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Oppiliappan List Archive: Message 00133 Jun 2004

 
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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: 



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