Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 249/Desika Prabhandham :GeethArTa Sangraham : Part 10

[Guest guest]

SrI:

 

Dear BhakthAs of Lord PaarTasArathy :

 

Today , we will study the SIXTH Chapter of

SrImath Bhagvath GeethA .

 

Swamy Desikan's summary of the 6th Chapter :

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Swamy Desikan's brilliant summary of the 47 slOkams

of the 6th Chapter takes this form in his GeethArtha Sangahram

Paasuram :

 

yOga muRcchiyum yOgil sama nilai naalvahayum

yOgin upAyamum yOgu tanAl varum pERuhaLum

yOgu tanil tann thiRamudai yOgu tann mukkiyamum

NaahaNai yOgi navinRanan mudi veeranukkE

 

---7th Paasuram of Swamy Desikan's GeethArTa Sangraham

 

(meaning): The Lord , who is engaged in yOga nidhrA on AdhisEshan

instructed Arjunan with the splendid crown on (1) the methods of

performing yOgam to visualize JeevAthmA (2) the four kinds of

yogam that leads to sama darsanam (3) yOgam as a means for

PurushArTam (4) the phalans resulting from practising yOgam and

(5) the importance of Bhakthi yOgam, which is far superior to

the four kinds of yOgams to develop sama darsana roopa Jn~Anam .

 

Swamy AlavanthAr's Summary of the SIXTH Chapter

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yOgAbhyAsa-vidhir-yOgee chathurthA yOga-saadhanam

yOga-siddhi : svayOgasya pAramyam shashta uchyathE

 

-- Swamy AavanthAr's l0th slOkam of GeethArTa Sangraham

 

(Meaning): The anushtAna kramam /abhyAsa vidhis ( prescribed

ways ) of practising Karma/Jn~Ana yOgams to gain direct

the visualization of the Self ( aathmAvalOkanam) , the four different

kinds of yOgis , the aids for aathmAvalOkanam such as practise

(abhyAsam) and Vairaagyam (detatchment) , the phalans of practising

such yOgam and the greatness of the yOgam that is focussed on

the Lord Himself are described in the SIXTH CHAPTER.

 

AchArya RaamAnujA " s commentary on the 6th adhyAyam (Highlights)

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In the FIFTH Chapter , Karma yOgA with all its ancillaries

were taught by the Lord to ArjunA .

 

In the SIXTH Chapter named " Communion through Meditation " ,

the requirements for the practise of yOga for the vision of the Self

through Karma and Jn~Ana yOgams are taught by the Lord .

The involvement of Jn~Ana in Karma yOgA leading to

the visualization of the Self is emphasized .

 

SlOkam 6.29:

 

SarvabhUthasTamAthmAnam sarvabhUthAni chAthmani

EekshathE yOgayukthAthmA sarvathra samadarsana:

 

Meaning: " He whose mind is fixed in Yoga sees equality

everywhere ; he sees him self as abiding in all beings

and all beings in his self " .

 

Swamy AdhidEvAnandhA's translation of

AchArya RaamAnuja " s commentary on the above :

 

" On account of the similarity between one self and

other selves when they are seperated from Prakruthi

{(i-e) the body}, all selves are by Themselves only of

the nature of knowledge . Inequalities pertain only to

Prakruthi or the bodies they are embodied in . One whose

mind is fixed in Yoga has the experience of the sameness

of the nature of all the selves as centers of intelligence ,

the percieved differences being caused only by the body .

When seperated from the body all are alike because of their being

forms of centres of intelligence . An enlightened yogi therefore

sees himself as abiding in all beings and all beings abiding in himself

in the sense that he sees the similarity of the selves in himself

and in every being . When one's self is visualized , all selves become

visualized , because of the similarity of all selves. This is supported by

the statements : " He sees sameness everywhere " ( Geethai: 6.29) .

The same is again referred to in , " This yOga of equality which has been

declared by you " (6.33) --- "

 

yO Maam pasyanthi sarvathra sarvam cha Mayi pasyathi

tasyAham na praNasyAmi sa cha mE na praNasyathi

--Geethai: 6.30

 

" To him who sees Me in everyself and sees every self in Me,

I am not lost to him and he is not lost to Me " .

 

Lord KrishNa assures Arjuna that any one who after practising

yOga has fallen away from it will not be lost and that he will be born

in the house of noble and wise yOgis in his next birth . He will strive

to siddhi from where he left off in his previous birth. Even if he had

gone astray once , the accumulated merit earned in previous janmAs

would propel him towards the supreme goal of Moksham.

 

Swamy Desikan ThiruvadigLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

SrImathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: