Chapter 5: Third Shatkam of GS

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CHAPTER 5:THIRD SHATKAM (GITA CHAPTERS 13-18)

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THIRTEENTH CHAPTER OF GITA:

KSETHRA -KSHETRAJNA VIBHAGA YOGAM (THE DISCRIMINATION BETWEEN BODY(KSHETRA)

AND THE ONE WHO KNOWS ABOUT IT (KSHTRAJNA)

 

Alavandaar"s masterly summary of this chapter takes this form:

 

DEHASVARUPAMAATMAAPTIHETURAATMA VISODHANAM I

BANDAHETURVIVEKASCCHA TRAYODASA UDHEEYATEH II

 

In a key sloka of this chapter( 13. 34), Parthasrathy states that those with the

eye of knowledge perceive the difference between the Kshetra (body and its

attributes) and Kshetrajna

(The Jeevatma that resides inside the body) .Such people obtain release from

the bonds of Samsara. They are emancipated from the Mula Prakriti of beings as

a result of their clear understanding of the relation between the Jeevatma and

the Body and thus qualify themselves

for Moksha. Alavandaar focusses on this key point.

The literal translation of the Verse of Alavandaar is as Follows:

 

" The essential nature of the Body,the means for Self-realization,the

examination of the nature

of the Self, the cause of bondage and discriminatory knowledge(relating to self

and body) are

(all) expounded in the thirteenth chapter.

 

Parthasarathy also explains that whatever that is born in this Universe ,be it

moving or stationary,

arises from the union of Ksethra and Kshetrajna (13. 26).

Alavandaar focusses on the message of the Lord , which deals with

DEHASVAROOPAM, BHANDHA HETU,VIVEKAM RESULTING FROM AATMA VISODHANAM.

 

Parthasarathy explained that Kshetram or Saareeram or body is the product of

Pancha Bhoothas

or five elements. The purpose of the body is to provide a theatre (Kshetram )

for the Jivan to experience the happiness and sorrow resulting from its

accumulated Karmas. He explains further

that Kshethrajnan stands apart from the body and to understand their

differences ,one needs a noble code of conduct free from egotism and

self-centeredness.By observing the humble way of

life devoid of Ahamkaaram and Mamakaaram, one overcomes the Sareeraatma Brahmam

(the delusion caused from ignorance about the body and jivan) and attains

Moksham (freedom form the cycles of Births and Deaths) . The Vivekam

(Discriminatory intelligence) to recognize the Jivan

as distinct from the body made up of Pancha Bhoothas (five elements) and Mula

Prakrti

has been expained as the discrimination between Ksetram and Kshetrajnan, a key

step to attain the goal of Moksham.

 

Swami Desikan translates closely Alavandaar"s sanskrit slokam into Tamil in

his summary.

His verse is as follows:

OONIN PADIYUM UYIRIN PIRIVUM UYIR PRUVAAR

JNANAM PERUVAHAIYUM JNANAM EENRA UYIR PAYANUM

OON NINRATHARKU ADIYUM UYIR VERIDUM ULL VIRAHAUM

THEHN NINRA PAADAN TELIVITTHANAN SILAIPAARTHANUKKEH

 

Here, OONIN PADI stands for Deha Svaroopam, the word used by Alavandaar to

describe

the nature of the body(Kshetram) made up of Pancha Bhoothas,three tatvaas

(Prakrti, Mahaan and

Ahankaaram ). This body becomes the house for the eleven Indriyas: Five karma

Indriyas(, Five

Jnaendriyaas and Manas. There the Dharma Bhootha Jnanam distorts to accomodate

desire, hate, pleasure and pain. The purpose of the body (Kshetra) is to provide

a house for the Jivan to experience Sukham and Dukkham.

 

By the Choice of UYIRIN PIRIVUM, Swami Desikan refers to Kshetrajnan , who is

the eternal

Jivan.

 

Through the third group of words, Swami Desikan uses to describe the way in

which the discriminatory knowledge about the distinction between the perishable

body and the eternal Jivan is ganed.There are twenty ardous steps to gain the

Vivekam , that sets one free by the knowledge that the Kshetra is distinctly

different than Kshetranjaa. These steps are :

 

1. Modesty towards the learned inspite of one being blessed with Education,

Heritage and wealth

2. Doing Duties prescribed by Saastraas without expectation of praise from

others for doing them

3. Ahimsa practise (not hurting others) by speech, thought or body

4. Equanimity towards even those, who cause pain

5. Consistency between thought and deed in dealings with others.

6. Long and devoted service to the Acharya from whom he receives

clarifications on the true nature of Jivan and its diferences from the Body

7. Practise of the cleanliness of the mind by chasing desires; cleanlines of

speech through

telling truth (Satyam); cleanliness of the Body by not eating foods prohibited

by the saastraas.

The obtainment of cleanlinessa t the above three levels.

8. Clarity of mind arising from a clear understanding of the meaning of the

Vedas and Upanishads

without the admixture of thoughts not sanctioned by them ( Incorrect

intrepretations provided by

other philosophies).

9. Turning the mind from its natural tendency to run after myriad things and

making it focus on

the Jivan or Kshetrajnan

10. cultivation of Fear to engage in thoughts causing greif arising from such

strayings of the mind

11. Removal of delusion (sareeraatma Bramam) caused by misidentifying Jivan with

Body and the Mamakaaram due to a sense of false ownership of Jivan as one"s own

, which really belongs to Paramatma.

12. Constant reflection about the unavoidability of birth, death, old age,

disease and the sorrow

arising from them , while in the Jivan resides in the Body.

13. Detatchment from objects that appear to be one's own and focussing only on

the Jivan

14. Attachment to Children, Wife/Husband, property only to the extent prescribed

by the Saastaas

15. Equanimity of mind regarding happiness and sorrow relating to one's children

et al.

16.Devotion to Sriman Narayana alone (Ananya Devata Bhakti)

17. Stay at places devoid of huge crowds

18. fear of the People,, who do not have Sattwa Guna

19.Unceasing thoughts on Jivan and its true nature

20.Engagement in deeds that increase such knowledge

 

These are the twenty Saadhanas to gain Aatma Sakshaatkaaram or the cognition of

the Jivan and its true nature. The remaining three points that Parthasarathy

taught to Arjuna is covered by Swami

Desikan through three choice group of words: Jnanam Eenra Uyir Payanum, OON

ninratharku adiyum and Uyir Veridum Ul Virahum. The gaining of Discriminatory

knowledge (Vivekam),the reasons for the Bandham or tight coupling to Samsara and

the union of Both Body and the Jivan

during the earthly existence inspite of their distinctness are covered by Swami

Desikan through

these three groups of Words.

 

The comments of the other chapters will follow in the future postings.

 

V.Sadagopan

Yuva Samvatsara, Kartigai Masam: Sarva Amaavasyai , Visaaka Nakshatram.