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.
Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.
SWAMY DESIKAN'S SUMMARY OF THE 9th CHAPTER OF GEETHA – PAASURAM 10
The 9th Chapter of SrImath Bhagavath GeethA: has 34 slOkams.
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| Desikan - Srirangapatana |
தமேன்மை யுந்தன் பிரப்பிர்ரலராத் தனிநிலையும்
பன்ன்மேனி நணினன் பால் பிரியா அன்பர் ஆசைகளும்
புன்ன்மேனி விண்ணவர் பால் புரியாத தன் பத்திமையும்
நன்ன்மேனி ணாரணன்னரனுக்கு நவின்றனனே
tamEnmai yunthan piRappiR RaLarAt-taninilayum
मतस्थानि सर्व भृतानि न चाहं तेष्व वस्त्थितः I I श्लोक 9-4
परम् भावं अजानन्तः मम भूत महेश्वरम् II श्लोक 9-11
(MEANING):
भजन्ति अनन्य मनसः ज्ञात्वा भूतादिं अव्ययं I I श्लोक 9-13
ते अपि मां एव कौन्तेय यजन्ति अविधि पूर्वकम् I I श्लोक 23
तत् अहं भक्ति उपहृतं अश्नामि प्रयंत आत्मनः I I श्लोक 26
वेद्यं पवित्रं औम्कारः ऋक साम यजुः एव च II श्लोक 17
अमृतं च एव मृत्युः च सत् असत् च अहम् अर्जुन II श्लोक 19
tamEnmai yunthan piRappiR RaLarAt-taninilayum
pannmEni naNInan paal piriyA anbar aasaikaLum
punnmEni ViNNavar paal puriyAtha Tann Bhatthimayum
nannmEni NaaraNannaranukku navinRananE
(MEANING):
Lord Krishna of divinely beautiful body instructed Arjuna about His Supreme status (with no one to equal Him or excel Him), His undiminished Superiority as the Lord even in His avathArams (Parathvam) and His indwellership inside the bodies of all chEthanams (DevAs,humans, birds, animals et al), the loving services rendered by His BhAgavathAs and the Bhakthi yOgam to be practiced towards Him.
THIRUKKALLAM SWAMY'S SPECIAL COMMENTS ON THIS PAASURAM:
BhagavAn is the antharyAmi (indweller) for both the chEthanam and achEthanam. He creates every one and every thing. He protects them and ultimately dissolves them. The world functions because of Him. BhagavAn instructed Arjuna on these glories. Wherever BhagavAn incarnates and whatever forms He takes during His incarnation, His Jn~Anam and Sakthi are undiminished. There is no diminution of His Parathvam (Supremacy). The Lord explains the BhaagavathAs practicing Bhakthi yOgam towards Him with nAma sankeerthanam, archanai, and aarAdhanam with intense (Bhakthi) bhAvam. He instructs Arjuna that His true BhAgavathAs would not desire insignificant and non-lasting phalans and that they would not devote their time to DEvAs, who have perishable bodies. BhagavAn explained that His BhAgavathAs perform AarAdhanam for Him and perform Saathvika ThyAgam at the end and meditate on Him with intense love. BhagavAn identified this devout love with Bhakthi.
SWAMY AALAVANTHAR’S SUMMARY OF THE 9TH CHAPTER
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| Alavandar - Kattamannar koil |
Sva mahatmyam manushyeshu paratvam cha mahatmanam I
Visheshah navamah yogah bhakthi roopah prakrirtitah II sloka 13
स्व महात्म्यं मनुष्येषु परत्वं च महात्मानं I
विशेषः नवमः योगः भक्ति रूपः प्रकृतितः I I 13th SlOkam of GeethArTa Sangraham
विशेषः नवमः योगः भक्ति रूपः प्रकृतितः I I 13th SlOkam of GeethArTa Sangraham
(MEANING):
Lord Krishna described in the ninth chapter, “His own eminence, His undiminished Supremacy as the divine even when He assumes embodiments as incarnations, the excellence of MahAthmAs or devotees, who seek Him alone and the discipline of Bhakthi or devotion to Him”.
In the previous chapter, the differences that characterize the four different seekers, who approach the Lord were covered. In this chapter, the nature of UpAsanaa taking the form of Bhakthi is explained. The glory of those BhagavathAs practicing Bhakthi yOgam is also extolled by the Lord to establish the lofty state of the Jn~Ani practicing Bhakthi yOgam.
SOME KEY SLOKAMS OF THE 9TH CHAPTER OF BHAGAVATH GEETHA
Maya tatam idam sarvam jagad avyakta murtina I
matasthani sarva bhrutani na chaham teshva vastthitah II sloka 9-4
मया ततं इदं सर्वं जगद अव्यक्त मूर्तिना Iमतस्थानि सर्व भृतानि न चाहं तेष्व वस्त्थितः I I श्लोक 9-4
(MEANING):
“The whole universe is pervaded by Me in an unmanifest form. I am the Seshi (Master), who sustains and rules over this universe. I am their in dweller, who controls their actions. They depend on My will for their existence and acts. I do not however depend on them for My existence.”
Avajananti mam moodhah manushim tanum ashritam I
Param bhavam ajanantah mama bhuta maheshwaram II sloka 9-11
अवजानन्ति मां मूदाः मानुषीं तनुं आश्रितं Iपरम् भावं अजानन्तः मम भूत महेश्वरम् II श्लोक 9-11
(MEANING):
“Driven by their bad karmAs, fools ignore Me when I take on human forms and fail to recognize that I am the Supreme Lord of all beings and the Omniscient as well as Omnipotent Lord, who has incarnated as a mere human being.”
Mahatmanah tu mam partha daivim prakritim ashritah I
Bhajanti ananya manasah jnyatva bhutadim avyayam II sloka 9-13
महात्मानः तु मां पार्थ दैवीं प्रकृतिं आश्रितः Iभजन्ति अनन्य मनसः ज्ञात्वा भूतादिं अव्ययं I I श्लोक 9-13
(MEANING):
“On the other hand, the great--souled ones (MahAthmAs) who are affiliated with My divine nature, worship Me with steady minds and recognize Me as the immutable origin (source) of all beings.”
Satatam keertayantah mam yatantah cha drdavarata I
Namasyantah cha mam bhaktya nitya yuktah upasate II sloka 14
सततं कीर्तयन्तः मां यतन्तः च द्र्दवर्तते I
नमस्यन्तः च मां भक्तया नित्य युक्तः उपासते I I श्लोक 14
(MEANING):
“Aspiring for eternal communion with Me, they worship Me, always singing My praise, striving with steadfast resolution and bowing down to Me in devotion”.
Through SlOkams 16-19, the Lord reveals to ArjunA that He is the Vedic sacrifices (Krathu & Yaj~nam), He is the offering to the manes (SvadhA), He is the oblation proper, He is the Mantram with which such oblation is offered, He is the clarified butter poured as oblation in the sacred fire, which is none other than Himself. Our Lord continues to reveal about His pervasive presence in every thing and being: “I am the Father, Mother, creator and grandfather of the universe. I am the purifier. I am the syllable Om (Pavithram OmkAra:) and also Rk, Saaman and Yajus. I am the goal (gathi), supporter, the Lord, the witness, the abode, the refuge and the friend. I am the seat of origin and dissolution, the base of preservation and the imperishable seed (Bheejamavyayam)--I am immortality (amrutham) as well as death (Mruthyu)”.
Ye api anya devatah bhakthah yajante shraddhaya anuvitah I
Te api mam eva kaunteya yajanti avidhi purvakam II sloka 23
ये अपि अन्य देवताः भक्ताः यजन्ते श्रद्धया अनुवितः Iते अपि मां एव कौन्तेय यजन्ति अविधि पूर्वकम् I I श्लोक 23
(MEANING):
“Even those who are devoted to other divinities with faith in their hearts, worship Me alone, Oh ArjunA, though not as sanctioned by the SaasthrAs”.
Aham hi sarva yajnanam bhokta cha prabhuh eva cha I
Na tu mam abhijananti Tat tvavena atah chyavanti te II sloka 24
अहं हि सर्व यज्ञानां भोक्ता च प्रभुः एव च I
न तुम मां अभिजानन्ति तत् त्ववेन अतः च्यवन्ति च I I श्लोक 24
(MEANING):
“For, I am the only enjoyer and the only Lord of all sacrifices. They do not recognize Me in My true nature; hence they fail”.
Patram pushpam phalam toyam yo me bhaktya prayachati I
Tat aham bhakti upahrutam ashnami prayamta atmanah II sloka 26
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति Iतत् अहं भक्ति उपहृतं अश्नामि प्रयंत आत्मनः I I श्लोक 26
(MEANING):
“Whoever offers Me with true devotion a leaf, a flower, a fruit or some water, I accept this offering made with devotion by him, who is pure of heart”.
Pita aham asya jagatah mata dhata pitamah I
Vedyam pavitram aumkarah rk sama yajuh eva cha II sloka 17
पिता अहं अस्य जगतः माता धाता पितामहः Iवेद्यं पवित्रं औम्कारः ऋक साम यजुः एव च II श्लोक 17
(MEANING):
“Whatsoever you do, whatsoever you eat, whatsoever you offer, whatsoever you give away, whatsoever austerity you practice, Oh ArjunA, do that as an offering to Me”.
Tapami aham aham varsham nigrahami udsrujami cha I
Amrutam cha va mrutyuh cha sat asat cha aham arjuna II sloka 19
तपामि अहं अहं वर्षम् निग्रह्नामि उत्स्रजामि च I अमृतं च एव मृत्युः च सत् असत् च अहम् अर्जुन II श्लोक 19
(MEANING):
“I am the same to all creation. There is none hateful or dear to Me. But those, who worship Me with devotion abide in Me and I do abide in them”.
Man manah bhava mad bhaktah mad yaji mam namaskuru I
Mam eva eshyasi yuktva evam atmanam mad prayanah II sloka 34
मद् मनाः भव मद् भक्तः मद् याजी मां नमस्कुरु I
मां एव एष्यसि युक्त्वा एवं आत्मानं मद् परायणः II श्लोक 34
(MEANING):
“Focus your mind on Me, be My devotee, be My worshipper. Bow down to Me. Engaging your mind in this manner and regarding Me as the Supreme Goal, You will come to Me. In this last slOkam of the Ninth chapter of SrImath Bhagavath GeethA, Our Lord describes the true nature of Bhakthi.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
Sva mahatmyam manushyeshu paratvam cha mahatmanam I
Visheshah navamah yogah bhakthi roopah prakrirtitah II sloka 13
स्व महात्म्यं मनुष्येषु परत्वं च महात्मानं I
विशेषः नवमः योगः भक्ति रूपः प्रकृतितः I I 13th SlOkam of GeethArTa Sangraham
विशेषः नवमः योगः भक्ति रूपः प्रकृतितः I I 13th SlOkam of GeethArTa Sangraham
In the ninth chapter the following matters are described:
The highest atma's own greatness; appearance of his divine power even when he comes down among men; the superiority of the jnanis; and yoga in the form of bhakthi yoga.
Explanation : The last is the principal topic of the chapter; and the others are subsidiary to it. Yoga is enjoined in the last verse but one thus :
You, who are in this world, which is perishable, and in which there is no happiness, meditate on me.
2. The nature of meditation is described in the last verse:
Be with your mind fixed on me only: do this with love; serve me; prostrate yourself before me. Maintaining your mind in this manner and regarding me as the highest goal, you will come to me only.
The first clause means that the meditator should think only of the highest atma and that no other thought should intervene. The thought should be repeated without a break, and should be continuous like a stream of oil poured from a cup. The second clause states that this meditation should be a loving meditation, the highest atma being loved beyond measure. The next two clauses describe the degree of love that is needed. The intention is not that the meditator should serve;it is that the love should be so intense, that the meditator will be so pleased by the highest atma, that he will be led to serve Him in every way. The fourth clause states the meditator will not be content with this, but that the love will make him submit himself completely to the object of the meditation. The meditation should become as vivid as sense perception is, though this is not stated here. Thus yoga or bhakthi yoga is continuous, vivid, loving meditation on the highest atma.
3. The mediation should be done the manner prescribed in stanzas 1 & 2 of the explanation under verse 10 with this difference. The obejct of the meditation is the highest atma in the place of the atma of the meditator. In doing dharana, the mind should dwell on the figure of the highest atma. At first it should dwell on one part of it; then upon another and so on. When this practice succeeds, the mind should be fixed on the whole figure. The next step is to repeat the thought, to make it flow in a continuous stream, and to prevent the intervention of a dissimilar thought. This is known as dhyana. When this is established, the last step is to drop the figure of the highest atma and to meditate on his swarupa only. This is known as samadhi and is the means to release or moksha.
What worldly action you do for the maintenance of your body, what you eat for its support, what offering to devata or gift you make or what tapas (dimunition of sense enjoyment) you do, do it, so that it may be yielded to me.
That means that when these actions are done, the doer should think that the actions belong to the highest atma; that they are done by him, he himself being merely an instrument; and that he alone is worshipped by them; for the devatas, whose worship they appear to be, are only his bodies.
5. To turn to the subsidiary matters dealt with in this chapter: the first is the greatness of the highest atma. In verse 7 of the chapter VII it was stated that he enters into every object and supports it. This point is reinstated in verses 4-6, and additional information is given. From the analogy of the string of pearls it may be inferred that he enters all the objects, but is himself unseen. This is expressly stated here
All this world is pervaded by Me in a form, which no one can perceive.
He is present within them in his svarupa; no reference is made to any figure of his. Next, the jiva supports his body by his presence within it; and the body renders a service to him. The objects, that the highest atma supports, do not render any service to him. Next, his support is not like the support of water by the jar, by contact with which the water is prevented from falling down. He supports by his mere will, but does not require any help in the matter. This power to support by mere will is peculiar to him and is exemplified in verse 6. A strong wind rests on akasa. ie., in vacant space, and moves about everywhere; for it is supported by the highest atma. Similarly, all objects are supported by him.
6. In verse 6 of chapter VII it was stated that the highest atma is the place from which all beings go forth, and the place in which they are dissolved. This point is explained more clearly in verses 7-10.
All beings at the end of a world-age come to my prakriti; at the beginning of another world-age, I send them forth again.
A world-age (kalpa) here is a life period of the fore facedd being, and in the pralaya that follows it, even he disappears. "My prakriti" is the lower prakriti of verses 4 & 5 of chapter VII. As reference is made in the verse to all beings, the prakriti is what is known as tamas. It is the state of the matter preceding evolution; and in this state it is without name and form. As prakriti is the body of the highest atma, the absorption of all products in tamas is dissolution in himself as stated in chapter VII. "Send them forth" - beings familiar to them.
Energising and controlling My prakriti, I send forth again and again all these beings, who are helpless, being under the control of matter.
This verse refers to jivas; for it is said that they are under the control of matter and are helpless. The first effect of putting forth energy is to make prakriti assume eight forms as stated in verse 4 of chapter VII. This is known as samashti evolution. These were then mixed and compounded in various ways; and bodies were formed for the jivas, with diverse forms and names. This is known as vyashti evolution. Into these the jivas were made to enter, each according to his karma. Before this was done, the jivas were exactly alike, and were known as samashti jivas. They now became vyashti jivas, as they were in particular bodies, and differed from one another. They are broadly classified into devas. men brutes and vegetables. There are differences in the places and in the times in which they live and in their experiences of pleasure and pain. Sending them forth in this manner is indicated in the original by the prefix vi in the verb visrijami. Again and again means at the proper time. The question will arise whether the highest atma does not render himself liable to the charge of partiality and for want of mercy. Verse 9 states that this charge will not touch him; for in the matter of the difference the cause is the past karma (good and bad deeds) of the jivas themselves; and the highest atma is like that is indifferent. This reply raises another question - if the creation of differences be in accordance with karmas of jivas, matter alone, which continually changes, may evolve in accordance with the karmas. Verse 10 states that it is necessary for the highest atma to direct it; for it is unintelligent. Thus it has been pointed out that the highest atma in the form of Sri Krishna is the lord of all, that his will never fails, and that he is not open to the charge of partiality or cruelty. The retention of this divine power undiminished is not true only when he appears in human shape; it is true of all his avataras.
7. The only matter to be explained is the superiority of the jnanis, that is, those that wish to be ever with the highest atma, and love him alone. In the first place they are not like the others deluded by the human form in which he appears; they recognise him as the world cause, and as free from any contractions of his attribute jnana. For he comes down not from karma, but from his unbounded mercy in order to protect good men. They do this, as they do prapatti; and as by this means they are freed from all obstacles, the sattva quality predominates in their minds; and they meditate on him, regarding it as the only end worth striving for. The love for him is so great, that without this meditation they cannot support themselves, their minds or their outer senses (verse 13). Their love also makes them ever repeat his names - Narayana, Krishna, Vasudeva and the like, which describe his noble qualities; to do such actions as will be acceptable to him, like placing flowers at his feet, and actions which serve them like the building of temples, making flower gardens and the like; and to fall down before him without minding whether the place is dusty, miry or is full of pebbles. Other jnanis in addition to these perceive the highest atma alone in every object in the world; for being clothed in the matter and jiva elements in the subtle condition. He willed to become many, and became the universe; so that every object is he alone in that form (verses 14 & 15). Next they do not ever return to this world after enjoyment in swarga like those that perform soma yagas. They reach the highest atma, who is limitless bliss, and never return. For he takes upon himself the burden of their attaining their goal (yoga) and of preventing it from coming to an end (kshema) (verse 22). Next they find no difficulty in worshipping him. He is willing to accept anything that they may offer - be it a leaf, flower, a fruit or a cup of water. He is the lord of the changing and changeless worlds, and can command what he wishes to get; yet he accepts these; for they are offered with love, and the worshippers regard the offering itself as and end, and their minds are therefore pure (verse 26). Thus the highest atma overlooks differences in the objects that are offered to him. Similarly, he does not mind differences among those that love him for himself. He does not reject one on the grounds that he is of low birth, or that his figure is not pleasing, or that he is low nature or that he is not learned; nor does he accept one merely on the plea that he is the reverse. He treats all alike; but when one loves him for himself, be he high or low, he will be with him, as if he were his equal; and he himself will be with him as if he were his superior (verse 29). He extends the same treatment to one that swerves from the practices prescribed for his caste and stage of life, provided that he loves him for himself. He is stated to be a good man and deserves respectful treatment. His conviction being good, his mind will quickly turn to dharma (meditation of the highest atma) and his evil practices will soon disappear ( verses 30 & 31). Such is the superiority of the jnanis.
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For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the 1st chapter go to
http://haricharanam.blogspot.
For Essence of the 2nd chapter go to
http://haricharanam.blogspot.
For Essence of the 3rd chapter go to
http://haricharanam.blogspot.
For Essence of the 4th chapter go to
http://haricharanam.blogspot.
For Essence of the 5th chapter go to
http://haricharanam.blogspot.
http://haricharanam.blogspot.
For Essence of the 2nd chapter go to
http://haricharanam.blogspot.
For Essence of the 3rd chapter go to
http://haricharanam.blogspot.
For Essence of the 4th chapter go to
http://haricharanam.blogspot.
For Essence of the 5th chapter go to
http://haricharanam.blogspot.
For Essence of the 6th chapter go to
http://haricharanam.blogspot.
For Essence of the 7th chapter go to
For Essence of the 8th chapter go to
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