani as the inherent nature (Svaroopam )
of the Self (aathmA)  . The Jn~Ani knows that the surrender
without condition at the Lord's sacred feet can result from
the progression through  many puNya janmams. To come across
such a Jn~Ani --dearest to the Lord -- for us is the rarest of
the rare happening .

The meaning of the fourth line of the Paasuram
*************************************
" tEn ninRa sem-kazhalAn teLivitthanan PaarTanukkE "

Lord KrishNa with  ambrosia present in His
sacred lotus feet  clearly instructed Arjuna on
five principal doctrines : (1) The real svarUpam of
the Supreme Being , who is the object of one's
aarAdhanam (2) The concealment of that Supreme
One by Prakruthi (3)The UpAyam of SaraNAgathy to
remove that concealer (4) the four kinds of devotees
of the Lord and (5) the superiority of Jn~Ani among
the set of four devotees of the Lord .

Lord PaarthasArathy performed thus the upadEsam on
these tatthvams for Arjuna in the SEVENTH chapter of GeethA .

 Swamy AlavanthAr's Summary of the SEVENTH Chapter
*********************************************
SvayATaathmyam prakruthyAasya tirOdhi: SaraNAgathi:
Bhaktha-bhEdha: prabhuddhasyasraishtyam sapthama uchyathE

--11th slOkam of GeethArtha Sangraham

(Meaning): " In the seventh chapter is taught  the exact knowledge of
Himself. His concealment by the Prakruthi , the surrender to Him as
the means to overcome the Prakruthi  , observation on various types of
devotees and the superiority of the man of wisdom among the devotees".

AchArya RaamAnujA"s commentary on the 6th adhyAyam (Highlights)
 ******************************************************
KrishNa BhagavAn starts off by observing that among the thousands of men ,
suited to observe the directions of the SaastrAs ,  only one perhaps
strives
for
perfection .Even among this subset of men , one alone will comprehend Me
and
gain success in his strivings through My grace.

Our Lord instructs Arjuna that as the Supreme One , He is the origin
and the dissolver of the universe ( Aham kruthsnasya jagatha:
prabhava: praLayastaTA ---Chapter 7. 6). The Lord reveals
further  that " There is nothing higher than Myself and all
this is ( Prakruthi , Jeevans) are strung on Me , as rows of
gems on a thread " ( Matta: parataram nAnyath kimchidhasthi
Dhannjaya , Mayi Sarvamidham prOttham soothrE maNigaNA iva ).
The Lord  tells Arjuna that the thriguNAs have originated from Him
and that He is nothowever  in them ( i-e: He does not depend on them
for His existence) .The thriguNAs merely are instruments for His sport .
My divine MaayA made up the three GuNAs and created by Me
has divine power and it is not easy to overcome that MaayA
of Mine.

Next the Lord points out there are four kinds of men , who
worship Him ( the distressed, the seekers after knowledge ,
the wealth seekers and the men of knowledge /AarThO Jign~Asu
ArTArTee Jn~Ani) . Our Lord identifies the Jn~Ani as the one
among the four , who is dearest to Him.He states that the Jn~Ani
finds refuge in Him at the end of the many births. That fortunate
Jn~Ani considers that " VaasudEva is ALL " and that such a Jn~Ani
is very hard to find in the world :

BahUnAm janmanAmanthE Jn~AnavAn Maam prapadhyatE
VaasudEva: Sarvamidhi sa MahAthmA sudurlabha:
---Geethai: 7.19

Lord KrishNa acknowledges that most of the people driven by
their inherent nature (VaasanAs) and lack of knowledge of the SaasthrAs
end up in  resorting to other gods such as Indra et al.The Lord concedes
out of compassion that " Whichever devotee seeks to worship with faith
whatever form , I make that very faith steadfast " :

yO yO yAmm yAmm tanum Bhaktha: sraddhayArchithum icchasi
tasya tasyAchalam sraddhAm thaamEva vidhadhAmyaham
---Geethai : 7.21

That person worshipping other gods with faith gains the object of
his desire , which is granted really by Me alone ( Geethai: 7.22) .
The worshippers of demi-gods will go the world of the demi-gods but
those who worship Me will come to Me.Ignorant people do not
comprehend that I am the One , who is worshipped by all the rites
and I have incarnated as the son of King VasudEva without setting
aside my divine nature . These ignoramus think that I am the son of
a mere human being , who is born here as KrishNa due to My karmAs .
As a result , they do not offer worship to Me and seek My protection.
All their worship to other demi-gods ends at My feet (Sarva dEva
namaskAram Kesavam prathigacchathi). These demi gods derive
their power from a small portion of My omnipotence .


Today , we  will study the SEVENTH Chapter of
SrImath Bhagvath GeethA , which is the first chapter
in the second hextad of Geethai adhyAyams .

First Hextad
************
We stated earlier that Bhagavath Geethai is split by commentators
in to three hextads(Shadkams ). The first shatkam covers chapters 1-6;
The first hextad dealt with the jeevAthma and the methods of visualizing
it
through karma and Jn~Ana yOgas . It was pointed out that Karma yoga
is the grand road that is suited for all saadhakAs to gain MOksham .
Performance of one's karmAs without seeking the fruits there of
is true karma yOgam . The vairAgyam and control of senses to
pursue Karma yOgam arises from , " one must have the  knowledge of
being the Athman at the core and not the body-mind.To that extent ,
Jn~Ana yOga is involved in karma yOga".

Second Hextad:
*************
The second shatkam has for its coverage chapters from 7 to 12 .
This hextad elaborates on the doctrine of Bhakthi (Bhakthi yOga) .
This hextad " deals with the Supreme Lord , who is Sriman NaarAyaNan ,
the seat of all power and auspicous attributes. He alone can grant us
salvation , which is a matter of His grace. None the less, one has
to be worthy to be the recipients of that grace . That worthiness
is attained through the practise of Bhakthi , which develops with
dawn of knowledge of the Self  preceded by the performance of
duties ( Karma yOgA) " .

Swamy  Desikan's summary of the SEVENTH Chapter of Geethai
**************************************************
Swamy Desikan's deft summary of the 30 slOkams of
the SEVENTH chapter has taken on this form in his
GithArtha Sangraham Paasuram :

thAnn ninRa uNmayait-tann-tani mAyai maRaitthamayum
tAnn anRi maayaitanait-tavirppAn virahu aRRamayum
mEl ninRa bhattarkaL naalvaril JN~Ani tann mEnmykaLum
tEn ninRa sem-kazhalAn teLivitthanan PaarthanukkE

--- 8th Paasuram of GeethArtha Sangraham of Swamy  Desikan

Meaning of First line of the Paasuram:
*****************************
The Lord with the sacred feet abundant with honey (nectar)
and reminding one of the beautiful red lotus  , explained clearly
the following tatthvams: about Him (1) He is distinctly different from
the sentient and insentient entities in many ways (2) He has both
sentients
and insentients as His property  (sEsham) and as bhOga vasthus .
(3) Iswaran is the cause behind them (ChEthanam & achEthanam) ;
both dissolve in Him  (attain layam)  (4)They become His body (sarIram) .
(5) He is the abode of all kalyANa guNams . By every measure , the Lord
as Iswaran is the most superior tathtvam .There is no one or nothing
that is greater than Him.His Maaya serves as a curtain to conceal these
auspicious attributes of the Lord from us .This Maayai also known as
Prakruthi is also a creation of SrIman NaarAyaNaa and is made up of
different admixtures of the three guNams: Sathvam , Rajas and TamO
guNams..This Prakruthi transforms in to SarIram and the indhriyams
for us , the chEthanams .

Meaning of the second line of the Paasuram :
***********************************
This Maayai (Prakruthi) , which hides the glories of the Lord
has to be overcome and one has to go beyond it through
upAsanA and anushtAnam .The means for overcoming His Maayai is
to select the upAyam of SaraNAgathy at His sacred feet.There are no
other upAyams to overcome this Maayai except SaraNAgathy at His
scared feet .

The Meaning of the Third line of the Paasuram :
**************************************
Those who reach the Lord and perform SaraNAgathy to Him are of
four kinds : (1) AarTan (2) arTArthi (3) Jign~yAsu and (4) Jn~Ani .

AarTi is the one , who has lost his wealth and wishes to have it back .
One who wishes to have wealth for the first time is ArTArthi .
Jign~Asu  is the One who wishes to attain the untainted
aathma svaroopam . Jn~Ani is the one , who comprehends his
aathma svaroopam as eternally serving the Lord as its Master.
He enjoys his aathma svaroopam without the blemish of Prakruthi.
He (Jn~Ani) does not stop there  with just the enjoyment of the Self .
He enjoys further Bhagvath anubhavam without interruption
and is steeped in such anubhavam.

3rd Line: The Supermacy of Jn~Ani among the set of four ParamaikAnthis
*********************************************************
All these four categories of SaadhakAs devote themselves solely to
SrIman NaarAyaNa .They are unlike others driven by their deluded
minds to worship demi gods like Indhran  et al . It is indeed rare to see
in this world   these four groups of SaadhakAs , who worship SrIman
NaarAyaNan alone (NaarAyaNa PaarAyaNALs) .

Among these four types of SaadhakAs( ParamaikAnthis) ,
Jn~Ani is the foremost in glories .The other three will
stay focused on the Lord until they gain their desired phalans.
They (the first three) had to focus on Him (the Lord)
to gain their sought after boons .The Jn~Ani on the other hand
will not seek any phalans from the Lord and will always be
engaged in the meditation on His Lord.The Jn~Ani's devotion
and love for the Lord is immeasurable .Even the omniscinet
Lord can not quantify it and conclude that love of the Jn~Ani
for Him is to this extent  . The Jn~Ani will not bear to live
even one second away from the Lord .The Lord also can not
bear even a moment's seperation from the Jn~Ani and has
the Jn~Ani as His life force (uyir) . Being the servant of the Lord
is recognized by the Jn~Ani as the inherent nature (Svaroopam )
of the Self (aathmA)  . The Jn~Ani knows that the surrender
without condition at the Lord's sacred feet can result from
the progression through  many puNya janmams. To come across
such a Jn~Ani --dearest to the Lord -- for us is the rarest of
the rare happening .

The meaning of the fourth line of the Paasuram
*************************************
" tEn ninRa sem-kazhalAn teLivitthanan PaarTanukkE "

Lord KrishNa with  ambrosia present in His
sacred lotus feet  clearly instructed Arjuna on
five principal doctrines : (1) The real svarUpam of
the Supreme Being , who is the object of one's
aarAdhanam (2) The concealment of that Supreme
One by Prakruthi (3)The UpAyam of SaraNAgathy to
remove that concealer (4) the four kinds of devotees
of the Lord and (5) the superiority of Jn~Ani among
the set of four devotees of the Lord .

Lord PaarthasArathy performed thus the upadEsam on
these tatthvams for Arjuna in the SEVENTH chapter of GeethA .

 Swamy AlavanthAr's Summary of the SEVENTH Chapter
*********************************************
SvayATaathmyam prakruthyAasya tirOdhi: SaraNAgathi:
Bhaktha-bhEdha: prabhuddhasyasraishtyam sapthama uchyathE

--11th slOkam of GeethArtha Sangraham

(Meaning): " In the seventh chapter is taught  the exact knowledge of
Himself. His concealment by the Prakruthi , the surrender to Him as
the means to overcome the Prakruthi  , observation on various types of
devotees and the superiority of the man of wisdom among the devotees".

AchArya RaamAnujA"s commentary on the 6th adhyAyam (Highlights)
 ******************************************************
KrishNa BhagavAn starts off by observing that among the thousands of men ,
suited to observe the directions of the SaastrAs ,  only one perhaps
strives
for
perfection .Even among this subset of men , one alone will comprehend Me
and
gain success in his strivings through My grace.

Our Lord instructs Arjuna that as the Supreme One , He is the origin
and the dissolver of the universe ( Aham kruthsnasya jagatha:
prabhava: praLayastaTA ---Chapter 7. 6). The Lord reveals
further  that " There is nothing higher than Myself and all
this is ( Prakruthi , Jeevans) are strung on Me , as rows of
gems on a thread " ( Matta: parataram nAnyath kimchidhasthi
Dhannjaya , Mayi Sarvamidham prOttham soothrE maNigaNA iva ).
The Lord  tells Arjuna that the thriguNAs have originated from Him
and that He is nothowever  in them ( i-e: He does not depend on them
for His existence) .The thriguNAs merely are instruments for His sport .
My divine MaayA made up the three GuNAs and created by Me
has divine power and it is not easy to overcome that MaayA
of Mine.

Next the Lord points out there are four kinds of men , who
worship Him ( the distressed, the seekers after knowledge ,
the wealth seekers and the men of knowledge /AarThO Jign~Asu
ArTArTee Jn~Ani) . Our Lord identifies the Jn~Ani as the one
among the four , who is dearest to Him.He states that the Jn~Ani
finds refuge in Him at the end of the many births. That fortunate
Jn~Ani considers that " VaasudEva is ALL " and that such a Jn~Ani
is very hard to find in the world :

BahUnAm janmanAmanthE Jn~AnavAn Maam prapadhyatE
VaasudEva: Sarvamidhi sa MahAthmA sudurlabha:
---Geethai: 7.19

Lord KrishNa acknowledges that most of the people driven by
their inherent nature (VaasanAs) and lack of knowledge of the SaasthrAs
end up in  resorting to other gods such as Indra et al.The Lord concedes
out of compassion that " Whichever devotee seeks to worship with faith
whatever form , I make that very faith steadfast " :

yO yO yAmm yAmm tanum Bhaktha: sraddhayArchithum icchasi
tasya tasyAchalam sraddhAm thaamEva vidhadhAmyaham
---Geethai : 7.21

That person worshipping other gods with faith gains the object of
his desire , which is granted really by Me alone ( Geethai: 7.22) .
The worshippers of demi-gods will go the world of the demi-gods but
those who worship Me will come to Me.Ignorant people do not
comprehend that I am the One , who is worshipped by all the rites
and I have incarnated as the son of King VasudEva without setting
aside my divine nature . These ignoramus think that I am the son of
a mere human being , who is born here as KrishNa due to My karmAs .
As a result , they do not offer worship to Me and seek My protection.
All their worship to other demi-gods ends at My feet (Sarva dEva
namaskAram Kesavam prathigacchathi). These demi gods derive
their power from a small portion of My omnipotence .

 Today , we  will study the EIGHTH Chapter of
 SrImath Bhagvath GeethA , which is the second chapter
 in the second hextad of Geethai adhyAyams .It will take
 more than one post to summarize the high lights of
 this chapter and its relationship to the previous chapter.

 Swamy  Desikan's summary of the EIGHTH Chapter of Geethai
 **************************************************
 Swamy Desikan's brilliant  summary of the 28 slOkams of
 the EIGHTH chapter has taken  this form in his
 GithArtha Sangraham Paasuram :

 aarAtha selvamum aar uyir kaaNum arum payanum
 pErAthu tann kazhal keezh amarum peru vAzhcchikaLum
 sOrAthu uhanthavar thUmathi koLvathum seyvanavum
 tErA Visayanukkut-ThirunAraNan seppinanE

 ---GeethArtha Samgraham : Paasuram 9.

 (Meaning ): Lord KrishNA , the direct incarnation of
 SrIman NaarAyaNan , performed upadEsam to the confused
 Arjunan about the doctrines to be grasped and the practises to be
 observed by the four different adhikAris ( qualified ones) who desire
 either undiminishing wealth  or the enjoyment arising from
 the direct visualization of the Self or the parama purushArTam
 ( the Supreme Goal) of living forever at the sacred feet of
 the Lord in His Supreme abode (SrI Vaikuntham).

 Prelude to the 8th Chapter
 **********************
 At the very end of the 7th chapter, Bhagavan Used two slOkams
 ( 29th and 30th slOkam) to instruct ArjunA about the need for
 a clear understanding of three tatthvams by those who wish
 to get  a release from dhOshams like old age , death et al and
 to enjoy the aanandham of direct visualization of the AathmA
 (KaivalyAnubhavam) . These three tatthvams to be understood
 were mentioned without elaboration as " Brahmam , adhyAthmam
 and Karmam ". Here " Brahmam " stands for the Supreme abode of
 auspicious attributes (viz)., Svaroopam of VishNu . " AdhyAthmam-
 Kruthsnam " refers to the blessed JnA~na svaroopam of the JeevAthma
 seen during KaivalyAnubhavam . "akhilam Karma " refers to the
 entire karmAs of the Lord . The adhikAri (seeker ) here is the one
 who desires the joy of KaivalyAnubhavam . This upadEsam 
was covered  in the 29th slOkam of the 7th Chapter and was for 
the benefit of  KavalyArTi , the one seeking Kaivalya anubhavam.

 In the 30th and the final slOkam of the 7th chapter ,  our Lord
 aimed His instruction at the other remaining three adhikAris 
( Aartthan  ,  arTArTi and Jig~nAsu) , who are collectively named as
 the seekers of Iswaryam ( IsvaryArTi). Our Lord indicated
 that these three adhikAris should know about adhibhUtham ,
 adhidhaivam , adhiyaj~nam and anthima smruthi ( rememberance
 of the Lord even during their last moments on earth).

 Strictly speaking there are three types of adhkAris instead of Four :

 (1) KaivalyArTi, who desires pure aathmAnubhavam
 (visualization and enjoyment of the Self) .

 (2) IsvaryArTi, who desires the best of worldly joys .
 The one wants to regain lost weath (aarTi) and one who
 wishes to gain  wealth for the first time are both clubbed
 under " IsvaryArTi" .

 (3) MokshArTi , who desires neither Kaivalyam  nor perishable
 lOka sukhams but longs only for Moksham ( residence in  SrI Vaikuntam
 to enjoy the bliss of nithya kaimakryam to SrIman NaarAyaNan).

 Each of these three kinds of adhikAris need to understand different
 tattvams ( Brahmam , adhyAthmam and Karmam for KaivalyArTis
 and adhyayaj~nam ) .

 Arjuna was confused between these terminologies and the requirements
 that each kind of adhikAri should possess . In the first slOkam of the
8th
 Chapter , Arjuna pleads with the Lord to explain these concepts clearly.

 There are 8 questions from Arjuna : (1) Who is that Brahmam ?
 (2) What is adhyAthmam ? (3) What is Karmam ? (4) What are
 the activities of Brahmam? (5) What is adhibhUtham ?
 (6) What is adhidhaivam ? (7) How can one find adhiyaj~nam in
 the body of  Jeevans? Who is adhujaj~nan ? (8) During the last
 moments ,what is the purpose of Yours(Lord's)  , what form are you
 (My Lord) appearing and how can one recognize You then ?

 Throughout the entire 8th chapter , BhagavAn answers
 patiently and clearly the above 8 questions from Arjuna.

Today , we  will  study the NINTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
34 slOkams .

Swamy Desikan's summary of the 9th chapter
************************************
Tann mEnmayum Tann piRappil taLarAt-tani nilayum
pannmEni naNInan paal piriyA anbar aasaikaLum
punnmEni ViNNavar paal puriyAtha Tann Bhatthimayum
nannmEni NaaraNannaranukku navinRananE 

(Meaning):  Lord KrishNa of divinely beautiful body 
instructed Arjuna about His Supreme status ( with no one
to equal Him or excel Him ) , His undimished Superiority
as the Lord even in His avathArams (Parathvam  )
and His indwellership inside the bodies of all chEthanams 
(DevAs , humans , birds , animals et al) , the loving  services 
rendered by His BhAgavathAs and the Bhakthi yOgam to be
practised towards Him .

ThirukkaLLam Swamy's special Comments on this Paasuram :
BhagavAn is the antharyAmi ( indweller ) for both the chEthanam
and achEthanam . He creates every one and every thing. He protects
them and utlimately  dissolves them . The world functions because
of Him . BhagavAn instructed Arjuna on these glories .

Wherever BhagavAn incarnates and whatever forms He takes
during His incarnation , His Jn~Anam and Sakthi are undiminished.
There is no dimmunition of His Parathvam (Supermacy).

The Lord explains the BhaagavathAs practising Bhakthi yOgam
towards Him with nAma sankeerthanam , archanai , aarAdhanam
with intense (Bhakthi) bhAvam .He instructs Arjuna that His true
BhAgavathAs would not desire insignificant and non-lasting phalans 
and that they would not devote their time to DEvAs , who have 
perishable bodies .

BhagavAn explained that His BhAgavathAs perform AarAdhanam 
for Him and perform Saathvika ThyAgam at the end and meditate on
Him with intense love. BhagavAn identified this devout love with
Bhakthi .

Swamy  AaLavanthAr's summary of the 9th Chapter
****************************************
Sva-mahAthmyam manushyathvE Parathvam cha mahAthmanam
visEshO navamE yOgO Bhakthiroopa: prakeerthitha:

--13th SlOkam of GeethArTa Sangraham

(Meaning): Lord KrishNa described in the ninth chapter ,
" His own eminence , His undimished Supermacy  as 
the divine even when He assumes embodiments  as 
incarnations , the excellence of MahAthmAs  or devotees 
who seek Him alone  and  the discipline of Bhakthi or 
devotion to Him ".

In the previous chapter, the differences that characterize
the four different seekers , who approach the Lord were
covered . In this chapter , the nature of UpAsanaa taking
the form of Bhakthi is explained .The glory of those BhagavathAs 
practising Bhakthi yOgam is also extolled by the Lord to establish
the lofty state of the Jn~Ani practising Bhakthi yOgam .

Some Key slOkams of the 9th Chapter of Bhagavath GeethA
*************************************************
MayA tathamidham jagadhavyakthamUrthinA
mathsTAni sarvabhUthAni na chAham tEshvavasTitha:
---SlOkam 4 

(Meaning) : The whole uiniverse is pervaded by Me in 
an unmanifest form. I am the Seshi (Master) , who sustains
and rules over this universe .I am their indweller , who controlls
their actions. They depend on My will for their existence and 
acts . I do not however depend on them for My existence .

avajAnAni Maam mUDA manusheem tanumAsritham
Param bhAvamajAnanthO Mama bhUthamahEswaram
--SlOkam 11

(Meaning): Driven by their bad karmAs , fools ignore Me 
when I take on human forms and fail to recognize that I am
the Supreme Lord of all beings and the Omniscient as well as
Omnipotent Lord , who has incarnated as a mere human being .

MahAthmaansthu Maam PaarTa dhaiveem PrakruthimAsrithA:
BhajanyanyamanasO jn~AthvA BhUthadhimvyayam
--SlOkam 13

(Meaning): On the other hand , the great--souled ones (MahAthmAs)
who are affiliated with My divine nature , worship Me with steady 
minds and recognize Me as the immutable origin(source) of all beings .

Sathatham  keerthayanthO Maamm yathanthasccha dhruDavrathA:
namasyanthsccha Maamm BhakthyA nithyamukthA upAsathE
---SlOkam 14 

(meaning): " Aspiring for eternal communion with Me , they worship 
Me, always singing My praise , striving with steadfast resolution 
and bowing down to Me in devotion " . 

Through SlOkams 16-19 , the Lord reveals to ArjunA that He is 
the Vedic sacrifices (Krathu & Yaj~nam) , He is the offering to 
the manes (SvadhA) , He is the oblation proper , He is the Mantram 
with which such oblation is offered , He is the clarified butter poured 
as oblation in the sacred fire , which is none other than Himself .
Our Lord continues to reveal about His pervasive presence in 
every thing and being : " I am the Father , Mother , creator and 
grandfather of the universe. I am the purifier .I am the syllable Om 
( Pavithram OmkAra: ) and also Rk, Saaman and Yajus . 
I am the goal (gathi) , supporter , the Lord , the witness,
the abode , the refuge and the friend . I am the seat of origin and 
dissolution , the base of preservation and the imperishable seed 
(Bheejamavyayam)---I am immortality (amrutham) as well as 
death (Mruthyu) ". 

SlOkam 23 :
*********
yEpyanyadEvathA bhakthA yajanthE sraddhayAnvithA:
tEapi MaamEva KounthEya yajanthyavidhipoorvakam

(Meaning ) : " Even those who are devoted to other divinities 
with faith in their hearts , worship Me alone , Oh ArjunA , 
though not as sanctioned by the SaasthrAs".

SlOkam 24
***********
Aham hi Sarva-yajn~AnAm bhOkkthA cha PrabhrEva cha 
na thu mAmabhijAnanthi tatthvEnAthasachyavanthi tE 

(Meaning): " For , I am the only enjoyer and the only 
Lord of all sacrifices. They do not recognize Me in 
My true nature; hence they fail ". 

SlOkma 26:
************
pathram Pushpam Phalam thOyam yO mE bhakthyA prayacchathi
Tadhaham bhakthyupahruthamasnAmi prayathAthmana:

(Meaning ): " whoever offers Me with true devotion a leaf , 
a flower , a fruit or some water , I accept this offering made 
with devotion by him , who is pure of heart ". 

SlOkam 27:
************
YathkarOshi yadhasnAsi yajjuhOshi dhadhAsi yath
yatthapasyasi KounthEya tathkurushva madharpaNam

(Meaning): " Whatsoever you do , Whatsoever you eat ,
whatsoever you offer , whatsoever you give away ,
whatsoever austerity you practise , Oh ArjunA , do that
as an offering to Me". 

SlOkam 29:
************
samOham sarvabhUthEshu na mE dhvEshyOsthi na priya:
yE bhajanthi thu Maam bhakthyA Mayi tE tEshu chApyaham

(Meaning ) " I am the same to all creation .There is none 
hateful or dear to Me .But those , who worship Me with
devotion abide in Me and I do abide in them ". 

SlOkam 34 :
************
 ManmanA bhava MadhbhakthO MadhyAji Maam namaskuru
 MaamEvaishyasi yukthvaivamAthmAnam MathparAyaNa:

(Meaning ) : " Focus your mind on Me , be My devotee , be My 
worshipper. Bow down to Me. Engaging your mind in this manner 
and regarding Me as the Supreme Goal , You will come to Me.

In this last slOkam of the Ninth chapter of SrIMadh Bhagavath
GeethA , Our Lord decribes the true nature of Bhakthi .


Today , we  will  study the TENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
42 slOkams . This chapter is about the manifestation
of the Divine glories of the Lord . 

AchArya RaamAnujA summarizes the purport of 
the Tenth Chapter this way : Having taught Bhakthi 
yOgA in the ninth chapter , Our Lord wanted to induce 
such Bhakthi and sustain it in Arjuna. Hence , He taught 
Arjuna further about His anantha klayANa guNams
( "multitudes of auspicious attributes ") and that His
rulership over the universe (soverignity ) is uncontested 
and without any match.The Lord revealed further that
the Universe is ruled by His will and it serves as His
Sareeram and Himself residing inside it as its indweller
(antharyAmi).   

For creating Bhakthi for Him in those who did not 
have it before  and for growing the Bhakthi of those 
who already have it , Bhagavan revealed that He has
limitless auspicous  attributes and that Svaroopa ,
Sthithi and pravrutthi of all created beings are under 
His sole control. This is the message of the Tenth Chapter.  
 
Swamy Desikan's summary of the 10th chapter
*************************************************
yellaillAtha tann seelamAm innamuthakkadalum
yellaillAtha vibhUthi yelAm tanathu Aanamyum 
yellayil bhatthi tanai yezhuvikkat-thiruvaruLAl
yellayil Isan iyambinan Indhiran MainthanukkE 

-- 13 the Paasuram of GeethArtha Sangraham 

Meaning of the First line of the Paasuram :
*********************************************
" Yellai illAtha tann seelamAm innamudhak- kadalum "

Our Lord is the indweller of all beings ; He is totally
devoid of any dhOshams . He is the abode of all
auspicious  attributes ; He rules all from His position
as the indweller. He is thus different in every way from
the sentients and the insentients. Those who understand 
His svaroopam ( intrinsic nature ) and svabhAvam 
would be freed of all obstacles to Bhakthi unto Him 
and will be devoted to Him with unassailable bhakthi.

Meaning of the second line of the Paasuram
**********************************************
" yellai ilAtha vibhUthi yelAm Tanathu aanamayum "

Our Lord uses one trillionth of His power as the ruler of
the universe to be present in a pervasive manner in all
of His created objects and beings. The disposition to
begin some thing or to cease from any activity arises 
from the sankalpam of Lord , the indweller . The sentients
and insentients of the universe can not overcome 
the will of the Lord during the state of Kaaryam , 
KaaraNam , manifestation in the gross (sthUlam )
or subtle ( Sookshmam ) or in the states of creation ,
protection or dissolution (i.e)., They can not transgress 
His sankalpam in any one of the above states .

Meaning of the Third line of the Paasuram
********************************************
" yellayil bhatthi tanai yezhuvikka " 

Those who comprehend that the Lord is the abode
of anantha kalyANa guNams and that he rules the universe
as its KaaraNam will always have their minds united with
the Lord. They can not sustain themselves even for one
second without Him . They will exchange their knowledge
about the auspicous attributes of the Lord with other
BhAgavathAs.They will stay happy in reciting or hearing
about the sweet , superhuman deeds(athimAnusha leelais)
of the Lord . Their Bhakthi will grow on and on forever. 

The Meaning od the fourth line of the Paasuram
**************************************************
" ( ThiruvaruLAl ) yellayil Isan iyambinan Indhiran mainthanukkE "   

The Lord of infinite auspicious attributes  instructed Arjuna , 
the son of Indhran ,  the secrets about Bhakthi yOgam with
great compassion .    

Swamy  AaLavanthAr's summary of the 9th Chapter
*****************************************************
sva-kalyANa guNAnanthya  kruthsna-svAdheenatAmathi:
bhakthyuthpatthi vivrudhyarTA  vistheerNA dasamOdhitha:

--- 14th SlOkam of GeethArTa Sangraham  

(Meaning): This tenth chapter reveals that BhagavAn's 
KalyANa guNams are  infinite . All of these guNams are 
under the total control of BhagavAn ( Bhagavath adheenam).
Lord's soverignity over the entire universe created by
Him is unmatched and is ruled by Him alone through
His sankalpam . The universe is His body and He is 
the indweller of all the chEthanams and achEthanams 
of this universe . Those who comprehend clearly 
the tatthvams revealed in this chapter will become 
full of Bhakthi , if they did not have Bhakthi for 
the Lord before ; those who had Bhakthi before 
would experience a growth in that Bhakthi .
 
Some Key slOkams of the 10th Chapter of Bhagavath GeethA
***************************************************************
The number of the slOkams are in paranthesis after
the text of the slOkam; the meanings are those given by
Swamy AadhidEvAnandhA .

yO Maam ajam anAdhim cha vEtthi lOkamahEswaram
asammUDa: sa marhtyEshu sarva Paapai: pramuchyathE (3)

" He who knows Me as unborn and without a beginning 
and the great Lord of the worlds --he among the mortals
is undeluded and is released from every sin ". 

Aham sarvasya prabhavO mattha: sarvam pravarthathE 
ithi mathvA bhajanthE Maam bhudhA bhAva samanvithA:(8)

" I am the origin of all ; from Me proceed everything .
thinking thus , the wise worship Me with all devotion
(BhAva)". 

macchitthA madhgathaprANA bhOdhayantha: parasparam
kaTayanthasccha  Maam nithyam thushyanthi cha ramanthi cha (9)

" With their minds focussed on Me , with their Praj~nAs centered
in me , inspiring one another and always speaking of Me , they live
in contentment and bliss at all times". 

tEshAm sathatha yukthAnAm bhajathAm preethi poorvakam 
dhadhAmi Budhi yOgam tamm yEna Maam upAyanthi tE (10)

" To those , who are ceaselessly united with Me and 
who worship Me with immense love , I lovingly grant
that mental disposition ( BUddhi yOga) by which they
come to Me". 

yacchApi sarvabhUthAnAm Bheejam tadham Arkuna 
na tadhasthi vinA yasyAnmayA bhUtham charAcharam (39)

" I am also that which is the seed of all beings . Oh ArjunA !
Nothing that moves or does not move , exists without Me".   

In the 40th slOkam , Lord says that "There is no limit to My
divine manifestations " ( nAnthO asthi Mama dhivyAnAm
VibhUhteenAm Paramtapa) .

yadhyadhvibhUthimathsatthvam SrIMadhUrjithamEva vaa
tatthdhEvAvagaccha thvam Mama tEjOmsa sambhavam (41)

" Whatever being is possessed of power , or of splendour 
or of energy , know that as coming from a fragment of My
power ".

In the 42nd and concluding slOkam of the Tenth chapter ,
Lord instructs ArjunA that " He stands sustaining the whole
universe with a fragement of His power " ( vishtabhyAham 
idham kruthsnam yEkAmsEna sTithO jagath ) .

   
Today , we  will  study the ELEVENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
55 slOkams . This chapter is about the vision of
the cosmic form(Viswa Roopam )  of the Lord .

Introduction
*************** 
AchArya RaamAnujA says : " Having heard from the Lord 
of His divine nature unique to Him , and of the entire universe 
as having its proper form , existence and activities (Svaroopa,
sTithi and Pravrutthi) dependent on Him , and being convinced of 
the truth of this doctrine , Arjuna (was) still desirous of percieving 
the Lord in this way and  conveyed his longing to the Lord . 
By the grace of the Lord , Arjuna was able to see Him "  
in His cosmic form . 

The Lord gave Arjuna the divine vision (Dhivya Chakshus) 
to see Him in His Viswa Roopam . Arjuna saw the Lord 
in His infinite form with countless limbs with no 
end , middle or beginning . Arjuna became panic stricken at
the sight of the Lord devouring all the worlds on every side 
and saw all the sons of DhrutarAshra entering the fearful  
mouth of the Lord and being ground up into powder .
Arjuna observed that these heros rush in to the Lord's
mouth like moths rushing quickly into a raging fire to meet
their death .The terrified Arjuna asks the Lord about
the purpose of taking such a fierce form . 

The Lord  replied: " O ArjunA , the great bowman!
I am the world-destroying time . Manifesting fully , 
I have begun to destroy the worlds here. Even without you ,
none of these warriors arrayed in the hostile ranks shall 
survive ...Therefore  arise , win glory . Conquering your foes , 
enjoy a prosperous kingdom . By Me , they( Your foes)
have been slain already . You be merely an instrument " .

The overwhelmed Arjuna fell at the feet of the Lord 
and begged to be forgiven for all the trepasses from 
treating the Lord as his friend and equal .He eulogized
the Lord and recognized Him as the Lord of all Gods ,
the ancient one (AadhidEvan) and primal (Pursusha:
PurANa: ) .

Beholding the Lord's cosmic form , the overwhelmed 
Arjuna saluted the Lord a thousands of times : " NamO   
NamastE  asthu sahsarakruthva: , punasccha BhUyOapi
namO namastE ". Being ignorant of Your majesty and 
valour , I have called You " Oh KrishNA , Oh Yaadhavaa,
Oh Friend " out of friendship and ajn~Anam . Oh ApramEya!
Please forgive all disrespect shown to You by me out of my 
blinding ignorance about Your majesty , valour and Vaibhavam 
as the Lord of all Gods .  Oh Lord of unmatchable greatness ! 
Thou art the Father of the world . You are the Jagath Guru 
worthy of adoration . There is no one equal or superior to You 
in all the three worlds .

After seeking the Lord's pardon for earlier trespasses ,
Arjuna begged the Lord now to resume His non-fierce form 
(Soumya roopam ) with which he was more familar and comfrotable .
This is the form with four hands and with a dazzling crown , mace
and discus. Lord obliged and took on His human form as
the charioteer of Arjuna .  

Swamy AlavanthAr's summary of the 11th chapter
*****************************************************
yEkAdasE svayATAthmya  sAkshAthkAra avalOkanam
dhattham uktham vidhiprApthyO: bhakthyEkpaayathA taTA

 -- 15th SlOkam of GeethArtha Sangraham 

(Meaning ): In the eleventh chapter, Lord blessed Arjuna
with the divine vision to see His cosmic form and stated that 
Bhakthi is the only upAyam (means) to see , know and attain
Him . 

Swamy  Desikan's summary of the 11th Chapter
**************************************************
yellAm Tanakku uruvAi ilangum vahai Taan- - uraitthu
sollAl aRinthathu sOrAmal kaNDida vENDum yenRa
villALanukku anRu meyk-kaNN kodutthu ithu vERumuNDO
nallArkaL kANpar yenRu navinRAn nangaL NaayakanE

- - - - 12th paasuram of Swamy  Desikan's GeethArTa Sangraham

Meaning of the First line of the Paasuram :
*********************************************
" YellAm Tanakku uruvAi ilangum vahai Taan- - uraitthu"

Arjuna who had recieved upadEsam until now through
the ten chapters made this request to the Lord : I am now
free of doubt about Your status as ParamAthmA , Your
Lordship over chEthanams and achEthanams , Your 
indwellership in them all , You are the creator , protector 
and dissolver of all creation originating from You ,
You are the abode of infinite auspcious attributes and
your sankalpam is  the prime mover of all activities 
in this world and your being is the foundation of this universe.
I am convinced of these etrnal truths thru Your upadEsams. 
 
Meaning of the second line of the Paasuram
**********************************************
" sollAl aRinthathu sOrAmaRk-kaNDida vENDum 
  yenRa VillAlanukku "

Oh Lord ! Having heard about Your glories through Your
own mouth , I long to see the divine body of Yours , which
is the object of such divine attributes . That cosmic form of
Yours with all its guNams , vibhUthis and forms is an object of
my  deep desire for being seen.

Meaning of the Third line of the Paasuram
********************************************
" anRu meyk-kaNN kodutthu vERumuNDO " 

Our Lord said that Arjuna could not see His cosmic form 
with his physical eyes and blessed him with the divine vision to
see that unique form with thousands and thousands of limbs 
hosting many worlds and engaged in destroying Arjuna's
enemies in the battle field. 

That cosmic form was fierce and blindingly lustrous.
It was adorned with many aabharaNams and looked like
the thousands of Suns that have arisen at the same time.
Arjuna was frightened by that fierce form of the Lord and
asked for pardon for the trespasses made earlier in
his relationship with the Lord as His friend . Arjuna begged 
the Lord to take His benovolent form as KrishNa of enchanting
form . The Lord pointed out that the darsanam of His cosmic form 
is much desired by the dEvAs and yet is not attainable by them .
He praised Arkuna for having had the good fortune to witness
His cosmic form .  

The Lord pointed out further that one wihtout Bhakthi 
will not be able to see Him even if he recites VedAs ,
performs tapas , dhAnam , homam and Yaj~nam. Only
thru single minded bhakthi in Him and without seeking any 
other phalan , a true Bhakthan alone can see and enjoy
Him said the Lord to Arjuna.

The Meaning of the fourth line of the Paasuram
**************************************************
"nallOrkaL kaaNbar yenRu navinRAn nagaL NaayakanE "

The Lord of ours instructed Arjuna about those BhAgavathAs
who could succeed in seeing Him and enjoying Him :

1) They perform sakala karmAs prescribed to them 
such as VedAdhyayanam as aarAdhanam for the Lord
(2) They recognize the Lord as the Phalan for all karmAs
(3) They can not sustain themselves except thru performing
kaimkaryam to Him (4) They have no attachment to any thing
because of their overabundant love(Bhakthi)  for the Lord 
(5) They igore the nonlasting and trivial pleasures of SamsAram
and turn their attention to the parama sukham of the Lord 
(6) They attribute their sufferings to the sins accumulated 
by them (7) They recognize that all the janthus are under 
BhagavAn's adheenam (control) and  they have no enimity towards
any one of Lord's creation and (8) They totally cut asunder ajn~Anam 
as well as ViparItha Jn~Anam to enjoy the Lord fully. These tathtvams 
were explained by the Lord to Arjuna in the 11th Chapter .
 
Some Key slOkams of the 10th Chapter of Bhagavath GeethA
***************************************************************
Thvamaksharam Paramam vEdhithavyam 
  Thvamasya Visvasya Param nidhAnam
Thvamavyaya: Saasvatha-dharma-gOpthA
  SanAthanasthvam PurushO mathO mE 

- - - - 18th SlOkam

Oh Lord ! Thou art the imperishable , Supreme One to 
be realized . Thou art the supreme foundaton of this 
universe . Thou art the unchangable , protector of 
the eternal law (Saasvatha dharma gOpthA ). Thou art
understood by me as the everlasting Supreme Being ! 
 
Sudarsamidham roopam dhrushtvAnasi yanmama
dEvA apyasya roopasya nithyam darsana-kAnkshiNa:

naaham vEdairna tapasA na dhAnEna na chEjyayA
sakya yEvamvidhO dhrashtum dhrushtavAnasi Maam yaTA

BhakthyA thvananyayA sakya ahamEvam vidhO Arjuna
jn~Atum dhrashtum cha tatthvEna pravEshtum cha Paramtapa  

-- - - - SlOkams 52 , 53 & 54 

(Meaning ): It is very difficult to witness this form of Mine , 
which You have just  seen. Even the dEvAs long forever 
to behold this cosmic form of Mine . This form beheld 
by you can not be seen by mastery over VedAs , victory over 
austeriites or by giving gifts galore  or by the performance of
Yaagams . It can only be seen , known and entered into 
by single-minded  devotion towards Me. 


Today , we  will  study the TWELFTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
20  slOkams . This chapter is about Communion
through loving devotion .
 
Introduction to the 12th chapter
*********************************** 
BhagavAn explains here the following aspects of the Bhakthi
Yogam /Bhagavath UpAsanam; latter is superior to 
the meditation on the AathmA/Self ( JeevAthmOpAsanam). 
The superiority of the Bhagavath UpAsanam over 
AathmOpAsanam is due to the superiority of 
the object of meditation ( Bhagavan ) over AathmA.

AchArya RaamAnujA quotes the 47th slOkam of 
the sixth chapter of Bhagavath GeethA in this context :
" He who , with faith , worships Me , whose inmost self is
fixed in Me , I consider him as the most integrated 
among all Yogins " . The path of meditation on the Self 
is recommended for one , who does not have the wherewithall
to follow Bhagavath UpAsanam.

BhagavAn explains the following four points related to
Bhakthi Yogam in the twelfth chapter:

1. Meditation on the Lord through Bhakthi yOgam
2. Speediness of Bhakthi yOgam in bearing fruits 
    over JeevAthmOpAsanam and hence the superiortiy 
    of Bhakthi yOgam/Bhagavath UpAsanam
3. the " felicity " of the performance of Bhagavath UpAsanam
4. the means for meditation ( upAsanam ) on the Lord.  
 
Swamy AlavanthAr's summary of the 12th chapter
*****************************************************
BhakthE: Sraishtyam upAyOkthi: asakthasyAthmanishtathA
tathprAkArAsthvathipreethi: BhakthE dhvAdasa uchyathE 

- - - GeethArTa Sangraham of Swamy  AlavathAr: slOkam 16

(Expanded mening): The superiority of Bhakthi yOgam is taught to
Arjuna in the 12th chapter. Arjuna is advised that Bhagavath
UpAsanam is superior (Sraishtyam) to JeevAthama upAsanam 
( Aathma saakshAthkAram/Kaivalyam ) . Bhagavath UpAsanam is 
identified as the one which will yield fruits (Moksham) quicker
than JeevAthmOpAsanam. Those who are not qualified for
Bhagavath upAsanam should elect for JeevAthmOpAsanam , 
which   will pave the way for Bhagavath UpAsanam (asakthasya
aathma nishtathA ) .  There are many steps in Bhagavath
UpAsanam ( Bhakthi yOgam): Control of mind , total focus 
on experiencing Bhagavath GuNams , Construction of Temple , 
Gopuram , other Kiamkaryams to the Lord with Bhagavath preethi 
alone in mind (athi prethA:) and  the scrupulous observance of 
nithya karmAs . These are UpAyOkthis. The accessory to Bhakthi 
Yogam(Tath PrAkArA: ) is Karma yOgam . The aathma guNams 
conducive to the observance of Karma Yogam are described by 
BhagavAn from slOkam 13 to 19 of this twelfth chapter.
 
 Swamy  Desikan's summary of the 12th Chapter
*************************************************
Tann kazhalil patthi thAzhathathum  athan kAraNamAm
innguNa chinthayum Eethu aRiyAthArkku avvadimaikaLum
tann karumankaL aRiyAthavarkku ilahu nilayum
tann kazhal anbarkku nallavan sARRinan PaartthanukkE 

-- -- 13th Paasuram of Swamy  Desikan's GeethArTa Sangraham

Meaning of the First & part ofthe second lines of the Paasuram :
******************************************************************
 " Tann Kazhalil patthi thAzhAthathum  , athan KaaraNamAm 
    innguNa chinthayum "

One who observes occupational duties , nithya karmAs , 
performs Yaagam , Homam , Tapas and dhAnam and presents 
the fruits of those karmAs to the Lord in the spirit of Saathvika
ThyAgam will be assisted by the Lord to overcome all obstacles 
to cross the ocean of samsAram and the Lord will grant him
Moksham . In contrast to the above Bhagavath upAsanam
with the angam of Karma yOgam , the route of AathmOpAsanam
will delay one's journey to MOksham since it is not easy to stop
the activities of the senses to perform upAsanam on JeevAthma .
The upAsakan has been used to consider his deham as AathmA and
that leads to additional confusion . Although it is difficult at 
the beginning to have whole hearted focus on Bhagavan for one
who has been ruled by his senses , the repeated meditation on
BhagavAn's anantha kalyANa guNams will pave the way for 
success in Bhagavath upAsanam.

 Meaning of the rest of the second line of the Paasuram
*********************************************************
" EethaRiyArkku avvadimaikaLum " 

It is not easy to deflect the mind to engage in dhyAnam
of BhagavAn since the mind for a very long time  has been 
lured by external pleasures of a nonlasting kind. The power of
the old vaasanais can however be controlled in favor of
Bhagavath upAsanam by engaging in matters that please
the Lord : Building of His temples , creating flower gardens for 
Him , lighting lamps in His sannidhi , facilitating AarAdhanam 
for Him , Performing PradhikshaNams , BhagavannAma 
sankeertthanam and namaskaraNam .Since these karmAs are 
sacred and constant engagement in them will lead to single
pointed devotion to the Lord and access to Him . 

Meaning of the Third line of the Paasuram
********************************************
" Tann karumangaL aRiyAthavarkku  ilahu nilayum "

Saathvika ThyAgam including the samarpaNam of 
the fruits of the karmAs to the Lord will destroy
sins arising from ahankAra-mamakArams . The JevAthma
dhyAnam will follow ; avidhyai will get banished and
the sEshathva Jn~Anam will get established . 
The comprehension of the blissful nature of 
the AathmA on a par with the Lord's aanandha
svaroopam will be realized and Bhakthi yOgam
will be realized with out much effort .
 
The Meaning of the fourth line of the Paasuram
**************************************************
"  Tann Kazhal anbarkku nallavan saaRRinan PaatthanukkE "

Our Lord indicates that those who practise Bhakthi yOgam 
(Tann kazhal anbar ) are very dear to Him ( anbarkku nallavan).
This truth was taught by the Lord to Arjuna in the 12th chapter
( saaRRinAn PaartthanukkE ) . 
 
Some Key slOkams of the 10th Chapter of Bhagavath GeethA
***************************************************************
MayyAvEsya manO yE Maam nithyayukthA upAsathE
sraddhayA parayOpEtAstE mE yukthatamA mathA:
-- -- 2nd slOkam 

(meaning): " Those who , ever integratd with Me and
possessed of supreme faith , worship Me , focusing their
minds on Me-- -- these are considered by Me the highest
among the Yogins " .

yE tu sarvANI karmANi mayi sanyasya MathparA:
ananyEnaiva yOgEna Maam dhyAyantha upAsathE 
-- -- 6th SlOkam 

tEshAm aham samuddharthA mruthyusamsaAra saagarAth
BhavAmi na cirAth PaarTa MayyAvEsitha chEthasAm
-- -- 7th slOkam

(Meaning of both the slOkams): " For , those who dedicate all 
actions to Me , hold Me as their supreme goal , intent on Me , and 
worship Me meditating on Me with exclusive devotion. Of those 
whose minds are thus focused on Me , I become soon their
Saviour from the ocean of mortal life" . 

In slOkams 13 to 19 , BhagavAn lists the attributes of 
those who are dear to Him as practioners of Karma Yogam
as an angam for Bhakthi yOgam . The sixteenth slOkam provides
an example of such upAsakan dear to the Lord:

anapEksha: suchirdaksha udhAseenO gathvyaTa:
sarvArambha-parithyAgi yO madhbhaktha: Sa mE priya:

(Meeaning): " He who is free from desires , who is pure , 
expert , indifferent and free from agony , who has renounced
every undertaking -- -- he is dear to Me."

tulyanindhAsthuthir-mounee samtushtO yEna kEnachith
anikEtha: sTiramathir-bhathimAn mE priyO nara:
-- -- 19th slOkam

(Meaning ): " He who regards alike both blame and praise ,
who is silent and content with any lot , who has no home ,
who is firm of mind , and who is devoted to Me -- -- dear to Me 
is such a man . " 
     
Today , we  will  study the THIRTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
34  slOkams . This chapter is about Differentiation of
the knower (KshEthraj~nan ) from the known (kshEthra). 

Introduction to the Thirteenth Chapter:
******************************************
AchArya RaamAnujA's commentary as translated by 
Swamy AdhidEvAnandha is as follows : 

In the first group of Six chapters , the comprehension of 
the real nature of the individual Self as forming 
the ancillary to the worship of BhagavAn VaasudEvA , 
the Supreme Brahman , the Supreme object of attainment ,
has been taught . It is also taught therin that it can be 
accomplished by two worthy paths , namely Jn~Ana and 
Karma  yOgA . Next , in the middle group of six chapters ,
intense and one pointed devotion to Bhakthi yOgA , 
preceded by the true knowledge of the Lord (Iswaran) , 
the supreme goal , and His glory , has been propounded . 
It was also taught ina  secondary sense that BHakthi yOgA 
constitutes the means for those who wish for great sovereignity 
(aisvarya) and also for those who aspire after the state of 
isolation/visulization  of the Self (KaivalyA ) .

In the next /third (final)  group of six chapters , the topics 
propounded in the first two groups of six each are examined . 
These are: The attributes of the material body and 
of the Self , the universe as the combination of these , 
the Ruler , His true nature , the real nature of Karma , 
Jn~Ana and Bhakthi and the ways of practising these .

Now in the 13th Chapter, the following topics are discussed :
(1) The nature of the body and the Self ; (2) examination of
the real nature of the body ; (3) the means for the attainment 
of the disembodied self ; (4) The examination of the real nature 
of the Self in the disembodied state (5) the cause of assoication of
such a Self with matter and (6) the mode of discriminating 
between the body (SarIram ) and the Self (JeevAthmA) . 
 
Swamy AlavanthAr's summary of the 12th chapter
*****************************************************
dEha-svaroopam aathmApthi hEthu: aathmavisOdhanam
Bhandhu hEthur-vivEkasccha thryOdhasa udheeryathE 

 - - - GeethArTa Sangraham of Swamy  AlavathAr: slOkam 

(Meaning): " In the 13th chapter , the nature of the body ,
means for the realization  of the Self , investigation of
the nature of the Self , the cause of bondage , and 
the discrimination between the Self and the body 
are dealt with " .  

There are Five key words chosen by Swamy AlavanthAr
to summarize the themes coverd by GeethAchAryan in
the above slOkam :

1) dEha Svaroopam (2) AathmApthi hEthu: (3) Aathma
visOdhanam (4) Bhandha hEthu: and (5) VivEkam 

Let us look at each of them with the help of Vaikunta
Vaasi , GeethA Pravachana JyOthi ThirukkaLLam Swamy .

1. dEha Sambhandham: The body that the chEthnams have 
is an amalgam(admixture ) of many vasthus like Pancha 
bhUthams , ahankAram , mahath and prakruthi as the dravyams ; 
the eleven indhriyams  ; the vasthus like roopam , rasam , 
gandham , sparsam and sabdham ; the changes experienced by 
the Jeevan as a result of its sambhandham of the Self with
desire , hatred , sukham and dukkham . The feelings (naubhavam)
of Sukham , Dukkham , vairAgyam , hate are changes (vikArams)
experiemnced by the Self (JeevAthmA) based on the previous
paapams and PuNyams. ParamAthmA has given the sarIram
to experience the fruits of the above two kinds of KarmAs .
These conceptes are covered by Swamy AlabvanthAr through
the use of the word: dEha Svaroopam " .  

2. AathmApthi hEthu: The guNams essential for the comprehension 
of AathmA are lack of pride and  ostentation  , AchArya Bhakthi 
and cultivation of other aathma guNams. This concept is referred to 
by the choice of the word : "AathmApthi hEthu: " .

3. Aathma VisOdhanam : This refers to the fact hat AathmA is different 
from the body . AathmA is eternal. AathmA is the bonded servant
(sEshan) of the Lord. AathmA can experience everything without
the mediation of the sensory and karma  indhriyams .This is Aathma
visOdhanam covered in thsi chapter.

4. Bhandha hEthu: The attachment of material and nonlasting 
pleasures arise from the bondage arising from the operation of 
the three guNams( Satthvam , Rajas and Tamas)  causing sukham
and Dukkham in the samsAric world. The operation of the three
guNams is the causative factor for Bhandham ( bondage as Bhaddha
Jeevans). 

5. VivEkam: The sentients and the insentients are products of 
the achEthana prakruthi . Jeevan's incorporation (samsargam)
in to various sarIrams ( manifestations of prakruthi) causes their
being. The jeevan (Self) inside all sarIrams is of the same kind. 
The differences are in the srIram taken . Even though the different 
sarIrams perish , the Self does not ever perish. The Self is eternal .
One who understands these tatthvams is known as a VivEki.

The emphasis in the thirteenth chapter is therefore on
Tatthva Thrayam. This chapter dwells on the SarIram 
(Kshethram ) arising from prakruthi sambhandham and
the Self (Jeevan ) the resident Lord of the SarIram . Jeevan 
is therefore the knower of the kshEthram and is aptly named 
as KshEthraj~nan , the knower of the KshEthram . the SarIram 
and the Jeevan are distinctly different . One is not lasting 
whereas the other ( Jeevan/KshEthraj~nan) is eternal . People
who do not understand this important distinction are
afflicted with dEhAthma Bramam ( the thought that dEham is
the Aathma) suffer in samsAram as bonded jeevans .

ParamAthmA is inside all AathmAs as the indweller and
therefore both the aathmAs and the sarIrams are His
bodies .ParamAthmA sitting inside the JeevAthmAs is
not affected by the karmAs enjoyed by the Jeevans in 
their embodied state .  

Instead of enjoying itself (aahtmAvalOkanam ) as
pointed out by Swamy NammAzhwAr ( atthai thinRu angE 
kidakkum ) , the jeevan stays inisde the achEthana prakruthi
and is engaged in the enjoyment of the kaaryams of
the three guNams ( Sukhams and Dukkhams) and
struggles in the fierce samsAric ocean as the bonded
jeevan . 

One who sees the samathvam in all the jeevans inside 
the different sarIrams is not lost in SamsAtram . He is
a vivEki. He knows that the differences as Man, woman ,
dEvan , short one , tall one , dog , bird etc., are only 
differences in their bodies alone . KarmAs performed by 
the infinity of  Jeevans occupying that many bodies are 
a result of prakruthi sambhandham . As the three guNams 
change , the guNams of aathmA change . As the satthva guNam
is ascendant  , amAnithvam increases . dEhAthma bhramam 
is chased away . AmAnithvam helps in realizing aathmAvalOkanam.
JeevAthmA's suddha svaroopam is visualized as totally blissful .

Swamy  Desikan's summary of the 12th Chapter
*************************************************
Unin padiyum uyirin pirivum uyir peRuvAr 
JN~Anam peRuvahayum Jn~AnameenRa uyirppayanum
UninRathaRku adiyum  yuir vERidum uLL virahum 
tEninRa paathan teLivitthanan silaip-pArtthanukkE 

 -- -- 14th Paasuram of Swamy  Desikan's GeethArTa Sangraham

(meaning ): The Lord with lotus feet abubdant with divine honey 
taught Arjuna about (1) the svaroopam of SarIram , (2)the differences
between the SarIram and the AathmA (Self) , (3) the guNams
such as amAnithvam required to comprehend the Self , 
(4) the aathmA's svaroopam comprehended through those
guNams , (5) the reasons for the bonds of samsAram ,
(6) the means to be adopted by the mind  to see the Self
shining clearly from the body , its house . 

BhagavAn VaasudEva (ParamAthmA ) constitutes
the Self of all entities (KshEthra and KshEthraj~nan ) . 
Bhramma Soothrams ( Saariraka Soothrams ) authoritatively
establish the nature of KshEthra and KshEthrj~nan and
their realtionship to the Supreme Being .

Some key slOkams of the thirteenth chapter :
************************************************
Samam sarvEshu bhUthEshu thishtantham ParmEswaram
Vinasyassvavinasyantham ya: pasyathi sa pasyathi
--- --- 27th slOkam

(meaning): " Who sees the supreme ruler dwelling alike
in all bodies and never perishing when they (bodies) perish , 
he sees indeed " . 

prakruthyaiva cha akrmANi kriyAmANAni sarvasa:
ya: pasyathi taTAmAnamakarthAram sa pasyathi
--- --- 29th slOkam 

(meaning ): " He who sees that acts are done universally  by
Prakruthi alone and likewise that the Self (Jeevan) is not 
the doer, he sees indeed".

yadhA bhUthapruTakbhAvamEkasTamanupasyathi
tatha yEva cha visthAram Brahmam sampadhyathE tadha
-- -- -- 30th slOkam 

(meaning) : " When he percieves the independent modes 
of existence of all beings centred in one , and as also
their expansion from It alone , then he attains Brahman.

anAthithvAth nirguNathvAth paramAthmA ayam avyaya:
sarIrasTPapi KounthEya na karOthi na lipyathE
-- -- 31st SlOkam 

(Meaning) : " This Supreme Self  , though dwelling in the body ,
is immutable. Oh ArjunA ! Being without beginning , It neither
acts nor is tainted , as It is without guNAs .

KshEthra-kshEthraj~nayOrEvamanthram jn~Ana chakshushA
bbhUtha-prakruthi mOksha cha yE vidhuryAnthi tE Param
-- -- 34th slOkam 

(meaning ): " Those who thus discern with the eye of knowledge
the difference between the body or the field ( KshEthra) and
the knower of the body or field knower (KshEthraj~nA ) and
the means of deliverance from the manifested prakruthi-- ---
they  attain the Supreme " . 
    
Today , we  will  study the FOURTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
27  slOkams . This chapter is about Division 
according to the Three guNAs .

Introduction to the Fourteenth Chapter:
******************************************
AchArya RaamAnujA's commentary as translated by 
Swamy AdhidEvAnandha is as follows : 

" It was shown in the 13th Chapter  that by knowing 
the truth concerning the nature of Prakruthi and  
the Self , which are conjointed with one another , 
one is freed  from  a bondage by means of Jn~Ana 
consisting of modesty etc., when favored by devotion 
to the Lord. And it was also stated that the cause of 
bondage consists in attachment to pleasure etc ., which
arises from prior linkage with GuNAs such as SatthvA 
etc., on the authority of passage like "its attachment to 
the guNAs is the cause of birth in good and evil wombs "
( GeethA: 13.21) . Now , it is proposed to describe how
the GuNAs become the cause of bondage and how their 
hold can be removed " .  

 Swamy AlavanthAr's summary of the 14th chapter
*****************************************************
guNabhandha-vidha: tEshAm karthruthvam tannivathanam
gathithraya-svamoolathvam chathurdasa udheeryathE 
--- --- 18th slOkam of GeethArTa Sangraham

(Meaning ): " In the fourteenth chapter are expalined 
the various ways in which the guNAs bind the self 
(JeevAthman),  how they (guNAs) are the agents in respect of 
all works and how the Supreme Person (ParamAthmA )
is the basis of all the three ends attainable , namely ,
heavenly sovereignity , the abidance in the pristine 
state of the self , and dwelling in the Lord " .

There are FOUR key group of words that have been 
chosen by Swamy  AlavanthAr to summarize the core of
the 14th Chapter of GeethA :

1) GuNa-bhandha-vidhA , (2) tEshAm karthruthvam , 
(3) tannivartthanam , (4) Gathithraya -svamoolathvam .  

Let us comment on them one by one following the way 
chosen by  ThirukkaLLam Swamy :

1) GuNa-bhandha-vidhA : This is the way in which the three
guNams-- Sathvam , Rajas and Tamas -- bind the jeevan 
to SamsAram . Among the three , Satthvam promotes bonding
to Sukaham , Jn~Anam and facilitates the performance of 
(puNya) KarmAs  that binds the jeevan to samsAram. RajO 
guNam creates desire for every (worldly ) thing other than
BhagavAn and leads the jeevan to perform karmAs that ends up
in the Jeevan  swirling in SamsAric ocean . Tamas shackles 
the jeevan very tightly to SamsAric jail and creates sleepiness ,
disinterest , procrastrination in doing things .These are 
the prAkArams ( ways ) of GuNams which ties up the jeevan 
to SamsAram (GuNa-bahndha-vidhA:). 

2. tEshAm karthruthvam : Jeevan's acts based on desire , anger ,
sorrow ;  attachment  is caused by the operation of the three guNAs.
It is not jeevan's nature to have desire , anger etc. Water does not 
scald one in its intrinsic form . Jalam however scalds due to 
sambhandham with  fire. Similarly , Jeevan's svaroopam ( intrinsic
nature ) is endowed with auspicious attributes(Sath guNams). 
Jevan however through sambhnadham with Prakruthi made up
of  three guNams ends up in egaging in activities , which are 
inconsistent with its intrinsic nature. This is referred to by 
the two words : "tEshAm Karthruthvam" .

3) Tannivartthanam : Those who elect the Lord as their ultimate 
goal ( phalan , fruit of their efforts) and exhibit unwavering Bhakthi
to Him will not be influenced any longer by the three guNams .
They cross the MaayA of BhagavAn (Prakruthi) and attain a status ,
which equals the Lord's attributes in many areas ( Parabrahma Saamyam).
Such a person is a Parama SaathvIkan. He looks upon a lump of 
earth with the same feeling of detatchment as he looks at a ball of gold. 
These people , who have overcome the Bhagavann-MaayA are known as
"GuNAdheethar". Unwavering Bhakthi to Me is the only route to cross
My maayA says the Lord . All the three goals -- -- Iswaryam ( worldly
wealth , Kaivalyam ( direct visualization of the Self) and Moksham
( freedom from the cycle of birth and death ) are  granted by 
the Lord and Lord alone .

4) Gathi-thraya-moolathvam: Our Lord (VaasudEvan) alone grants 
the three purushArTams : Kaivalyam , Iswaryam and Moksham .
Gathi Thrayam refers to these three Phalans .     

Swamy  Desikan's summary of the 14th Chapter
*************************************************
mukkuNamE uyir muRRavum kattida mooNDamayum
mukkuNamE anaitthum vinai koLLa muyanRamayum
mukkuNa mAyai kadatthalum mukkathi tanthaLippum 
mukkuNam aRRa PirAn mozhinthAn mudiyOn tanakkE

--- 15th Paasuram of GethArTa sangraham of Swamy  Desikan 

(Meaning ): Jeevan by Svaroopam is not capable of doing 
Paapa or PuNya Kaaryams . It is pristine pure and is of
Jn~Ana Svaroopam . Satthva , Raajasa and TamO guNams
( the triad making up Prakruthi) does these karmAs 
and makes the Jeevan believe that it did these karmAs . 
Satthva guNam creates the attachment for the Jeevan 
in Sukham and knowledge and makes the jeevan
perform karmAs that are appropriate towards that goal. RajO 
GuNam creates the desire for carnal pleasures between men
and women and  pushes the jeevans to engage in karmAs 
that bind them to samsAram . The TamO guNam creates 
laziness , viparItha Jn~Anam and lack of focus in activities 
and leads to Jeevan accumulating many Paapams that 
shackle the Jeevan to SamsAric prison . 

The Jeevan becomes a muktha jeevan by performing 
its karmAs without expecting any Phalan , rejcting anya 
devathA aaradhanam even by mind and pursuing bhakthi
yOgam firmly . That type of Jeevan crosses the Sambhandham 
with Prakruthi made up of the three guNams and becomes 
the Muktha Jeevan .

BhagavAn is the only omnipotent One , who can grant 
the three PurushArTams ( Kaivalyam , Iswaryam and 
Moksham). The Lord devoid of the three guNams described
these tatthvams to Arjuna in the 15th chapter . 

Some key slOkams of the fourteenth chapter :
************************************************
sarva-yOnishu KounthEya Moorthaya: sambhavanthi yaa:
thAsAm Brahma mahathyOnir-- aham Bheejapradha: pithA
--- --- SlOkam : 4

(Meaning) : " Whatever forms are produced in any womb , 
Oh Arjuna, the Prakruthi is their great womb and I am 
the sowing Father ". The Lord says that He is " the imbedder 
of muliplex of conscient  selves according to each one's
karmAs ". 

Satthvam Rajas-tama ithi guNA prakruthi-sambhavA:
niBhadhnanthi MahAbhAhO dEhE dEhinamavyayam 
--- --- SlOkam 5 

(meaning ): " Satthva , Rajas and Tamas are the guNAs that 
arise from the Prakruthi .They bind the immutable self in
the body , Oh ArjunA " . 

Jeevan is not in its pristine state, when it is conjoined 
with the three guNAs ( of Prakruthi). GuNAs bind the Jeevan ,
when the jeevan resides in the body . Sathtva guNam for instance 
conjoined with the Jeevan binds latter through attachment to pleasure 
(Sukham ) and knowledge ( Jn~Anam) . Rajas binds the embodied self 
with attachment to work ( " Karma sangha dhvArENa , rajO 
dEhinam niBhadhnAthi). Tamas arising from erroneous knowledge
deludes ( causes Mohanam ) all embodied souls .Tamas binds 
the Jeevan with "negligence , indolence and sleep" ( aalasyam , 
anArambha svabhAva: and sthaBhdhathA ) . 

KarmaNa: sukruthasyAhu: saathvikam nirmalam Phalam
rajasasthu phalam dukkham ajn~Anam tamas: phalam
--- --- SlOkam 16

(Meaning ): " The fruits of a good deed , they say , is pure
and is of the nature of SatthvA . But the fruit of rajas is 
pain ; and the fruit of tamas is ignorance.

naanyam guNEbhya: karthAram yadhA dhrashtAnupasyathi
guNEbhasccha param vEtthi madhbhAvam sOadhigacchathi
--- --- SlOkam 19

(Meaning ) : " When the  seer beholds no agent of action
other than the GuNAs , and knows what transcends the GuNAs , 
he attains to My state " . 

One who stays in pure Saathvic state gets there by partaking
Saathvic food and the practise of asanchala (unwavering )
Bhakthi yOgam and through  nishkAma   karmAnushtAnam 
(i-e)., He does every thing to please the Lord and does not seek
any phalans for his karmAs . This noble seer comprehends that 
the guNAs are the agents of action and not the self.   The pure-
natured self (pristine by inherent svaroopam)  " gains agency 
through various actions by contact (sambhandham) with
the guNAs springing from past karmAs . When one percieves 
the self in this way , namely , that the self by itself is no agent 
of actions and is of the nature of infinite knowledge (Jn~Anam) ,
then , that self attains to the likeness of the Lord ( Brahma saamyam) ". 
That self attains immortality (vimukthO amrutham asnuthE).
That noble seer has the vision of the self being totally different
from the three guNAs . He rises above the guNAs . He becomes 
qualified for the state of Brahman ( Sa: BrahmabhUyAya kalpathE).
through his unswerving , unshakable practise of Bhakthi yOgA .
That noble seer with the conviction that realizing " VaasudEva 
is all " is a rare one and is a MahAthmA dear to the Lord ,
who is immortal( Saasvathan) , the embodiment of eternal 
dharmA and the perfect sukham ( bliss principle) . By taking
refuge in the Lord , the Jn~Ani with one pointed mind 
transcends the three guNAs to attain Braham saamyam state .
The concept of Prapatthi is introduced here as an angam (limb) of
Bhakthi Yogam . There is another point of view that holds 
that Prapatthi by itself is an independent path (means) to
attain Moksham and Brahma Saamyam. Bhakthi yOgam is
not with in the reach of all .It is extremely difficult to practise.
Hence the act of Prapatthi that is open to all and is doable
in a trice ( short time) and does not take long to yield fruit 
is considered by AchAryAs to be superior as the means for
Moksham . 


Today , we  will  study the FIFTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
20  slOkams . This chapter is about " The Mystery 
and gradeur of the Supreme Lord ( PurushOtthaman)".

 Introduction to the Fifteenth Chapter :
 ******************************************
AchArya RaamAnujA's commentary as translated by 
Swamy AdhidEvAnandha is as follows : 

" The THIRTEENTH Chapter dealt with the KshEtrA
(Field) and the KshEthjn~A ( the field knower ) ; it was 
shown after an examination of the nature of Prakruthi 
and self , that the beginningless conjunction of the pure 
self consisting only of infinite knowledge, with the prakruthi ,
transformed into the forms of gods , humans , animals , birds 
etc., causing the flow of attachment  of the self 
to the guNAs of the Prakruthi . 

In the FOURTEENTH chapter , the following points 
were treated : (1) the conjunction of the self 
with the prakruthi in its two states of effect and cause 
has attachment to the guNAs for its source and it is 
determined by the Lord Himself; (2) The manner of (their)
attachment has been stated in detail; (3) The (re)attainment of 
the true nature of the self preceded by the annihilation of
attachment to the GuNAs has devotion to the Lord as 
its means . All these have been discussed.

Now in  the FIFTEENTH chapter , SrI KrishNa begins to speak of
the adorable Lord as having the absolute control of the Universe 
consisting of the perishable  or bound selves (Kshara) and
the imperishable  or freed selves(akshara) . He also states that
the Lord is the Supreme Person because of His unmatched greatness
in being antagonistic to all that is evil and in being endowed with 
auspicious attributes , which are different in kind from both 
the perishable and imperishable selves and which constitute 
His glory . Then to elucidate the manifestation called Akshara
( freed souls) whose bondage has been cut off by the sword of 
non-attachment , the Lord describes the modification of Kshara
or non-intelligent Prakruthi into the form of bondage that has 
to be cut off . This modification of bondage-creating Prakruthi
is compared to the Aswattha tree ( Pipal tree) with its roots above
and branches below ".       
  
Swamy AlavanthAr's summary of the 15th chapter
*****************************************************
achinmisrAdhvisuddhAccha chEtanAth PurushOtthama:
vyApanAth bharaNAth swAmyadhanya: panchadasOdhitha:

(Meaning): In the fifteenth chapter , the Supreme Person is
declared to be other than the self both in its state of conjunction
with non-conscient matter ( Prakruthi, the achEthanamm) and 
in its state of pristine purity , because the Lord as PurushOtthaman
pervades , sustains and rules over them ( Prakruthi, ChEthyanam and
achEthanam). and the universe .

BhagavAn , the SarvEswaran ( Lord of all) is distinctly different from
both the chEhtanam with prakruthi sambhnadham (Bhaddha Jeevan) , 
and the pristinely pure ChEthanam ( Muktha Jeevan) without any 
admixture of prakruthi and its three guNams ( PurushOtthama: 
achinmisrAth chEthanAth cha anya :) This is so because He 
is pervading both inside and outside ( vyApanAth) is supporting
all (BharaNaath) and is the Lord of all (SwAmyAth). 

Vedam declares , "Sa: Utthama: Purusha: ( He is the Supreme
Pursushan ". VishNu purANam and SrImath RaamAyaNam
salute Him as PurushOtthaman .

The word " PurushOtthama: " can be defined in one of the three 
ways: " PurushEbhya: Utthama: , PruushANAm utthama: and PurushEshu
Utthama: ". Srutha PrakAsikai , the commentary of Sudarsana 
Soori on SrI BhAshyam and Swamy Desikan's commentary on
SthOthra Rathnam of Swamy AlavanthAr support all of these 
three definitions .

Thus , the three chapters( 13th , 14th and 15th )  of the Lord's GeethA 
elaborated on the three tatthvams ( Chith , achith and Iswaran) 
in that order .
  
Swamy  Desikan's summary of the 15th Chapter
 *************************************************
Moovettinum  athin mOham adaintha uyirhaLinum
naa yettezhutthOdu nalveedu naNNina nambarinum
mEvu yettu vann guNa viNNOrhaLinum Visayanukku
thAvittu ulahaLanthA taLai  vERenRu sARRinanE !

(Meaning ): The Lord who jumped to measure the worlds
as Thrivikraman (ThAvittu ulahaLanthAn) instructed 
ArjunA that He is different from Prakruthi with its 
24 sub-tatthvams ( mUvettinum vERu ) . He revealed 
to ArjunA further that He is distinctly different again form
both the Bhaddha Jeevans ( Jeevan admixed with the three
guNams of  Prakruthi) , which become Muktha Jeevans 
through unceasing AshtAkshara manthra japam ( practise of 
unwavering Bhakthi yOgam). Finally , the Lord explained that 
He is also different from the eternally liberated souls ( Nithya Sooris) 
as well , who are characterized by the 8 aathma guNams 
( Daya to all jeevans , forbearance against offenses ,
lack of jealousy , Purity , lack of sorrow , thinking of
doing good to others , lack of greed  and VairAgyam).     

Some key slOkams of the fourteenth chapter :
************************************************
SlOkam 2 :

The branches of SamsAram ( called Asvattha tree) 
spread out both above and below  and are nurtured 
by the three guNAs. Their tender shoots are sense
objects ( SabdhAthi vishaya PallavA: ) . Above , this tree's
branches and shoots manifest as GandharvAs , YakshAs , 
demi-gods/dEvAs etc and are nourished by the Satthva guNam; 
down below  the branches of this AswatthA tree spread as
bhaddha Jeevans ( products of their karmAs) in the form of
men , beast , bird , insect et al.

This AswatthA tree can be uprooted with the sharp axe of
detatchment form the sense objects constituted by the three
guNAs.Then the erroneous knowledge ( vipareetha Jn~Anam)
that the Jeevan is the same as SarIram is destroyed and 
the agency ( karthruthvam) of the three guNams that held
the pristine Jeevan in bondage is understood , which in turn
leads the way to moksham.

SlOkam 6:

mamaivAmsO jeevalOkE jeevabhUtha: sanAthana:
mana: shashtAneeindhriyANi prakruthisTAni karshathi 

(Meaning): " An everlasting part of Myself (SanAthanO
Mama amsa:) having become the bound self in the world of 
life , attracts the senses  , of which the mind is the sixth ,
and which abide in Prakruthi." The ear ( sabdham: hearing sense) ,
the eye , the sense of touch (sparsam) , the nose ( gandham) ,
and the mind constitue the 6 senses.

The KarmAs attract the selves(Jeevans ) here and there 
and transform them into bound jeevans . The individual 
Jeevan is the Master of all senses and the mind ( the 6th sense)
in its embodied state and leads to the existence as Bhaddha 
Jeevan . It becomes Karma vasyan and toils in SamsAram .
Whatever body the bhaddha jeevan takes as a result of its
karmAs , it takes with it the senses with their subtle elements ,
just as the wind  carries/wafts the fragrances ( that it had
encounterd ) , wherever it moves . 

SlOkam 15

Sarvasya chAham hrudhi sannivishtO 
Mattha: smruthir-Jn~AnamapOhanam cha
vEdaisccha sarvairahmEva vEdhyO
vedAnthakruth-vEdavidhEva chAham 

(Meaning):  " And I am seated in the hearts of all. 
>From Me arise memory , knowledge and their removal
as well . Indeed I alone am to be known( as the indweller 
of all chEthanams and achEthanams )  from all the vEdAs.
I bring about the fruition of the rituals of the VedAs 
( GeethA slOkams 7.21-22 and 9.24) . I alone am 
the  knower of the VedAs ( I know the Veda that speaks 
about Me) ."

SlOkam 16

There are two kinds of persons ( PurushAs) that SaasthrAs
refer to: (1) the Perishable (Kshara) and , (2) the imperishable
( akshara purushan , the unchanging kUtasthan ). From the lowly
blade of grass to the mighty Braham dEvan are Kasharaas. 
They are conjoined with achEthana prakruthi and its three 
guNams in different proportions . The akshara purushans are 
the liberated Jeevans and are free from prakruthi-sambhandham.

SlOkam 17

Utthama: Purushasthvanya: ParamAthmEthyudhAhrudha:
yO lOkathrayamAvisya Bhibharthyavyaya Iswara:

(Meaning ) :  " There is the Supreme Purushan other than
these two Purushans ( Ksharan and aksharan). That 
Supreme One is named the Supreme Self ( ParamAthmA)
in all the VedAs. He , who , as the immutable One and 
the Lord , entering the threefold world , supports it ." 

The Supreme Purushan ( Iswaran) is " a  category distinct
from the bound (kshara) and liberated (akshara) Purushans" .   
He is their ruler and indweller and is celebrated by the smrithis
and the VedAs as the PurushOtthamn ( athOsmi lOkE vEdE cha 
praTitha: PurushOtthama: ) .

SlOkam 19

yO MaamEvamasammUDO jAnAthi PurushOtthamam
Sa sarvavidh-bhajathi Maam SarvabhAvEna BhAratha

(Meaning ) :  " He who , without delusion thus knows Me as 
the Supreme Self , knows all , Oh ArjunA , and worships Me
in every way . "

SrI GeethAchAryan instructed ArjunA on His PurushOtthama--
prathipAdhanam ( PurushOtthama VidhyA) and described it as
the mysterious and esoteric doctrine that can be revealed 
only  to the right (Qualified ) adhikAri . Knowledge of 
the PurushOtthama VidhyA will make the knower a truly
wise person and make him as the one , who has fulfilled 
all his duties ( yEthath BhuddhvA BuddhimAn syAth ,
kruthakruthya: cha ) .  
 
        
Today , we  will  study the SIXTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
24  slOkams . This chapter is about " The Divine
and the Demonaic Types ". 
 
Introduction to the SIXTEENTH Chapter :
******************************************
AchArya RaamAnujA's commentary as translated by 
Swamy AdhidEvAnandha is as follows :

" In the preceding three chapters were elucidated 
the following , (1) What constitutes the nature of 
the physical reality (Prakruthi) , i.e.,  of the individual
self ( purusha) taken seperately and in conjunction with
each other ; (2) that their conjunction is the result of 
attachment to the GuNAs , and their seperation ,
the rsult of nonattachment ; (3) that Prakruthi and
the individual self in whatever modes of existence 
they be , both constitute the glory (VibhUthi) of
the Lord ; and (4) that the real nature of the Lord 
as the Supreme Person is distinct from unconscient
matter  and conscient entity in both the states of 
bondage and freedom , as He is immutable , pervading ,
supporting and ruling .

Immediately afterwards , the Lord speaks( in this chapter)
about  the division into the divine and emonical creations . 
This division is based upon whether the person denoted 
follows the SaasthrAs or not. Those who follow the SaasthrAs
are classed as divine , and the others who violate them as
demonical. The purpose of this teaching is to impress that
submission to the SaasthrAs(VedAs)  is necessary for getting 
established in all the teachings given earlier , including
those on conduct (anushtAnam) ." 
 
Swamy AlavanthAr's summary of the 16th chapter
*****************************************************
dEvAsura vibhAgOkthi poorvikA sAshtravasyathA
TatthvAnushtAna -- vij~nasTEmnE shOdasa uchyathE

(Meaning ): " The sixteenth chapter deals first with 
the distinction between the divine and the demonaic 
natures in order to establish what is truth and 
what is right conduct , which can be attained by 
submission to the SaasthrAs ".

In the creation of janthus , there are the divisions of
DhaivAmsam and asurAmsam . Those with dhaivAmsam
will be guided by the Bhagavath SaasthrAs ( Saasthra-
vasyA: ) . Those with asurAmsam ( demonaic types)
will transgress those ordained Saasthrams . BhagavAn
instructs us through ArjunA that we must follow His 
SaasthrAs and belong to the divine type ( DhaivAmsam) 
so that Tatthva Jn~Anam and UpAya Jn~Anam for mOksha
siddhi can be firmly  established in us.   

Swamy  Desikan's summary of the 16th Chapter
***************************************************
aaNai maRavAthar Devar alvazhakkOr asurar
kONai marAtha guNacchelva  nee kuRikkoL maRayaip-
pENiya tatthuvamum piNiyaRRa kirisaihaLum
kANN ithanAl VisayA yenRu KaNNan iyampinanE

(Meaning ): The dhaivAmsam is possessed by those with 
Dhaiva sampath ( AaNai maraathavar) . They follow the vedic 
injunctions . That is their dominant behavioral feature .
The key aspect of Aasura prakruthis is the transgression of 
Vedic commands .Oh ArjunA having dhaiva sampath ! 
Please follow Vedam for guidance about what karmAs 
are to be done and what are to be discarded .
Through VedAs , gain the Jn~Anam about the Para Tatthvam
and cultivate the habit of doing your ordained karmAs 
without attachment to their fruits .  Dhaiva sampath leads to
Moksha saadhanam . Therefore follow the VedAs and 
SaasthrAs to gain MOksha sukham ! 

Some key slOkams of the fourteenth chapter :
************************************************
The first three slOkams offer clear definitions of 
the Divine type. The Fourth slOkam sets the tone for
the detailed description of the  behavior of  the demonaic
type. BhagavAn dwells elaborately on the culture and 
mind set of the Demonaic types (SlOkams 7-17) so we can 
recognize these features and avoid them .  We will follow 
now the commentary of Swamy  Desikan in Taathparya 
Chandrikai here.

SlOkams 1-3 ( Features of the Divine Type )
*******************************************

The distinguishing features of those with DhaivAmsam are:

1) Fearlessness(abhayam)  and freedom from sorrow 
over losing what is dear .

(2) Purity of mind ( Satthva-- samsuddhi)  charcterized by
the freedom from desire , anger , jealousy  and deciet . 

(3) Jn~Ana yOga Vyavasthai :  Devotion to meditation on 
the knowledge of the self ( Jn~Ana yOga vyavasTithithi ); 
focused existence to comprehend the true nature of the Self.  

(4) Saathvika dhAnam ( alms giving of rightfully earned 
things to the qualified Saathvika adhikAris )  

 (5) dhama : self-control and preventing the mind from 
straying into improper areas . 

(6) Yajn~a : the performance of Nithya naimithtika KarmAs
like Bhagavath AarAdhanam , Deva Yajn~am , Pithru Yajn~am ,
BhUtha Yajn~Am , Manushya Yaj~nam and Brahma Yajn~am . 

(7) SvAdhyAya: The study of the VedAs with the clear
understanding that the subject of the VedAs is all about
BhagavAn's glories and the ways to worship Him .

(8) Tapa: Penance /austerity to shrink the BhOgAnubhavam of
the material kind (e.g)., Krichra , SaanthrAyaNa , DhvAdasi
and EkAdasi vrathams as well as SravaNa dhvAdasi UpavAsam .

(9) Aarjavam ( uprightness) ; the compatibility of mind , body 
and spech with respect to interaction with others . consistency
in three karaNams , when it comes to interactions with others.

(10) non-volence (ahimsA) .The guiding line is : " Ahimsa 
ParamO Dharma: " .

(11) Sathya ( Truthful behavior  at all levels) ; Sathyam
BhUtha hitham prOktham " is the pramANam.

 (12) KrOdha--thyAga:  abandonment of anger towards
oneself and others .

(13) Saanthi:  Peaceful attitude developed by control over
external/sensory organs .

(14) apaisunam :  non-slandering of others  .

(15)  DayA bhUthEshu:  compassion to all beings .

(16) alOlupathvam: distaste for things unfit for pursuit .
Control of desire leading to action to acquire or taste them .

(17) Maardhavam: gentleness to others to enhance
approachability .

(18) HrI : the development of a sense of shame over
doing unfit things inconsistent with the SaashthrAs.

(19) achApalam : Removal of desire from tempting 
things even if they are near (Vishaya saanidhya
achApalam ).

(20)tEja: Grandeur or ability to stay over insults of
ill meaning ones ( Parai: anapaneeyathvam) .

(21) KshamA : Forbearance nad tolerance towards
those who offend .

(22) Dhruthi: Firmness of resolve even during times of
danger and observance of SaashtrOktha karmAs at
all times without slipping . " SmarthavyO BhagavAn Hari: " 
( To think of the Lord with resolve at those times instead of
panicking ) . 

(23) Soucham: Cleanliness and Purity of body , mind & Speech.

(24) adhrOham : freedom from hatred and control of condcut 
by the strong towards the weak in a unfair fashion.

(25) NaathimAnithA: controlling over-pride (asTAnE garva: ).

BhagavAn asks Arjuna to follow the above routes and develop
divine wealth ( Bhavanthi sampadham dhaiveem abhijAthasya
Bharatha ! ) . " Pomposity , arrogance , self-conciet , wrath ,
rudeness and ignorance " are identified as the traits of 
the demonaic type. The One with dhaivee sampath is 
set for gaining mOksham , whereas the One with Aaasuri
Sampath ends up in bondage . GeethAchAryan identifies 
the triad of Desire , wrath and greed as the "triple gateway 
to Narakam " and asks ArjunA to avoid them at all costs.

SlOkmas 23 & 24
*******************
The importance of Saasthrams (VedAs) in guiding one towards
Dhaivee Sampath is stressed by the Lord at the end of the 16th
Chapter of Bhagavath GeethA . Our Lord says that anyone following 
his desires and abandoning the injunctions of His SaasthrAs will 
never attain perfection or happiness in this world nor siddhi in
the other world . That defiant and wilful one  is doomed forever . 

tasmAth Saasthram pramANam tE kAryAkarya vyavasTithou
jn~AthvA Saasthra vidhAnOktham karma karthumihArhasi
--- --- 24 th and final slOkam of the 16th Chapter

(Meaning) : " Therefore let SaasthrAs be your authority for
determining what should be done and what should not be done.
Knowing what is enjoyed in the injunctions of the SaasthrAs,
You should perform work here ". The Vedic injunctions complimented by
the dharma SaasthrAs are identified by the Lord as the sure means 
to please Him and to attain Him .  

Today , we  will  study the SEVENTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 
28  slOkams . This chapter is about " The Three
aspects of the Faith  ". 
  
Introduction to the SEVENTRENTH Chapter :
**********************************************
AchArya RaamAnujA's introduction to the 17th chapter
takes on this form :
 
In the 16th chapter , it was said that there are two kinds of
persons : one with dhaivAmsam and the other with 
asurAmsam  . It was also pointed out that the true 
Jn~Anam and MokshOpAyam have their roots only in
the VedAs . 

In this 17th chapter , the focus is on three items:
(1) Whatever is outside the SaasthrAs (VedAs) is 
fruitless to pursue , (2) the karmAs prescribed in 
the SaasthrAs are of three kinds according to 
their links with each of the three guNAs and ,
(3) the definitions of what is prescribed in the SaasthrAs.

What is not prescribed by the SaasthrAs is demonaic
(aasuram) and will yield only adverse fruits. Saasthrams 
classify the karmAs into Saathvika , Raajasa and Taamasa
Kind .The lakshaNam for the Saasthriya karmA is that
it would start with three words: (PraNavam) Tath Sath.
One has therefore to start SaasthrIya karmAs with these 
three words. 

Arjuna develops a doubt about the various kinds of 
fruits in terms of the three guNAs arising from 
the performance of Sacrifices " that are not enjoined in 
the SaasthrAs , but done with faith". BhagavAn instructs
ArjunA on the three kinds of DhAnam , Yaj~nam , tapas
based on the divisions along the lines of the three guNams.
For instance , Those with dominance of Satthva guNam 
will worship dEvathAs ; People with ascendancy of rajO
guNam will worship YakshAs and asurAs; those who
have dominat trait of TamO guNam will worship corpses
and bhUtha gaNams. 

Swamy AlavanthAr's summary of the 17th chapter
*****************************************************
asAsthramAsuram kruthsnam sAsthreeyam guNatha: pruTak
lakshaNam Saasthrasiddhasya  thridhA sapthadasOdhitham 

(Meaning ) : " In the 17th chapter , the following are dealt with:
What are not ordained by the SaasthrAs and for that reason wholly
demoniac; what are ordained in the SaastrAs as varied in 
accordance with the GuNAs ; and the characterestrics of
what are established in the SaasthrAs as three fold in tems of
" Aum " , "Tath " and "Sath ". 

AchArya RaamAnujA comments this way on the above
summary of Swamy AlavanthAr:

" idhAneem asAsthra-- vihithasya aasurathvEna aphalathvam,
asAsthra-- vihithasya cha guNatha: thraividhyam , saasthra-
siddhasya  lakshaNam cha uchyathE "

(meaning): In this 17th chapter, It is said that the karmAs 
not enjoined by the SaasthrAs are aasura karmAs and hence
are fruitless to perform . They wont yield any Phalan. The three
kinds of karmAs (Yaj~nAs , Tapas , DhAanam) are classifiable 
into categories belonging to one or other of the three GuNAs .
These SaasthrA-- Enjoined karmAs  will be linked to Om Tath Sath.
That is their lakshaNam .
 
 Swamy  Desikan's summary of the 17th Chapter
***************************************************
MaRai porunthAthavai vallasurarkku vahutthamayum
maRai porunthum nilayin vann-guNappadi mUvahayum
maRai nilai tannai vahukkum kuRi mUnRin mEnmayum amm-
maRai  umizhnthAn uraitthAn Vaasavan tann siRuvanukkE

(Meaning ): The Lord , who released the VedAs instructed 
ArjunA , the son of Indhran that the karmAs antithetical to 
the VedAs are practised by those with Aasura svabhAvam.
They are viparItha karmAs not sanctioned by the VedAs 
and will not yield the desired phalans . The karmAs approved by
the VedAs divide in to three categories and these karmAs 
are commenced with the utterance of OM Tath Sath  .

There are Veda-viruddha(avaidhika )  and Veda-anukoola
(Vaidhika)  karmAs. The Veda-viruddha aagama karmAs and 
those karmAs done by unqualified ones according to their own
rules belong to those with strong aasura svabhAvam .

Veda-vihitha ( prohibited by the VedAs) also divide in to three
classes based on the three guNams .The dominance of one of
the three guNams over the other makes that karma Saathvic
or Raajasic or Taamasic. These differences arise from the variations
in different kinds of food consumed by the adhikAri.There is Saathvic
food , Raajasic and Taamasic food. Hence one has to be careful 
to consume Saathvic food alone .

In this chapter , the Lord points out that Veda-anukoola karmAs 
should be connected  with "Om Tath Sath " . The thrai-varNikAs 
( belonging to three of the four varNams) have the fitness 
to recite VedAs . They should commence the Yaj~nams
sanctioned by the VedAs with the utterance of PraNavam (Om).

The VaidhikAs should say "Tath" , when they desire Moksham alone 
through the  performance of Yaj~nam , Tapas and DhAnam . 
Those who desire Moksham alone should NOT say "Sath"during 
the performance of the KarmAs. They should utter "Sath " ONLY
when they seek Phalan for their karmAs except Moksham .  

Swamy  Desikan in his commentary on GeethA , Taathparya
chandrikA , has linked "Tath" with " mOkshatara-purushArTa 
saadhana lakshaNam " .  

Some key slOkams of the Seventeenth chapter :
**************************************************
SlOkam 2 :

ThrividhA bhavathi sraddhA dEhinAm Saa svabhAvajaa
sAthvikee rAjasee chaiva thAmasee chEthi thAmm sruNu

(Meaning ): " Threefold is the faith of embodied beings , 
born of their own nature , constituted by SattvA , Rajas 
and Tamas . Listen now about it " . 

The predeliction for one of the threefold behaviors ( Saathvic , 
Raajasic or Taamasic) is caused by previous subtle impressions
(VaasanAs) associated with the Jeevans , which propells them
towards a partcular taste ( ruchi) and faith (SraddhA ) .

SlOkam 4 :

yajanthE SaathvikA dEvAnyaksha--rAkshAmsi rAjasA:
prEthAn-bhUthagaNAmscchaanyE yajanthE taamasA janA:

(meaning): The Saathvika types worship the gods . The RaajasA
types worship  YakshAs and RaakshasAs. And the Taamasic group 
worships the deceased ancestors and the assembly of BhUthAs .

SlOkam 23 :

Om tathsadhithi nirdEsO brahmaNsthrividha: smrutha:
BrAhmanastEna vEdAsccha yajn~Asccha vihithA: purA 

(meaning ): " Om , Tath , Sath --- --- thus Brahman is denoted by 
this threefold expression . Associated with these  , BrahmaNAas ,
the VedAs and sacrifices were ordained in the past .

SlOkam 24 : 

tasmAth OmithyudhAhruthya yajn~a dhAna tapa: kriyA:
pravarthanthE vidhAnOkthA: sathatham BrahmavAdhinAm

(Meaning ) : " Therefore , the Vedas-enjoined sacrificial acts ,
gifts and austerity by these expounders of VedAs , or those 
belonging to the first three stations (VarNAs)are always and 
at all times begun after  pronouncing Om at the beginning .

SlOkam 25 :

tadhithyanabhisamshAya phalam yaJn~atapa: kriyA:
dhAnakriyAsccha vividhA: kriyanthE mOksha-kaankshibhi:

(Meaning): " Acts of sacrifice , of austerity  and of various gifts
(giving) are performed without aiming at reward by those ,
who seek release (Moksham) , after pronouncing " Tath " .

SlOkam 26

SadhbhAvE saadhubhAvE cha sadhithyEtatath prayujyathE
prasasthE karmaNi taTA Sacchabdha: PaarTa yujyathE

(Meaning ): " The term "Sath " is used in the sense of existence
and goodness. And so also , Oh ArjunA , the word " Sath "
is applied to an auspicious action .

SlOkma 28 :

asraddhayA hutham dhattham tapastaptham krutham cha yath
asadhithyujyathE PaarTa na cha tathprEthya nO iha 

(meaning ): " Whatever offering or gift is made , whatever austerity 
is practised and whatever action is performed WITHOUT FAITH ,
that is called "ASATH " , Oh ArjunA ! It is naught here or hereafter " .  
 

Today , we  will  study the EIGHTEENTH Chapter of
SrImath Bhagvath GeethA .This chapter has 78 slOkams .
This is the longest of the 18 chapters  and contains
the greatest of UpadEsams for all of us by GeethAchAryan
(Charama slOkam : 18.66) using Arjuna as an excuse (vyAjam).
This chapter is named " Liberation through Renunciation ".

Introduction to the EIGHTEENTH Chapter :
 **********************************************
AchArya RaamAnujA's introduction to the 18th chapter
as translated by Swamy AadhidEvAnandha takes on this form :

" In the preceeding two chapters , the following topics were
treated: (1)  Vedic actions such as sacrifices , austerities ,
gifts etc., alone constitute the means for prosperity and final
release ( srEyasa: saadhanabhUtham vaidhikam yEva
yajn~a  tapOdhAnAdhikam karma na anyath) , (2) The general
characrestrics of all vedic acts is their connection with
OmkAra/ PraNavam ( vaidhikasya cha karmana: sAmAnya
lakshaNam praNavAnvaya: ) , (3) Of these , there is a distinction
made between the means for the final relaease and the means for
prosperity , since they are designated respectively by the terms of
Tath and Sath (4) The means of liberation are acts that are free from
the desire for fruits (5)Their performance is possible by
the preponderance of SatthvA , (6) the increase of SatthvA
is effected by the use of Saathvik food.

Then in the 18th chapter , these are further elucidated :
(1) The identity between abnegation ( ThyAga) and
renunciation (SanyAsa) , which are described as
the means for liberation , (2) The nature of abnegation
( ThyAga) , (3) Attributing the agency of all actions to
the Lord , the ruler of all , (4) The necessity of Sathva
GuNA by an elaborate description of the effects of
Sathva , Rajas and Tamas , (5) The way by which
the Supreme person is attained through acts
appropriate to one's own station in life and constituting
the worship of the Supreme person, (6) Bhakthi yOga ,
which is the essential teaching of the GeethA Saasthra
( GeethA Saasthra SaarArTO bhakthi yOga ithi) ".

 Swamy AlavanthAr's summary of the 18th chapter
*****************************************************
IswarE karthruthA Bhuddhis -- satthvOpAdEyatha -- anthimE
svakarma pariNAmasccha sAsthra saarArTa uchyathE

--- --- 22nd SlOkam of GeethArtha Sangraham

(Meaning ): " The last chapter presents the mental state
required for ascribing the agency to the Lord , the necessity
of cultivating the Saathvic quality , the spiritual culmination
of discharging one's duties , and bhakthi Yoga , which forms
the essence of GeethA SaasthrA " .

" IswarE KarthruthA Bhuddh i: " refers to the comprehension
that SarvEswara, SrIman NaarAyaNan is the chief doer
( PradhAna karthA ) for all karmAs.

" SatthvOpAdhEyataa" refers to the Satthva GuNam is
the most important to cultivate .

" Svakarma PariNAmaasccha " refers to the tatthvam that
the anushtAnams appropriate to their VarNAsramam facilitates
the observant to attain the Parama Purushan .

Swamy AlavanthAr uses the next 10 slOkams (23-32)
of His classical commentary on Bhagavath Geethai
to describe and extoll the importance of Bhakthi yOgam .

Swamy  Desikan's summary of the 18th Chapter
***************************************************
Satthuva veedudai naRkarumam thAnn uhanthamayum
Satthuvam uLLathu thAnn kuRikkoLvahai seythathuvum
Satthuva naRkkirisaip-- payanum SaraNAgathium
SatthuvamE taruvAn uraitthAn tanip-PaarTanukkE

(Meaning) :  The Lord who blesses one with Satthva guNam
instructed Arjuna of matchless valour about His fondness for
Vaidhika karmAs offered to Him with the accompaniment of
Saathvika ThyAgam . He further instructed Arjuna about
the three subdivisions of Saathvika KarmAs for His acceptance.
He concluded the GeethOpadEsam with the revelation that
the fruits of lofty Saathvika karmAs  are Moksham and Prapatthi.

Meaning of the First Line( Satthuva veedudai naRkarumam TAnn
uhanthamayum) : When a chEthanan performs his KarmAs , he
should abandon their links to Karthruthvam , Mamathai and
Phalan .

1) Karthruthvam abandonment : The performance of the karmA
should be undertaken with the thought that it is the Lord , who
through His servant , the Jeevan , performs for His sport the KarmAs
through the indhriyams , sarIram and PrANan of the chEthanam ,
which are ruled by Him .

2) abandoning of MamathA : The chEthanan should think that
the KarmA that is about to be performed is not his , but done by
SarvEswaran for His pleasure  . This is the way to abandon MamathA.

3) Abandonment of link to Phalan:  Enjoyment of Svargam results from
the performance of puNya karmaas .The chEthanam should disassociate
itself from the fruits of such  karmA to gain phala thyAgam .

These are the three thyAgams ( abandonments) that should
go with all Vaidhika karmAs prscribed for the appropriate varNams.
These karmAs should   never be abandoned as long as one lives and
should be considered as Bhagavath AarAdhanam .

Meaning of Second line: (Satthuvam uLLathu tAnn kuRikkoLvahai
seythathuvum ) : All the Karmaas divide into three classes
based on the dominance of one or other of the three guNams .

1) Saathvika karmam is the one , which is performed according to
prescribed VarNAsrama  dharmams with karthruthva, MamathA
and Phala thyAgams.

2) Raajasa Karmam is the one done with ahankAram ( with the thought
thst it is done by me) and seeks  and strives for that phalan aggressively
.

3) Taamasa Karmam : This is the kind , where all thought about
the Lord being the agent of the karmAs is abandoned . No respect
is given to sAsthraic directions ; ostanteous performance along with
himsA to others are the hallmarks of Taamasa karmam.

Those who seek Moksham should chase away RajO and tamO
guNams and strive for satthva guNam to be blessed by the Lord
with the Moksha sukham .

Meaning of the Third line : (Satthuva naRkirisaip-payanum) :
The phalan arising from the correct practise of Karma yOgam with
Saathvika thyAgam is referred to here . Such an observance
leads to kaivalyam ( direct visualization of the aanandhamaya
Jeevan, which is the bonded , eternal servant of the Lord ) ; That
will lead on to the uninterrupted and single minded devotion to
SarvEswaran and the chEthnam will now be blessed with
the anubhavam of Para Bhakthi .The Lord will now bless the jeevan
His saakshAthkAram ( visualization).This stage of Bhakthi yOgam
is known as Para Jn~Anam . Arrival at this stage of Para Jn~Anam
will make the jeevan long intensely for the enjoyment of the Lord
and the jeevan will not be able to keep his prANan without
the total anubhavam of the Lord at all times .The jeevan  will
cry out for that blessing .This stage of Bhakthi yOgam is known
as Parama Bhakthi.SarvEswaran will now hasten to bless
the Jeevan with MokshAnandham and ParipoorNa nithya
Kaimkaryam at His Supreme Abode  . This is the phalan of
properly observed karma yOgam with saathvika thyAgam .

Meaning of the Fourth line ( SaraNAgathyum SatthuvamE
taruvAn uraitthAn tanip-PaarTanukkE ): The Lord who blesses
one with Satthva guNam instructed ArjunA about Moksham
resulting from performing total surrender at His sacred feet
(SaraNAgathy ). The profound meanings of SaraNAgathy
have been summarized earlier in this series , when
the Prabhandham of Swamy Desikan on "Charama slOka
Churukku ". This (SaraNAgathy) is Saasthra SaarArTam
( Essence of Bhagavath Saasthrams).

Some key slOkams of the Eighteenth chapter :
**************************************************
SlOkam : 47

srEyAn-- svadharmO viguNa: paradharmaath-- svanushtithAth
svabhAva-niyatham karma kurvannApnothi kilBhisham

(Meaning): " Better is one's own duty , though ill done
( imperfectly performed ) ,than the duty of another , though
well performed -- -- -- when one does the duty ordained by his
own nature , he incurs no stain ."

SlOkam 55: " Through devotion , he comes to know Me
fully --- who and what I am in relaity , who I am and how
I am . Knowing Me thus in truth , he forthwith enters
into Me. ( BhakthyA MaamabhijAnAthi ....)"

SlOkam 56: " Taking refuge in Me and performing all works
constantly , one, by My grace , attains the eternal and
immutable realm .( SarvakarmANyapi SadhA kurvANO....)"

SlOkam 61 :

Iswara: SarvabhUthAnAm hruddhdEsO Arjuna tishtathi
BhrAmayan-sarvabhUthAni yanthrArooDAni Maayayaa

(Meaning): The Lord , Oh ArjunA , abides in the heart of
every being , spinning them round and round , mounted on
a wheel as it were , by His power ."

SlOkam 62:

TamEva SaraNam gaccha sarvabhAvEna BhAratha
Tath prasAdhAth pasAm Saanthim sTAnam prApyasi sAsvatham

(meaning): Seek refuge in Him alone , Oh Arjuna,
with the whole of your being . By His grace , you shall
find supreme peace and eternal abode ."

SlOkam 65:

ManmanA bhava MadhbhakthO MaddhyAjee Maam namaskuru
MaamEvaishyasi Sathyam tE prathijAnE priyOsi mE

(meaning ): Focus your mind on Me. Be My devotee .
Be My worshipper. Prostrate before Me. You shall come
to Me alone . I promise you, truly; for you are dear to Me."

SlOkam 66:

SarvadharmAn parithyjya MaamEkam SaraNam vraja
Aham thvA Sarva-pApEbhyO MokshishyAmi maa sucha:

(meaning): " Completely relinquishing all dharmAs ,
seek Me alone for refuge . I will release you from
all sins . Grieve not ."

SlOkam 78:

yathra YOgeeswara:KrushNO yathra PaarTO dhanurdhara:
tathra SrIrvijayO bhuthirdhruvA neethirmathirmama

(Meaning): Wherever there is SrI KrishNa , the Lord of YogA ,
and Arjuna the archer , there are ever fortune , victory ,
wealth and sound morality . This is my (SanjayA's)  firm
conviction ."

In the next posting , we will focus on the Charama slOkam
of GeethAchAryan .

Today , we  will  study the remaining two Phala sruthi
Pasasurams of Swamy Desikan's Prabhandham of
GeethArTa Sangraham. 

Twentieth Paasuram : Fruits of Reciting GeethArTa Sangraham
******************************************************************
vann paRRu aRukkum marunthu yenRu Maayavan thAnn uraittha
inbhak-kadal amuthAm yena ninRaviggeethai thanai
anbarkku uraippavar kEtbavar aadharitthu Othumavar 
tunbak-KadaluL tuLanguhai neekkit--tulungavarE

(meaning): Geethai has the glory of being the medicine 
for releasing the chEthanams from the disease of 
SamsAram .This has been stated by our Lord Himself.

Geethai is like a vast ocean containing sakala sookshama
Dharmams ( entire array of subtle dharmams and codes of
conduct ) inside it . 

Geethai is a veritable ocean of nectar for its students . 
It generates paramAnandham in them .Those who are able 
to teach the GeethA slOkams to sishyAs as well as 
the students who benefit from such studies with serious
resolve and faith will be freed from the bonds of SamsAram 
and shine with divine effulgence .

The vast MahA BhAratham is compared here to the limitless
ocean and Geethai as the nectar that arose out of that 
deep ocean ( inbak-kadal amuthAm ninRa Geetha) .

AchAryAs are instrcuted to teach this secret GeethA 
Saasthram to the most deserving sishyAs ( anbharkku
Uraippavar) . The sishyAs who learn it through Guru Kulam
and KaalakshEpam routes are referred to as "kEtpavar".
Those sishyAs dear to AchAryAs , who master it through
respectful adhyayanam and reflect on their deep meanings 
are saluted as " aadharitthu Odhumavar " . The end result of
such study and contemplation assures them freedom from 
the cycles of births and deaths (Moksham)  through 
the upAyam of SaraNAgathy at the sacred feet of the Lord .
They shine as splendourous stars in the firmament of 
SrI Vaikuntam amidst fellow MukthAs ( liberated Jeevans)
and Nithyasooris . 

Twenty First & Final Paasuram: Poet's Mudhrai on Prabhandham
******************************************************************* 
theethaRRa naRgguNap--pARRkkadal thAmaraic-chemmalar mEl
mAthuRRa MArvan maruva inngeethayin vaNN poruLaik--
kOthaRRa nAnnmaRai mouLiyin Aasiriyan kuRitthAn
kAdal thuNivu udayAr kaRkkum vaNNam karutthudanE 

(Meaning): AdiyEn, VedAnthAcharyan housed in this Prabhandham
the Taathparyam ( essential meaning ) of the Lord's Geethai in 
a manner that would both please the Lord's divine mind ( ThiruvuLLam)
and enable the BhakthAs and PrapannAs to learn these meanings 
with SraddhA . 

Swamy  Desikan salutes the Lord , who blessed us with 
the GeethOpadEsam as the very Lord who is resting on
AadhisEshan at the Milky ocean with the lotus lady of 
auspicious attributes .That KsheerAbdhi NaaTan incarnated as 
Lord KrishNA , the dear friend and charioteer of Arjuna  and
blessed us with the profound GeethOpanishad.

Swamy Desikan informs us that the purpose of the creation
of the Prabhandham--dealing with the quintessence of 
Bhagavath Geethai following the footsteps of Swamy
AlavanthAr-- was to help PrapannAs  learn SaraNAgathy
Saasthram with its major angam of MahA viswAsam clearly . 

Swamy Desikan "signs off" as the composer of this sacred
Prabahndham by identifying himself as " NaalmaRai mouLi 
Aaasiriyan " ( the AchAryan of the four VedAnthams/Upanishads
associated with the four VedAs ) .  
 



Further Reading: External Links


Spelling: