Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 248/Desika Prabhandham :GeethArTa Sangraham : Part 9

[Guest guest]

SrI:

 

Dear BhakthAs of Lord PaarTasArathy :

 

Today , we will study the FIFTH Chapter of

SrImath Bhagvath GeethA .

 

Swamy Desikan's summary of the 5th Chapter takes

this form in his GeethArtha Sangahram Paasuram :

 

kaNDu yeLithAm karumam uyir kaatta kaduhuthalum

maNDi athan padiyil manam koLLum varisaihaLum

kaNDu aRiyA uyiraik-kANaluRRa ninaivuhaLum

vaNN thuvarEsan iyambinan Vaasavan MainthanukkE

--Paasuram: 6

 

(meaning): The Lord of rich Dwaarakai taught Arjuna ,

the son of Indhran , how Karma Yogam is rooted in

Saasthrams and is easy to practise . Our Lord instructed

Arjuna further about(1) the ways in which Karma yOgam hastens to

enable the visualization of the Self ,(2) the aspects of this yOgam

that a practioner should master and (3) the method to gain mature

knowledge that permits the visualization of the Self , whose

Svaroopam is otherwise not easy to see and experience .

 

Swamy Desikan's summary in Tamil is based on the Sanskrit

slOkam of Swamy AaLavanthAr in GithArTa Sangraham about

the Fifth Chapter .

 

Swamy AlavandhAr's summary of the FIFTH Chapter

******************************************

karma yOgasya soukaryam saigryam kascchana tadhvidhA:

Brahma-jn~Ana prakArasccha panchamAdhyAya uchyathe

---SlOkam: 9

 

(meaning): In the FOURTH chapter , the upadEsam was about

the karma yOgam being in the form of Jn~Ana yOgam

( Karma yOgA's Jn~AnAkAram).The Svaroopam of Karam

yOgam , the differenct aspects of karma yOgam and

the importance of the Jn~Ana yOgam protion of the Karma

yOgam were covered . In the FIFTH chapter , it is stressed that

Karma yOgam can help to realize visualization of

the Self faster than Jn~Ana yOgam . The anga bhEdhams

( the differences in the features ) of Karma yOgam and

the akarthruvAnusandhAnam ( the features of Jn~Anam

embodied in Karma yOgam) are elaborated further in

the FIFTH chapter.

 

The key words chosen by Swamy AlavanthAr to high light

the uniqueness of Karma yOgam here are: soukaryam ( ease of practise) ,

and Saigryam ( quick to yield results) ; Swamy instructs us further on

the anga bhEdhams ( differences in the individual aspects of karma yOgam )

and on the Jn~Anam that arises form the practise of karma yOgam

that helps to visualize the Self , which has the Jn~Ana svaroopam

akin to that of the Para Brahmam .

 

AchArya RaamAnujA's commentary

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The THIRD chapter(Communion through action) of Bhagavath Geethai ,

it was revealed that Karma yOga is better for a saadhakan than

Jn~Ana yOgam since Karma yOgam includes within itself

the knowledge of the Self . The FOURTH chapter ( Renunciation of

Action in Knowledge) , the Lord's instruction was about

(1)the Jn~Ana yogam content of Karma yOgam ,(2) the esssential

kinds of Karma yOgam and (3) the importance of Jn~Ana yOgam

enmeshed in Karma yOgam .After laying the ground work on

the importance of Karma yOgam in the two previous chapters ,

Lord PaarthasArathy states in the FIFTH Chapter that Karma

yOgam takes one faster to the desired goal ( attaining the Self)

than Jn~Ana yOgam .Additional instructions are given on the ways

to meditate on the Self as non-agent (akarthruthva anusandhAnam) ,

which is embedded in Karma yOgam . Finally, the knowledge

(Jn~Anam) rooted in Karma yOgam is described .

 

Important slOkams of the FIFTH CHAPTER

***********************************

There are 29 slOkams in this chapter. The second slOkam

defines the features of a nithya-sanyAsi (forever-renouncer):

He who neither hates nor covets and who is beyond the dhvandhvams

( opposing pairs ) is an " ever-renouncer " . This nithya-sanyAsi

marches easily towards Moksham .

 

In the seventh slOkam , KrishNa ParamAthmA states that one

who has conquered his mind and senses and has become the self of

all beings (Sarva-bhUthAthma-bhUthAthmaa) , he is unouched by

the phalans of the karmAs even while he is engaged in performing

KarmAs (kuravnnapi na lipyathE ).

 

Such a nithya sanyAsi sees , hears, touches , smells , eats ,

moves , sleeps , breathes and yet he acknowledges that

" I do not at all do anything " ( naiva kinchith karOmi) ...8th slOkam .

 

He performs his karmAs without attachment and transposes all actions

to Prakruthi like a water drop on lotus leaf ( not wetted by water) and is

free

from identification with the body ( Padhma-pathram ivAmbhasA)..10th slOkam.

 

A karma yOgi discarding the fruits of action ( karam phalam thyakthvA)

attains enduring peace ( naishtika Saanthim aapnOthi)...(12th slOkam) .

 

Shifting of agency (doership) to Prakruthi ( out of which the body came to

be) is next covered by the Lord ( Karthruthva SanyAsam) .The karma yOgi

as embodied Self renounces all karmAs(actions) to the city of nine gates,

the body ( Nava dhvArE purE dEhi). He becomes self-controlled and gains

the understanding that all acrtions result from " the conjunction of the

Self with the body , which is rooted in previous karmAs " and their

vaasanais ( subtle impressions) and is not driven by its ( the Self) nature

(Svaroopam)..SlOkam 13.

 

The Self( Jeevan) is embodied and exists in comjunction with prakruthi.

The pristine Jeevan (Self) does not create agency ( karthruthvam) ,

nor actions , nor the affiliation with the phalans of those actions .

Krma yOgi gains discriminative knowledge about this tatthvam

and concludes that the agency is brought about by the Vaasanais

originating from Prakruthi ( generated from the flow/pravAham of

poorva karmAs linked to beginningless time)...SlOkam 14

 

SlOkam 18:

 

vidhyA vinaya sampannE BrAhmaNE gavi hasthini

suni chaiva svapAkE cha PANDITHAA: SAMADARSINA:

 

The accomplished Karma yOgis look with equanimity on all

defined by dissimialr embodiments They see the Self in them

all be they a scholar blessed with learning ( vidhyA) and humility

(vinayam) or a mere Brahmin or a cow or an elephant or a dog

or a dog-eater et al . To such a yOgi , all of the above with different

bodies due to prakruthi sambhandham have one thing in common:

Same form of Jn~Anam in their svaroopam (nature) as the Self.

All these Selves , though look different due to their external bodies ,

they possess the same form of Jn~Anam at the level of the Self ....(18)

 

In slOkam 20, Lord KrishNa teaches the way of life practised by

Karma yOgi . Knowing Brahman and abiding in Brahman , such

a Yogi wil not rejoice or grieve as he experiences pleasant and

unpleasant things , since such experiences are transitory and owe

their origin to Prakruthi . He dwells in Brahman and he enjoys

undiminishing bliss. These transitory pleasures and pains

have a beginning and an end (Aaadhyanthavantha: ).The wise

do not get elated or grieve over them --( SlOkams 20 , 21 & 22 ) .

 

The accomplished Karma yOgi freed from the influence of

the dhvandhvams ( pairs of polar opposites) have minds under

full control an devote their time to the well being of all chEthanams.

They are freed of all blemishes and attain the bliss of Brahman. For

such yOgis , the bliss and beatitude of Brahman is near . Such a yOgi

is indeed liberated forever --(25 , 26 and 28).

 

In the final slOkam of this adhyAyam (29th) , Lord KrishNa says:

Such a yOgi knows me as His Supreme Master and the Lord of

all the Worlds (Sarva lOka MahEswaram ) and as the partaker/enjoyer of

all Yaj~nams(BhOthAram Yaj~natapasAm) as well as the friend of

every being ( Suhrudham SarvabhUthAnAm) . Knowing Me this way ,

the Lord states that this type of yOgi attains tranquility (

Saanthimrucchathi).

 

Key points from Swamy Desikan's Taathparya Chandrikai (5th Chapter)

********************************************************

(1) The end result (phalan) of both Karma and Jn~Ana yOgams are the same.

Between the two , Karma yOgam is easy to practise. Karma yOgam gives

the phalans rapidly.Only those whose minds are focused unwaveringly on

the Self are qualified to practise Jn~Ana yOgam .

 

(2) Both Karma and Jn~Ana yOgams are the different routes to

arrive at aathma . Karma yOgam is a short national highway. Jn~Ana

yOgam is rough road . It has many bandits , who populate it and interfere

with progress made by the Saadhakan .It is longer than karma yOgam.

 

(3) It is our siddhAntham that the multitude of AathmAs in different

created beings are similar but not the same.The svaroopam of these

AaathmAs are not different in the various embodiments.The only

difference is in the bodies that they are housed in and their vaasanais

resulting from previous karmAs .

 

(4) The same karmA will grant SamsAram , when one performs it

with desire for phalans . When done without seeking phalan , the same

KarmA will grant one Moksham.

 

(5) SarIram has nine openings ( 7 above neck and two below neck):

" Nava dhvArE PurE " (mentioned ) in the 13th slOkam . SarIram is

also called Brahmapuram since it is the place of residence of the Lord

as AntharyAmi . KatOpanishad describes SarIram as the One with 11

openings .That view includes the navel and Brahma Randhram.Since

SarIram is a city with nine entrances and exits , it is Saavayavam

(with parts). The AathmA on the other hand has no parts or openings

( Niravayavam).SarIram is big and the Aathma is atomic in size.

 

(6)PandithA : Samadarsina: Even if there are differences in size ,

shape , color and other features of the ChEthanams, the AathmAs

inside their bodies are similar.

 

(7)The differences arising from physical features , GuNams and KarmAs

are from poorva janma vaasanais . These differences are not svabhAvikam.

 

(8) The pure aathma vasthu untainted by association with Prakruthi

is like Brahman and that is why those who experience aathma saamyam

are understood as those who see Brahman.

 

(9)The true karma yOgi will not acquire the 5 kinds of dhOshams.

(blemishes) associated with Manushya bhOgams :

 

(a) Aarjana dhOsham , the difficulties & dhOshams in earning wealth

(b) rakshaNa dhOsham: The sramams in protecting the acquired wealth.

© Kshaya dhOsham: The accumulated wealth is not permanent and

is transient (d) BhOga dhOsham: As one enjoys the bhOgams , the desire

for enjoying more grows and when one does not get them , one engages

in acts that lead one to lower births (e) HimsA dhOsham: Para himsai is

part of seeking these above bhOgams .

 

Swamy Desikan ThiruvadigaLE SaraNam

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

SrImathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: