FIFTH Paasuram of Swamy Desikan's GeethArTa Sangraham deals with the FOURTH adhyAyam of SrImath Bhagavath Geetha. This chapter has 42 slOkams.
PiRavAmai tanthidat-thAnE piRakkum perumaihaLum
thuRavAk-kirisaikaL thoomathi tannAl tulanguhayum
iRavA uyir nannilai kaNDidum ulahin nilayum
maRai vAzhum Maayavan nEyanukku anRu aRivitthananE
MEANING OF THE FIRST LINE OF THE PAASURAM
The Lord, who is celebrated by the VedAs decided to give to the Jeevans freedom from futurebirths in the karma bhUmi and instructed them through His friend Arjuna about the secrets relating to His own avathArams (incarnations) amidst us. Those who understand the glories of His avathAra rahasyams will never ever be born as a result of securing Moksham (PiRavAmai tanthida thAnE piRakkum). Those who comprehend the secrets associated with His avathArams have no more births; those who comprehend the ways in which He performs KarmAs during those avathArams will be freed of their own karmAs. Swamy Desikan sums up this visEsha anugraham of the Lord in the First line of the Paasuram:
“PiRavAmai tanthida ThAnE piRakkum Perumai udayAn”
To bless us with apunarAgamanam (non return to the SamsAra MaNDalam), He Himself incarnates in this Karma BhUmi. Those who comprehend His avathAra rahasyams have thus no more births (ithi janma rahasyam yO vEtthi, na asya Punarbhava:); as a result, that jeevan gains Moksha Sukham in SrI Vaikuntam.
WHAT ARE THESE AVATHARA RAHASYAMS OF THE LORD?
There are SIX aspects to His avathAra rahasyam:
- Sathyathvam: His incarnation is TRUE and not some kind of unreal, “make believe”magic.
- Ajahath-svabhAvam: Our Jn~Anam in the Karma BhUmi is shrunken. In contrast, the Lord's Jn~Anam during his avathAram here is fully blossomed as always and does not suffer any diminution. He does not lose in any one of his endeavors. He continues to be the Supreme Lord.
- Suddha Satthva Maya Sareeram during His incarnation: His body is not formed by the admixture of the three guNams (Satthvam, Rajas and Tamas) as in our case. His body is completely Satthva mayam (Suddha Sathvam).
- SvEcchA-mAthra nidhAnathA: His birth does not arise from the maturation of His KarmAs like us. His birth is a result of His own sankalpam (volition).
- Dharma-glAnou Samudhaya: His incarnation happens, when the dharmam declines and adharmam ascends. The timing of our birth in contrast is linked to the ripening of our karmAs.
- Saadhu SamrakshaNArTathA: His birth here has nothing to do with the enjoyment of the fruits of karmAs, which are a mixture of Sukham and Dukkham. It is for uplifting the Saadhu Janams; they cannot bear even a moment of separation from Him and He incarnates to protect them from their enemies. He shows them His form (Narasimhan), converses with them (KrishNa and Gopis), establishes Dharmam (Raama) and destroys the unrighteous (Varaha avathAram).
MEANING OF THE SECOND LINE OF THE PAASURAM:
ThuRavAk-kirisaikaL thU mathi tannAl tulanguhayum” is the second line. KirisaikaL refers to the divisions of Karma yOgam such as AarAdhanam for the Lord, Control of senses (indhriyams), prANAyAmam, Yaagam, DhAnam, hOmam, Tapas, Bathing in holy waters, Vedic study and understanding of the meanings of the Vedic passages. These are “thuRavAk-KirisaikaL”, the karmas that cannot be abandoned; they are prescribed for each varNam and aasramam. Any one who does not seek the phalan of these karmas and yet performs them with a detached mind is practicing the highest form of Karma yOgam. For such a one, who has cultivated the disassociation with karma phalan, the enjoyment of aathma svaroopam without prakruthi sambhandham becomes possible. The Karma yOgam practiced in this way contains inside itself, Jn~Ana yOgam. Since, this saadhakan considers the performance of all the KarmAs as Parabrahma Svaroopam, Karma yOgam becomes Jn~Ana Svaroopam (thUmathi tannAl tulanguhayum). The words “thU mathi tannAl” refers to the ideal Karma yOgam housing inside it the Jn~Anam about the pristine Aaathma Svaroopam. “Tulanguhayum” alludes to that ideally observed karma yOgam shining as Jn~Ana yOgam.
MEANING OF THE THIRD LINE OF THE PAASURAM
“IRavA uyir nannilai kaNDidum ulahin nilayum” is the third line. The aathma JnAnam arising from the shining of the Jn~Ana yOgam embedded in the Karma yOgam destroys the jeevan's puNyams as well as the Paapams and gets the jeevan safely across the terrors of the ocean of SamsAram. “iRavA uyir” is the eternal, imperishable AthmA. SaakshAthkAram
(direct visualization) of that AathmA in its true state (nal nilai=nannilai) is a great accomplishment resulting from the proper practice of Karma yOgam that houses Jn~AnayOgam inside it.
MEANING OF THE FOURTH LINE OF THE PAASURAM
“MaRai vaazhum Maayavan nEyanukku anRu aRivitthananE” is the fourth line. Our Lord is
Maayavan, who is celebrated by the VedAs (maRai Vaazhum Maayavan). As a mysterious Swamy, He takes on many incarnations. He taught / informed (aRvitthaan) His friend (nEyan) the mysteries (the six rahasyams) behind His many incarnations (avathArams)on the first day of BhAratha yuddham (anRu aRivitthAn).
