Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 259/Desika Prabhandham : GeethArTa Sangraham : Part 19

[Guest guest]

SrI:

 

Dear BhakthAs of Lord PaarTasArathy :

 

Today , we will study the THIRTEENTH Chapter of

SrImath Bhagvath GeethA .This chapter has

34 slOkams . This chapter is about Differentiation of

the knower (KshEthraj~nan ) from the known (kshEthra).

 

Introduction to the Thirteenth Chapter:

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AchArya RaamAnujA's commentary as translated by

Swamy AdhidEvAnandha is as follows :

 

In the first group of Six chapters , the comprehension of

the real nature of the individual Self as forming

the ancillary to the worship of BhagavAn VaasudEvA ,

the Supreme Brahman , the Supreme object of attainment ,

has been taught . It is also taught therin that it can be

accomplished by two worthy paths , namely Jn~Ana and

Karma yOgA . Next , in the middle group of six chapters ,

intense and one pointed devotion to Bhakthi yOgA ,

preceded by the true knowledge of the Lord (Iswaran) ,

the supreme goal , and His glory , has been propounded .

It was also taught ina secondary sense that BHakthi yOgA

constitutes the means for those who wish for great sovereignity

(aisvarya) and also for those who aspire after the state of

isolation/visulization of the Self (KaivalyA ) .

 

In the next /third (final) group of six chapters , the topics

propounded in the first two groups of six each are examined .

These are: The attributes of the material body and

of the Self , the universe as the combination of these ,

the Ruler , His true nature , the real nature of Karma ,

Jn~Ana and Bhakthi and the ways of practising these .

 

Now in the 13th Chapter, the following topics are discussed :

(1) The nature of the body and the Self ; (2) examination of

the real nature of the body ; (3) the means for the attainment

of the disembodied self ; (4) The examination of the real nature

of the Self in the disembodied state (5) the cause of assoication of

such a Self with matter and (6) the mode of discriminating

between the body (SarIram ) and the Self (JeevAthmA) .

 

Swamy AlavanthAr's summary of the 12th chapter

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dEha-svaroopam aathmApthi hEthu: aathmavisOdhanam

Bhandhu hEthur-vivEkasccha thryOdhasa udheeryathE

 

- - - GeethArTa Sangraham of Swamy AlavathAr: slOkam

 

(Meaning): " In the 13th chapter , the nature of the body ,

means for the realization of the Self , investigation of

the nature of the Self , the cause of bondage , and

the discrimination between the Self and the body

are dealt with " .

 

There are Five key words chosen by Swamy AlavanthAr

to summarize the themes coverd by GeethAchAryan in

the above slOkam :

 

1) dEha Svaroopam (2) AathmApthi hEthu: (3) Aathma

visOdhanam (4) Bhandha hEthu: and (5) VivEkam

 

Let us look at each of them with the help of Vaikunta

Vaasi , GeethA Pravachana JyOthi ThirukkaLLam Swamy .

 

1. dEha Sambhandham: The body that the chEthnams have

is an amalgam(admixture ) of many vasthus like Pancha

bhUthams , ahankAram , mahath and prakruthi as the dravyams ;

the eleven indhriyams ; the vasthus like roopam , rasam ,

gandham , sparsam and sabdham ; the changes experienced by

the Jeevan as a result of its sambhandham of the Self with

desire , hatred , sukham and dukkham . The feelings (naubhavam)

of Sukham , Dukkham , vairAgyam , hate are changes (vikArams)

experiemnced by the Self (JeevAthmA) based on the previous

paapams and PuNyams. ParamAthmA has given the sarIram

to experience the fruits of the above two kinds of KarmAs .

These conceptes are covered by Swamy AlabvanthAr through

the use of the word: dEha Svaroopam " .

 

2. AathmApthi hEthu: The guNams essential for the comprehension

of AathmA are lack of pride and ostentation , AchArya Bhakthi

and cultivation of other aathma guNams. This concept is referred to

by the choice of the word : " AathmApthi hEthu: " .

 

3. Aathma VisOdhanam : This refers to the fact hat AathmA is different

from the body . AathmA is eternal. AathmA is the bonded servant

(sEshan) of the Lord. AathmA can experience everything without

the mediation of the sensory and karma indhriyams .This is Aathma

visOdhanam covered in thsi chapter.

 

4. Bhandha hEthu: The attachment of material and nonlasting

pleasures arise from the bondage arising from the operation of

the three guNams( Satthvam , Rajas and Tamas) causing sukham

and Dukkham in the samsAric world. The operation of the three

guNams is the causative factor for Bhandham ( bondage as Bhaddha

Jeevans).

 

5. VivEkam: The sentients and the insentients are products of

the achEthana prakruthi . Jeevan's incorporation (samsargam)

in to various sarIrams ( manifestations of prakruthi) causes their

being. The jeevan (Self) inside all sarIrams is of the same kind.

The differences are in the srIram taken . Even though the different

sarIrams perish , the Self does not ever perish. The Self is eternal .

One who understands these tatthvams is known as a VivEki.

 

The emphasis in the thirteenth chapter is therefore on

Tatthva Thrayam. This chapter dwells on the SarIram

(Kshethram ) arising from prakruthi sambhandham and

the Self (Jeevan ) the resident Lord of the SarIram . Jeevan

is therefore the knower of the kshEthram and is aptly named

as KshEthraj~nan , the knower of the KshEthram . the SarIram

and the Jeevan are distinctly different . One is not lasting

whereas the other ( Jeevan/KshEthraj~nan) is eternal . People

who do not understand this important distinction are

afflicted with dEhAthma Bramam ( the thought that dEham is

the Aathma) suffer in samsAram as bonded jeevans .

 

ParamAthmA is inside all AathmAs as the indweller and

therefore both the aathmAs and the sarIrams are His

bodies .ParamAthmA sitting inside the JeevAthmAs is

not affected by the karmAs enjoyed by the Jeevans in

their embodied state .

 

Instead of enjoying itself (aahtmAvalOkanam ) as

pointed out by Swamy NammAzhwAr ( atthai thinRu angE

kidakkum ) , the jeevan stays inisde the achEthana prakruthi

and is engaged in the enjoyment of the kaaryams of

the three guNams ( Sukhams and Dukkhams) and

struggles in the fierce samsAric ocean as the bonded

jeevan .

 

One who sees the samathvam in all the jeevans inside

the different sarIrams is not lost in SamsAtram . He is

a vivEki. He knows that the differences as Man, woman ,

dEvan , short one , tall one , dog , bird etc., are only

differences in their bodies alone . KarmAs performed by

the infinity of Jeevans occupying that many bodies are

a result of prakruthi sambhandham . As the three guNams

change , the guNams of aathmA change . As the satthva guNam

is ascendant , amAnithvam increases . dEhAthma bhramam

is chased away . AmAnithvam helps in realizing aathmAvalOkanam.

JeevAthmA's suddha svaroopam is visualized as totally blissful .

 

Swamy Desikan's summary of the 12th Chapter

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Unin padiyum uyirin pirivum uyir peRuvAr

JN~Anam peRuvahayum Jn~AnameenRa uyirppayanum

UninRathaRku adiyum yuir vERidum uLL virahum

tEninRa paathan teLivitthanan silaip-pArtthanukkE

 

-- -- 14th Paasuram of Swamy Desikan's GeethArTa Sangraham

 

(meaning ): The Lord with lotus feet abubdant with divine honey

taught Arjuna about (1) the svaroopam of SarIram , (2)the differences

between the SarIram and the AathmA (Self) , (3) the guNams

such as amAnithvam required to comprehend the Self ,

(4) the aathmA's svaroopam comprehended through those

guNams , (5) the reasons for the bonds of samsAram ,

(6) the means to be adopted by the mind to see the Self

shining clearly from the body , its house .

 

BhagavAn VaasudEva (ParamAthmA ) constitutes

the Self of all entities (KshEthra and KshEthraj~nan ) .

Bhramma Soothrams ( Saariraka Soothrams ) authoritatively

establish the nature of KshEthra and KshEthrj~nan and

their realtionship to the Supreme Being .

 

Some key slOkams of the thirteenth chapter :

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Samam sarvEshu bhUthEshu thishtantham ParmEswaram

Vinasyassvavinasyantham ya: pasyathi sa pasyathi

--- --- 27th slOkam

 

(meaning): " Who sees the supreme ruler dwelling alike

in all bodies and never perishing when they (bodies) perish ,

he sees indeed " .

 

prakruthyaiva cha akrmANi kriyAmANAni sarvasa:

ya: pasyathi taTAmAnamakarthAram sa pasyathi

--- --- 29th slOkam

 

(meaning ): " He who sees that acts are done universally by

Prakruthi alone and likewise that the Self (Jeevan) is not

the doer, he sees indeed " .

 

yadhA bhUthapruTakbhAvamEkasTamanupasyathi

tatha yEva cha visthAram Brahmam sampadhyathE tadha

-- -- -- 30th slOkam

 

(meaning) : " When he percieves the independent modes

of existence of all beings centred in one , and as also

their expansion from It alone , then he attains Brahman.

 

anAthithvAth nirguNathvAth paramAthmA ayam avyaya:

sarIrasTPapi KounthEya na karOthi na lipyathE

-- -- 31st SlOkam

 

(Meaning) : " This Supreme Self , though dwelling in the body ,

is immutable. Oh ArjunA ! Being without beginning , It neither

acts nor is tainted , as It is without guNAs .

 

KshEthra-kshEthraj~nayOrEvamanthram jn~Ana chakshushA

bbhUtha-prakruthi mOksha cha yE vidhuryAnthi tE Param

-- -- 34th slOkam

 

(meaning ): " Those who thus discern with the eye of knowledge

the difference between the body or the field ( KshEthra) and

the knower of the body or field knower (KshEthraj~nA ) and

the means of deliverance from the manifested prakruthi-- ---

they attain the Supreme " .

 

Sarvam KrishNArpaNam asthu ,

 

Daasan , Oppiliappan KOil VaradachAri SadagOpan

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: