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Oppiliappan List Archive: Message 00276 May 2004

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SrI:

Dear BhakthAs of  Lord  PaarTasArathy :

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 .

Swamy  Desikan ThiruvadigaLE SaraNam
Daasan  , Oppiliappan Koil VaradAchAri Sadagopan

SrImathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:



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