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Oppiliappan List Archive: Message 00169 Jun 2004

 
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SrI:

Dear BhakthAs of  Lord  PaarTasArathy :

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 .

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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