Thursday, December 26, 2013

Essence of the 12th chapter - Bhakthi Yoga - Bhagavad Gita

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.org/ebooks/GitaSHM.pdf.  I have also attached the book for ease of download.
 
Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.


THE ESSENCE OF THE TWELFTH CHAPTER—13TH PAASURAM
The TWELFTH Chapter of SrImath Bhagavath GeethA has 20 slOkams. This chapter is about Communion through loving devotion.


INTRODUCTION TO THE 12TH CHAPTER
BhagavAn explains here the following aspects of the Bhakthi Yogam/ Bhagavath UpAsanam; latter is superior to the meditation on the AathmA/Self (JeevAthmOpAsanam). The superiority of the Bhagavath UpAsanam over AathmOpAsanam is due to the superiority of the object of meditation (Bhagavan) over AathmA. AchArya RaamAnujA quotes the 47th slOkam of the sixth chapter of Bhagavath GeethA in this context:
 
“He who, with faith, worships Me, whose inmost self is fixed in Me, I consider him as the most integrated among all Yogins”. The path of meditation on the Self is recommended for one, who does not have the wherewithal to follow Bhagavath UpAsanam.
 
BhagavAn explains the following four points related to Bhakthi Yogam in the twelfth chapter:
1. Meditation on the Lord through Bhakthi yOgam
2. Speediness of Bhakthi yOgam in bearing fruits over JeevAthmOpAsanam and hence the superiority of Bhakthi            yOgam/Bhagavath UpAsanam
3. The “felicity” of the performance of Bhagavath UpAsanam
4. The means for meditation (upAsanam) on the Lord
 
SWAMY ALAVANTHAR'S SUMMARY OF THE 12TH CHAPTER
भक्तेः श्रेष्ट्यं उपयोक्तिः असक्तः आत्माः निश्थ्ठता  I 
तत् प्रकारास्त्व अति प्रीतिः भक्ते द्वादश उच्यते I I  
GeethArTa Sangraham of Swamy AlavathAr: SlOkam 16
 
(EXPANDED MEANING):
The superiority of Bhakthi yOgam is taught to Arjuna in the 12th chapter. Arjuna is advised that Bhagavath UpAsanam is superior (Sraishtyam) to JeevAthama upAsanam (Aathma saakshAthkAram/Kaivalyam). Bhagavath UpAsanam is identified as the one which will yield fruits (Moksham) quicker than JeevAthmOpAsanam. Those who are not qualified for Bhagavath upAsanam should elect for JeevAthmOpAsanam, which will pave the way for Bhagavath UpAsanam (asakthasya aathma nishtathA). There are many steps in Bhagavath UpAsanam (Bhakthi yOgam): Control of mind, total focus on experiencing Bhagavath GuNams, Construction of Temple, Gopuram, other Kaimkaryams to the Lord with Bhagavath preethi alone in mind (athi prethA:) and the scrupulous observance of nithya karmAs. These are UpAyOkthis. The accessory to Bhakthi Yogam (Tath PrAkArA:) is Karma yOgam. The aathma guNams conducive to the observance of Karma Yogam are described by  BhagavAn from slOkam 13 to 19 of this twelfth chapter.
 
SWAMY DESIKAN’S SUMMARY OF THE 12TH CHAPTER—13TH PAASURAM
 
Tann kazhalil patthi thAzhathathum athan kAraNamAm
innguNa chinthayum Eethu aRiyAthArkku avvadimaikaLum
tann karumankaL aRiyAthavarkku ilahu nilayum
tann kazhal anbarkku nallavan sARRinan PaartthanukkE
 
தன் கழலில் பத்தி தாழததும் அதன் காரணமாம் 
இன்ங்குண சிந்தையும் ஈது அரியாதார்கு அவ்வதிமைகளும் 
தன் கருமங்கள் அறியதவரக்கு இலஹு நிலையம் 
தன் கழல் அன்பர்க்கு நல்லவன் சாற்றினன் பார்த்தனுக்கே  
 
MEANING OF THE FIRST & PART OF THE SECOND LINES OF THE PAASURAM:
 
“Tann Kazhalil patthi thAzhAthathum, athan KaaraNamAm innguNa chinthayum”
 
One who observes occupational duties, nithya karmas, performs Yaagam, Homam, Tapas and dhAnam and presents the fruits of those karmAs to the Lord in the spirit of Saathvika ThyAgam will be assisted by the Lord to overcome all obstacles to cross the ocean of samsAram and the Lord will grant him Moksham. In contrast to the above Bhagavath upAsanam with the angam of Karma yOgam, the route of AathmOpAsanam will delay one's journey to MOksham since it is not easy to stop the activities of the senses to perform upAsanam on JeevAthma. The upAsakan has been used to consider his deham as AathmA and that leads to additional confusion. Although it is difficult at the beginning to have whole hearted focus on Bhagavan for one who has been ruled by his senses, the repeated meditation on BhagavAn's anantha kalyANa guNams will pave the way for success in Bhagavath upAsanam.
 
MEANING OF THE REST OF THE SECOND LINE OF THE PAASURAM
“EethaRiyArkku avvadimaikaLum”
 
It is not easy to deflect the mind to engage in dhyAnam of BhagavAn since the mind for a very long time has been lured by external pleasures of a nonlasting kind. The power of the old vaasanais can however be controlled in favor of Bhagavath upAsanam by engaging in matters that please the Lord: Building of His temples, creating flower gardens for Him, lighting lamps in His sannidhi, facilitating AarAdhanam for Him, Performing PradhikshaNams, BhagavannAma sankeertthanam and namaskaraNam. Since these karmAs are sacred and constant engagement in them will lead to single pointed devotion to the Lord and access to Him.
 
MEANING OF THE THIRD LINE OF THE PAASURAM
“Tann karumangaL aRiyAthavarkku ilahu nilayum”
 
Saathvika ThyAgam including the samarpaNam of the fruits of the karmAs to the Lord will destroy sins arising from ahankAra-mamakArams. The JevAthma dhyAnam will follow; avidhyai will get banished and the sEshathva Jn~Anam will get established. The comprehension of the blissful nature of the AathmA on a par with the Lord's aanandha svaroopam will be realized and Bhakthi yOgam will be realized with out much effort. 
 
THE MEANING OF THE FOURTH LINE OF THE PAASURAM
“Tann Kazhal anbarkku nallavan saaRRinan PaatthanukkE”
 
Our Lord indicates that those who practice Bhakthi yOgam (Tann kazhal anbar) are very dear to Him (anbarkku nallavan). This truth was taught by the Lord to Arjuna in the 12th chapter (saaRRinAn PaartthanukkE).
 
SOME KEY SLOKAMS OF THE 12TH CHAPTER OF BHAGAVATH GEETHA
Shri Bhagavan Uvacha
Mayi aveshya manah ye mam nityam yuktah upasate I
Shraddhaya paraya upaetah te me yukta tama matah II sloka 2

श्री भगवान उवाच 
मयि आवेश्य मनः ये माम् नित्यम् युक्तः उपासते I 
श्रद्धया परया उपेताः ते मे युक्त तमाः मताः II श्लोक 2
 
(MEANING):
“Those who, ever integrated with Me and possessed of supreme faith, worship Me, focusing their minds on Me-- -these are considered by Me the highest among the Yogins”.
 
Ye tu sarvani karmani mayi samnyasya matparah I
Ananyena eva yogena mam dhyayanta upasate II sloka 6
ये तू सर्वाणि कर्माणि मयि संन्यस्य मत् पराः I 
अनन्येन एव योगेन मां ध्यायन्त उपासते II श्लोक 6
 
Tesham aham samudrata mrutyu samsara sagarat I
Bhavami nachirat partha mayi aveshita  chetasam II sloka 7
तेषां अहम् समुध्रता मृत्यु संसार सागरात् I 
भवामि नचिरात् पार्थ मयि अवेशित चेतसाम् II श्लोक 7
 
(MEANING OF BOTH THE SLOKAMS):
“For, those who dedicate all actions to Me, hold Me as their supreme goal, intent on Me, and worship Me meditating on Me with exclusive devotion. Of those whose minds are thus focused on Me, I become soon their Saviour from the ocean of mortal life”.
 
In slOkams 13 to 19, BhagavAn lists the attributes of those who are dear to Him as practioners of Karma Yogam as an angam for Bhakthi yOgam. The sixteenth slOkam provides an example of such upAsakan dear to the Lord:

Anapekshah shuchih dakshah  udasinah gata vyatah I
Sarva arambham pari tyagi yah madbhaktah sah me priyah II sloka 16
अनपेक्षः शुचिः दक्षः उदासीनः गत व्यक्तः I
सर्व आरम्भं परि त्यागी यः मद्भक्तः सः मे प्रियः II श्लोक 16 

(MEANING):
“He who is free from desires, who is pure, expert, indifferent and free from agony, who has renounced every undertaking -- -- he is dear to Me.”
 
Tulya ninda stutih mauni samtushtah ena kena chit I
Aniketah stira matih bhaktiman me priyah narah II sloka 19
तुल्य निन्दा स्तुतिः मौनी संतुष्टः एन केन चित I
अनिकेतः स्थिर मतिः भक्तिमान मे प्रियः नरः II श्लोक 19
 
(MEANING):
“He who regards alike both blame and praise, who is silent and content with any lot, who has no home, who is firm of mind, and who is devoted to Me -- -- dear to Me is such a man.”
 

 

Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram


भक्तेः श्रेष्ट्यं उपयोक्तिः असक्तः आत्माः निश्थ्ठता  I 
तत् प्रकारास्त्व अति प्रीतिः भक्ते द्वादश उच्यते I I  
GeethArTa Sangraham of Swamy AlavathAr: SlOkam 16
 

In the 12th chapter, the following matters are stated: the superiority of bhakti yoga; the means thereto; to one unable to adopt even this mediation on the atma; what is needed for this, and the great love of the highest atma for one doing bhakti yoga.
 
Explanation: The first subject is introduced by a question of Arjuna as to who was the better of the two -  he that does bhakti yoga desiring ever to be with the highest atma or he that meditates on the atma in his natural form. Sri Krishna replies giving preference to the former (verse 2). The latter has to think of the atma thus: He is other than the body and can not therefore be denoted by the words deva, man etc. For the same reason he can not be perceived by the eye or by any of the other senses. Though he is in every body, deva, human, brute, vegetable, he is unfit to be thought of as the form of the body; for he is of an entirely different class. For the same reason though he is connected with one body after another, as the anvil of the blacksmith is connected  with one piece of iron after another, he is not connected with their forms. Not being subject to change of substance, his form does not at any time leave him; he s therefore eternal. The yogi should draw all his senses from their activities. He should look upon all atmas as being alike; for though they dwell in diverse bodies, they are all jnana; and this is their only feature. He should therefore desist from every action that is injurious to them. This is how he should meditate. But is is very difficult for one that identifies himself with the body (verses 3-5). Sri Krishna therefore advises meditation on Himself (verse 8). 
 
2. One may not be able to keep his mind steadily on the highest Atma in yoga. Verse 9 advises him to continually dwell with love on His freedom from imperfections and on His many noble qualities. The mind will then become steady. To one that is unable to do even this, the advice is given in verse 10 that he should His work. This is to build a temple, to make a flower garden, to light the temple, to sweep its floor, to sprinkle water on it, to wash it with cowdung and water, to bring flowers, to recite His names, to go round the temple, to praise, to prostrate before Him, and the like. To one, that is unable to do even this, karma yoga is suggested (verse 11). The next verse explains how practice (abhyasa) may be attained step by step. The first step is karma yoga; this leads to yoga (meditation on atma); from this, realisation of the atma results. Then abhyasa and bhakti yoga may be taken up. Thus the two portions of six chapters are connected. The middle portion teachers bhakti yoga as the means to release (moksha); and the first portion teaches realisation of the atma as the means to bhakti yoga; and this realisation is brought about through yoga by the practice of karma yoga. 
 
3. What the practice of karma yoga needs is next explained in verse 13-19. Twenty eight points are enumerated. For easy remembrance it is desirable to classify them. First, the yogi should know that he is other than his body, and should not regard it as the 'I'. This is being without ahamkara (verse 13). That this thought may be present when he does yoga (meditation on the atma), he should revolve it in his mind, when it is disengaged. This is being a yogi at all times (verse 14). To secure this point, the mind should be controlled, and prevented from wandering to any thing else (ibid.). From this thought, when firmly held, will come detachment - the absence of the thought 'This is mine' in his body, in the sense, in what are connected with them and in his house (verse 13 and 19). As he does not confound himself with the body, he will be without joy or grief, when some thing agreeable or disagreeable comes, as the effect of contact with outside objects, he should not be affected by them, knowing them to be inevitable (verse 13). When a thing, that is welcome or unwelcome to others comes of itself, he should be pleased or displeased. When some thing happens, that is the cause of grief to the world, like the death of wife, or a son, he should not grieve. When such things are not present, he should not long for them (verse 17). He should treat with equal indifference respectful or disrespectful treatment accorded to him by others and their praise or blame. He should be silent, i.e. should not praise one that praises him or blame one that blames (verses 18 and 19). He should be pleased with whatever comes without any effort on his own part, that will be needed for his maintenance. One, that is not this, will praise one and ask of him; he will blame him, if he does give. He should not be one of this description. In his dealings with others he should remember that they are bodies of the highest Atma. He should therefore not hate anyone, whether he hates him or does a disservice to him. He should think that the highest Atma makes him hate him or do disservice as punishment for some offence of his own. He should wish the welfare of all; ad when they are in trouble, he should sympathise with them (verse 13). He should preserve a serene mind, when a friend or enemy is near him; this needs a greater effort than when they are away (verse 18). He should do nothing that will trouble others. He should not regard one with pleasure , and another with displeasure; he should not be afraid of one or be repelled by another. He should so conduct himself, that the world will look upon him as being innocent and will do nothing to trouble him (verse 15). He should firmly believe in the truth of what is stated in the veda (verse 14). As he seeks only the atma, and does not desire nay thing he should careful in regard to what the veda teaches , and take no action in regard to what it does not direct. In other words, he should use for the maintenance of his body only such articles as are permitted by it. He should show his ability in doing what is enjoined. If in doing his duties he meets with any thing that is unpleasant, he should bear it with patience. He should commence any action other than those permitted (verse 16). Among those permitted also he should avoid good karmas, as he avoids evil karma; for in the matter of binding him, there is no difference between them (verse 17). Lastly, he should that bhagavan Vasudeva alone is worshiped by karmas done without a desire for fruits and that being please He will make him realize himself (i.e., the atma) (verse 14). 
 
4. The chapter closes with praise of one doing bhakti yoga, as the sixth chapter closed with praise of one doing karma yoga. 
 
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For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan

For Essence of the 6th chapter go to

For Essence of the 7th chapter go to

 
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