Gitaartha Sangraham-3

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CHAPTER 3--FIRST SIX CHAPTERS OF GITA (FIRST SHATKAM)

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Aalavandaar summarizes the entire Gita and its three subdivisions through the

four following verses:

 

SARVA DHARMA JNANA VAIRAAGYA SAADHYABHAKTYEKA GOCHARA: I

NAARAAYANA: PARAM BRAHMA GITAASASTREH SAMEERITHAH: II

------------------- (1)

 

JNANA KARMAATMIKE NISHTEH YOGALAKSHYEH SUSAMSKRUTHEH I

AATMAANUBHUTI SIDDHAYARTEH POORVA SHATKENAH CHODHITHEH II ----------------(2)

 

MADHYAMEH BHAGAVAT TATVAYAATAATMYAAVAPTISIDDHAYEH I

JNANA KARMAABHI NIRVATYOH BHAKTI YOGA: PRAKEERTHITA: II

--------------------------(3)

 

PRADHAANA PURUSHA VYAKTA SARVESWARA VIVECHANAM I

KARMA DHEERBAKTHIRITYATI PURVASESHONTIMODITHA : II

---------------------------(4)

 

Swami Desikan summarized the four verses of Alavandaar in the First verse of his

Tamil work on GS. that verse is as follows:

 

karumamum jnanamum kondu yezhum kaadalukku ohr ilakku

Enru arumarai ucchiyuL aadharitthu odhum arum Biramam

ThirumagaLodu varum Thirumaal enru Taan uraitthann

Darumum uhanda Dhananjayanukku Avan Saarathiyeh

 

The message of Krishna to Arjuna is summarized here. He revealed to Arjuna that

he has to observe Karma Yoga first and control his mind and then qualify himself

for the observance of the subsequent step of practising Jnanai Yoga,which in

turn would lead to self revelation(Aatma Sakshatkaaram). That accomplishment

will pave the way to the practise of Bhakti Yoga.

 

All the Vedanthas point out that the target of such a Bhakti Yoga is

the Parabrhamam

revered as Sriman Narayana. Krishna revealed to Arjuna intent on practising

righteousness

(Dharma) that He is that Parabrahmam.

 

Alavandar and Swami Desikan condensed the above thoughts in their

first verses.

Alavandaar uses the next three verses to state that the 18 chapters of Gita

fall into a natural subdivision of three, with each of the subdivision

accounting for six chapters, known as the first

Shatkam(Chapters1-6), Second Shatkam(Chapters 7-12) and the third

Shatkam(Chapters 13-18).

Alavandaar names these Shatkams as Poorva, Madhyama and Antima Shatkams.

The Anthima Shatkam has two parts to it.

 

The first shatkam covers Karma and Jnana Yogas; the second shatkam

covers Bhakti Yoga entirely. The first part of the third

Shatkam deals with the animate(Chetanam) , Inanimate(Achetanam) and the

attributes and the forms of the world (Prapancham)

born out of the union of the Chetanam and the Achetanam. The second part of the

third shatkam describes the way to practise Karma, Jnana and

Bhakti Yogas , the indebtedness of one to the Shastraas and the

Prapatti Dharma as a easier way to attain Moksha Siddhi..

 

Swami Desikan uses the Words "karumamum jnanamum" to refer to the Karma

and Jnana Yogas, which are the subject of the First shatkam; he refers

to the meaning of the second shatkam through the use of the word

"Kaatalukku". His choice of the word "Arum Biramam "

indicates the Lord , who is distinct from the chetanam and the Achetanam

and with that use of "Arum Biramam",Swami summarizess the meaning of the first

half of the third Shatkam. Arjuna"s bond or deep link to Righteousness is

indicated by the choice of "Dharmam Uhanda", which in turn connects to the

meaning of the second half of the third Shatkam , which culminates in the

Lord"s revelation of Prapatti route for Arjuna, when he despaired of his

inability to practise the difficult routes of Karma,Jnana and Bhakti Yogas...

 

THE ESSENCE OF THE FIRST ADHYAAYAM OF GITA : THE GREIF OF ARJUNA

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Alavandaar"s summary is as follows:

 

ASTHAANA SNEHA KAARUNYA DHARMAADHARMA DHIYAA AAKULAM I

PAARTHAM PRAPANNAM UDDHISYA SAASTRAAVATARANAM KRUTHAM II

 

Arjuna finds close relatives like Bhismar and dear Acharyas like Dronar

assembled in front of him to engage in the battle against him and his family.

