SrI: Dear BhakthAs of Lord PaarTasArathy : 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 . Sarvam KrishNArpaNam asthu , Daasan , Oppiliappan KOil VaradachAri SadagOpan Srimate Sri Laksminrisimha Divya Paduka Sevaka SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: ------------------------ Yahoo! Groups Sponsor --------------------~--> Make a clean sweep of pop-up ads. Yahoo! Companion Toolbar. Now with Pop-Up Blocker. Get it for free! http://us.click.yahoo.com/L5YrjA/eSIIAA/yQLSAA/XUWolB/TM --------------------------------------------------------------------~-> Yahoo! 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