Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 264/Desika Prabhandham : GeethArTa Sangraham : Part 24

[Guest guest]

SrI:

 

Dear BhakthAs of Lord PaarTasArathy :

 

Today , we will study the EIGHTEENTH Chapter of

SrImath Bhagvath GeethA .This chapter has 78 slOkams .

This is the longest of the 18 chapters and contains

the greatest of UpadEsams for all of us by GeethAchAryan

(Charama slOkam : 18.66) using Arjuna as an excuse (vyAjam).

This chapter is named " Liberation through Renunciation " .

 

Introduction to the EIGHTEENTH Chapter :

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

AchArya RaamAnujA's introduction to the 18th chapter

as translated by Swamy AadhidEvAnandha takes on this form :

 

" In the preceeding two chapters , the following topics were

treated: (1) Vedic actions such as sacrifices , austerities ,

gifts etc., alone constitute the means for prosperity and final

release ( srEyasa: saadhanabhUtham vaidhikam yEva

yajn~a tapOdhAnAdhikam karma na anyath) , (2) The general

characrestrics of all vedic acts is their connection with

OmkAra/ PraNavam ( vaidhikasya cha karmana: sAmAnya

lakshaNam praNavAnvaya: ) , (3) Of these , there is a distinction

made between the means for the final relaease and the means for

prosperity , since they are designated respectively by the terms of

Tath and Sath (4) The means of liberation are acts that are free from

the desire for fruits (5)Their performance is possible by

the preponderance of SatthvA , (6) the increase of SatthvA

is effected by the use of Saathvik food.

 

Then in the 18th chapter , these are further elucidated :

(1) The identity between abnegation ( ThyAga) and

renunciation (SanyAsa) , which are described as

the means for liberation , (2) The nature of abnegation

( ThyAga) , (3) Attributing the agency of all actions to

the Lord , the ruler of all , (4) The necessity of Sathva

GuNA by an elaborate description of the effects of

Sathva , Rajas and Tamas , (5) The way by which

the Supreme person is attained through acts

appropriate to one's own station in life and constituting

the worship of the Supreme person, (6) Bhakthi yOga ,

which is the essential teaching of the GeethA Saasthra

( GeethA Saasthra SaarArTO bhakthi yOga ithi) " .

 

Swamy AlavanthAr's summary of the 18th chapter

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IswarE karthruthA Bhuddhis -- satthvOpAdEyatha -- anthimE

svakarma pariNAmasccha sAsthra saarArTa uchyathE

 

--- --- 22nd SlOkam of GeethArtha Sangraham

 

(Meaning ): " The last chapter presents the mental state

required for ascribing the agency to the Lord , the necessity

of cultivating the Saathvic quality , the spiritual culmination

of discharging one's duties , and bhakthi Yoga , which forms

the essence of GeethA SaasthrA " .

 

" IswarE KarthruthA Bhuddh i: " refers to the comprehension

that SarvEswara, SrIman NaarAyaNan is the chief doer

( PradhAna karthA ) for all karmAs.

 

" SatthvOpAdhEyataa " refers to the Satthva GuNam is

the most important to cultivate .

 

" Svakarma PariNAmaasccha " refers to the tatthvam that

the anushtAnams appropriate to their VarNAsramam facilitates

the observant to attain the Parama Purushan .

 

Swamy AlavanthAr uses the next 10 slOkams (23-32)

of His classical commentary on Bhagavath Geethai

to describe and extoll the importance of Bhakthi yOgam .

 

Swamy Desikan's summary of the 18th Chapter

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

Satthuva veedudai naRkarumam thAnn uhanthamayum

Satthuvam uLLathu thAnn kuRikkoLvahai seythathuvum

Satthuva naRkkirisaip-- payanum SaraNAgathium

SatthuvamE taruvAn uraitthAn tanip-PaarTanukkE

 

(Meaning) : The Lord who blesses one with Satthva guNam

instructed Arjuna of matchless valour about His fondness for

Vaidhika karmAs offered to Him with the accompaniment of

Saathvika ThyAgam . He further instructed Arjuna about

the three subdivisions of Saathvika KarmAs for His acceptance.

He concluded the GeethOpadEsam with the revelation that

the fruits of lofty Saathvika karmAs are Moksham and Prapatthi.

 

Meaning of the First Line( Satthuva veedudai naRkarumam TAnn

uhanthamayum) : When a chEthanan performs his KarmAs , he

should abandon their links to Karthruthvam , Mamathai and

Phalan .

 

1) Karthruthvam abandonment : The performance of the karmA

should be undertaken with the thought that it is the Lord , who

through His servant , the Jeevan , performs for His sport the KarmAs

through the indhriyams , sarIram and PrANan of the chEthanam ,

which are ruled by Him .

 

2) abandoning of MamathA : The chEthanan should think that

the KarmA that is about to be performed is not his , but done by

SarvEswaran for His pleasure . This is the way to abandon MamathA.

 

3) Abandonment of link to Phalan: Enjoyment of Svargam results from

the performance of puNya karmaas .The chEthanam should disassociate

itself from the fruits of such karmA to gain phala thyAgam .

 

These are the three thyAgams ( abandonments) that should

go with all Vaidhika karmAs prscribed for the appropriate varNams.

These karmAs should never be abandoned as long as one lives and

should be considered as Bhagavath AarAdhanam .

