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Oppiliappan List Archive: Message 00156 May 2004

 
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SrI:

Dear BhakthAs of Lord  PaarthasArathy   :

Today we will study the FIFTH Paasuram of Swamy Desikan's
GeethArTa Sangraham dealing with the  FOURTH adhyAyam of
SrImath Bhagavath Geetha .This chapter has  42 slOkams.

 330. The  Essence of the FOURTH  chapter
***********************************
PiRavAmai tanthidat-thAnE piRakkum perumaihaLum
thuRavAk-kirisaikaL thoomathi tannAl tulanguhayum
iRavA uyir nannilai kaNDidum ulahin nilayum
maRai vAzhum Maayavan nEyanukku anRu aRivitthananE

MEANING OF THE FIRST LINE OF THE PAASURAM
************************************************
The Lord , who is celebrated by the VedAs decided
to give to the Jeevans freedom from future births in the karma bhUmi
and instructed them through His friend Arjuna about the secrets
relating to His own avathArams ( incarnations) amidst us .

Those who understand the glories of His avathAra rahasyams will never
ever be born as a result of securing Moksham (PiRavAmai tanthida
thAnE piRakkum ) . Those who comprehend the secrets associated
with His avathArams have no more births ; those who comprehend
the ways in which He performs KarmAs during those avathArams
will be freed of their own karmAs. Swamy Desikan sums up this
visEsha anugraham of the Lord in the First line of the Paasuram:

" PiRavAmai tanthida ThAnE piRakkum Perumai " udayAn .

To bless us with apunarAgamanam ( nonreturn to the SamsAra
MaNDalam ) , He Himself  incarnates in this Karma BhUmi .
Those who comprehend His avathAra rahasyams have thus no more
births ( ithi janma rahasyam yO vEtthi ,  na asya Punarbhava:) ;
as a result , that jeevan gains Moksha Sukham in SrI Vaikuntam.

What are these avathAra rahasyams  of the Lord ? There are SIX
aspects to His avathAra rahasyam:

1. Sathyathvam: His incarnation is TRUE and not some kind of
unreal , "make believe" magic .

2.ajahath-svabhAvam: Our Jn~Anam in the Karma BhUmi is shrunken.
In contrast , the Lord's Jn~Anam during His avathAram here is fully
blossomed as always and does not suffer any dimuniiton .He does not lose
in any one of His endeavours . He continues to be the Supreme Lord .

3. Suddha Satthva Maya Sareeram during His incarnation : His body
is not formed by the admixture of the thre eguNams ( Satthvam , Rajas
and Tamas) as in our case . His body is completely Satthva mayam
(Suddha Sathvam).

4. SvEcchA-mAthra nidhAnathA : His birth does not arise from the maturation
of His KarmAs like us. His birth is a result of His own sankalpam
(volition).

5. Dharma-glAnou Samudhaya: His incarnation happens , when the dharmam
declines and adharmam ascends. The timing of our birth in contrast
is linked to the ripening of our karmAs.

6. Saadhu SamrakshaNArTathA : His birth here has nothing to do with
the enjoyement of the fruits of karmAs , which are a mixture of Sukham
and Dukkham . It is for uplifting the Saadhu Janams ; they can not bear
even a moment of seperation from Him and He incarnates to protect them
from their enemies . He shows them His form (Narasimhan) , converses  with
them ( KrishNa and Gopis) , establishes Dahrmam (Raama) and destroys
the unrighteous ( Varaha avathAram).

MEANING OF THE SECOND LINE OF THE PAASURAM:
***************************************************
" ThuRavAk-kirisaikaL thU mathi tannAl tulanguhayum " is
the second line . KirisaikaL refers to the divisions of Karma yOgam
such as AarAdhanam for the Lord , Control of senses (indhriyams) ,
PrANAyAmam , Yaagam , DhAnam , hOmam , Tapas , Bathing in
holy  waters, Vedic study and understanding of the meanings of
the Vedic passages . These are "thuRavAk-KirisaikaL" , the karmAs
that can not be abandoned ; they are prescribed for each varNam and
aasramam. Any one who does not seek the phalan of these karmAs
and yet performs them with a detatched mind is practising the highest
form of Karma yOgam . For such a one , who has cultivated the disassociation
with karma phalan , the enjoyment of aathma svaroopam without  prakruthi
sambhandham becomes possible. The Karma yOgam practised in this way
contains inside itself , Jn~Ana yOgam . Since , this saadhakan considers
the performance of all the KarmAs as Parabrahma Svaroopam , Karma
yOgam becomes Jn~Ana Svaroopam ( thUmathi tannAl tulanguhayum) .
The words " thU math tannAl " refers to the ideal Karma yOgam housing
inside it the Jn~Anam about the pristine Aaahtma Svaroopam ." Tulanguhayum"
alludes to that ideally observed  karma yOgam  shining as Jn~Ana yOgam .

MEANING OF THE THIRD LINE OF THE PAASURAM
**********************************************
" iRavA uyir nannilai kaNDidum ulahin nilayum " is the third line.
The aathma Jn~Anam arising from the shining of the Jn~Ana
yOgam embedded in the Karma yOgam destroys the jeevan's
puNyams as well as the Paapams and gets the jeevan safely
across the terrors of hte ocean of SamsAram . "iRavA uyir"
is the eternal, imperishable AathmA . SaakshAthkAram
( direct visualization ) of that AathmA in its true state
( nal nilai=nannilai) is a great accomplishment resulting
from the proper practise of Karma yOgam that houses
Jn~Ana yOgam inside it .

MEANING OF THE FOURTH LINE OF THE PAASURAM
************************************************
" maRai vaazhum Maayavan nEyanukku anRu aRivitthananE "
is the fourth line. Our Lord is Maayavan , who is celebrated by
the VedAs ( maRai Vaazhum Maayavan) . As a mysterious Swamy ,
He takes on many incarnations . He taught/informed ( aRvitthaan) His friend
( nEyan ) the mysteries ( the six rahasyams ) behind  His many
incarnations ( avathArams).on the first day of BhAratha yuddham
( anRu aRivitthAn ) .

SWAMY ALAVANTHAAR'S SUMMARY OF THE 4TH CHAPTER
********************************************************
PrasangAth sva-svabhAvOkthi: karmaNOakarmathAasya cha
bhEdhA Jn~Anasya mAhAthmyam chathurTAdhyAya uchyathE

Please refer to Bhakthi archives ( Bhakthi archives November 1996)
for the detailed meanings of this slOkam summarizing the meanings of
the fourth chapter.

ACHAARYA RAAMAANUJAA'S COMMENTARY
*********************************************
In the fourth chapter , the need for practising ( elaborated in
the third chapter ) is confirmed  . The purpose of the anushtAnam
of Karma yOgam is identified as " Jagath uddhAraNam "
( the deliverance of all beings). As Karma yOgam includes
within itself , the knowledge of the Self (aathman) , it is considered
that " such Karma yOgam  includes Jn~An yOgam in its scope "
( anthargatha Jn~AnatayA  asya yEva Jn~AnayOgaakArathAm pradarsaya) .
In addition to that , the nature of Karma yOga with its bhEdhams(divisions)
and the dominance of the Jn~Ana portion in the Karma yOgam
is elaborated in the fourth chapter . The avathAra rahsyams of the Lord
are also covered in this chapter.

SPECIAL SLOKAMS of the FOURTH CHAPTER TO REFLECT  UPON
**********************************************************
SlOkam 8 :

parithrANAya SaadhUnAm vinAsAya cha dhushkruthAm
Dharma SamsTApanArTAya sambhavAmi yugE yugE

For the protection of the Saadhu Janams and the destruction of
the evil doers ( enemies of My BhagavathAs) and for establishment
of righteousness in this world , I incarnate in every yugam .

SlOkam 9: He who comprehends the truths of My divine incarnation
and actions during those avathArams  has no rebirth and comes directly
to Me (Janma Karma cha dhivyam--) .

SlOkma 11: " Whoever resort to Me in any manner , in the same
manner do I favour them ;  men experience Me alone in different
ways "(yE yaTA Maam prapadhyanthE---).

SlOkam 22: " Content with what chance may bring , rising above
the pairs of opposites, free from ill will, even minded in success and
failure , though he acts, he is not bound " ( YadhrucchA
llabha-santhushtO--).

SlOkam 23: " Of One whose attachments are gone , who is free ,
whose mind is established in knowledge , who works only for
sacrifices , his karma is entirely dissolved " ( Gatha-sangasya
mukthasya ---).

SlOkam 24:  BrahmArpaNamBrahma havirbrahmAgnouBrahmaNA hutham
                   Brahmaiva tEna ganthavyam Brahma-karma-samAdhinA

" Brahman is the instrument to offer with ; Brahman is the oblation;
By Brahman is the oblation offered into the fire of Brahman; Brahman
alone is to be reached by Him, who meditates on Him in his karmAs" .

SWAMY DESIKAN'S COMMENTARIES IN TAATHPARYA CHANDRIKAA
ARE EXCEPTIONALLY  BEAUTIFUL AND INSIGHTFUL.     INVIEW OF
THE LENGTH OF THIS POSTING , ADIYEN WILL NOT COVER THEM HERE.

Swamy  Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan KOil VaradAchAri Sadagopan

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



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