Arjuna"s mind is overcome with compassion and affection for his relatives and

Acharyas on the opposite side and he does not want to kill them in battle. His

mind is confused about the purpose of engaging in a battle with his relatives

and teachers and he questions , whether it is worth the while to win such a

battle. He is overcome with fear and throws his bow and arrows and is stricken

with despair. At that time, he turned to his Charioteer, Krishna and begged Him

to point the right way. Krishna with a smile in His face instructed Arjuna on

the nature of Jeevatma, Paramatma and the means to reach the Paramatma .Krishna

revealed to Arjuna in the battle field the secret, inner meanings of the Vedas

and Upanishads in an elegant, freindly and easy to understand manner.

 

Swami Desikan uses some choice words to echo the sentiments of Alavandaar

and elaborates

on them in the following verse:

 

UHAVAI ADAINTHA URAVUDAYAAR PORALURRA ANNALL

THAHAVUDAN ANBU KARAI PURALA DHARUMATTHU ALAVIL

MIHA ULAM ANJI VIZHUNDHU ADI SERNTHA VISAYANUKKU OHR

NAHAIUDAN UNMAI URAIKKA AMAINDANAN NAARANANEH

 

The disturbed state of Arjuna arising from his inappropriate freindship and

affection for his kith

and kin assembled to battle him and his recourse to Krishna as a Prapanna

seeking help is

brilliantly portrayed by Swami Desikan thru the use of the passage in the

Verse" DharumatthaLavin

MihavuLamanji vizhundu adi serntha visayanukku" , The true knowledge revealed

by Krishna is described as Unmai by Swami Desiakn to correlate to the word

"Saastraavataranam " used by

Alavandaar.

 

THE ESSENCE OF SECOND ADHYAYAA OF GITA: THE WAY OF KNOWLEDGE

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Alavandaar succinctly summarizes the second chapter in this manner:

 

NITYAATMAASANGAKARMEHAAGOCHARAA SANKYAYOGADHEE : I

DWITHEEYEH STHITADHEELAKSHA PROKTHAA TANMOHASAANTHAYEH II

 

Here, according to Alavandaar, the Gitaacharyan instructs Arjuna about the

indestructability of the Jivan and advises him not to worry about the body made

of Pancha Bhoothams( five elements) that

houses the imperishable Jivan. Krishna explains to Arjuna that there is no

reason for sorrow over

the destruction of the body ,since it is only a temporary house for the eternal

Jivan. once

the Karmas are exhausted, Jivan is blessed with Moksham (freedom from Rebirths)

and as

a result, there is no justification for the continuation of the body through

rebirth; therefore, there is no reason to feel sad over the destruction of the

body, after it has served its cause.

 

Swami Desiakn salutes Krishna as "Vitthahan" to suggest the Lord of heroic

deeds and

surprising acts. Our Lord asks Arjuna to shake of his delusion and points out

to him that "Udalam

Azhindhidum,uL uyir onru ennai pol Azhiyaadhu." He reveals that the Jivan is

eternal like Him and

can not be destroyed. He adds that the prescribed duties by the Sastraas have to

be performed

and they have to be carried out without thought about their fruits so that he,

Arjuna can hasten to the step of Jnana Yoga. Lord asks Arjuna to understand the

truth of Jivan's imperishable nature and the need to do one "s duties in a

spirit of dispassion and instructs him to shake off his delusion.

Swami Desikan"s words expressing these thoughts are: "Vidumathu Parru Vidaatha

Tadaittha Kirisaigaleh". He asks Arjuna to hasten to "uyir kaattum ninaivu" or

the Jnana Yogam , which will reveal the true nature of the Jivan and its

relation to Paramatman.

.

THE ESSENCE OF THE THIRD CHAPTER:tHE WAY OF ACTION

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Alavandaar's summary of the 43 verses of the third chapter is as follows:

 

ASAKTYAA LOKARAKSHAAYAI GUNESHVAAROPYA KARTRUTHAM I

SARVESWAREH VAA NYASYOKTHAA TRITHIYEH KARMAKAARYATAA II

 

Here Krishna prods Arjuna to do his Kshatriya duties in the form of engaging in

the war as one of the leaders of the righteous Pandavaas. Bhagavan states that

Karma Yogam should be practised first before attempting Jnana Yogam.H epoints

out that Karma Yogam is a prerequisite to Jnana Yogam. He says that it is

imposiible to sit still, while action is being induced by one or more of the

three Gunas(Sattvam ,Rajas and Tamas). If one abandons Karma Yoga, one can not

even carry

out bodily functions on this earth. He instructs Arjuna that he should perform

Karma Yoga to please HIM and not for obtaining other results such as reaching

Swargam(Heavenly world) etc.Krishna states furthe rthat the human beings such a

sArjuna are deluded by thinking that the Jeevan(Atman) and the body are one and

the same. As a result , the human beings think that it is the Jivan that does

all the Karmas . Krishna explains that the three Gunas thru their graded

interactionsss with the eternal Jivan are behind the Karmas and that it is very

natural for to be involved with the performance of different Karmas.Krishna

explains further that it is HE as the supreme Lord , who does all the Karmas

through the Jivan for HIS own pleasure and by dedicating the fruits of the

Karmas to HIM , all the delusions will disappear. Krishna presses Arjuna to

engage therefore in the fight in accordanc ewith the dharma as a soldier.

 

Two of the key slokas of this chapter are:

 

TASMAADASAKTHA: SATATAM KAARYAM KARMA SAMAACHARA I

ASAKTHO HYAACHARAN KARMA PARAMAPNOTHI PURUSHA: II ----------- GITA III.19

 

HENCE PERFORM ACTIONS, SINCE THEY ARE OBLIGATORY ,BUT PERFORM THEM WITHOUT

ATTACHMENT IN A DISPASSIONATE FRAME OF MIND .oNE ATTAINS THE HIGHEST OF BOONS

(MOKSHAM) BY PERFORMING ACTIONS WITHOUT ATTACHMENT TO THEM.

 

MAYI SARVAANI KARMAANI SAMNYASYAADHYAATMACHETASA I

NIRAASI NIRMAMO BHOOTHVA YUDYASVA VIGATAJWARA: II ------------- GITA III.30

 

Renounce all actions to me; with your mind centered on the self (Adhyaatma

Chetasa) and getting rid of hope and selfishness , fight free from mental

agitation( Vigata Jwqara: ).

 

Alavandaar"s words conveying the essence of the third chapter are "Sarveswareh

vaa nyasyokthaa --kartrutaam".

 

Swami Desikan brilliantly elaborates on the summary of Alavandaar as follows:

 

SANGAM TAVIRNDHU SAKAM SATIR PERRA DHANANJAYANEH

PONGUM GUNANGAL PUNARPU ANAITTHUM PUHA VITTU AVARRUL

NANKAN URAITTHA KIRISAI ELAM ENAVUM NAVINRAAR

ENGUM ARIVARGALEH ENRU NATHAN EIYAMBINANEH

 

Here, Swami refers to krishna"s instruction that Jnana Yogam will not become

fruitful without the observance of Karma Yoga first. One should perfom Karma

Yoga with dispassion and thereby obtain the Lord"s blessings. Desire, anger

will leave one after the proper practise of Karma Yoga and offering the fruits

of Karma to the Lord. It will then qualify the practioner to succeed with the

practise of Jnana Yogam.The three gunas(Pongum Gunangal) are the attributes of

Prakriti. They are manifest in the chetana's body in different proportions.

These gunas make the chetana do the Karmas (Punarppu anaitthum) . When one

confuses the Jivan with the body, the chetana forgets that all the Karmas are

done by the Lord himself and is deluded to think that he is the one , who is

behind the performance of the Karmas and forgets to dedicate them to the Lord in

a spirit of

sacrifice of the fruits. Krishna (Nathan) gave such instructions (eIyambinaneh)

to Arjuna perform

his duties as a Kshatriya in a dispassionate manner.

 

THE ESSENCE OF THE FOURTH CHAPTER: THE WAY OF RENUNCIATION OF ACTION IN

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KNOWLEDGE

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Alavandaar"s summary of the fourth chapter is as follows:

 

PRASANGAATH SVASVAABHAAVOKTHIHI KARMANOHAKARMATAASYA CHA I

BHEDA JNAANASYA MAHATMYAM CHATURDHAADHYAAYA UCHYATHEH II

 

Here Alavandaar refer to the state of Adhikari ,who understands the true nature

of Atman(Jivan) and who ,thereafter performs the Karmas by recognizing the

Jnana content in them. Such an Adhikari recognizes

that Karma Yogam contains inside it Atma Jnanam

and therefore it blossoms forth into Jnana Yogam. Further , the Adhikari of that

describtion ,who wishes to obtain Moksham performs all his Karmas believing that

he is doing them in his capacity as a part of Parabrahma Swaroopam and thereby

gains more Atma Jnanam. Such an Adhikari uses Atma Jnanam as a boat to cross the

ocean of sins accumulated over many births. His Atma Jnanam burns away the

admixture of Papams and Punyams and thereby makes him free of Karmas and

prepares him for the boon of moksham.

 

The five Gita Slokas , which Alavandaar and Swami Desikan might have

used as a key part of their summaries of this chapter are: IV--22

(Yadhrrucchaa Labha Santhushto), 23 (Brahmaarpanam ), 35(Api

Chetasi paapepyoh), 36 (Yathaidhaamsi Samiddhogni) 38(Sraddhaavaan labhate

Jnanam).

 

There are other famous slokams also here , which strengthen the message

summarized by the two Acharyas. They are: IV-7(Paritthraanaaya Sadhunaam), 9

(Veetha raga Bhaya), 10 (Yeh Yata maam Prapatyanthe),32 (Evam Bahuvidha Yagna),

34 (Tadviddhi Pranipaaatena) and 40 (Ajynasccha asraddhadhanasccha).

 

Swami Desikan hints here at the six Secrets (Rahasyams) behind the Lord"s

incarnations(Avataarams) here thru the choice of words " Thaaneh pirakkum

Perumaigalum) in

his Verse. He also states thru the words"Turavaakkirisaigal thumati tannaal

tulanguhaiyum", the

Karmas that are unabandonable and shining BY doing them with the knowledge

ABOUT the

difference between the Jivan and the Body that houses it .

 

THE ESSENCE OF THE FIFTH CHAPTER : THE WAY OF RENUNCIATION

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THE FIFTH CHAPTER IS SUMMARIZED IN A TERSE VERSE BY ALAVANDAAR AS FOLLOWS:

 

KARMAYOGASYA SOWKARYAM SAIGRYAM KAASCHANA TADHVIDHAA: I

BRAHMAJNANA PRAKAARASCCHA PANCHAMAADHYAAYA UCHYATE II

 

The essence of this chapter is distilled by the Alavandaar from the following

four verses of Gita that focus on the relationship between Karma and Jnana Yogas

and the purification of mind resulting from the understanding of the true

nature of Atman and the equanimity that results from such an

understanding( V-2,7,17 and 24).

 

the meaning of the key verses are:" A constant sanyasi is one, who neither hates

pain and the

object causing the pain; he is one, who neither desires pleasure and the

objects causing the pleasure, although he is engaged in action causin gpain and

pleasure. He is free from the pairs of opposites such as happiness and sorrow.

He may not have taken Sanyasa Asrama formally, but he is a constant Sanyasi.

(V-2). .......... " With his mind purified by devotion to the performance of

action, and with his senses conquered , he , who realizes one's self ,as the

self resident in all living beings ,he is not tainted by his Karmas (V-7)..... "

The knower of the self looks with an equal eye on the Brahmin full of Vedic

knowledge and humility, a Cow, an Elephant ,a Dog and a

Paraiaha(Chandaala).(V-17)..... " The seers of right vision and renunciation

obtain absolute freedom because of their imperfections are exhausted ,their

doubts are dispelled ,their senses are controlled and they become engaged in the

good of all beings of this Universe(V-24).

 

Swami Desiakn echoes the thoughts of Alavandaar , when he says " Kandu eLithaam

karumam Uyir kaatti ". It is easy to practise Karma Yoga that leads to Jnana

Yoga AFTER understanding the rules of Karma Yoga revealed by Krishna based on

the statements in the Sastraas. Alavandaar refers to the Sowkaryam and Saigryam

of Karma Yoga in this context.

 

The access to Jnana Yoga and its fruits of knowledge about Atmaswaroopam is

indicated by Swami Desika thru the passage in his verse: " Uyir Katti

Kaduhathalum (Saigrayam) athan padiyil mandi uyirai kaanalurra ninaivugalum".

He says that Karma Yoga is easier to observe than Jnana Yoga.It also yields the

fruits quickly. He,who controlls and conquers the Senses possesses a tranquil

mind.At that stage of the Saadhana, he recognizes the true form of Jivan and

sees the identity of Jivans in all forms of life such as a Learned Brahmin , a

dog, a cow or an "outcaste".

The equanimity of view or Sama Dharsanam is pointed out as the fruit of this

sadhana.

 

THE ESSENCE OF THE SIXTH CHAPTER: THE WAY OF MEDITATION

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the summary of Alavandaar is as follows :

 

YOGAABHAYSA VIDHIRYOGI CHATURTHA YOGA SAADHANAM I

YOGASIDDHI: SVAYOGYASYA PAARAMYAM SHASHTA UCHYATHEH II

 

Here, according to Alavandaar, krishna teaches the practise of Yoga to Arjuna

and instructs him on the benefits of such a practise. The Lord praises the Yogi

as being superior to those ,who obtained

wisdom thru a study of sastras or those, who practise asceticism. Krishna says

that the Yogis are superior ot Mimamsakas ,who conduct sacrifices prescribed in

the Karma Khanda of the Vedas. By Yoga, Krishna means the steadfast meditation

on HIM by the Sadhaka.He states that such a Yogi ,who concentrates on HIM with

undiminishing faith is very dear to HIM.

 

YOGINAAMAPI SARVESHAAM MADGATENAANTARAATMANAA I

SRADDHAAVAAN BHAJATHEH YOH MAM SA MEH YUKTATAMOH MATA: II ..........VI-46

 

THE Three other slokas of this chapter deal with the ATTAINMENTS OF THE YOGI,

AND HIS SPECIAL STATUS WITH THE LORD(VI- 18, 27 AND 29). The gist of these three

Slokas are as follows:

 

VI-18: Yataa Dhipo --- with a completely controlled mind , practise of self

concentration by the Yogi results in stillness of mind like a lamp free from

flickers, when it is placed in a spot sheltered from winds.........vi-27:

Prasaantha Manasam-- Truly, the supreme bliss comes to that Yogi of perfectly

tranquil mind, with passions subdued . He realizes Brahman and becomes free of

Taint (good and evil).... VI-29: Yoh maam pasyati sarvatra--- Such a Yogi with

the equanimity of vision(Sama dharsina:) sees the ME in ALL things .Such a Yogi

is never separated from ME and I am not separated from him.

 

Swami Desiakan"s summary is as follows:

 

YOGA MUYARCHIYUM YOGIRSAMANILAI NAALVAHAYUM

YOGINUPAYAMUM YOGUTANAAL VARUM PERUGALUM

YOGUTANIL TANTIRAMUDAI YOGUTAN MUKKIYAMUM

NAGANAI YOGI NAVINRANAN MUDI VEERANUKKUHE

 

Swami Desikan says that Lord Krishna resting on the bed of Adi Sesha in the

milky ocean in Yoga Nidra revealed to Arjuna the crowned Hero (Mudi Veeranukkhe)

in the battle field of Kuru kshetra , the methods of performing Dhyana Yoga,

and the four fruits arising from the practise of looking at every thing in a

way of equanimity, and the other fruits of practising Dhyana Yoga and sets

the stage for the discussion on the Bjakthi Yoga (Chapters 7-12of the second

Shatkam). .

 

Conclusion of the First Shatkam of Bhagavad Gita according to Gitaartha

Sangraham of Alavandaar and Swami Desikan.

 

Namoh Namoh Yaamunaaya namoh namoh Yamunaaya

Namoh namoh Yaamunaaya namoh namoh yaamunaaya

 

Srimate Vedhanta Gurave Nama:.

 

V.Sadagopan

Yuva Year,Tula Masam, Krishna Panchami, Aarudra Nakshatram.