Guest guest Posted April 6, 2005 Report Share Posted April 6, 2005 Dear Sadagopan, Namaskaram. SrI: Dear BhakthAs : Sriman SribhAshyam of Bangalore/Nice , France has kindly formatted and is graciously sharing the first two chapters on Swamy Desikan's Tamil Prabhandham on GithArtha Sangraham . Sriman BhAshyam has been successful in straightening out some of the complex wordings in my posting and brought the contenYou might be interested in these postings that reveal the genius of Swamy Desikan in summarizing the essential thoughts of Swamy AlavanthAr in His Sanskrit Sri Sookthi of the same name . Sri ParthasArathy ThiruvadigaLE SaraNam , V.Sadagopan It is real kind of you to have made available in the different Forums, the 3rd posting of Gitartha Samgraham. Expecting that you might get demands for the first two, I am sending you the first two postings, as it appears in Yogakshemam.net. Once again, I extend my sincere wishes to you and your dear and near one for Ugadi. Postings from Sri Oppiliappan Koil Varadachari Sadagopan Oppiliappan Koil or the Temple of Oppliappan, is dedicated to Sri Venkatachalapathy Swamy at Thirunageswaram. Situated 5 miles east of Kumbakonam, in Tamil Nadu, Oppiliappan Koil is one of the 108 sacred temples of Sri Vaishnu. Sri V.Sadagopan hails from this famous temple town and from a family devoted to Vedic Studies. He has a Doctorate degree in Material Science from Massachusetts Institute of Technology, USA. He underwent extensive traditional courses in Veda, Upanishads, Bhagavath Gita, the divine works of Acharya in Tamil and Sanskrit as well as Bharata Naatyam and Indian Classical Music. He is a retired Executive of IBM T.J. Watson Research center and has travelled widely during his service with IBM . He has also served at the New York and European Head Quarters of the United Nations and spent three years on assignment with IBM Europe. He is currently living in USA and moderates three e-list groups : Oppiliappan, Saranagathy and Raama Bhakthi. He writes extensively on Hindu religion and Philosophy in the above and other sister lists. Gîtârtha Samgraha of Sri Yamuna Acharya 1) Introduction 2) The essence of First Chapter 3) Essence of second chapter 4) The Essence of the Third Chapter (to continue) 1) Introduction Today, we will commence the study of Vedanta Desika's Tamil Prabhandham entitled Gîtârtha Sangraham. Vedanta Desika, follower of Sri Râmânuja and advocate of Vishishta Advaita Philosophy wrote his works in Sanskrit and Tamil. The book under study (Gitârtha Samgraha) is one of his Tamil works. It is also called Prabandham as it is considered as one of the important and main Tamil works. Originally, Sri Âlavandâr blessed us with the Sri Sukthi known as "Gitârtha Sangraham " in Sanskrit. It contains the essence of Lord Parthasarathy's teaching to us using Arjuna as an excuse or pretext (Vyâjam) at Kurukshetram. Sri Krishna is addressed here as Pârthasarathy, because he is Arjuna’s charioteer. Kurukshetram is the place, near Delhi, where the Maha Bhâratha war took place. Sri Râmânuja, the founder of Vishishta advaita school of Vedanta, wrote a commentary in Sanskrit for Âlavandâr’s Sri Sukthi (Sri Gîta Bhâshyam) to make sure that the meanings housed in Sri Âlavandâr's Sri Sukthi are preserved without any distortions. Sri Âlavandâr is one of the philosophical saints of Vishishtâdvaita. Sri Vedanta Desika followed the footsteps of Sri Râmânuja and blessed us with his detailed commentary on Gîta Bhâshyam named "Tâthparya Chandrika ". Vedanta Desika rejected the detailed commentary (viparîtha vyakhyâna) for Gîta by resting his commentary on Âchârya Râmanuja's commentary. Vedanta Desika went further and created a short commentary on Gitârtha Sangraham named Gitârtha Sangraha Raksha in Sanskrit. Finally, out of his infinite compassion for us, Vedanta Desika blessed us with a Tamil Prabhandham called Gitârtha Sangraham for us to become conversant about the quintessence of Bhagavad Gîta. All the Tamil Pâsurams of Gitârtha Sangraham are set in Kattalai Kalitthurai metre. There are two benedictory verses (Taniyans) for Vedanta Desika's Tamil Prabhandham. One is set in the metre of nerisai vennpâ and the other is set in the shorter Kural Vennpâ. The different metres mentioned are the poetic styles used by Sri Vedanta Desika. Each style is set to a melody, a time scale and a corresponding rhythm of singing, all the three in harmony with the content of poem. Taniyan 1: katta porul virittha kâsiniyil nânn marayin ittap-porul iyampum inn porulaic-chittar thozhum Vedântha Desikanai mevuvâr tangal Thirup- paadhâmbhuyam adiyen parru Meaning: The lotus feet of Sri Vedânta Desikan, who is worshipped by pious scholars with Bhakti, are my refuge. He is delectable to us through the experience (Anubhava) of His Sri Sukthis. He gave us the inner meanings of the difficult passages of the four Vedas for the residents of this world through his divines poems (Divya Sukthis). Taniyan 2: Gîtha mozhintharulum Vedântha Desikanarpaadhâra vinthamalar parruMeaning: The lotus feet of Sri Vedânta Desikan who blessed us with the divine prabhandham of Gitârtha Sangraham (the essence of Bhagavad Gîta) are the refuge for us all. General Introduction Through that Charama Shloka, Bhagavân (the Lord) performed teaching (upadesham) for us by using Arjuna as an excuse or pretext (Vyâjam). This charama Shloka containing the method to observe total surrender to God (Prapatthi) is easy to practise for gaining the fruit of Liberation (Moksha Phalan). The principle of Total Refuge in God (Sharanâgathi Shastram) is housed in the Charama Shloka of Bhagavad Gîta, which is the essence of Upanishads. Gîta was blessed to us directly from the lips of Lord Krishna Himself for our betterment. All of our ancient masters (Purvâchârya) have therefore helped us to understand the true meaning of Gîta with their comprehensive commentaries. Sri Âlavandâr was the first among our ancient masters to open our spiritual eyes with his Sri Sukthi of Gitârtha Sangraham. With His incisive intellect, Sri Âlavandâr captured the essence of Gîta Shastram in 32 poems (Shloka) and opened the doors for other Vaishnavite Masters (Âchâryas) to elaborate on the most important divine science (Bhagavad Shastram). Vedanta Desika with his superb genius captured the essence of the 32 Sanskrit verses (Shloka) of Sri Âlavandâr in 21 Tamil verses (Pâsurams) including the benefits of reciting these verses (Phala shruthi). There are 18 chapters in Srimad Bhagavad Gîta. Our ancient masters divided these 18 chapters into three subsets consisting of six chapters (Shathakams). The first set of six deals with Karma and Jnâna Yoga. The second six chapters covers Bhakti Yoga. The first half of the third six chapters deals with the forms (Svarupams) and nature (Svabhâvam) of embodied soul (Chethana), matter (Achethanam) and the created world (Prapancham) resulting from their union as well as the true state of the Supreme Lord (Sarweshvaran). The second half of the third six chapters (Shathakam) covers the ways to observe Karma, Jnâna, Bhakti Yoga and the dependence on Shâstra for an embodied soul (Chethana) like Arjuna to understand clearly that Sriman Nârâyanan is the Supreme Brahman (Para Brahmam) celebrated in Vedanta. Sri Âlavandâr's summary of the above meanings relating to the entire Gîta Shastram has taken the form of the first verse (Shloka):Svadhârama-Jnâna -VairAgya saadhya-bhakthyEka gOchara:Nârâyana : Param Brahma GîtasAsthrE Sameeritha: Vedanta Desika's First Pâsuram of Gîtârtha Sangraham is a wonderful echo of the above summary of Sri Âlavandâr. The Essence of the Meaning of the Science of Githa (Gîta Shâsthram)******************************************************karumamum Jnâmum kondu yezhum kâthalukku ohr ilakku yenruaru marai ucchiyul aadharitthu othum arum biramamThirumahalodu varum Thirumai yenru Thânn uraitthândharumam uhantha Dhananjayanukkavan Saaratiye (1)(meaning): After anushtânam of Karma Yoga to control one's mind, Jnâna Yoga has to be practised for direct visions of the Soul (Âthma Sâkshâthkâram) to pave the way for the application of the principles (anushtânam) of Bhakti Yoga. The entire assembly of Vedânta declare that the target of this Bhakti Yoga is the Parabrahmam celebrated as Sriman Nârâyanan. For Arjuna rooted in Dharma, Kannan (familiar way of addressing Sri Krishna) revealed that He is indeed that Parabrahmam. In this Pâsuram, the progression of Karma, Jnâna, Bhakti Yoga referred to by Sri Âlavandâr is covered with the following references :1. Karumamum Jnânamum kondu = based on Karma and Jnâna Yoga which are covered in the First Shathakam (Chapters 1 to 6 of Bhagavad Githa). 2. yezhum Kaathalukku = Bhakti Yoga, the topic of the second Shathakam is dealt with here. (Chapters 7 to 12 of Bhagavad Githa). 3. arum Brahmam = the Brahmam, which is distinctly different from Chethana and Achethana categories (varigams) is the topic of the first half of the third Shathakam. This Brahmam is the One celebrated in Upanishads (aru Marai ucchiyul aadaritthu odhum arum Brahmam). This Brahmam is Sriman Nârâyanan appearing with the Goddess Maha Lakshmi (Thirumahalodu varum Thirumai). 4. Dharumam uhantha = to be bound by the Shâstra is hinted here. This covers the second half of the third Shathakam. (Chapters 13 to 18 of Bhagavad Githa) 5. To that Arjuna (Dhananjayan) rooted in righteousness or Dharmam (dharumam uhantha Dhananjayan), Lord Pârthasârathy revealed that Sriman Nârâyanan is none other than Himself (arum Biramam ThirumahaLODu varum ThirumAl yenRu ThAnn uraitthAn). 6. Lord revealed that He is indeed the lakshyam (gochara:) of that Bhakti Yoga (yezhum kaathalukku ohr ilakku yenru uraitthân). 2) The essence of First Chapter uhavai adaintha uRavuDayar poraluRRa annALtahavudan anbu karai puraLa dharumatthu aLavilmiha uLam anji vizhunthu adi sErntha VisayanukkOrnahayudan uNmai uraikka amainthanan NaaraNanE---(2) Meaning: Arjuna saw the dear relatives like Bhîma, Masters (âchâryas) like Drôna assembled opposite him to engage in battle with him. Arjuna's love and compassion (Daya) for them overflowed although they had no fitness for that display of affection. As a result, Arjuna concluded that the righteous war with them befitting his status as a Kshathriya was unrighteous (Adharma). He was overcome with weakness. He threw down his bow and arrows and sat down with dejection at the foot of his chariot. Next, Arjuna appealed to Lord, his charioteer to show him the right way. With smile on His face, Lord Pârthasârathy (Sri Krishna) commenced His teaching (upadesham) for Arjuna on the real nature of the embodied soul (Svarupams of Jîvâthma), of the Supreme Soul or God (Paramâthma), the means to reach God (Paramâthma) and related esoteric meanings of Vedânta. Lord's teaching (upadesham) was like nectar for Arjuna and easy to understand. Sri Âlavandâr's summary of the First chapter takes this form: asthâna sneha Kaarunya Dharmâdharmadhiyâ-aakulamPaârtham prapannam uddhisya Shâstrâvathârâm krutham (5th Shloka). Arjuna arrived at the battlefield with the Lord as his charioteer. He directed the Lord to position the chariot in the middle of the armies assembled to battle each other so that he can see all those assembled to fight him and his side. Lord obliged and positioned the chariot in such a place so that Arjuna can have a good look. As Arjuna looked on and saw his relatives, Masters (Âchâryas) and other kinsmen eager to engage in the battle with him, his limbs got weakened, his mouth became dry and he began to tremble. His mind began to reel over the thought of killing his kinsmen, Masters (Âchâryas) and others dear to him in the ensuing battle. He told the Lord, His Charioteer, that such a battle is not worth fighting. He threw down his bow and arrows and sat down on the chariot as though he was ready to fast to death. Arjuna was overwhelmed by compassion for those who did not merit it. He got confused about what is righteous (Dharmam) and what is unrighteous (Adharmam) and was taken over by sorrow. His mind swirled in the high wind of grief over the prospect of killing his Âchâryas, former friends, and kinsmen. Arjuna declared now that he will not fight them because of the unbearable sorrow over the expected loss of those dear to him. The third poem (pâsuram) of Swamy Desikan's Gîtârtha Sangraham deals with the second chapter (adhyâyam) of Srimath Bhagavath Gîta. This chapter has 72 poems (shloka). 3) Essence of second chapter Udalam azhinthidum uLL uyir onRu azhiyAthu yenaippOlvidhumathu paRRu vidAthathu adaittha kirisaikaLkaduka unakku uyir kAttu(m) ninaivu athanAl uLathAmvidu mayal yenRu Visayanait-tERRinAn VitthakanE ----(3)(Meaning): Oh Arjuna! I am Eternal and the Lord of all (Sarweshvaran). There is no question about this matter. Similarly, there is no questionabout the eternal status of the souls (Jîvâthma). They have no death. Souls (âthma) inside the body does not age. It does not cease to exist as it moves from one body to the other. It is eternal (nithyan), ever present. No one should think it is non-eternal (anithyam) and sorrow over that thought. The soul (âthma )can not be cut up by weapons. It can not be burnt by fire nor dried by the wind. The soul (jîvan) is capable of penetrating through every thing in a subtle manner. This soul (Âthma) cannot be killed. The soul or Âthma is indestructible. It is the height of ignorance for one to think that he is the killer of the Âthma and that it (âthma) is capable of being killed. The term death in the worldly parlance is nothing but the departure of the soul (âthma) from one body to enter into another body. Oh Arjuna ! It is appropriate to think that the soul (âthma), which resided in the physical body of your enemies will go to the world of paradise (svarga loka), gain a body better than that it had on this earth and enjoy all the pleasures (bhoga) there. You should be happy reflecting over that thought. Does anyone really regret over casting aside the old and torn clothes for the good fortune of wearing clean and brand new attire?Oh Arjuna ! You might grieve over the death of the body instead of the sout (âthma). Even that thought is not proper. This body is constituted by the five elements (Pancha Bhuta: prithvi, ap, tejas, vâyu and âkâsha). It is the abode of the eternal soul (jîvan) to experience the fruits of its Karmas. When the Karmas are exhausted, the physical body has no reason to continue its existence. It falls down. It is absolutely natural for the physical body to undergo changes. Oh Arjuna! Even if you do not destroy the body during your war with the enemies, their body (sharîra) will die sooner or later. Therefore, there is no reason for sorrowing over the death of the physical body, the temporary home of the souls (jîvan) in samsâric state (the state of rebirths owing to past actions). Additional Comments:1. Lord Pârthasârathy (Sri Krishna) is saluted as vitthakan here. He is addressed so as the mysterious One here because, He performed the teaching (upadesham) for Arjuna here on the battle field, while serving as his charioteer and staff. 2. " vidumathu paRRu vidAthathu adaittha kirisaikaLE ": With the benefit of Shâstra Jnânam, the Chethanan should comprehend clearly the true nature (svarupa of the soul or âthma and perform one's Karmas with no attachment to their fruits and treat their performance as bhagavath kaimkaryam in the mode of Nishkâmyam (desireless actions). One should only detatch from the fruits of the Karmas and should never abandon the prescribed Karmas. To engage in just wars is the duty of a warrior (kshathrian). There is no other lofty Karma for a warrior (kshathrian). Therefore, Oh Arjuna, you should engage in performing this just war, cast aside the fruits of victory (or loss) arising from such a war. When you do so, you will be performing Karma Yoga and will obtain liberation (moksha) at the end. 3. " kaduha unakku uyir kAttum nianivu athanAl uLathAm " : After gaining control of your mind through the practice of this Karma Yoga, you will progress to the stage of Jnâna Yoga, which is an experience (anubhava) of unrelenting reflection on the true nature (svarupa) of the soul (âthma). The subsequent stage is direct experience of the soul (âthma sâkshâthkâram). Therefore consider that this just war (Karma Yoga) is an aid to the lofty goal of direct experience of the soul (âthma sâkshâthkâram also called kaivalyam) and as a result remove your confusion that the perishable body made up of the five elements is the same as the eternal, imperishable soul (âthma). 4. Swamy Âlavandâr's summary of the 72 Shloka of this Second Adhyâyam takes the following form:nithyAthma-sanga karmEhAgOcharaa Saankhya-Yogadhee:dhvitheeyE sTitha-dhee-lakshA prOkthA tann-mOhasAnthayE " The Knowledge of Sânkhya and Yoga, which comprehend in their scope , the eternal Self and disinterested activity respectively, leading to the state of steady wisdom, is taught in the second chapter for removing Arjuna's delusion ". 5. Âchârya Râmânuja's commentary : Arjuna fell at the feet of the Lord and appealed : " Oh My Lord ! My mind is befuddled with compassion for my relatives and teachers. I am bewildered about my duties. Instruct me, Your disciple (sishyan), who has sought Your protection as a protégé (Prapannan), and teach me what is certainly auspicious for me to do. For the benefit of Arjuna, who was totally confused about what is dharmam and what is adharmam due to love and compassion in an inappropriate situation, Gîtâchâryan (the Master of Gîta, another name for Sri Krishna) began the introduction to this science (shastram) to dispel his ignorance. Starting from the Gîta Shloka, II. 12 ("There never was a time, when I did not exist ") to the last poem (charama shloka), XVIII. 66 (" I will release you from all your sins, grieve not"), Lord Pârthasârathy instructed Arjuna about Karma, Jnâna and Bhakti Yoga as " the means for obtaining the highest spiritual fulfillment. (Owing to its importance, this poem is considered the last (charama shloka), even though there are some more poems till the end of the chapter). Lord Pârthasârathy instructed that the soul (âthma) is "eternal, stable,immovable and primeval, unchanging, unshakable and ancient". Important poems (shloka) of this Chapter " To work alone, you have the right and not to the fruits. Do not be impelled by the fruits of work. Nor have attachment to inaction". Acts performed with a desire to fruits (phalan) lead to bondage. The opposite way that is, actions without desire for fruits (nishkâmya karamam) leads to your release from the bonds of Karmas. Yoga: Karmasu kousalam --II. 50(Meaning): Yoga is skill in action. Therefore strive for Yoga, develop evenness of mind, discard good and evil as well as the here and now. Relinquish the fruits from action and free yourself from bondage of rebirth and ascend to My supreme abode!Poem (shloka) II. 56"He whose mind is not perturbed in pain, who has no longing for pleasures, who is free from desire, fear and anger--he is called a sage of firm wisdom ". Poem (shloka) II. 63" >From anger (krodhâth) there comes (bhâvathi) delusion (sammOha:); from delusion, the loss of memory (smruthi vibhrama:); from the loss of memory, the destruction of discrimination (buddhi nâsha); and with the destruction of discrimination, he is lost (pranashyathi) ". Poem (shloka) II. 69"What is night (nisha) for all beings (sarva bhuthânâm), in it the controlled one is awake. When all beings are awake, that is the night to the sage who sees.†Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 6, 2005 Report Share Posted April 6, 2005 Dear Sadagopan, Namaskaram. SrI: Dear BhakthAs : Sriman SribhAshyam of Bangalore/Nice , France has kindly formatted and is graciously sharing the first two chapters on Swamy Desikan's Tamil Prabhandham on GithArtha Sangraham . Sriman BhAshyam has been successful in straightening out some of the complex wordings in my posting and brought the contenYou might be interested in these postings that reveal the genius of Swamy Desikan in summarizing the essential thoughts of Swamy AlavanthAr in His Sanskrit Sri Sookthi of the same name . Sri ParthasArathy ThiruvadigaLE SaraNam , V.Sadagopan It is real kind of you to have made available in the different Forums, the 3rd posting of Gitartha Samgraham. Expecting that you might get demands for the first two, I am sending you the first two postings, as it appears in Yogakshemam.net. Once again, I extend my sincere wishes to you and your dear and near one for Ugadi. Postings from Sri Oppiliappan Koil Varadachari Sadagopan Oppiliappan Koil or the Temple of Oppliappan, is dedicated to Sri Venkatachalapathy Swamy at Thirunageswaram. Situated 5 miles east of Kumbakonam, in Tamil Nadu, Oppiliappan Koil is one of the 108 sacred temples of Sri Vaishnu. Sri V.Sadagopan hails from this famous temple town and from a family devoted to Vedic Studies. He has a Doctorate degree in Material Science from Massachusetts Institute of Technology, USA. He underwent extensive traditional courses in Veda, Upanishads, Bhagavath Gita, the divine works of Acharya in Tamil and Sanskrit as well as Bharata Naatyam and Indian Classical Music. He is a retired Executive of IBM T.J. Watson Research center and has travelled widely during his service with IBM . He has also served at the New York and European Head Quarters of the United Nations and spent three years on assignment with IBM Europe. He is currently living in USA and moderates three e-list groups : Oppiliappan, Saranagathy and Raama Bhakthi. He writes extensively on Hindu religion and Philosophy in the above and other sister lists. Gîtârtha Samgraha of Sri Yamuna Acharya 1) Introduction 2) The essence of First Chapter 3) Essence of second chapter 4) The Essence of the Third Chapter (to continue) 1) Introduction Today, we will commence the study of Vedanta Desika's Tamil Prabhandham entitled Gîtârtha Sangraham. Vedanta Desika, follower of Sri Râmânuja and advocate of Vishishta Advaita Philosophy wrote his works in Sanskrit and Tamil. The book under study (Gitârtha Samgraha) is one of his Tamil works. It is also called Prabandham as it is considered as one of the important and main Tamil works. Originally, Sri Âlavandâr blessed us with the Sri Sukthi known as "Gitârtha Sangraham " in Sanskrit. It contains the essence of Lord Parthasarathy's teaching to us using Arjuna as an excuse or pretext (Vyâjam) at Kurukshetram. Sri Krishna is addressed here as Pârthasarathy, because he is Arjuna’s charioteer. Kurukshetram is the place, near Delhi, where the Maha Bhâratha war took place. Sri Râmânuja, the founder of Vishishta advaita school of Vedanta, wrote a commentary in Sanskrit for Âlavandâr’s Sri Sukthi (Sri Gîta Bhâshyam) to make sure that the meanings housed in Sri Âlavandâr's Sri Sukthi are preserved without any distortions. Sri Âlavandâr is one of the philosophical saints of Vishishtâdvaita. Sri Vedanta Desika followed the footsteps of Sri Râmânuja and blessed us with his detailed commentary on Gîta Bhâshyam named "Tâthparya Chandrika ". Vedanta Desika rejected the detailed commentary (viparîtha vyakhyâna) for Gîta by resting his commentary on Âchârya Râmanuja's commentary. Vedanta Desika went further and created a short commentary on Gitârtha Sangraham named Gitârtha Sangraha Raksha in Sanskrit. Finally, out of his infinite compassion for us, Vedanta Desika blessed us with a Tamil Prabhandham called Gitârtha Sangraham for us to become conversant about the quintessence of Bhagavad Gîta. All the Tamil Pâsurams of Gitârtha Sangraham are set in Kattalai Kalitthurai metre. There are two benedictory verses (Taniyans) for Vedanta Desika's Tamil Prabhandham. One is set in the metre of nerisai vennpâ and the other is set in the shorter Kural Vennpâ. The different metres mentioned are the poetic styles used by Sri Vedanta Desika. Each style is set to a melody, a time scale and a corresponding rhythm of singing, all the three in harmony with the content of poem. Taniyan 1: katta porul virittha kâsiniyil nânn marayin ittap-porul iyampum inn porulaic-chittar thozhum Vedântha Desikanai mevuvâr tangal Thirup- paadhâmbhuyam adiyen parru Meaning: The lotus feet of Sri Vedânta Desikan, who is worshipped by pious scholars with Bhakti, are my refuge. He is delectable to us through the experience (Anubhava) of His Sri Sukthis. He gave us the inner meanings of the difficult passages of the four Vedas for the residents of this world through his divines poems (Divya Sukthis). Taniyan 2: Gîtha mozhintharulum Vedântha Desikanar paadhâra vinthamalar parru Meaning: The lotus feet of Sri Vedânta Desikan who blessed us with the divine prabhandham of Gitârtha Sangraham (the essence of Bhagavad Gîta) are the refuge for us all. General Introduction Through that Charama Shloka, Bhagavân (the Lord) performed teaching (upadesham) for us by using Arjuna as an excuse or pretext (Vyâjam). This charama Shloka containing the method to observe total surrender to God (Prapatthi) is easy to practise for gaining the fruit of Liberation (Moksha Phalan). The principle of Total Refuge in God (Sharanâgathi Shastram) is housed in the Charama Shloka of Bhagavad Gîta, which is the essence of Upanishads. Gîta was blessed to us directly from the lips of Lord Krishna Himself for our betterment. All of our ancient masters (Purvâchârya) have therefore helped us to understand the true meaning of Gîta with their comprehensive commentaries. Sri Âlavandâr was the first among our ancient masters to open our spiritual eyes with his Sri Sukthi of Gitârtha Sangraham. With His incisive intellect, Sri Âlavandâr captured the essence of Gîta Shastram in 32 poems (Shloka) and opened the doors for other Vaishnavite Masters (Âchâryas) to elaborate on the most important divine science (Bhagavad Shastram). Vedanta Desika with his superb genius captured the essence of the 32 Sanskrit verses (Shloka) of Sri Âlavandâr in 21 Tamil verses (Pâsurams) including the benefits of reciting these verses (Phala shruthi). There are 18 chapters in Srimad Bhagavad Gîta. Our ancient masters divided these 18 chapters into three subsets consisting of six chapters (Shathakams). The first set of six deals with Karma and Jnâna Yoga. The second six chapters covers Bhakti Yoga. The first half of the third six chapters deals with the forms (Svarupams) and nature (Svabhâvam) of embodied soul (Chethana), matter (Achethanam) and the created world (Prapancham) resulting from their union as well as the true state of the Supreme Lord (Sarweshvaran). The second half of the third six chapters (Shathakam) covers the ways to observe Karma, Jnâna, Bhakti Yoga and the dependence on Shâstra for an embodied soul (Chethana) like Arjuna to understand clearly that Sriman Nârâyanan is the Supreme Brahman (Para Brahmam) celebrated in Vedanta. Sri Âlavandâr's summary of the above meanings relating to the entire Gîta Shastram has taken the form of the first verse (Shloka): Svadhârama-Jnâna -VairAgya saadhya-bhakthyEka gOchara: Nârâyana : Param Brahma GîtasAsthrE Sameeritha: Vedanta Desika's First Pâsuram of Gîtârtha Sangraham is a wonderful echo of the above summary of Sri Âlavandâr. The Essence of the Meaning of the Science of Githa (Gîta Shâsthram) ****************************************************** karumamum Jnâmum kondu yezhum kâthalukku ohr ilakku yenru aru marai ucchiyul aadharitthu othum arum biramam Thirumahalodu varum Thirumai yenru Thânn uraitthân dharumam uhantha Dhananjayanukkavan Saaratiye (1) (meaning): After anushtânam of Karma Yoga to control one's mind, Jnâna Yoga has to be practised for direct visions of the Soul (Âthma Sâkshâthkâram) to pave the way for the application of the principles (anushtânam) of Bhakti Yoga. The entire assembly of Vedânta declare that the target of this Bhakti Yoga is the Parabrahmam celebrated as Sriman Nârâyanan. For Arjuna rooted in Dharma, Kannan (familiar way of addressing Sri Krishna) revealed that He is indeed that Parabrahmam. In this Pâsuram, the progression of Karma, Jnâna, Bhakti Yoga referred to by Sri Âlavandâr is covered with the following references : 1. Karumamum Jnânamum kondu = based on Karma and Jnâna Yoga which are covered in the First Shathakam (Chapters 1 to 6 of Bhagavad Githa). 2. yezhum Kaathalukku = Bhakti Yoga, the topic of the second Shathakam is dealt with here. (Chapters 7 to 12 of Bhagavad Githa). 3. arum Brahmam = the Brahmam, which is distinctly different from Chethana and Achethana categories (varigams) is the topic of the first half of the third Shathakam. This Brahmam is the One celebrated in Upanishads (aru Marai ucchiyul aadaritthu odhum arum Brahmam). This Brahmam is Sriman Nârâyanan appearing with the Goddess Maha Lakshmi (Thirumahalodu varum Thirumai). 4. Dharumam uhantha = to be bound by the Shâstra is hinted here. This covers the second half of the third Shathakam. (Chapters 13 to 18 of Bhagavad Githa) 5. To that Arjuna (Dhananjayan) rooted in righteousness or Dharmam (dharumam uhantha Dhananjayan), Lord Pârthasârathy revealed that Sriman Nârâyanan is none other than Himself (arum Biramam ThirumahaLODu varum ThirumAl yenRu ThAnn uraitthAn). 6. Lord revealed that He is indeed the lakshyam (gochara:) of that Bhakti Yoga (yezhum kaathalukku ohr ilakku yenru uraitthân). 2) The essence of First Chapter uhavai adaintha uRavuDayar poraluRRa annAL tahavudan anbu karai puraLa dharumatthu aLavil miha uLam anji vizhunthu adi sErntha VisayanukkOr nahayudan uNmai uraikka amainthanan NaaraNanE---(2) Meaning: Arjuna saw the dear relatives like Bhîma, Masters (âchâryas) like Drôna assembled opposite him to engage in battle with him. Arjuna's love and compassion (Daya) for them overflowed although they had no fitness for that display of affection. As a result, Arjuna concluded that the righteous war with them befitting his status as a Kshathriya was unrighteous (Adharma). He was overcome with weakness. He threw down his bow and arrows and sat down with dejection at the foot of his chariot. Next, Arjuna appealed to Lord, his charioteer to show him the right way. With smile on His face, Lord Pârthasârathy (Sri Krishna) commenced His teaching (upadesham) for Arjuna on the real nature of the embodied soul (Svarupams of Jîvâthma), of the Supreme Soul or God (Paramâthma), the means to reach God (Paramâthma) and related esoteric meanings of Vedânta. Lord's teaching (upadesham) was like nectar for Arjuna and easy to understand. Sri Âlavandâr's summary of the First chapter takes this form: asthâna sneha Kaarunya Dharmâdharmadhiyâ-aakulam Paârtham prapannam uddhisya Shâstrâvathârâm krutham (5th Shloka). Arjuna arrived at the battlefield with the Lord as his charioteer. He directed the Lord to position the chariot in the middle of the armies assembled to battle each other so that he can see all those assembled to fight him and his side. Lord obliged and positioned the chariot in such a place so that Arjuna can have a good look. As Arjuna looked on and saw his relatives, Masters (Âchâryas) and other kinsmen eager to engage in the battle with him, his limbs got weakened, his mouth became dry and he began to tremble. His mind began to reel over the thought of killing his kinsmen, Masters (Âchâryas) and others dear to him in the ensuing battle. He told the Lord, His Charioteer, that such a battle is not worth fighting. He threw down his bow and arrows and sat down on the chariot as though he was ready to fast to death. Arjuna was overwhelmed by compassion for those who did not merit it. He got confused about what is righteous (Dharmam) and what is unrighteous (Adharmam) and was taken over by sorrow. His mind swirled in the high wind of grief over the prospect of killing his Âchâryas, former friends, and kinsmen. Arjuna declared now that he will not fight them because of the unbearable sorrow over the expected loss of those dear to him. The third poem (pâsuram) of Swamy Desikan's Gîtârtha Sangraham deals with the second chapter (adhyâyam) of Srimath Bhagavath Gîta. This chapter has 72 poems (shloka). 3) Essence of second chapter Udalam azhinthidum uLL uyir onRu azhiyAthu yenaippOl vidhumathu paRRu vidAthathu adaittha kirisaikaL kaduka unakku uyir kAttu(m) ninaivu athanAl uLathAm vidu mayal yenRu Visayanait-tERRinAn VitthakanE ----(3) (Meaning): Oh Arjuna! I am Eternal and the Lord of all (Sarweshvaran). There is no question about this matter. Similarly, there is no question about the eternal status of the souls (Jîvâthma). They have no death. Souls (âthma) inside the body does not age. It does not cease to exist as it moves from one body to the other. It is eternal (nithyan), ever present. No one should think it is non-eternal (anithyam) and sorrow over that thought. The soul (âthma )can not be cut up by weapons. It can not be burnt by fire nor dried by the wind. The soul (jîvan) is capable of penetrating through every thing in a subtle manner. This soul (Âthma) cannot be killed. The soul or Âthma is indestructible. It is the height of ignorance for one to think that he is the killer of the Âthma and that it (âthma) is capable of being killed. The term death in the worldly parlance is nothing but the departure of the soul (âthma) from one body to enter into another body. Oh Arjuna ! It is appropriate to think that the soul (âthma), which resided in the physical body of your enemies will go to the world of paradise (svarga loka), gain a body better than that it had on this earth and enjoy all the pleasures (bhoga) there. You should be happy reflecting over that thought. Does anyone really regret over casting aside the old and torn clothes for the good fortune of wearing clean and brand new attire? Oh Arjuna ! You might grieve over the death of the body instead of the sout (âthma). Even that thought is not proper. This body is constituted by the five elements (Pancha Bhuta: prithvi, ap, tejas, vâyu and âkâsha). It is the abode of the eternal soul (jîvan) to experience the fruits of its Karmas. When the Karmas are exhausted, the physical body has no reason to continue its existence. It falls down. It is absolutely natural for the physical body to undergo changes. Oh Arjuna! Even if you do not destroy the body during your war with the enemies, their body (sharîra) will die sooner or later. Therefore, there is no reason for sorrowing over the death of the physical body, the temporary home of the souls (jîvan) in samsâric state (the state of rebirths owing to past actions). Additional Comments: 1. Lord Pârthasârathy (Sri Krishna) is saluted as vitthakan here. He is addressed so as the mysterious One here because, He performed the teaching (upadesham) for Arjuna here on the battle field, while serving as his charioteer and staff. 2. " vidumathu paRRu vidAthathu adaittha kirisaikaLE ": With the benefit of Shâstra Jnânam, the Chethanan should comprehend clearly the true nature (svarupa of the soul or âthma and perform one's Karmas with no attachment to their fruits and treat their performance as bhagavath kaimkaryam in the mode of Nishkâmyam (desireless actions). One should only detatch from the fruits of the Karmas and should never abandon the prescribed Karmas. To engage in just wars is the duty of a warrior (kshathrian). There is no other lofty Karma for a warrior (kshathrian). Therefore, Oh Arjuna, you should engage in performing this just war, cast aside the fruits of victory (or loss) arising from such a war. When you do so, you will be performing Karma Yoga and will obtain liberation (moksha) at the end. 3. " kaduha unakku uyir kAttum nianivu athanAl uLathAm " : After gaining control of your mind through the practice of this Karma Yoga, you will progress to the stage of Jnâna Yoga, which is an experience (anubhava) of unrelenting reflection on the true nature (svarupa) of the soul (âthma). The subsequent stage is direct experience of the soul (âthma sâkshâthkâram). Therefore consider that this just war (Karma Yoga) is an aid to the lofty goal of direct experience of the soul (âthma sâkshâthkâram also called kaivalyam) and as a result remove your confusion that the perishable body made up of the five elements is the same as the eternal, imperishable soul (âthma). 4. Swamy Âlavandâr's summary of the 72 Shloka of this Second Adhyâyam takes the following form: nithyAthma-sanga karmEhAgOcharaa Saankhya-Yogadhee: dhvitheeyE sTitha-dhee-lakshA prOkthA tann-mOhasAnthayE " The Knowledge of Sânkhya and Yoga, which comprehend in their scope , the eternal Self and disinterested activity respectively, leading to the state of steady wisdom, is taught in the second chapter for removing Arjuna's delusion ". 5. Âchârya Râmânuja's commentary : Arjuna fell at the feet of the Lord and appealed : " Oh My Lord ! My mind is befuddled with compassion for my relatives and teachers. I am bewildered about my duties. Instruct me, Your disciple (sishyan), who has sought Your protection as a protégé (Prapannan), and teach me what is certainly auspicious for me to do. For the benefit of Arjuna, who was totally confused about what is dharmam and what is adharmam due to love and compassion in an inappropriate situation, Gîtâchâryan (the Master of Gîta, another name for Sri Krishna) began the introduction to this science (shastram) to dispel his ignorance. Starting from the Gîta Shloka, II. 12 ("There never was a time, when I did not exist ") to the last poem (charama shloka), XVIII. 66 (" I will release you from all your sins, grieve not"), Lord Pârthasârathy instructed Arjuna about Karma, Jnâna and Bhakti Yoga as " the means for obtaining the highest spiritual fulfillment. (Owing to its importance, this poem is considered the last (charama shloka), even though there are some more poems till the end of the chapter). Lord Pârthasârathy instructed that the soul (âthma) is "eternal, stable, immovable and primeval, unchanging, unshakable and ancient". Important poems (shloka) of this Chapter " To work alone, you have the right and not to the fruits. Do not be impelled by the fruits of work. Nor have attachment to inaction". Acts performed with a desire to fruits (phalan) lead to bondage. The opposite way that is, actions without desire for fruits (nishkâmya karamam) leads to your release from the bonds of Karmas. Yoga: Karmasu kousalam --II. 50 (Meaning): Yoga is skill in action. Therefore strive for Yoga, develop evenness of mind, discard good and evil as well as the here and now. Relinquish the fruits from action and free yourself from bondage of rebirth and ascend to My supreme abode! Poem (shloka) II. 56 "He whose mind is not perturbed in pain, who has no longing for pleasures, who is free from desire, fear and anger--he is called a sage of firm wisdom ". Poem (shloka) II. 63 " From anger (krodhâth) there comes (bhâvathi) delusion (sammOha:); from delusion, the loss of memory (smruthi vibhrama:); from the loss of memory, the destruction of discrimination (buddhi nâsha); and with the destruction of discrimination, he is lost (pranashyathi) ". Poem (shloka) II. 69 "What is night (nisha) for all beings (sarva bhuthânâm), in it the controlled one is awake. When all beings are awake, that is the night to the sage who sees.†Quote Link to comment Share on other sites More sharing options...
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