The contents of this mail below has been completely taken from the ebook Swamy Desikan’s GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan (www.sadagopan.org). This ebook is available at http://www.sundarasimham.
THE ESSENCE OF THE THIRD CHAPTER--- PAASURAM 4
சங்கந்தவிர்ந்�� சகஞ்சதிர் ெபற்ற தனஞ்சயேன
ெபாங்குங்குணங்கள் ��ணர்ப்பைனத்��ம் ��க விட்டவற்��ள்
நங்கண்��ைரத்த கிாிைசெயலாெமன��ம் நவின்றார்
எங்கும் அறிவர்கேளெயன்�� நாதனியம்பினேன
Sankam tavirnthu sakam sathir peRRa DhananjayanE
Pongum guNangaL puNarppu anaitthum puhavittu avaRRuL
NankaNN uraittha kirisai yelAm yenavum navinRAr
Yengum aRivarhaLE yenRu NaaTan iyampinanE
(MEANING):
In the previous paasuram, Lord pointed out that Karma yOgam has to be done first to get the mind under control and then one should proceed to JnAna yOgam. A question arises about some one, who is competent to perform JnAna yOgam directly without the intermediate step of Karma yOgam. The question is why such a capable person should trouble himself with Karma yOgam.
The answer is that the gains of JnAna yOgam can not be realized unless Karma yOgam is mastered first. We have to perform Karma yOgam first and please the Lord by doing karmAs without anticipation of the fruits of the karmA. Sins are destroyed during the practice of such karma yOgam. The mind gets cleansed. The power of dhOshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This leads on to the practice of JnAna yOgam as the next step. If one does not perform Karma yOgam first and proceeds directly to Jn~Ana yOgam, it is like some one, who wants to build a seven tiered gOpuram by starting with the seventh tier first. He will become a laughing matter. Further, no one can stay idle even for a second without doing any karma except during the praLaya Kaalam. Jeevan is goaded by one or other of the three guNams to perform one or other karmAs. Karma yOgam is easy to practice. Mistakes do not creep in, while one practices Karma yOgam. It is impossible not to be engaged in KarmAs. The bodily existence will be impaired, if we abandon Karma yOgam. Even the great souls like King Janaka, who were fully qualified to jump start their Saadhanai with JnAna yOgam practiced Karma yOgam first to show to the world the correct sequence. If some one sets an example by skipping Karma yOgam, even those, who are not competent to perform JnAna yOgam will mimic the capable ones and end up in spiritual disaster. This will lead to the accumulation of sins by the trendsetter and he will further lose his grip on the JnAna yOgam as well.
ADDITIONAL COMMENTS ON THE WORDS & PASSAGES OF THIS PAASURAM
“Sangam Tavirtthu”: When one performs Karma yOgam, one should do it for Bhagavath preethi and not for gaining any fruits that one may desire.
“Pongum guNangaL puNarppu anaitthum avaRRuL puhavittu”: Satthvam, Rajas and Tamas are the three guNams associated with Prakruthi. In the body of the chEthanam, they are presenting in different proportions. They are behind the performance of appropriate karmas as described in detail in the 14th chapter of SrImath Bhagavath GeethA. Jeevan deludes itself by thinking that it is the doer of the karmAs. This delusion (Bhramam) arises from the wrong conviction that Sareeram is indeed the aathmA. In contrast to these deluded souls, those who have a clear understanding of the Aathma Svaroopam will know that the ability to perform karmAs is a natural attribute of the Aathma and the association with the three guNams is the causative factor. This is known as Karthruthva anusandhAnam.
“NangkaNN uraittha kirisaikaL yelAm yenavum navinRAr yengum aRivarhaLE”: Those who recognize that all the karmAs are performed by SarvEswaran through His Servant, the Jeevan for the purpose of His own joy. One has to comprehend this tatthvam, while performing Karma roopa kaimkaryams. Those who have this practice are considered as the Masters of the essence of all Bhagavath Saasthrams.
Instructing Arjuna in this manner, Lord commanded him to engage in the practice of his karmAs as a Kshathrian and fight his enemies in that righteous war.
SWAMY ALAVANTHAR'S SUMMARY OF THIS THIRD ADHYAYAM IS:
असक्त्या लोकरक्षायै गुनेष्वारोप्य कर्तुतां I
सर्वेश्वरे वा न्यस्योक्ता तृतीय कर्मकार्यता ।। श्लोक ७
(MEANING):
In the third chapter, our Lord emphasized the importance of performing KarmAs with the understanding that they are done by the three guNams and the need for surrendering the fruits of them at the Lord's feet and recognizing that all these KarmAs are Bhagavath adheenam. Our Lord pointed out that He performs these nithya karmAs even if He as the possessor of Jn~Ana Yogam does not need to do them. He explained that He performs for lOka rakshai and perform them for the benefit of all, who do not have the sakthi to practice JnAna Yogam.
RAAMANUJA'S SUMMARY:
The aathma sAkshAthkAram (the direct visualization of the individual Self/Jeevan) is the precedent for success in practice of Bhakthi yOgam. This is explained in the next four chapters starting from the Third Chapter.
BhagavAn states that the practice of JnAna yOgam by plunging head long is a difficult and dangerous act (sahasA yEva JnAna yOgO dhushkara:) The chEthanam in this world cannot exist without action driven by the guNAs born of Prakruthi. Anyone who says that he has skipped Karma yOga and jumped to JnAna yOga directly is a hypocrite (MiTyAchAran).
There is every fear of downward descent in his case. Therefore one has no choice but तो perform obligatory karmAs (Nithya Karmaa) without seeking the fruits thereof. By performing karmAs without attachment to the fruits of such karmAs, one attains the Supreme Being:
तस्माद सक्तः सततं कार्य कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पुरुषः ।।
Tasmad saktah satatm karya karma samachar I
Asakto hyacharankarma paramapnoti purushah II
GeethAchAryan goes on to say that He is “AvAptha samastha Kaaman” (One who has all of His desires fulfilled) and the Supreme Master of all and yet He goes on working (performing karmAs) for the protection of the world and its beings.
The Lord instructs ArjunA to surrender all of his actions to Him with a mind focused on Him as the antharyAmi of all and engage in his battle ahead resolutely without the heat of excitement:
मयि सर्वाणि कर्माणि संन्यस्य अध्यात्म चेतसा ।
निर असिः निर्मम भूत्वा युध्यस्व विगत ज्वरह् ।। श्लोक ३०
Here, the Lord instructs ArjunA to perform all prescribed karmAs befitting his role as a Kshathriyan free from selfishness and in a mood of not seeking the phalans for such karmAs. He asks ArjunA to dedicate the fruits of all those required KarmAs to Him with adhyAthma chEthas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that Lord is his Master (Seshi) and he is His (Lord’s) agent (Seshan). One who has this sEshathva JnAnam is the one with adhyAthma chEthas. Lord states that those who do not have this Tatthva Jn~Anam are lost forever.
During the rest of this third adhyAyam, Lord explains the difficulties in the practice of JnAna yOgam. GeethAchAryan stresses the importance of controlling the senses AT THE VERY BEGINNING, so that both JnAnam (knowledge) and VijnAnam (discrimination) are not destroyed (Geethai III. 41). Next, BhagavAn rank ordered the adversaries to JnAna Yogins: The indhriyAs (senses) are important virOdhis for gaining knowledge (JnAnam). Even if the Yogi controls the senses, the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining JnAnam. If one controls the mind, Bhuddhi (the intellect) still is a greater impediment than Senses and the mind. Even after controlling the sensory organs and the mind, the Bhuddhi can play some perverted games and stand in the way of gaining JnAnam. Assuming that the senses, mind and intellect are some how controlled, there is a virOdhi, which is the biggest of them all. That is desire (Kaama:).
In the final slOkam of this chapter (III-43), the Lord instructs Arjuna to recognize Kaamam (desire) as the top most obstacle in the pursuit of JnAna yOgam and directs Arjuna to destroy this enemy (desire) by stabilizing the Manas with the help of Bhuddhi, which in turn is reined in by the practice of Karma yOgA:
Sri Ramanuja’s Gita BhAshyam
Chapter 1 of Geethai is about “Arjuna”s sorrow and Confusion”
Chapter 2 of is about: “Communion through Knowledge”.
Chapter 3 is about “Communion through Action”.
Chapter 4 is about “Renunciation of Action in Knowledge”.
Chapter 5 is about “Communion through Renunciation”
Chapter 6 is about “Communion through Meditation”
These are the six Chapters of the First Hexad united together as a self-consistent Unit. In the third chapter, the emphasis was on the need to practice Karma yOgA with Phala thyAgam for both the Saadhakan with strong body impulses as well as for the one qualified to practice JnAna yOga.
In the fourth chapter, the absolute need for practicing Karma YogA is reiterated and emphasized. Further, the avathAra rahsyam of the Lord is touched upon.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
In the 3rd chapter, the doing of karma is taught for the protection of the world. It should be done without attachment, placing the doership on the gunas or on the All-ruler.
Explanation
The teaching as to the lower tatva - the atma - and as to the doing of karmas without attachments was completed in Chapter II. The disciple Arjuna asked why he was asked to do karma yoga in preference to jnana yoga which is the direct means to yoga (meditation on the atma). This question gave the teacher an occasion to point out that in the case of persons who hold high position, and whose practice will be followed by others, karma yoga alone should be done. Most persons have imperfect knowledge of the atma as he is, and are attached to action. If the man in a high position does jnana yoga, they will abandon karma yoga, for which alone they are fit, and will take up jnana yoga; and being unable to do it steadily, they will be ruined. The direction is therefore given :
Let not the wise man unsettle the mind of the ignorant people attached to karma. By doing persistently and precisely let the wise induce the others in all activities (verse 26)
The teacher pointed out his own example. There was nothing not attained by him, which had to be attained by action. Yet he remained in action only. The man in high position not only protects the world by carrying it with him; but he also saves himself from the sin of being the means of its ruin.
2. This is the new teaching. The remainder of the chapter explains the teaching given in Chapter II. It was said that one's business is only with the fruits and never with the fruits. A motive for action should be supplied; (verses 9 to 16)
With what the devatas give, offerings should be made to them again. If one does not do so, but appropriates them for his own enjoyment, he becomes a thief. The question arises how one should live. The reply is given that he should eat what remains after the offerings are made. If he does so, he will be released from all sin. Thus, the motive for action is the service of devatas, and this is in reality service of the Brahman, who abides in all devatas as their atma. In addition to the offerings themselves, all actions subsidiary to them are permitted.
3. One element in karma yoga - viz abandonment of attachment to fruits - has thus been explained. Another element is abandonment of doership. If one, that does an action, does not do it, who else does it? This other is stated to be the gunas of his body- satva, rajas & tamas. He does the action no doubt; but who makes him do it? It is not his own nature; What makes him do it is the gunas by his connection with a body. The gita states that the action should be done with this thought:
But he who knows the truth about the division of gunas and works, O mighty armed One, through his knowledge that "Gunas operate on their products" is not attached. (Verse 28)
4. In doing karma yoga one sould also think that even the doership of the gunas depends upon the Brahman who is the ruler of all.
Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.
VEDANTA DESIKAR'S GITARTHASANGRAHAM (IN TAMIL)
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| Krishna & Kuselar |
THE ESSENCE OF THE THIRD CHAPTER--- PAASURAM 4
This chapter has 43 slOkams.
சங்கந்தவிர்ந்�� சகஞ்சதிர் ெபற்ற தனஞ்சயேன
ெபாங்குங்குணங்கள் ��ணர்ப்பைனத்��ம் ��க விட்டவற்��ள்
நங்கண்��ைரத்த கிாிைசெயலாெமன��ம் நவின்றார்
எங்கும் அறிவர்கேளெயன்�� நாதனியம்பினேன
Sankam tavirnthu sakam sathir peRRa DhananjayanE
Pongum guNangaL puNarppu anaitthum puhavittu avaRRuL
NankaNN uraittha kirisai yelAm yenavum navinRAr
Yengum aRivarhaLE yenRu NaaTan iyampinanE
(MEANING):
In the previous paasuram, Lord pointed out that Karma yOgam has to be done first to get the mind under control and then one should proceed to JnAna yOgam. A question arises about some one, who is competent to perform JnAna yOgam directly without the intermediate step of Karma yOgam. The question is why such a capable person should trouble himself with Karma yOgam.
The answer is that the gains of JnAna yOgam can not be realized unless Karma yOgam is mastered first. We have to perform Karma yOgam first and please the Lord by doing karmAs without anticipation of the fruits of the karmA. Sins are destroyed during the practice of such karma yOgam. The mind gets cleansed. The power of dhOshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This leads on to the practice of JnAna yOgam as the next step. If one does not perform Karma yOgam first and proceeds directly to Jn~Ana yOgam, it is like some one, who wants to build a seven tiered gOpuram by starting with the seventh tier first. He will become a laughing matter. Further, no one can stay idle even for a second without doing any karma except during the praLaya Kaalam. Jeevan is goaded by one or other of the three guNams to perform one or other karmAs. Karma yOgam is easy to practice. Mistakes do not creep in, while one practices Karma yOgam. It is impossible not to be engaged in KarmAs. The bodily existence will be impaired, if we abandon Karma yOgam. Even the great souls like King Janaka, who were fully qualified to jump start their Saadhanai with JnAna yOgam practiced Karma yOgam first to show to the world the correct sequence. If some one sets an example by skipping Karma yOgam, even those, who are not competent to perform JnAna yOgam will mimic the capable ones and end up in spiritual disaster. This will lead to the accumulation of sins by the trendsetter and he will further lose his grip on the JnAna yOgam as well.
ADDITIONAL COMMENTS ON THE WORDS & PASSAGES OF THIS PAASURAM
“Sangam Tavirtthu”: When one performs Karma yOgam, one should do it for Bhagavath preethi and not for gaining any fruits that one may desire.
“Pongum guNangaL puNarppu anaitthum avaRRuL puhavittu”: Satthvam, Rajas and Tamas are the three guNams associated with Prakruthi. In the body of the chEthanam, they are presenting in different proportions. They are behind the performance of appropriate karmas as described in detail in the 14th chapter of SrImath Bhagavath GeethA. Jeevan deludes itself by thinking that it is the doer of the karmAs. This delusion (Bhramam) arises from the wrong conviction that Sareeram is indeed the aathmA. In contrast to these deluded souls, those who have a clear understanding of the Aathma Svaroopam will know that the ability to perform karmAs is a natural attribute of the Aathma and the association with the three guNams is the causative factor. This is known as Karthruthva anusandhAnam.
“NangkaNN uraittha kirisaikaL yelAm yenavum navinRAr yengum aRivarhaLE”: Those who recognize that all the karmAs are performed by SarvEswaran through His Servant, the Jeevan for the purpose of His own joy. One has to comprehend this tatthvam, while performing Karma roopa kaimkaryams. Those who have this practice are considered as the Masters of the essence of all Bhagavath Saasthrams.
Instructing Arjuna in this manner, Lord commanded him to engage in the practice of his karmAs as a Kshathrian and fight his enemies in that righteous war.
SWAMY ALAVANTHAR'S SUMMARY OF THIS THIRD ADHYAYAM IS:
असक्त्या लोकरक्षायै गुनेष्वारोप्य कर्तुतां I
सर्वेश्वरे वा न्यस्योक्ता तृतीय कर्मकार्यता ।। श्लोक ७
(MEANING):
In the third chapter, our Lord emphasized the importance of performing KarmAs with the understanding that they are done by the three guNams and the need for surrendering the fruits of them at the Lord's feet and recognizing that all these KarmAs are Bhagavath adheenam. Our Lord pointed out that He performs these nithya karmAs even if He as the possessor of Jn~Ana Yogam does not need to do them. He explained that He performs for lOka rakshai and perform them for the benefit of all, who do not have the sakthi to practice JnAna Yogam.
RAAMANUJA'S SUMMARY:
The aathma sAkshAthkAram (the direct visualization of the individual Self/Jeevan) is the precedent for success in practice of Bhakthi yOgam. This is explained in the next four chapters starting from the Third Chapter.
BhagavAn states that the practice of JnAna yOgam by plunging head long is a difficult and dangerous act (sahasA yEva JnAna yOgO dhushkara:) The chEthanam in this world cannot exist without action driven by the guNAs born of Prakruthi. Anyone who says that he has skipped Karma yOga and jumped to JnAna yOga directly is a hypocrite (MiTyAchAran).
There is every fear of downward descent in his case. Therefore one has no choice but तो perform obligatory karmAs (Nithya Karmaa) without seeking the fruits thereof. By performing karmAs without attachment to the fruits of such karmAs, one attains the Supreme Being:
तस्माद सक्तः सततं कार्य कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पुरुषः ।।
Tasmad saktah satatm karya karma samachar I
Asakto hyacharankarma paramapnoti purushah II
GeethAchAryan goes on to say that He is “AvAptha samastha Kaaman” (One who has all of His desires fulfilled) and the Supreme Master of all and yet He goes on working (performing karmAs) for the protection of the world and its beings.
The Lord instructs ArjunA to surrender all of his actions to Him with a mind focused on Him as the antharyAmi of all and engage in his battle ahead resolutely without the heat of excitement:
Mayi sarvani karmani samnyasya adhyatma chetasa I
Nir asih nirmama bhutva yudhyasva vigatjwara II sloka 30मयि सर्वाणि कर्माणि संन्यस्य अध्यात्म चेतसा ।
निर असिः निर्मम भूत्वा युध्यस्व विगत ज्वरह् ।। श्लोक ३०
Here, the Lord instructs ArjunA to perform all prescribed karmAs befitting his role as a Kshathriyan free from selfishness and in a mood of not seeking the phalans for such karmAs. He asks ArjunA to dedicate the fruits of all those required KarmAs to Him with adhyAthma chEthas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that Lord is his Master (Seshi) and he is His (Lord’s) agent (Seshan). One who has this sEshathva JnAnam is the one with adhyAthma chEthas. Lord states that those who do not have this Tatthva Jn~Anam are lost forever.
During the rest of this third adhyAyam, Lord explains the difficulties in the practice of JnAna yOgam. GeethAchAryan stresses the importance of controlling the senses AT THE VERY BEGINNING, so that both JnAnam (knowledge) and VijnAnam (discrimination) are not destroyed (Geethai III. 41). Next, BhagavAn rank ordered the adversaries to JnAna Yogins: The indhriyAs (senses) are important virOdhis for gaining knowledge (JnAnam). Even if the Yogi controls the senses, the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining JnAnam. If one controls the mind, Bhuddhi (the intellect) still is a greater impediment than Senses and the mind. Even after controlling the sensory organs and the mind, the Bhuddhi can play some perverted games and stand in the way of gaining JnAnam. Assuming that the senses, mind and intellect are some how controlled, there is a virOdhi, which is the biggest of them all. That is desire (Kaama:).
Indriyani parani ahuh indriyebhyah param manah I
Manasah tu para buddhih yah buddheh paratah tu sah II sloka 42
इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परम् मनः ।
मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः ।। श्लोक ४२
In the final slOkam of this chapter (III-43), the Lord instructs Arjuna to recognize Kaamam (desire) as the top most obstacle in the pursuit of JnAna yOgam and directs Arjuna to destroy this enemy (desire) by stabilizing the Manas with the help of Bhuddhi, which in turn is reined in by the practice of Karma yOgA:
Evam buddheh param budhtva samstabhya atmanam atmana I
Jahi shatrum mahabaho kamrupam durasadam II sloka 43
एवं बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मानं आत्मना ।
जहि शत्रुं महाभो कामरूपं दुरासदं ।। श्लोक ४३
Sri Ramanuja’s Gita BhAshyam
Chapter 1 of Geethai is about “Arjuna”s sorrow and Confusion”
Chapter 2 of is about: “Communion through Knowledge”.
Chapter 3 is about “Communion through Action”.
Chapter 4 is about “Renunciation of Action in Knowledge”.
Chapter 5 is about “Communion through Renunciation”
Chapter 6 is about “Communion through Meditation”
These are the six Chapters of the First Hexad united together as a self-consistent Unit. In the third chapter, the emphasis was on the need to practice Karma yOgA with Phala thyAgam for both the Saadhakan with strong body impulses as well as for the one qualified to practice JnAna yOga.
In the fourth chapter, the absolute need for practicing Karma YogA is reiterated and emphasized. Further, the avathAra rahsyam of the Lord is touched upon.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
In the 3rd chapter, the doing of karma is taught for the protection of the world. It should be done without attachment, placing the doership on the gunas or on the All-ruler.
Explanation
The teaching as to the lower tatva - the atma - and as to the doing of karmas without attachments was completed in Chapter II. The disciple Arjuna asked why he was asked to do karma yoga in preference to jnana yoga which is the direct means to yoga (meditation on the atma). This question gave the teacher an occasion to point out that in the case of persons who hold high position, and whose practice will be followed by others, karma yoga alone should be done. Most persons have imperfect knowledge of the atma as he is, and are attached to action. If the man in a high position does jnana yoga, they will abandon karma yoga, for which alone they are fit, and will take up jnana yoga; and being unable to do it steadily, they will be ruined. The direction is therefore given :
Let not the wise man unsettle the mind of the ignorant people attached to karma. By doing persistently and precisely let the wise induce the others in all activities (verse 26)
The teacher pointed out his own example. There was nothing not attained by him, which had to be attained by action. Yet he remained in action only. The man in high position not only protects the world by carrying it with him; but he also saves himself from the sin of being the means of its ruin.
2. This is the new teaching. The remainder of the chapter explains the teaching given in Chapter II. It was said that one's business is only with the fruits and never with the fruits. A motive for action should be supplied; (verses 9 to 16)
With what the devatas give, offerings should be made to them again. If one does not do so, but appropriates them for his own enjoyment, he becomes a thief. The question arises how one should live. The reply is given that he should eat what remains after the offerings are made. If he does so, he will be released from all sin. Thus, the motive for action is the service of devatas, and this is in reality service of the Brahman, who abides in all devatas as their atma. In addition to the offerings themselves, all actions subsidiary to them are permitted.
3. One element in karma yoga - viz abandonment of attachment to fruits - has thus been explained. Another element is abandonment of doership. If one, that does an action, does not do it, who else does it? This other is stated to be the gunas of his body- satva, rajas & tamas. He does the action no doubt; but who makes him do it? It is not his own nature; What makes him do it is the gunas by his connection with a body. The gita states that the action should be done with this thought:
But he who knows the truth about the division of gunas and works, O mighty armed One, through his knowledge that "Gunas operate on their products" is not attached. (Verse 28)
4. In doing karma yoga one sould also think that even the doership of the gunas depends upon the Brahman who is the ruler of all.
For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the first chapter go to http://haricharanam.blogspot.
For Essence of the first chapter go to http://haricharanam.blogspot.
For Essence of the second chapter go to http://haricharanam.blogspot.com/2011/07/bhagavad-gita-chapter-2-samkhya-yoga_18.html
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