Dear Sadagopan,
Namaskaram.
SrI:
Dear BhakthAs :
Sriman SribhAshyam of Bangalore/Nice , France has kindly formatted and is
graciously sharing
the first two chapters on Swamy Desikan's Tamil Prabhandham on GithArtha
Sangraham . Sriman
BhAshyam has been successful in straightening out some of the complex wordings
in my
posting and brought the contenYou might be
interested in these postings that reveal the genius of Swamy Desikan in
summarizing
the essential thoughts of Swamy AlavanthAr in His Sanskrit Sri Sookthi of the
same name .
Sri ParthasArathy ThiruvadigaLE SaraNam ,
V.Sadagopan
It is real kind of you to have made available in the different Forums, the 3rd
posting of Gitartha Samgraham. Expecting that you might get demands for the
first two, I am sending you the first two postings, as it appears in
Yogakshemam.net.
Once again, I extend my sincere wishes to you and your dear and near one for
Ugadi.
Postings from Sri Oppiliappan Koil Varadachari Sadagopan
Oppiliappan Koil or the Temple of Oppliappan, is dedicated to Sri
Venkatachalapathy Swamy at Thirunageswaram. Situated 5 miles east of
Kumbakonam, in Tamil Nadu, Oppiliappan Koil is one of the 108 sacred temples of
Sri Vaishnu.
Sri V.Sadagopan hails from this famous temple town and from a family devoted to
Vedic Studies. He has a Doctorate degree in Material Science from Massachusetts
Institute of Technology, USA.
He underwent extensive traditional courses in Veda, Upanishads, Bhagavath Gita,
the divine works of Acharya in Tamil and Sanskrit as well as Bharata Naatyam
and Indian Classical Music.
He is a retired Executive of IBM T.J. Watson Research center and has travelled
widely during his service with IBM . He has also served at the New York and
European Head Quarters of the United Nations and spent three years on
assignment with IBM Europe. He is currently living in USA and moderates three
e-list groups : Oppiliappan, Saranagathy and Raama Bhakthi. He writes
extensively on Hindu religion and Philosophy in the above and other sister
lists.
Gîtârtha Samgraha of Sri Yamuna Acharya
1) Introduction
2) The essence of First Chapter
3) Essence of second chapter
4) The Essence of the Third Chapter
(to continue)
1) Introduction
Today, we will commence the study of Vedanta Desika's Tamil Prabhandham
entitled Gîtârtha Sangraham. Vedanta Desika, follower of Sri Râmânuja and
advocate of Vishishta Advaita Philosophy wrote his works in Sanskrit and Tamil.
The book under study (Gitârtha Samgraha) is one of his Tamil works. It is
also called Prabandham as it is considered as one of the important and main
Tamil works.
Originally, Sri Âlavandâr blessed us with the Sri Sukthi known as "Gitârtha
Sangraham " in Sanskrit. It contains the essence of Lord Parthasarathy's
teaching to us using Arjuna as an excuse or pretext (Vyâjam) at Kurukshetram.
Sri Krishna is addressed here as Pârthasarathy, because he is Arjuna’s
charioteer. Kurukshetram is the place, near Delhi, where the Maha Bhâratha war
took place.
Sri Râmânuja, the founder of Vishishta advaita school of Vedanta, wrote a
commentary in Sanskrit for Âlavandâr’s Sri Sukthi (Sri Gîta Bhâshyam) to make
sure that the meanings housed in Sri Âlavandâr's Sri Sukthi are preserved
without any distortions.
Sri Âlavandâr is one of the philosophical saints of Vishishtâdvaita.
Sri Vedanta Desika followed the footsteps of Sri Râmânuja and blessed us with
his detailed commentary on Gîta Bhâshyam named "Tâthparya Chandrika ". Vedanta
Desika rejected the detailed commentary (viparîtha vyakhyâna) for Gîta by
resting his commentary on Âchârya Râmanuja's commentary. Vedanta Desika went
further and created a short commentary on Gitârtha Sangraham named Gitârtha
Sangraha Raksha in Sanskrit. Finally, out of his infinite compassion for us,
Vedanta Desika blessed us with a Tamil Prabhandham called Gitârtha Sangraham
for us to become conversant about the quintessence of Bhagavad Gîta. All the
Tamil Pâsurams of Gitârtha Sangraham are set in Kattalai Kalitthurai metre.
There are two benedictory verses (Taniyans) for Vedanta Desika's Tamil
Prabhandham. One is set in the metre of nerisai vennpâ and the other is set in
the shorter Kural Vennpâ. The different metres mentioned are the poetic styles
used by Sri Vedanta Desika. Each style is set to a melody, a time scale and a
corresponding rhythm of singing, all the three in harmony with the content of
poem.
Taniyan 1:
katta porul virittha kâsiniyil nânn marayin
ittap-porul iyampum inn porulaic-chittar thozhum
Vedântha Desikanai mevuvâr tangal Thirup-
paadhâmbhuyam adiyen parru
Meaning: The lotus feet of Sri Vedânta Desikan, who is worshipped by pious
scholars with Bhakti, are my refuge. He is delectable to us through the
experience (Anubhava) of His Sri Sukthis. He gave us the inner meanings of the
difficult passages of the four Vedas for the residents of this world through
his divines poems (Divya Sukthis).
Taniyan 2:
Gîtha mozhintharulum Vedântha Desikanar
paadhâra vinthamalar parru
Meaning: The lotus feet of Sri Vedânta Desikan who blessed us with the divine
prabhandham of Gitârtha Sangraham (the essence of Bhagavad Gîta) are the refuge
for us all.
General Introduction
Through that Charama Shloka, Bhagavân (the Lord) performed teaching (upadesham)
for us by using Arjuna as an excuse or pretext (Vyâjam). This charama Shloka
containing the method to observe total surrender to God (Prapatthi) is easy to
practise for gaining the fruit of Liberation (Moksha Phalan). The principle of
Total Refuge in God (Sharanâgathi Shastram) is housed in the Charama Shloka of
Bhagavad Gîta, which is the essence of Upanishads. Gîta was blessed to us
directly from the lips of Lord Krishna Himself for our betterment. All of our
ancient masters (Purvâchârya) have therefore helped us to understand the true
meaning of Gîta with their comprehensive commentaries. Sri Âlavandâr was the
first among our ancient masters to open our spiritual eyes with his Sri Sukthi
of Gitârtha Sangraham. With His incisive intellect, Sri Âlavandâr captured the
essence of Gîta Shastram in 32 poems (Shloka) and opened the doors for other
Vaishnavite Masters (Âchâryas) to elaborate on the most important divine
science (Bhagavad Shastram).
Vedanta Desika with his superb genius captured the essence of the 32 Sanskrit
verses (Shloka) of Sri Âlavandâr in 21 Tamil verses (Pâsurams) including the
benefits of reciting these verses (Phala shruthi).
There are 18 chapters in Srimad Bhagavad Gîta. Our ancient masters divided
these 18 chapters into three subsets consisting of six chapters (Shathakams).
The first set of six deals with Karma and Jnâna Yoga. The second six chapters
covers Bhakti Yoga. The first half of the third six chapters deals with the
forms (Svarupams) and nature (Svabhâvam) of embodied soul (Chethana), matter
(Achethanam) and the created world (Prapancham) resulting from their union as
well as the true state of the Supreme Lord (Sarweshvaran). The second half of
the third six chapters (Shathakam) covers the ways to observe Karma, Jnâna,
Bhakti Yoga and the dependence on Shâstra for an embodied soul (Chethana) like
Arjuna to understand clearly that Sriman Nârâyanan is the Supreme Brahman (Para
Brahmam) celebrated in Vedanta.
Sri Âlavandâr's summary of the above meanings relating to the entire Gîta
Shastram has taken the form of the first verse (Shloka):
Svadhârama-Jnâna -VairAgya saadhya-bhakthyEka gOchara:
Nârâyana : Param Brahma GîtasAsthrE Sameeritha:
Vedanta Desika's First Pâsuram of Gîtârtha Sangraham is a wonderful echo of the
above summary of Sri Âlavandâr.
The Essence of the Meaning of the Science of Githa (Gîta Shâsthram)
******************************************************
karumamum Jnâmum kondu yezhum kâthalukku ohr ilakku yenru
aru marai ucchiyul aadharitthu othum arum biramam
Thirumahalodu varum Thirumai yenru Thânn uraitthân
dharumam uhantha Dhananjayanukkavan Saaratiye (1)
(meaning): After anushtânam of Karma Yoga to control one's mind, Jnâna Yoga has
to be practised for direct visions of the Soul (Âthma Sâkshâthkâram) to pave
the way for the application of the principles (anushtânam) of Bhakti Yoga. The
entire assembly of Vedânta declare that the target of this Bhakti Yoga is the
Parabrahmam celebrated as Sriman Nârâyanan. For Arjuna rooted in Dharma,
Kannan (familiar way of addressing Sri Krishna) revealed that He is indeed that
Parabrahmam.
In this Pâsuram, the progression of Karma, Jnâna, Bhakti Yoga referred to by
Sri Âlavandâr is covered with the following references :
1. Karumamum Jnânamum kondu = based on Karma and Jnâna Yoga which are covered
in the First Shathakam (Chapters 1 to 6 of Bhagavad Githa).
2. yezhum Kaathalukku = Bhakti Yoga, the topic of the second Shathakam is
dealt with here. (Chapters 7 to 12 of Bhagavad Githa).
3. arum Brahmam = the Brahmam, which is distinctly different from Chethana and
Achethana categories (varigams) is the topic of the first half of the third
Shathakam. This Brahmam is the One celebrated in Upanishads (aru Marai ucchiyul
aadaritthu odhum arum Brahmam). This Brahmam is Sriman Nârâyanan appearing
with the Goddess Maha Lakshmi (Thirumahalodu varum Thirumai).
4. Dharumam uhantha = to be bound by the Shâstra is hinted here. This covers
the second half of the third Shathakam. (Chapters 13 to 18 of Bhagavad Githa)
5. To that Arjuna (Dhananjayan) rooted in righteousness or Dharmam (dharumam
uhantha Dhananjayan), Lord Pârthasârathy revealed that Sriman Nârâyanan is none
other than Himself (arum Biramam ThirumahaLODu varum ThirumAl yenRu ThAnn
uraitthAn).
6. Lord revealed that He is indeed the lakshyam (gochara:) of that Bhakti Yoga
(yezhum kaathalukku ohr ilakku yenru uraitthân).
2) The essence of First Chapter
uhavai adaintha uRavuDayar poraluRRa annAL
tahavudan anbu karai puraLa dharumatthu aLavil
miha uLam anji vizhunthu adi sErntha VisayanukkOr
nahayudan uNmai uraikka amainthanan NaaraNanE---(2)
Meaning: Arjuna saw the dear relatives like Bhîma, Masters (âchâryas) like
Drôna assembled opposite him to engage in battle with him. Arjuna's love and
compassion (Daya) for them overflowed although they had no fitness for that
display of affection. As a result, Arjuna concluded that the righteous war
with them befitting his status as a Kshathriya was unrighteous (Adharma). He
was overcome with weakness. He threw down his bow and arrows and sat down with
dejection at the foot of his chariot. Next, Arjuna appealed to Lord, his
charioteer to show him the right way. With smile on His face, Lord
Pârthasârathy (Sri Krishna) commenced His teaching (upadesham) for Arjuna on
the real nature of the embodied soul (Svarupams of Jîvâthma), of the Supreme
Soul or God (Paramâthma), the means to reach God (Paramâthma) and related
esoteric meanings of Vedânta. Lord's teaching (upadesham) was like nectar for
Arjuna and easy to understand.
Sri Âlavandâr's summary of the First chapter takes this form:
asthâna sneha Kaarunya Dharmâdharmadhiyâ-aakulam
Paârtham prapannam uddhisya Shâstrâvathârâm krutham (5th Shloka).
Arjuna arrived at the battlefield with the Lord as his charioteer. He directed
the Lord to position the chariot in the middle of the armies assembled to
battle each other so that he can see all those assembled to fight him and his
side. Lord obliged and positioned the chariot in such a place so that Arjuna
can have a good look.
As Arjuna looked on and saw his relatives, Masters (Âchâryas) and other kinsmen
eager to engage in the battle with him, his limbs got weakened, his mouth
became dry and he began to tremble. His mind began to reel over the thought of
killing his kinsmen, Masters (Âchâryas) and others dear to him in the ensuing
battle. He told the Lord, His Charioteer, that such a battle is not worth
fighting. He threw down his bow and arrows and sat down on the chariot as
though he was ready to fast to death.
Arjuna was overwhelmed by compassion for those who did not merit it. He got
confused about what is righteous (Dharmam) and what is unrighteous (Adharmam)
and was taken over by sorrow. His mind swirled in the high wind of grief over
the prospect of killing his Âchâryas, former friends, and kinsmen. Arjuna
declared now that he will not fight them because of the unbearable sorrow over
the expected loss of those dear to him.
The third poem (pâsuram) of Swamy Desikan's Gîtârtha Sangraham deals with the
second chapter (adhyâyam) of Srimath Bhagavath Gîta. This chapter has 72 poems
(shloka).
3) Essence of second chapter
Udalam azhinthidum uLL uyir onRu azhiyAthu yenaippOl
vidhumathu paRRu vidAthathu adaittha kirisaikaL
kaduka unakku uyir kAttu(m) ninaivu athanAl uLathAm
vidu mayal yenRu Visayanait-tERRinAn VitthakanE ----(3)
(Meaning): Oh Arjuna! I am Eternal and the Lord of all (Sarweshvaran).
There is no question about this matter. Similarly, there is no question
about the eternal status of the souls (Jîvâthma). They have no death. Souls
(âthma) inside the body does not age. It does not cease to exist as it moves
from one body to the other. It is eternal (nithyan), ever present. No one
should think it is non-eternal (anithyam) and sorrow over that thought. The
soul (âthma )can not be cut up by weapons. It can not be burnt by fire nor
dried by the wind. The soul (jîvan) is capable of penetrating through every
thing in a subtle manner. This soul (Âthma) cannot be killed.
The soul or Âthma is indestructible. It is the height of ignorance for one to
think that he is the killer of the Âthma and that it (âthma) is capable of
being killed. The term death in the worldly parlance is nothing but the
departure of the soul (âthma) from one body to enter into another body. Oh
Arjuna ! It is appropriate to think that the soul (âthma), which resided in the
physical body of your enemies will go to the world of paradise (svarga loka),
gain a body better than that it had on this earth and enjoy all the pleasures
(bhoga) there. You should be happy reflecting over that thought. Does anyone
really regret over casting aside the old and torn clothes for the good fortune
of wearing clean and brand new attire?
Oh Arjuna ! You might grieve over the death of the body instead of the sout
(âthma). Even that thought is not proper. This body is constituted by the
five elements (Pancha Bhuta: prithvi, ap, tejas, vâyu and âkâsha). It is the
abode of the eternal soul (jîvan) to experience the fruits of its Karmas. When
the Karmas are exhausted, the physical body has no reason to continue its
existence. It falls down. It is absolutely natural for the physical body to
undergo changes. Oh Arjuna! Even if you do not destroy the body during your
war with the enemies, their body (sharîra) will die sooner or later.
Therefore, there is no reason for sorrowing over the death of the physical
body, the temporary home of the souls (jîvan) in samsâric state (the state of
rebirths owing to past actions).
Additional Comments:
1. Lord Pârthasârathy (Sri Krishna) is saluted as vitthakan here. He is
addressed so as the mysterious One here because, He performed the teaching
(upadesham) for Arjuna here on the battle field, while serving as his
charioteer and staff.
2. " vidumathu paRRu vidAthathu adaittha kirisaikaLE ": With the benefit of
Shâstra Jnânam, the Chethanan should comprehend clearly the true nature
(svarupa of the soul or âthma and perform one's Karmas with no attachment to
their fruits and treat their performance as bhagavath kaimkaryam in the mode of
Nishkâmyam (desireless actions). One should only detatch from the fruits of
the Karmas and should never abandon the prescribed Karmas. To engage in just
wars is the duty of a warrior (kshathrian). There is no other lofty Karma for
a warrior (kshathrian). Therefore, Oh Arjuna, you should engage in performing
this just war, cast aside the fruits of victory (or loss) arising from such a
war. When you do so, you will be performing Karma Yoga and will obtain
liberation (moksha) at the end.
3. " kaduha unakku uyir kAttum nianivu athanAl uLathAm " : After gaining
control of your mind through the practice of this Karma Yoga, you will progress
to the stage of Jnâna Yoga, which is an experience (anubhava) of unrelenting
reflection on the true nature (svarupa) of the soul (âthma). The subsequent
stage is direct experience of the soul (âthma sâkshâthkâram).
Therefore consider that this just war (Karma Yoga) is an aid to the lofty goal
of direct experience of the soul (âthma sâkshâthkâram also called kaivalyam)
and as a result remove your confusion that the perishable body made up of the
five elements is the same as the eternal, imperishable soul (âthma).
4. Swamy Âlavandâr's summary of the 72 Shloka of this Second Adhyâyam takes
the following form:
nithyAthma-sanga karmEhAgOcharaa Saankhya-Yogadhee:
dhvitheeyE sTitha-dhee-lakshA prOkthA tann-mOhasAnthayE
" The Knowledge of Sânkhya and Yoga, which comprehend in their scope , the
eternal Self and disinterested activity respectively, leading to the state of
steady wisdom, is taught in the second chapter for removing Arjuna's delusion ".
5. Âchârya Râmânuja's commentary : Arjuna fell at the feet of the Lord and
appealed : " Oh My Lord ! My mind is befuddled with compassion for my relatives
and teachers. I am bewildered about my duties. Instruct me, Your disciple
(sishyan), who has sought Your protection as a protégé (Prapannan), and teach
me what is certainly auspicious for me to do.
For the benefit of Arjuna, who was totally confused about what is dharmam and
what is adharmam due to love and compassion in an inappropriate situation,
Gîtâchâryan (the Master of Gîta, another name for Sri Krishna) began the
introduction to this science (shastram) to dispel his ignorance. Starting from
the Gîta Shloka, II. 12 ("There never was a time, when I did not exist ") to
the last poem (charama shloka), XVIII. 66 (" I will release you from all your
sins, grieve not"), Lord Pârthasârathy instructed Arjuna about Karma, Jnâna and
Bhakti Yoga as " the means for obtaining the highest spiritual fulfillment.
(Owing to its importance, this poem is considered the last (charama shloka),
even though there are some more poems till the end of the chapter).
Lord Pârthasârathy instructed that the soul (âthma) is "eternal, stable,
immovable and primeval, unchanging, unshakable and ancient".
Important poems (shloka) of this Chapter
" To work alone, you have the right and not to the fruits. Do not be impelled
by the fruits of work. Nor have attachment to inaction". Acts performed with
a desire to fruits (phalan) lead to bondage. The opposite way that is, actions
without desire for fruits (nishkâmya karamam) leads to your release from the
bonds of Karmas.
Yoga: Karmasu kousalam --II. 50
(Meaning): Yoga is skill in action. Therefore strive for Yoga, develop
evenness of mind, discard good and evil as well as the here and now.
Relinquish the fruits from action and free yourself from bondage of rebirth and
ascend to My supreme abode!
Poem (shloka) II. 56
"He whose mind is not perturbed in pain, who has no longing for pleasures, who
is free from desire, fear and anger--he is called a sage of firm wisdom ".
Poem (shloka) II. 63
" From anger (krodhâth) there comes (bhâvathi) delusion (sammOha:); from
delusion, the loss of memory (smruthi vibhrama:); from the loss of memory, the
destruction of discrimination (buddhi nâsha); and with the destruction of
discrimination, he is lost (pranashyathi) ".
Poem (shloka) II. 69
"What is night (nisha) for all beings (sarva bhuthânâm), in it the controlled
one is awake. When all beings are awake, that is the night to the sage who
sees.”
[Non-text portions of this message have been removed]
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