Third Shatkam (Contd.)

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THE FOURTEENTH CHAPTER:GUNATTRYA VIBHAGA YOGAM

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This chapter describes the three Gunas (dispositions or states of Mind or

attributes) as being born from the Lord"s Mula Prakrti .These three Gunas are

Sattvam, Rajas and Tamas.Sattvam is

affiliated with supreme joy ,Rajas with action and Tamas with Ignorance.

 

Sri Geethacharyan states further that if the body of the Jeevan meets death,

when sattvam is dominant, then the Jeevan reaches the world ,where the

worshippers of the Lord are; meeting death in the Rajas dominant state leads to

birth among those,who are devoted to action. Meeting death in the

Tamas-dominated state leads on the otherhand to birth in the wombs of the

ignorant

and the irrational ones of the earth.

 

Sri Geetharchayan summarizes that the fruits of good and pious actions

(Saatwikam) is pure

happiness; that of Rajas is pain and that of Tamas is delusion and ignorance(Ch

14: Slokam 16)

 

He insrtucts Arjuna that the wise ones ,who understand the grounding of all

actions in th ethree Gunas and who recognize the Atman(Jivan) as being higher

than the three Gunas reach HIM effortlessly.He states that the Wise ones ,who

have gone beyond the htree Gunas from which

the mortal body is evolved are liberated from the cycles of birth,death,

pleasure ,pain and decay and reach immortality (Ch 14: slokam20)

 

Arjuna now wants to know how one can tell that the Chetana has gone beyond

these three Gunas. Bhagavan explains that the behavior of one , who transcended

the three Gunas in terms of his reaction to Worldly stimuli.He points out that

the one , who has gone beyond the three Gunas reacts in the same way to honor

and disgrace,to freinds and foes and relinquishes all his worldly action to the

Lord and serves HIM with unswerving devotion and thereby Joins HIM(Ch14.25)

 

Alavandaar"s crisp summary of this chapter is as follows:

 

GUNABHANDAVIDHAA TESHAAM KARTRUTVAM TANNIVARTANAM I

GATITRYASVAMOOLATVAM CHATURDASA UDHIRYATEH II

 

The literal translation goes this way: " THE VARIOUS WAYS IN WHICH THE GUNAS

(OF PRAKRTI)

BIND (THE SELF) ,THEIR RESPONSIBILITY FOR ALL ACTIVITIES , ESCAPE FROM THEM AND

HIMSELF BEING THE FOUNDATION FOR ALL THE THREE GOALS (OF SUPERMUNDANE

SOVERIGNITY, THE SELF IN ITS PURE STATE AND GOD-- ATTAINMENT)"..

 

Swami Desikan deftly captures the essence of Alavandaar"s thoughts this way:

 

The Lord, who is beyond all the three Gunas instructed Arjuna this way on the 3

Gunas, their binding of and hold on the Jivans.He points out that Jivan by its

individual nature is Pure. It does not have the proclivity or

power to act (Kartrutvam).. It is of the form of supreme bliss.

For this Jivan, there is no leaning towards actions leading to Punya or Papa.

That arises as a

result of association with Gunas such as Sattwa et al. Association with the

three Gunas arise in turn from the Karmas of previous births.In reality,

Kartrutvam and Sattwam are attributes of the Gunas

alone. The second line of Swami Desikan"s verse contains these meanings. In the

first line of the verse, Swami refers to the way the three Gunas bind Jivans

to Samsara and its travails.

 

In the third line of his verse, Swami states that single -minded devotion

extended to the Lord empowers

one to transcend the Maya made up of the three Gunas and get the three boons:

Unimaginable wealth , Enjoyment of the ever pure Atman (kaivalyam ) through Atma

Sakshatkaaram and

ultimately Moksham with eternal kainkaryam to the Lord.

 

SWAMI DESIKAN'S SUMMARY OF THE FOURTEENTH CHAPTER GOES THIS WAY:

 

MUKKGUNAMEH UYIR MURRAVUM KATTIDA MOONDAMAYUM

MUKKGUNAMEH ANAITTHUM VINAI KOLLA MUNRAMAIYUM

MUKKGUNA MAYAYAI KADATTHALUM TANDHU ALIPPUM

MUKKGUNAMARRA PIRAAN MOZHINDHAAN MUDIYOHN TANAKKEH

 

THE FIFTEENTH CHAPTER: PURUSHOTTAMA YOGAM( WAY TO THE SUPREME SPIRIT)

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Krishna reveals HIS supreme status (Purushottama svarupam) to Arjuna in this

chapter . He states that HE is the indweller (Antaryamin) of all living

beings(Chetanas).He points out that the memory and perception of the world

originates from HIM.HE says that it is indeed HIM that all the Vedas are

trying to comprehend and that HE is the author of all Upanishads and also the

comprehendor of the Vedas (CH 15: slokam 15).

 

Geethaacharyan states that there are two kinds of Purushas in this world,one

that is perishable and the other that is

imperishable(Akshara and supreme)). He reveals that HE is that

Supreme imperishable Purusha recognized as Purushottama (Ch 15.18).

 

Here, the perishable is the tree of Samsaara known as Aswata, a reference to

which is made at the beginning of the chapter. The imperishable is connected

with the seed of the tree of Samsaara. Geethaacharyan says that HE even

transcends that imperishable by virtue of containing that seed in HIM and hence

is described as the highest of the Purushas by the Vedas .

 

Alavandaar"s summary of the key ideas outlined above is as follows:

 

ACHINMISRADHVISUDDASCCHA CHETANAT PURUSHOTTAMA: I

VYAPANAADHBHARANAAT SWAMYAADANYA: PANCHADASODHITA: II

 

THE LITERAL TRANSLATION REVEALS THAT "The highest person is declared to be

other than

the Self when in its state of pristine purity and when in association with the

Prakrti, because of HIS pervading, sustaining and ruling over(Them).

 

Swami Desikan States that the Lord has the 24 Tatvaas as HIS body and

transcends them and

stays therefore as a supreme being. He says that the Lord is revered as

Purushottaman,

because HE is superior to the three groups known as Bhadda , Mukta and Nitya

Jivans. He is inside all of them as Antaryaamin and yet is the Lord

of them all. Hence , He is recognized as

Purushottaman. Swami Desikan"s verse is as follows:

 

MOOVETTINUMADIN MOHAMADAINTHA UYIRGALINUM

NAAVETTU EZHUTTHODU NULVEEDU NANNINA NAMBARINUM

MEHVETTU VANGUNA VINNORGALINUM VISAYANUKKU

TAAVITTU ULAGALANTHAANRANNAI VERU ENRU SARRINANEH

 

Here Swami refers to the three kinds of Jivans bound by Mula Prakrti ( those ,

who experience the fruits of their Karmas and toil in this world, the Jivans ,

who were blessed to have the upadesam of Ashtaakshara Mantram and became Muktas

and finally the Nitya Jeevans , who have the eight Gunas of the Lord). Swami

states that the Lord is the indweller of all the thre types of Jivans and

transcends them in every way, befitting HIS title as Purushottama.

 

SIXTEENTH CHAPTER : DEVAASURA SAMPATVIBHAGA YOGAM(DIVINE AND NONDIVINE

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ATTRIBUTES

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In the last three chapters(13 to 15), Parthasarathy explained to Arjuna about

Chetanam,

Achetanam and Iswaran.In the next three chapters, HE focusses on Anushtaanam or

practise of precepts. HE asserts that the pracise has to be sanctioned by

Saastraas and the chetanas

are subject to the dictates of Saastraas.In this context, he dwells upon the

division of chetanas

into the two categories of Devas and Asuras.HE classifies those , who obey HIS

commands revealed in the Saastraas as Devas and the others as Asuras. The Devas

have 24 modes of

practise sanctioned by Saastras.

 

When Parthasarathy dwelled upon the Devas and Asuras as two categories, Arjuna

got confused

and did not know, which category he belonged to. The Lord revealed to him that

he will never be

an Asura by dint of his noble qualities that qualify him as a Deva. He asks

Arjuna to be ever vigilant on practising his duties according to the path laid

out by Saastraas, Ithihaasams, Puraanams, the

Behavior of the righteous and worship HIM and practise Bhakti Yoga .

 

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

 

DEVAASURA VIBHOGKTHI POORVIKAA SAASTRA VASYATAA I

TATTVAANUSHATAANA VIGYANASTHEMNEH SHODASA UCHYATEH II

 

Swami Desikan tersely summarizes Devas as aaNai MARAATAVAR (those, who do

not disobey

the rules laid out by the Lord in the Saastraas) and the Asuras as those, who

consistently

behave the other way. Swami says that the Lord addressed Arjuna as the one with

utter faith

in the Saastras and asked him to perform duties ordained by Vedas and Saastraas.

 

 

In this chapter, Krishna explains to Arjuna the differences between beings ,who

are born for a

divine state and those , who are born an Aasurika state(Demonic state). He

points out that the

divine state is poised to liberate the being ,whereas the Aasurika state leads

to bondage.His

description of the Aasurika state contained in Verse 7 is a gem of a word

picture: He says that

a person of Aasurika nature does not know about the right things to do and will

not refrain from doing inauspicious things. They also do not have the puity of

thought or deed and do not follow the

truthful path. He says the Aasurikaas lead a life full of deceit and

conceit.

 

HE says further that the Aasurikaas think that they are the Lords full of

success,power,

happiness and enjoyment. Such a person believes that no one can equal them and

is

deluded by their own limiting ignorance.With his pride and haughtiness,he

flaunts his

wealth and descends into darkness; ultimately ,he perishes because of his

demonic nature.

 

In an earlier section of the sixteenth chapter, Krishna described at length, the

being , who has the divine nature and his laudable attainments resulting from

the conquest of lust, anger and greed.

Such a person realizes the supreme boon of eternal service to the Lord in Sri

Vaikuntam.

 

In HIS instructions to Arjuna, Geethaacharyan reveals that those ,who transgress

HIS commands

(Anushtaanams or righteous observances codified in Saaastraas) are Asuras and

those who follows HIS commands are Devas. Latter follow the Veda Margam(path)

and the Asuras follow the Veda Bahya margam (path outside the Vedic way). He

recommends to Arjuna to follow the Vedic way (Vaidhika Anushtaanams) prescribed

by Saastraas, since latter are the most authoritative

bases to gain an understanding of what should be done and what should be

rejected. He

commands Arjuna to follow the wise directions of Saastras and abide by them to

attian HIS

lasting blessings (Verse 24).

 

SEVENTEENTH CHAPTER: SRADDHAATRYAVIBHAGA YOGAM( THREE FOLD SHRADDHA)

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Alavandaar states that the essence of Saastras as revealed by the Lord is a

group of three words:

OM TAT SAT. He says that all that is not sanctioned by Saaastraas is demoniacal.

What is permitted by the Saastraas is varied befitting the three Gunas found in

chetanas. He says that the Lord characerizes , what is established in Saastraas

is of a threefold nature . Alavandaar"s summary of the Seventeenth chapter is

as follows:

 

ASAASTRAMAASURAM KRTSNAM SAASTRIYAM GUNATA: PRUTAK I

LAKSHANAM SAASTRASIDDHASYA TRIDHAA SAPTADASODHITAM II

 

Swami Desikan uses the first three lines of his Verse to summarize Alavandaar"s

verse.

The elaboration of both Alavandaar"s and Swami Desikan"s thoughts are as

follows:

In the 17th chapter, Lord Krishna instructs Arjuna on the three kinds of

Shraddha based on their natural dispositions or Samskaaraas. Geetaacharyan

states that the three types (driven by Sattwa, Rajas and Tamas ) have different

tastes in the choice of their foods, Yajna(austerities undertaken) and Alms

giving (Ch17. slokam 7).He describes then in great detail , the types of food

three

kinds of people eat,the three types of Yajnas they perform, the different types

of worship they carry out and the different kinds of alms giving that they

practise.

 

To illustrate one of the areas of difference, we can look at the styles of Gifts

giving.THe Saatvika gives the gifts to a worthy person in a fit place without

expecting anything in return. The Raajasika

gives reluctantly with anticipation of some returns. The Taamasika gives the

gifts to unworthy persons at the wrong place or time and with contempt and

disrespect. The three types perform their Karmaanushtaanams according to their

different Svabhaavaas or Samskaaraas.

 

After that instruction, Krishna explained to Arjuna the important meanings

behind The sacred mantram "OM TAT SAT".This is the triple designation for the

Para Brahmam or Supreme Lord

according to Vedas and Yajnas( Ch 17.slokam 23).

 

According to Krishna, the designation "OM" refers to HIMSELF in the manifest

(Vyaktam ) and Unmanifest (Avyaktam ) states; "TAT" means that which is

indefinable and therefore can only be explained as "that which shines, that

which activates, that which is inside us and so on; "SAT" , which is the

opposite of ASAT means the everpresent ,auspicious Paramatma. He explains to

Arjuna that all acts of sacrifice ,gifts, Austerities ordained by the Saastraas

should be initiated by Vaidhikaas (one who follow the Vedic Way) with the

Utterance of "OM" , the Lord"s name ( Ch: 17

Slokam 24).

 

Krishna explains next that the seekers of Moksha should utter the designation

"TAT" ,while performing Yajna or giving alms without anticipating the fruits of

that action.

 

Geethaacharyan instructs Arjuna further that the word "SAT" denotes reality

,goodness, steadiness in Yajna and austerity. Any action connected with

Steadiness and Shraddha is defined by our Lord as belonging to the category of

"SAT". He adds that whatever that is sacrificed, given or performed without

shraddha is ASAT. He points out that Asat karmas are of no use to this world or

the other.; on the contrary, the karmas associated with SAT pave the way for

happiness and Vivekam in this world and Moksham at the end of the earthly life.

This is because of the supreme significance

of the designation"SAT",which connotes the ever present ,eternal and auspicious

reality ,which is nothing but the Paramatma.

 

THE EIGHTHEENTH CHAPTER:SANYAASA YOGAM(LIBERATION IN RENUNCIATION)

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Alavandaar calls this final chapter of Gita as the the Essence of the meaning of

Saastraas(Saastraartha Saaram).In his sloka summarizing the meaning of this

chapter, He says:

"Lord teaches here the state of mind attributing the agency (of one"s actions)

to HIM, the desirability of adopting the sattva-guna, the culminating result of

the performance of one"s duties (being God-attainment) as the essnce of the

Saastraas(BHAKTI YOGAM). Alavandaar"s verse regarding this chapter is as

follows:

 

ISWAREH KARTRUTAA BUDDHISSATVOPAADEYATAANTIMEH I

SVAKARMA PARINAMASCCHA SAASTRASAARAARTHAM UCHYATEH II

 

Swami Desikan summarizes in his verse how the performance of the Saatvika Karmas

with the

Sattvika Tyagam is dear to Sriman Narayana and how HE responds readily to the

steadfast

Bhakti by granting Moksham without fail as one completes Charanagati at HIS

Lotus feet. The

easy route of Charanagati as the quickest way to reach the Lord is revealed here

to all of us

through the pretext of teaching Arjuna.

 

The thoughts summarized by both the Acharyas are as follows: Krishna answers the

question of Arjuna regarding the Sanyasa Tatwam in verse 2. Here, He makes a

distinction between Sanyasa and Tyaagam .He explains Sanyasa as the renunciation

of Kaamya (desirable,pleasure giving )

actions; Tyaaga is differentiated from Sanyasa as the renunciation of the fruits

of all Karmas. Afterwards, Krishna explains to Arjuna the Sattvika, Raajasika

and Taamasika Tyaagams and

their distinctions.

 

He defines Tyaagi next and states that he is the one ,who relinquishes the

fruits of all actions.

He points out that actions can not be entirely abandoned by the Dehin(Embodied

one-jivan housed in the body) although the fruits of action could be

relinquished entirely through Tyaagam.A person ,who observes such a practise is

known as Saatvikaa according to our Lord(Ch18. Verse 30).

 

Here, the Lord of Gita says such a person is dear to me.Such an intellect ,which

has a clear comprehension of the paths of work and renunciation of the fruits

thereof ,right and wrong ,fear and fearlessness,bondage and freedom is

charactreized as the most beloved Saatvika.

 

Our Lord then goes on to a description of Varnaasrama Dharmas and the duties of

each of the four Adhikaris to reach spiritual perfection.He points out that it

is better to do one"s own Dharma even in an imperfect manner than the Dharma of

another Varna in a perfect manner (Ch 18. Verse 47).

 

Next, through a set of four slokas, Gitaacharyan explains how the chetana

becomes a Parama

Hamsa Parivrajaka (a sanyasi of the highest order) and then enters HIM ( Ch 18:

Verses 53-56).

Through the above slokas, Krishna says that by forsaking egotism, power,

ostentatation,lust,

anger and property , the chetana is liberated from the notion of "Me and Mine"

and thereafter , he is fit to enter the Lord.Reaching of this state gives him

the mental clarity and tranquility arising from his equanimity of view; he

devotes all his time and energy to the service of the Lord. Through this

steadfast devotion,he understands the reality of the Lord and enters Him and

thereby reaches the eternal, immutable state desired by all, but attained by a

select few only.

 

Krishna then reveals that He is the Supreme Lord and by Charanagati

(self-surrender) , a chetana like Arjuna can attain the supreme peace and enter

the eternal abode of happiness , Sri Vaikuntam.The Lord says to Arjuna that he

is very dear to HIM and commands Arjuna to abandon all Dharmas and perform

PRAPATTI (charanagati ) to HIM.He assures Arjuna that he will liberate him from

all of his doubts and sins. He asks Arjuna to have Maha Viswasam (deep faith )

and not

to fret anymore after performing Prapatti to HIM. The three immortal verses of

Gita containing the

Prapatti principles are Verses 62, 65 and 66 . The meanings of the

threeverses are as follows:

" Take refuge in Him with all thy heart,O Bharata; by His grace shalt thou

attain supreme peace (and ) eternal abode. ----- Occupy thy mind with ME, be

devoted to ME,offer sacrifices to ME and bow down to ME.Thou shalt reach MYSELF;

Truly do I promise unto thee (for ) thou art dear to ME.---------- Relinquishing

ALL Dharmas , take refuge in ME alone; I will liberate thee from ALL

sins; greive not. "

 

Alavandaar says that the message contained in these verses is the quintessence

of ALL Saastras.

This message is the message of PRAPATTI or Charanaagati or the easy-to-practise

and infallible method to obtain Lord"s supreme blessings ,even by the greatest

sinners or illiterates. Alavandaar therefore describes the content of the final

chapter as Saastraartha Saaram.

 

In conclusion, We can say that the situation faced by Arjuna in the battle field

of Kurushetra is common to ALL of us. We are confronted by temptations of

every kind and we do not know the right way to act . With Arjuna and ALL of us

in mind , Lord Blessed the whole of mankind with HIS message enshrined in Srimad

Bhagavat Gita. The Conversation between Arjuna ( Nara) and Lord

Krishna (Narayana) in the battle field of Kurukshetra (theatre of Life ) is the

most helpful as a compass and guide for every step of our life to inspire us

to get closer to our Supreme Lord. It has been stated "Only because Narayana has

been separated from Nara in our Life, there has been immorality,need and misery

everywhere around us. In our lives , there should be a union of Nara and

Narayana.We must choose the Lord as our Charioteer ,guide and inspirer.Only then

will our Whole life be a treasurehouse of spiritual wealth."

 

Sanjaya , the narrator of the happenings at the battle field for the blind

king Dridhirashtra concludes aptly about the uniqueness of the place, where

Lord Krishna and Arjuna are together this way: " Where there is the Lord of

Yoga, Krishna and where there is Arjuna with his bow, there will always be the

divine wealth,Victory, Lord's majesty and Justice.There is no doubt about this.

That is my conviction ".

 

THE REMAINING TEN VERSES OF GITAARTHA SANGRAQHAM OF ALAVANDAAR

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********** There are ten remaining verses adding

up to the total of 32 verses of his magnum opus . In these ten verses, he deals

with the individual charactrestrics of the three Yogas and their

interrelationships .

 

He concludes his summary and draws our attention once again to the importance

of Saastras and the need to adhere to them.He draws our attention to the fact

that any one of the three yogas contain the elements of the other two. For

example, in Karma Yoga , meditation on the Self (Atman) and loving devotion to

God are included. Meditation on the self and cognition of the Self is Jnana

Yoga and the loving devotion to God is Bhakti Yoga.

 

In the final four verses (29 to 32), Alavandaar concludes that Gita is

essentially " an authoritative

religious treatise teaching the way to Salvation"..Alavandaar was taught the

meaning of Gita by his Acharya, Ramamisra and he in turn was instructed by

Nathamuni, the grandfather of our author of

Gitaarthasangraham. The literal meaning of the last four verses of Alavandaar

are as follows:

 

"the man of wisdom (among the devotees) is indeed foremost among those

exclusively devoted (to the Lord). The life of his self is dependent on Him.He

has no joy and sorrow other than union

with and separation from HIm. His thought rests in Him alone.......... He feels

that he has gained his self(only) through meditation on the Lord ,direct vision

(of Him through such meditation ), teaching (about Him), bowing down (before

Him in temples etc), praising (His auspicious qualities) and reciting

(His)names. The activities of his senses ,will , intellect and vital energies

are concentrated

on Him........ He should perform all things from his own duties to the practise

of devotion ,getting them done solely through love ( for God).Giving up (the

view of finding in them ) the character of

being the means ( for final release) ,he must place it (i.e., being hte means )

in God ,and be rid of

all fear.................... He finds his sole delight in exclusive and never

-ending service to God . He attains HIS feet. This authoritative religious work

is concerned principally with such a devotee

(and his goal of final release).Such is a summary of the purport of the Gita."

 

With this summation, I offer this brief commentary to Gitaacharyan and place it

at HIS lotus feet

on this Thanksgiving Day, where much thanks is due to HIM for Satsangam with

the members of the PRAPATTI Group.

 

Sri Nigamantha Desika Guraveh namah

Sri Ramanuja Gurave Namah

Srimate Yaamuna Gurave Namah

 

VANDEH BRINDAAVANA CHARAM VALLAVEE JANA VALLABHAM I

JAYANTHI SAMBHAVAM DHAAMA VAIJAYANTI VIBHOOSHANAM II

 

Oppiliappan Koil Varadachari Sadagopan

Yuva Samvatsaram, Kartigai Month, Sukla Prathamai, Anusha Nakshatram.

 

SRI KRISHNAARPANAMASTU .