 

Meaning of Second line: (Satthuvam uLLathu tAnn kuRikkoLvahai

seythathuvum ) : All the Karmaas divide into three classes

based on the dominance of one or other of the three guNams .

 

1) Saathvika karmam is the one , which is performed according to

prescribed VarNAsrama dharmams with karthruthva, MamathA

and Phala thyAgams.

 

2) Raajasa Karmam is the one done with ahankAram ( with the thought

thst it is done by me) and seeks and strives for that phalan aggressively .

 

3) Taamasa Karmam : This is the kind , where all thought about

the Lord being the agent of the karmAs is abandoned . No respect

is given to sAsthraic directions ; ostanteous performance along with

himsA to others are the hallmarks of Taamasa karmam.

 

Those who seek Moksham should chase away RajO and tamO

guNams and strive for satthva guNam to be blessed by the Lord

with the Moksha sukham .

 

Meaning of the Third line : (Satthuva naRkirisaip-payanum) :

The phalan arising from the correct practise of Karma yOgam with

Saathvika thyAgam is referred to here . Such an observance

leads to kaivalyam ( direct visualization of the aanandhamaya

Jeevan, which is the bonded , eternal servant of the Lord ) ; That

will lead on to the uninterrupted and single minded devotion to

SarvEswaran and the chEthnam will now be blessed with

the anubhavam of Para Bhakthi .The Lord will now bless the jeevan

His saakshAthkAram ( visualization).This stage of Bhakthi yOgam

is known as Para Jn~Anam . Arrival at this stage of Para Jn~Anam

will make the jeevan long intensely for the enjoyment of the Lord

and the jeevan will not be able to keep his prANan without

the total anubhavam of the Lord at all times .The jeevan will

cry out for that blessing .This stage of Bhakthi yOgam is known

as Parama Bhakthi.SarvEswaran will now hasten to bless

the Jeevan with MokshAnandham and ParipoorNa nithya

Kaimkaryam at His Supreme Abode . This is the phalan of

properly observed karma yOgam with saathvika thyAgam .

 

Meaning of the Fourth line ( SaraNAgathyum SatthuvamE

taruvAn uraitthAn tanip-PaarTanukkE ): The Lord who blesses

one with Satthva guNam instructed ArjunA about Moksham

resulting from performing total surrender at His sacred feet

(SaraNAgathy ). The profound meanings of SaraNAgathy

have been summarized earlier in this series , when

the Prabhandham of Swamy Desikan on " Charama slOka

Churukku " . This (SaraNAgathy) is Saasthra SaarArTam

( Essence of Bhagavath Saasthrams).

 

Some key slOkams of the Eighteenth chapter :

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

SlOkam : 47

 

srEyAn-- svadharmO viguNa: paradharmaath-- svanushtithAth

svabhAva-niyatham karma kurvannApnothi kilBhisham

 

(Meaning): " Better is one's own duty , though ill done

( imperfectly performed ) ,than the duty of another , though

well performed -- -- -- when one does the duty ordained by his

own nature , he incurs no stain . "

 

SlOkam 55: " Through devotion , he comes to know Me

fully --- who and what I am in relaity , who I am and how

I am . Knowing Me thus in truth , he forthwith enters

into Me. ( BhakthyA MaamabhijAnAthi ....) "

 

SlOkam 56: " Taking refuge in Me and performing all works

constantly , one, by My grace , attains the eternal and

immutable realm .( SarvakarmANyapi SadhA kurvANO....) "

 

SlOkam 61 :

 

Iswara: SarvabhUthAnAm hruddhdEsO Arjuna tishtathi

BhrAmayan-sarvabhUthAni yanthrArooDAni Maayayaa

 

(Meaning): The Lord , Oh ArjunA , abides in the heart of

every being , spinning them round and round , mounted on

a wheel as it were , by His power . "

 

SlOkam 62:

 

TamEva SaraNam gaccha sarvabhAvEna BhAratha

Tath prasAdhAth pasAm Saanthim sTAnam prApyasi sAsvatham

 

(meaning): Seek refuge in Him alone , Oh Arjuna,

with the whole of your being . By His grace , you shall

find supreme peace and eternal abode . "

 

SlOkam 65:

 

ManmanA bhava MadhbhakthO MaddhyAjee Maam namaskuru

MaamEvaishyasi Sathyam tE prathijAnE priyOsi mE

 

(meaning ): Focus your mind on Me. Be My devotee .

Be My worshipper. Prostrate before Me. You shall come

to Me alone . I promise you, truly; for you are dear to Me. "

 

SlOkam 66:

 

SarvadharmAn parithyjya MaamEkam SaraNam vraja

Aham thvA Sarva-pApEbhyO MokshishyAmi maa sucha:

 

(meaning): " Completely relinquishing all dharmAs ,

seek Me alone for refuge . I will release you from

all sins . Grieve not . "

 

SlOkam 78:

 

yathra YOgeeswara:KrushNO yathra PaarTO dhanurdhara:

tathra SrIrvijayO bhuthirdhruvA neethirmathirmama

 

(Meaning): Wherever there is SrI KrishNa , the Lord of YogA ,

and Arjuna the archer , there are ever fortune , victory ,

wealth and sound morality . This is my (SanjayA's) firm

conviction . "

 

In the next posting , we will focus on the Charama slOkam

of GeethAchAryan .

 

Sarvam KrishNArpaNam asthu ,

 

Daasan , Oppiliappan KOil VaradachAri SadagOpan

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: