gItA sarodhdhAra English - 8

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Dear hari bhaktas

 

Here is shrI Bannur Ramachandra Rao's English notes on the fifteenth and

sixteenth verses of the gIta sArodhdhAra.

 

hari chitta satya, nara chittake banddadu lava lEsha naDeyadu

madhusudhana bhimasena rao

hunsur sriprasad

 

Shloka 15-9:

==========

srOtram chakshsparsanam cha rasanam ghrANamevacha

adhishtAya manaschayam vishayAnupasEvatE

 

Word-by-word meaning:

==================

ayam = This Lord

srotram = ears

chakshu:h = eyes

sparsanam cha = and the skin

rasanam = tongue

ghrANamEva cha = also the nose

mana:h = and the mind

adhishtAya = staying in them

vishayAn = the good deeds (their results)

upasEvatE = enjoys

 

Summary & Explanatory notes:

=======================

The important points made in this sloka are that:

 

(1) the Supreme Lord is not only with the Jiva in his heart (as stated in the

'dvAsuparnA' and controlling his actions but He is also present in each of the

sense organs of his body and the mind as well, and controls them individually

(the Bhagavata sloka' yonta:h pravishya...' may be recollected).

 

(2) When the Jiva performs good actions (through the sense organs) and they

yeild good results, the Lord also enjoys their fruits. The question arises

why there

is any need for the Lord who is full of 'Ananda' to enjoy them, it is

answered that it is His pleasure to do so. In support of this Sri

Madhvacharya quotes the Narayana sruti in the Gita Tatparya:

 

bhunktE Hari:h shubhAn bhogAnindriyEshu vyavastita:h

purnAnandOpi bhagavan krIdayA bhunkta Eva tu

 

which gives the above meaning.

 

It should also be understood that Sri Hari does not accept the results of the

bad deeds that a Jiva performs through his senses. This is supported by the

Sruti ' na ha vai devAn pApam gachhati' (quoted in the Gita Bhashya).

 

Shloka 16-5:

==========

daivIsampadvimOxaya nibandhayAsurI matA

mA sucha:h sampadam daivImabhijAtOsi pAndava

 

Word-by-word meaning:

==================

Pandava = O Arjuna,

daivI = belonging to the devatas

sampat = possesion (here it refers to the possesion of knowledge)

vimOxaya = for release from bondage( to attain mOxa)

nibandhAya = for bondage which results in tamas or hell

matA = opinion

daivIm = good qualities like that of devatas

abhijAtOsi = born with

mA sucha:h = do not grieve

 

Summary:

========

This is Krisha's answer to Arjuna who has a doubt whether he gets moxa or any

'tamOloka'. Krishna says that good or right knowledge as possesed by

'devatas'

lead to mOxa and the false knowledge as possesed by 'asuras' lead to

'tamas'. He assures Arjuna that he is having the right qualities and

knowledge like devatas

and sure to qualify for mOxa and so has no reason to be aggrieved.

 

Explanatory notes:

==============

Srimadacharya, at the beginning of chapter 16 in his Gita tatparya,

summarises what is stated in this chapter as 'dEvAsuralaxnam' - the nature of

Devatas and

Asuras (or the good and the evil).

 

In this stanza, while confirming to Arjuna that he is a soul having the right

knowledge and sure to get mOxa (what else can Arjuna be, who had the teaching

of the Gita from the Lord and had the darsana of the Lord's

'viradrupa'(vishvarupadarshana)!), Sri Krishna states that correct knowledge

as possesed by devatas leads to mOxa and erroneous knowledge as possesed by

asuras, like 'IsvarOham' ( I am the supreme Lord), 'ansatyamapratshtitamtE

jagadahurnIsvaram' 16-8 (they say the world is false and there is no Lord

over it)' leads to hell.

 

Srimadacharya, in his Gita Tatparya, has quoted from Brahmavaivarta Purana in

substantiation of this statement. It is the speciality of Srimadacharya's

works that he fully substantiates all his writings with quotations from

authoritative sources.