Bhagavatgita a detailed study-chapter2

[Guest guest]

Dear madame

The stanzas does not appear to be in bhagavath githa. I may be informde

properly if wrong.

 

sarojram18 wrote:

 

 

1.5.2

 

ninaindhu naindhuL karaindhurugi imaiyor palarum munivarum

punaindha kaNNi neer sanndham pugaiyodEndhi vananginaal

ninaindha

ellapporuLgaLukkum vitthaaimudhaliR sidhayaamE

mananchey jnaanatthunperumai maasooNaadhO maayonE

 

When the devas and sages,

with their hearts and body melting on thinking about Your qualities,

offer garlands, water, sandal paste and fume-sticks to worship You, is

it not decrying the glory of You, who has Maya in Your control and who

is the material cause of the universe through Your will alone.

Azvar , in this pasuram

says that not only he but even the devas and the sages whose hearts

melt thinking of the glory of the Lord and approach Him with materials

of worship , are not fit to do so. It is because He was far above their

status and they worshipping Him is like small insects praising the

elephant. The glory of the Lord is inconceivable even to them because

He created the Universe with His will and thus He is the material and

only cause of all beings.

 

The Upanishad says, `

thath aikshatha bahu syaam prjaayeya, it willed to

become many.' Hence there is no material or any other cause of the

universe except Him which He created by His will.

 

Ninaindhu naindhu uL karaindhu urugi- mind and body melting on thinking of

the Lord and His qualities like souseelya and soulabhya.

 

punaindha kaNNi- flower garlands

 

neer- water for washing His feet

 

sandham- sandal paste as inguent.

 

Pugai- incense

 

Endhi vaNanginaal- when they come and worship You thus.

 

maasooNaadhO- Is it not decrying Your glory? Because

 

maayOn- You wield Maya as your power and all

beings including he devas and sages are under the influence of maya and

hence do not understand You as such.

 

ninaindha ellaa poruLgaLukkum- for all beings created by Your

will

 

vitthaai mudhalil sidhaiyaamE- You are the material cause but without

undergoing any change in You.

 

manam sei jnaanatthu un perumai- such is Your glory that You create all

by Your mind alone.

 

The Lord is the cause of

all which are created by His will. For anything that is created there

are three causes , namely, material cause, efficient cause and

auxiliary cause. For a pot , the clay is the material cause, upaadhaana

kaarana, the potter is the efficient cause, nimittha kaarana

and the potter's wheel is the auxiliary cause, sahakaari kaarana.

Since the Lord alone existed in the beginning as sath, He is

the only cause, material , efficient and auxiliary. Now the material

cause undergoes a transformation when it becomes an

effect like the clay becoming the pot, with a change in form . colour

etc. But the Lord remains as He is even after the creation of the world

as the Upanishad says, poornam adhaH pornam idham poorNaath poornam

udhachyathe; poornasya poornam aadhaaya poorNameva avaSishyathe.<

o>

 

` That is whole;. this is whole; what has

come out of the whole is also whole. When the whole is taken out of the

whole, the whole still remains whole.'

We know that the Lord is everywhere. Does it mean that He

fragments himself and is present in all beings? No. He

is present everywhere in His complete form only.. For example it is not

possible to cut the AkAsa into parts because it is one whole. But the

space inside the pot is seen as ghatAkAsa while

the space outside is mahAkAsa. But both are the same and forms one

whole. Similarly the Brahman being one whole is

present everywhere as one whole.. This is what is meant by vitthaai

mudhalil sidhaiyaamE

 

[Guest guest]

sorry This is thiruvaimozi e wrongly given the title of bhagavathgita

 

 

 

 

 

 

 

 

 

 

Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

 

www.freewebs.com/asrama3

 

--- On Thu, 11/20/08, rsri <rsri wrote:

rsri <rsriRe: Bhagavatgita a detailed study-chapter2desikasampradaya Date: Thursday, November 20, 2008, 1:14 PM

 

 

Dear madameThe stanzas does not appear to be in bhagavath githa. I may be informde properly if wrong.sarojram18 wrote:

 

 

1.5.2

 

ninaindhu naindhuL karaindhurugi imaiyor palarum munivarum

punaindha kaNNi neer sanndham pugaiyodEndhi vananginaal

ninaindha ellapporuLgaLukkum vitthaaimudhaliR sidhayaamE

mananchey jnaanatthunperumai maasooNaadhO maayonE

 

When the devas and sages, with their hearts and body melting on thinking about Your qualities, offer garlands, water, sandal paste and fume-sticks to worship You, is it not decrying the glory of You, who has Maya in Your control and who is the material cause of the universe through Your will alone.

Azvar , in this pasuram says that not only he but even the devas and the sages whose hearts melt thinking of the glory of the Lord and approach Him with materials of worship , are not fit to do so. It is because He was far above their status and they worshipping Him is like small insects praising the elephant. The glory of the Lord is inconceivable even to them because He created the Universe with His will and thus He is the material and only cause of all beings.

 

The Upanishad says, ` thath aikshatha bahu syaam prjaayeya, it willed to become many.' Hence there is no material or any other cause of the universe except Him which He created by His will.

 

Ninaindhu naindhu uL karaindhu urugi- mind and body melting on thinking of the Lord and His qualities like souseelya and soulabhya.

 

punaindha kaNNi- flower garlands

 

neer- water for washing His feet

 

sandham- sandal paste as inguent.

 

Pugai- incense

 

Endhi vaNanginaal- when they come and worship You thus.

 

maasooNaadhO- Is it not decrying Your glory? Because

 

maayOn- You wield Maya as your power and all beings including he devas and sages are under the influence of maya and hence do not understand You as such.

 

ninaindha ellaa poruLgaLukkum- for all beings created by Your will

 

vitthaai mudhalil sidhaiyaamE- You are the material cause but without undergoing any change in You.

 

manam sei jnaanatthu un perumai- such is Your glory that You create all by Your mind alone.

 

The Lord is the cause of all which are created by His will. For anything that is created there are three causes , namely, material cause, efficient cause and auxiliary cause. For a pot , the clay is the material cause, upaadhaana kaarana, the potter is the efficient cause, nimittha kaarana and the potter's wheel is the auxiliary cause, sahakaari kaarana. Since the Lord alone existed in the beginning as sath, He is the only cause, material , efficient and auxiliary. Now the material cause undergoes a transformation when it becomes an effect like the clay becoming the pot, with a change in form . colour etc. But the Lord remains as He is even after the creation of the world as the Upanishad says, poornam adhaH pornam idham poorNaath poornam udhachyathe; poornasya poornam aadhaaya poorNameva

avaSishyathe.< o>

 

` That is whole;. this is whole; what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole.'

We know that the Lord is everywhere. Does it mean that He fragments himself and is present in all beings? No. He is present everywhere in His complete form only.. For example it is not possible to cut the AkAsa into parts because it is one whole. But the space inside the pot is seen as ghatAkAsa while the space outside is mahAkAsa. But both are the same and forms one whole. Similarly the Brahman being one whole is present everywhere as one whole.. This is what is meant by vitthaai mudhalil sidhaiyaamE

 

[Guest guest]

Bhagavatgita detailed study-Chapter6-dhyanayoga

 

 

1. anaaSrithaH karamphalam kaaryam karma karothi yaH

 

sa sanyaasee cha yogee cha na niragniH na cha akriyah

 

One who performs the actions that have to be done without attachment to the fruit of action , he alone is the sannyasi and also a yogi and not the one who simply gives up the ritual of fire or action.

 

Sannyasi is the one who follows the path of knowledge and the yogi here means karmayogi who follows the path of action. For a sannyasi there are no rituals and no obligatory karma. But sannyasa means mental renunciation of the worldly desires and not physical giving up of activities while mentally dwelling upon them in which case he will be a pseudo sannyasi as Krishna Himself will elaborate in a later chapter.

 

On the other hand the one who does all his actions without attachment to the fruit and giving up the sense of agency, that is, a karmayogi, is both a yogi and a sannyasi as sannyasa consists in giving up attachment and yoga is giving up the sense of agency.

 

2. yam sannyaasam ithi praahuH yogam tham vidDhi paandava

 

na hi asannyastha sankalpah yogee bhavathi kaScnana

 

Hence what is commonly know as sannyasa is also the yoga. For one who has mentally not renounced the wishful thinking, there can be no yoga.

 

Sankalpa is the thoughts that propel the action. A karmayogi who has given up the sense of agency has no desire-motivated actions and all he does is an offering to the Lord. Hence there is no sankalpa which creates the feeling `I am doing.' When there is sankalpa, the will to act because of desire for fruit, it brings vikalpa or misconception due to ego-centric desires. This is the maya, called chitthavrtthi jaala. The net made up of the thread of thoughts that bind the man.

 

Karmayoga is normally prescribed to the householder who has to discharge his duties which are obligatory in his stage of life. But by the same process he can scale the height of the yoga of meditation. The karma done without attachment giving up the fruit therein purifies the mind preparing him for the practice of dhyanayoga, Yoga of meditation. He is commended by Krishna as being the yogi and a sanyasi at the same time. Renunciation , sannyaasa, means giving up and he who does it is a sannyaasi. Yoga is the concentration of mind and he who has it is a yogi. So by merely giving up rituals and obligatory duties does not make one a sannyasi or an a yogi. The rejection of the agency , the feeling that `I am the doer' is common to both yoga and sannyasa. Hence Krishna says that without mental renunciation yoga is not possible.