SrI: Dear BhakthAs of Lord PaarTasArathy : 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 " . Sarvam KrishNArpaNam asthu , Daasan , Oppiliappan KOil VaradachAri SadagOpan Srimate Sri Laksminrisimha Divya Paduka Sevaka SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: ------------------------ Yahoo! Groups Sponsor --------------------~--> Yahoo! Domains - Claim yours for only $14.70 http://us.click.yahoo.com/Z1wmxD/DREIAA/yQLSAA/XUWolB/TM --------------------------------------------------------------------~-> Yahoo! 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