GS: Chapter 4: Second Shatkam

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CHAPTER 4: SECOND SHATKAM OF GEETHARTHA SANGRAHAM

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Chapters 7-12 are summarized by Alavandaar in his second Shatkam. After

condensing the

essence of the first six chapters(Vishaada Yogam, Saankya Yogam, Karma Yogam,

Jnana- Karma- Sanyasa Yogam , Sanyasa Yogam and Dhyana Yogam ), Alavandaar

summarized the

next six chapters in his second shatkam. The names of the chapters of this

shatkam are Jnana--Vigyana , Akshara Brahma,Raja Vidhya-Raja Guhya,Vibhuti yogas

, Viswaroopa darsana Adhyaaya and Bhakti Yogam respectively.

 

THE SEVENTH CHAPTER :JNANA--VIGYANA YOGAM

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Alavandaar"s summary of the essence of this chapter emerged as the following

verse:

 

SVAYAATAATMYAM PRAKRITHYAASYA TIRODHI: SARANAAGATHI: I

BHAKTABHEDA: PRABUDDHASYA SRAISHTYAM SAPTHAMA UCHYATE II

 

Swami Desikan brings the thoughts contained in Alavandaar"s words pregnant with

meaning such as "Svayaataatmyam" and Prabuddhah:" through his own

brilliant Tamil Verse:

 

TAAN NINRA UNMAYAYAI TAN TANI MAYAYAI MARAITTHAMAYUM

TAAN ANRI MAYAYAI TANAI TAVIRPAAN VIRAHU ARRAMAIYUM I

MEL NINRA BHAKTARGAL NAALVARIL JNANI TAN MENMAIGALUM

TEHN NINRA SEM KAZHALAAN TELIVITTHANAN PARTHANUKKEH II

 

Swami Desikan states that the Lord with the feet that is beautiful like the

honey-laden Lotus

clarifiedfor Arjunan his secret as the supreme being , distinct from

chetanam(Jeevan) and Achetanam (Inanimate) and yet containg them (Ucchishta

Brahma or the Sesha-seshi principle of

Vedas).He explained further that he is the cause of both chetanam and

Achetanam. They reach

laya(union) inside Him. He is the abode of all auspicious attributes such as

Jnanam. He is the

supreme Lord and the Maya (Prakriti made up of Sattwa, Rajas and Tamas

attributes) of His

hides his Glory from the Chetanas. He pointed out that His Maya transforms into

body and the Karma and Jnana Indriyas(faculties and Limbs).Thus Swami

Summarizedthe First half of Alavandaar"s verse onthe seventh chapter.

Then he goes on to say that the way to overcome ther Maya Of the Lord is to seek

refuge at

His lotus feet. He elaborates further on the four kinds/groups of people of

this world, who offer their

worship to the Lord: (1)Aarthan (2) Arthaarthi (3) Jignyasu and (4) Jnanai.

 

The first category (Aarthan) is represented by one ,who lost his material

wealth and wishes to get it back. The Arthaarthi wishes to obtain wealth for the

first time . The Jignyasu wishes to obtain pure Atma Svaroopam , free from

Prakriti an dworships the Lord for that boon. The fourth is the one dearest to

the Lord among all the four. They all worship the Lord alone, but for

different reasons.These four categories are rare in the world to begin with

compared to the majority, who

do not even approach the Lord in a single minded fashion.They worship other

lesser Gods for

meaningless gifts. The first threee attached to the Lord until their receive

their boons. The Jnanai however is steadfastly attached to the Lord.He does not

ask for any fruits for his devotion.The Lord also is extraordinarily attached

to the Jnanai , who can not live for even one moment without HIM

Hence , the Jnani becomes as it were the life force of the Lord.Jnani

understands clearlly that

the uniterrupted service to the Lord is the natural and true purpose of the

Jivan and offers his Saranaaagati to the Lord.This type of status represented

by the Jnani is attained after many lives of

service to the Lord and is a rare status among the Chetanas . These thoughts of

Swami Desikan are the elaborations of the words of Alavanddar ,such as Bhakta

Bedah: ,Prabuddhaha: and

Sraiyshtyam.

 

THE EIGHTH CHAPTER OF AKSHARA BRAHMA YOGAM

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Here, Alavandaar reclassifies the four group of people , wo offer worship to

HIM into three groups.

He combines Aarthan and Arthaarthi in to a single group called Eiswaryaartthis.

Those , who want to regain lost wealth and those , who want to attain wealth

for the first time are grouped as

the wealth seekers worshipping the Lord for.that purpose. The Jigyasu seeking

Kaivalyam or

Aatma Sakshatkaaram (Enjoying the witnessing of the ever-pure Atman without the

admixture of

the Prakriti"s effects) and the Jnani together make up the triad , that includes

the Eiswaryaarthis.

Alavandaar continues to state that the Lord in the Eighth chapter the

priniciples to be learned and practised by the above three categories of

Worshippers to get HIs blessings. His summary of this

chapter is as follows:

 

EISWARYAAKSHARA YAATAATMYA BHAGAVACCHARANAARTHINAAM I

VEDHYOPAADHEYA BHAVAANAAM ASHTAMEH BEDHA UCHAYATEH II

 

Swami Desikan brillaintly elaborates on the essence of this sloka of his

poorvaacharya this way:

 

AARADHA SELVAMUM AARUYUIR KAANUM ARUM PAYANUM

PERAADHU TANN KAZHARKKEZH AMARUM PERUVAZHTICHIGALUM

SORAADHU UHANDHAVAR THOOMADHI KOLLUVATHUM SEYVANAVUM

TERA VISAYANUKKU THIRUNAARANAN SEPPINANEH

 

Swami describes the above three Adhikaaris as Soaadhu Uhandavar or those, who

want in

fullness , their heart's desires (elected purpose of their lives). He

describes their tranquil and pure intellect as Thoomadhi, because their

intellects are centered on the Lord although for different boons. Swami

continues to observe that the Lord (Thirunaaranan) the codes of conduct that

they have to observe and the knowledge that they have to have to complete their

sadhanaas.

 

KNOWLEGE TO BE GAINED BY THE INDIVIDUALS OF THE THREE CLASSES OF BOON-SEEKERS

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*************************** 1.EISWARYAARTHIS: The Lord says that this group of

people have to understand the principle of Adhibhutam, the understanding of the

perishable adjunct , which is different from and yet depending for its

existence on the self-conscious principle. The pancha Bhutaas like Aakasam

et al and the perishables like Sabdham, Sparsam,Roopam, Ghandham and Rasam

constitute

Adhibhutam.

 

2.KAIVALYAARTHIS: The members of this group has to understand Adhyaatmam

,Tatbrahmam &

Karmam . Achetana Prakriti is known as Adhyaatmam. Tatbrahmam is the eternally

pure form of Atman(Jivan) rid of the blemishes of Prakrti and the Gunas derived

from it. Karma is the topic of

the third snd fourth chapters by the Lord.

 

3.MOKSHAARTHIS: They have to understand the principles of Adhidaivatam and

Adhiyajnam.

Adhidaivata is the "universal self in its subtle aspect: the center from which

all living beings have their sense-power". Adhiyajna is the presiding deity of

the sacrifice-Sriman Narayana. All the three groups have to

understand that it is the Lord, is the indweller of all Devas like Indra et al

 

and IT is He that receives the worship or Sacrificial offering. This principle

is known as Adhiyajnam

and the Lord is the Adhiyajnan.

 

OBSERVANCES TO BE PRACTISED BY THE THREE GROUPS

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1.EISWARYAARTHIS: He must meditate on the Lord at all times without clash to the

prescribed

duties detailed in Sastraas for each day. He should practise Bhakti Yoga at the

right time as

his Sadhana progresses. This way , his mind will remain steady on the Lord. At

the time of his death, he should think of the Lord. His type of meditation of

the Lord as the possessor of one or other kind of wealth will give him the same

kind of wealth in the next life.

 

2.KAIVALYAARTHIS: He should control his senses of Faculty and action and

meditate on the Lord seated in the "heart cavity".He should reflect on the

meaning of Pranavam and lift the the Praana(the vital current) betwixt the eye

brows and meditates with concentration and whole will on the Lord.

One , who departs this way practising this type of Anthima Smrithi(Last

rememberance) attains freedom from Prakrti and enjoys the Ever pure Jivanand

realizes Atma Saakshaatkaaram.

 

3.MOKSHAARTHIS: He never lets his mind stray on to anything other than the

Lord.He will not bear the separation from the Lord even for a moment.The Lord

can not also bear any separation from

the Jnani. The Lord will remove all the obstacles to Bhakti Yoga for such a

seeker and bless

him with eternal Kainkaryam in Sri Vaikuntam for such an Adhikari.It is the

Lord"s promise and

responsibility to mkae that happen.

 

THE NINTH CHAPTER: RAJA VIDHYAA RAJA GUHYA YOGAM

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Alavandaar summarizes the revelation of the limitless of Glories of the Lord

by Parthasarathy Himself to Arjuna and HIS retention of the above attributes,

even in HIS incarnations, where HE becomes easily accessible (Sowlubhyam) to

human beings that approach HIM as one of the four categories of beings mentioned

in the last chapter. He describes the nature of His Bhakthas and

their Observances in theitr daily lives to illustrate their glory. The various

aspects of Bhakti Yoga are covered by Gitaaccharyan here.. Alavanddaar uses the

three word groups, "Svamahaatmyam", Manushyatve Paratvam" and "Mahaatmaanaam

Visesha:" to summarize the essence of the Ninth Chapter. Alavandaar"s Summary

is as follows:

 

SVAMAHAATMYAM MANUSHYATVEH PARATVAM CHA MAHATMANAAM I

VISESHOH NAVAMEH YOGHO BHAKTIROOPA PRAKEERTHITA: II

 

Swami Desikan"s verse elaborating on the insightful summation of Alavandaar is

as folllows:

 

TAN MENMAIYUM TAN PIRAPPIL TALARAA TANI NILAIYUM

PAN MENI NANNINAN PAAL PIRIYA ANBAR ASAIGALUM

PUNMENI VINNAVAR PAAL PURIYADHA TAN BATTIMAIYUM

NANMENI NAARANAN NARANUKKU NAVINRANENEH

 

The words ,Tan Menmai describes the word Svamahaatmyam chosen by Alavandaar.

He hides his svaroopam and becomes the indweller of the Chetans and Achetanam.He

also pervades them.

Their form and protection is created by the Lord as a small part of HIS own

limitless attributes.HE aslo engages them to perform actions. HE accepts the

fruits of their efforts as HIS own.He destroys them all at the

beginning of the universal deluge by absorbing them and then creates them

afresh after the end of the deluge. He becomes impartial , since He gives the

rewards for each one based on their Karmas. He becomes easy to access during HIS

incarnations on this earth and yet does not shrink HIS auspicious qualities an

iota during those occasions. These are all part of the limitless glories

(Mahatmyam) of the Lord, which He explains to Arjuna in the Ninth chapter..

The rest of the Verse of Desikan and Alavandaar cover the services (Kainkaryas)

of the Lord-intoxicated Bhagavathas wanting the Experience of the Lord

(Bhagavad Anubhavam) at all

times and places The fruits of Bhakti Yogam are then explained..The offerings

of anyone with pure heart to the Lord reaches HIM independent of the simplicity

of the offerings.He states that He accepts those offerings full of devotion

with great joy. They summarize the Lord"s describtion of a typical Bhagavata

practising Bhakti Yoga to attain HIM with single minded devotion during their

term on HIS earth.

 

TENTH CHAPTER: VIBUTHI YOGAM

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Alavandaar summarizes the essence of the tenth chapter, this way:

 

SVAKALYAANAGUNAANANTHYAKRTSNASVAADHINATAAMATI: I

BHAKTYUTPATTIVIVRUTHYARTTA VISTEERNAA DASAMODHITA II

 

Swami Desikan elaborats on these thoughts this way:

 

YELLAI ILADHA TAN SEELAMAAM INAMUDHAKKADALUM

YELLAI ILADHA VIBHUTI YELAAM TANATHU AANAMAIYUM

YELLAIYIL BATTI TANAI EZHUVIKKA THIRUVARULAAL

YELLAYIL EESAN IYAMBINAN INDIRAN MAINDANUKKE

 

The Lord described to Arjuna HIS Limitless auspicious attributes resembling an

ocean of delectable nectar and HIS suzeranity and Lordship over the entire

universe to Arjuna to generate

immeasurable Bhakti for HIM in Arjuna.The lord explains here HIS Swaroopam and

Swabhaavam to Arjuna to kindle and grow the Devotion in Arjuna.Those, who

practise Bhakti Yoga recognize HIS Limitless Kalyana Gunaas and HIM bein gthe

root cause of the existence and operation of the

Universe.They will not stay alive for even a second without experiencing HIM

..They will recite HIS

stories, share it with others and offer their service to HIM by Body, Mind and

Speech always. Their

Bhakti will grow further and Further and they will thus realize the fruits of

Bhakti Yogam through

such practises prescribed by the Lord Himself in this cjhapter.

 

ELEVENTH CHAPTER: VISWA RUPA DARSANAM

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Arjuna understood the teachings of the Lord that He is the indweller of all

Chetanas and Achetanas.

Thereafter, he wanted to see that Isvara form of Krishna, possesing omnipotence,

omnipresence,

infinite wisdom and compassion,strength ,virtue and splendor. He requested

Krishna to show that

Isvara form. The Lord Obliged and gave Arjuna the Divine Vision to see that

awesome and intimidating form full of power, energy and splendor.Arjuna saw that

form and was frightened by

the sight of the whole Universe and its manifold divisions in the Isvara

form,including the moving and the unmoving . He offers his prayer to the Isvara

Form in moving words as follows:

"Thou art the Imperishable,the Supreme Being,the One Thing to be known.Thou art

the great refuge of this Universe. Thou art the undying guardian of the eternal

dharma.Thou art the ancient Purusha.I see thee without beginning ,middle orend.,

infinite in power,of manifold arms;the Sun and the Moon thine eyes, the burning

fire Thy mouth ;heating the whole Unverse with thy Radiance. The

Space between heaven and Earth and all the quarters are filled by Thee

alone;Having seen this, Thy marvellous and frightening form, the Worlds are

terrified and So am I. Please take your gentle form again.". Lord accedes to

Arjuna"s request and takes the form of Arjuna"s freind and Charioteer. The Lord

explained thereafter to Arjuna that any observance or Yaga or Alms giving, Homam

or penance or the study of Vedas without Bhakti will not lead to Himor an

understanding of HIM or enjoyment of HiM. These discussions between Krishna and

His disciple are covered by Alavandaar in his summary sloka on the eleventh

chapter this way:

 

EKAADASEH SVAYAATAATMYA SAKSHAATKAARAAVALOKANAM I

DATTAMUKTAM VIDHI PRAABHYORBHAKTYEKAOPAAYATAA TATAA II

 

Swami Desikan expanded on the verse of Alavandaar as follows:

 

ELLAAM TANKKU URUVAAI ILANGUM VAHAI TAAN URAITTHU

SOLLAL ARINDHU SORAAMAR KANDIDA VENDUM ENRA

VILLALANUKKU ANRU MEYKKANN KODUTTHU VERUM UNDOH

NALLARGAL KAANBHAR ENRU NAVINRAAN NANGAL NAYAKANEH

 

Arjuna requested that "Soraamar Kandida Vendum". He wanted to experience what he

learnt from

the Lord as His infinite form and attributes in all its fullness. The Lord

blessed Arjuna with that boon

and then explained the unceasing and single-minded Bhakti alone can understand

HIm and his attributes at the personal level.

 

TWELFTH CHAPTER: BHAKTI YOGAM

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In this chapter having 20 verses, Gitaachaaryan extolls Bhakti Yogam as aroute

to reach HIM and how enjoyable it is during its practise. He states that the

observers of Bhakti Yoga are dear to HIM> Alavandaar summarizes the essence of

this chapter this way:

 

BHAKTEH: SRAISHTYAMUPAYOKTHIRASAKSYAATMANISHTATAA I

TATPRAKAARASTVAPREETHIRBHAKTEH DWADASA UCHAYATEH II

 

ALAVANDAAR STATES THAT LORD KRISHNA INSTRUCTED ARJUNA ABOUT THE SUPERMACY OF

BHAKTI YOGA AND THE JOY EXPERIENCED BY ITS PRACTIONERS .HE ALSO INFORMED ARJUNA

THAT THOSE ,WHO FIND IT DIFFICULT TO PRACTISE THE RIGOROUS BHAKTI YOGA

CAN ATTAIN HIM THROUGH THE PRACTISE OF AATMA DHYANAM RESULTING FROM THE

PRACTISE OF KARMA YOGA AND AATMA SAKSHATKARAM THROUGH JNANA YOGA.

 

Swami Desikan echoed the thoughts of Alavandaar throught he Following verse:

 

TAN KAZHALIL BATTI TAAZHATATUM ATAN KAARANAMAAM

INGUNA SINTHAIYUM EEDHU ARIYAARKKU AVVADIMAIGALUM

TAN KARMAMGAL ARIYAADHAVARKKU ILAHU NILAIYUM

TAN KAZHAL ANBARKKU NALLAVAN SARRINAN PARTHANUKKEH

 

Swami Desikan says that the Lord pointed out the unfailing reward resulting from

the practise of Bhakti Yoga and the joy experienced in practising it. For those,

who find that practise ardous

because of their incapabilities, The Lord instructed the practise of Nishkaama

Karma Yoga,

where one performs ones'duties without worrying about the fruits thereof to

qualify for the

experience of Jnana Yogam. Renunciation of the fruit of all action ,as a means

of attainment of the Lord is extolled here for those , who are unable to tread

the rigorous route of Bhakti Yogam.

 

Yuva Krishna Paksha Dwadasi

 

V.Sadagopan