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Oppiliappan List Archive: Message 00278 May 2004

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SrI:
 
Dear BhakthAs of  Lord  PaarTasArathy :
 
Today , we  will study the SIXTH Chapter of
SrImath Bhagvath GeethA .
 
Swamy  Desikan's summary of the 6th Chapter :
*************************************
Swamy  Desikan's brilliant summary of the 47 slOkams 
of the 6th Chapter takes this form in his GeethArtha Sangahram 
Paasuram :

yOga muRcchiyum yOgil sama nilai naalvahayum
yOgin upAyamum yOgu tanAl varum pERuhaLum
yOgu tanil tann thiRamudai yOgu tann mukkiyamum
NaahaNai yOgi navinRanan mudi veeranukkE 

---7th Paasuram of Swamy Desikan's GeethArTa Sangraham

(meaning): The Lord , who is engaged in yOga nidhrA on AdhisEshan
instructed Arjunan with the splendid crown on (1) the methods of 
performing yOgam to visualize JeevAthmA (2) the four kinds of 
yogam that leads to sama darsanam (3) yOgam as a means for 
PurushArTam (4) the phalans resulting from practising yOgam and
(5) the importance of Bhakthi yOgam, which is far superior to
the four kinds of yOgams to develop sama darsana roopa Jn~Anam . 

Swamy AlavanthAr's Summary of the SIXTH Chapter
******************************************
yOgAbhyAsa-vidhir-yOgee chathurthA yOga-saadhanam
yOga-siddhi : svayOgasya pAramyam shashta uchyathE

-- Swamy AavanthAr's l0th slOkam of GeethArTa Sangraham

(Meaning): The anushtAna kramam /abhyAsa vidhis ( prescribed 
ways ) of  practising Karma/Jn~Ana yOgams to gain direct
the visualization of the Self ( aathmAvalOkanam) , the four different 
kinds of yOgis , the aids for aathmAvalOkanam such as practise
(abhyAsam) and Vairaagyam (detatchment) , the phalans of practising 
such yOgam and the greatness of the yOgam that is focussed on 
the Lord Himself are described in the SIXTH CHAPTER.

AchArya RaamAnujA"s commentary on the 6th adhyAyam (Highlights)
******************************************************
In the FIFTH Chapter , Karma yOgA with all its ancillaries
were taught by the Lord to ArjunA . 

In the SIXTH Chapter named " Communion through Meditation " , 
the requirements for the practise of  yOga for the vision of the Self 
through Karma and Jn~Ana yOgams are taught by the Lord .
The involvement of Jn~Ana in Karma yOgA leading to 
the visualization of the Self is emphasized .  

SlOkam 6.29:

SarvabhUthasTamAthmAnam sarvabhUthAni chAthmani
EekshathE yOgayukthAthmA sarvathra samadarsana:

Meaning: " He whose mind is fixed in Yoga sees equality
everywhere ; he sees him self as abiding in all beings
and all beings in his self ". 

Swamy AdhidEvAnandhA's translation of 
AchArya RaamAnuja"s commentary on the above : 

" On account of the similarity between one self  and
other selves when they are seperated from Prakruthi
{(i-e) the body}, all selves are by Themselves only of
the nature of knowledge . Inequalities  pertain only to
Prakruthi or the bodies they are embodied in . One whose 
mind is fixed in Yoga has the experience of the sameness 
of the nature of all the selves as centers of intelligence , 
the percieved differences being caused only by the body . 
When seperated from the body all are alike because of their being 
forms of centres of intelligence .  An enlightened yogi therefore 
sees himself as abiding in all beings and all beings abiding in himself 
in the sense that he sees the similarity of the selves in himself
and in every being . When one's self is visualized , all selves become
visualized , because of the similarity of all selves. This is supported by 
the statements : "He sees sameness everywhere " ( Geethai: 6.29) .
The same is again referred to in , "This yOga of equality which has been
declared by you " (6.33) ---"

yO Maam pasyanthi sarvathra sarvam cha Mayi pasyathi
tasyAham na praNasyAmi sa cha mE na praNasyathi
--Geethai: 6.30

" To him who sees Me in everyself and sees every self in Me,
I am not lost to him and he is not lost to Me". 

Lord KrishNa assures Arjuna  that any one who after practising 
yOga has fallen away from it will not be lost and that he will be born
in the house of noble and wise yOgis in his next birth   . He will strive
to siddhi from where he left off in his previous birth. Even if he had 
gone astray once , the accumulated merit earned in previous janmAs 
would propel him towards the supreme goal of Moksham.   

Swamy  Desikan ThiruvadigLE SaraNam ,
Daasan  , Oppiliappan Koil VaradAchAri Sadagopan

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




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