SWAMY ALAVANTHAAR'S SUMMARY OF THE 4TH CHAPTER
Prasangat svasvabhoktih karmano karmatasya cha I
Bheda gyanasya mahatmayam chaturdhyaya uchyate II sloka 8
--Swamy AlavanthAr's
(EXTENDED MEANING):
In this Fourth chapter, the secrets behind BhagavAn's incarnation (avathAra rahasyams) amidst us are covered. He states that He is Sarvaj~nan (Omniscient) and His divine suspicious body (dhivya MangaLa vigraham) is not made up of the five elements (Paancha bhoudhikam) and is aprAkrutham. He also explained that His incarnations are out of His own volition (icchA mAthram) and are made at the times when there is a decline in dharmam and His bhakthAs need protection (Saadhu samraksahNam, dharma sTApanam and Dhushta Nigraham). He instructs us on the importance of Karma yOgam and that Jn~Ana Yogam is incorporated inside Karma Yogam. The svaroopam (inherent nature) of Karma Yogam is elaborated upon in the Fourth Chapter.
ACHAARYA RAAMAANUJAA'S COMMENTARY
In the fourth chapter, the need for practicing (elaborated in the third chapter) is confirmed. The purpose of the anushtAnam of Karma yOgam is identified as “Jagath uddhAraNam” (the deliverance of all beings). As Karma yOgam includes within itself, the knowledge of the Self (aathman), it is considered that “such Karma yOgam includes Jn~An yOgam in its scope” (anthargatha Jn~AnatayA asya yEva Jn~AnayOgaakArathAm pradarsaya). In addition to that, the nature of Karma yOga with its bhEdhams(divisions) and the dominance of the Jn~Ana portion in the Karma yOgam is elaborated in the fourth chapter. The avathAra rahsyams of the Lord are also covered in this chapter.
SPECIAL SLOKAMS OF THE FOURTH CHAPTER TO REFLECT UPON:
Chapter 4 - Slokam 8:
Paritranaya sadhunam vinashaya cha dushkritam I
Dharma samsthapanarthaya sambhavami yuge yuge II sloka 8
परित्राणाय साधूनां विनाशाय च दुष्कृतं ।
धर्म संस्थापनार्थाय संभवामि युगे युगे ।। श्लोक ८
“For the protection of the Saadhu Janams and the destruction of the evil doers (enemies of My BhagavathAs) and for establishment of righteousness in this world, I incarnate in every yugam.”
Chapter 4 - Slokam 9:
Janma karma cha me divyamevam yah vettti tattvatah I
Tyaktva deham punarjanma naiti mameti sah arjuna II sloka 9
जन्म कर्म च मे दिव्यमेवं यः वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति ममेति सः अर्जुन ।। श्लोक ९
“He who comprehends the truths of My divine incarnation and actions during those
avathArams has no rebirth and comes directly to Me.”
Chapter 4 - Slokam 11:
Ye yatha mam prapadyante tan tatha eva bhajami aham I
Mama vartam anuvartante manushyah partha sarvashah II sloka 11
ये यथा मां प्रपद्यन्ते तान् तथा एव भजामि अहं ।
मम वर्तम अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। श्लोक ११
“Whoever resorts to Me in any manner, in the same manner do I favor them; men experience Me alone in different ways”.
Chapter 4 - Slokam 22:
Yadrccha labha santushtah dvandva ati itah vimatsarah I
Samah siddhau asiddhau cha krutva api na nibadhyate II sloka 22
यद्र्च्छा लाभ संतुष्टः द्वन्द्व अति इतः विमत्सरः ।
समः सिद्धौ असिद्धौ च कृत्वा अपि न निबध्यते ।। श्लोक २२
“Content with what chance may bring, rising above the pairs of opposites, free from ill will, even minded in success and failure, though he acts, he is not bound”.
Chapter 4 - Slokam 23:
Gata sangasya muktasya gyan avasthit chetasah I
Yagyaya acharatah karma samagrama pravi liyate II sloka 23
गत सङ्गस्य मुक्तस्य ज्ञान अवस्थित चेतसः ।
यज्ञाय आचरतः कर्म समग्रम प्रवि लीयते ।। श्लोक २३
“Of one whose attachments are gone, who is free, whose mind is established in knowledge, who works only for sacrifices, his karma is entirely dissolved”.
Chapter 4 - Slokam 24:
Brahma arpanam brahma havih brahma agnau brahmana hutam I
Brahma eva tena gantavyam brahma karma samadhina II sloka 24
ब्रह्म अर्पणम् ब्रह्म हविः ब्रह्म अग्नौ ब्रह्मणा हुतं ।
ब्रह्म एव तेन गन्तव्यं ब्रह्म कर्म समाधिना ।। श्लोक २४
“Brahman is the instrument to offer with; Brahman is the oblation; By Brahman is the
oblation offered into the fire of Brahman; Brahman alone is to be reached by Him, who
meditates on Him in his karmAs”.
SWAMY DESIKAN'S COMMENTARIES IN TAATHPARYA CHANDRIKAA ARE
EXCEPTIONALLY BEAUTIFUL AND INSIGHTFUL. IN VIEW OF THE LENGTH OF
THIS ESSAY, ADIYEN WILL NOT COVER THEM HERE
.
Now, we will continue with the KrishNa-Arjuna SamvAdham (Conversation) Housed in the fourth Chapter as enjoyed by Vaikunta Vaasi ThirukkaLLam Swami.
Arjuna: Oh Lord! Please explain to me what You started on (viz), karma yOgam being in the form of Jn~Ana yOgam.
KrishNa: All chEthanAs whether interested in Moksham or not are very much interested in
the phalans for their karmAs. They also seek quick returns and choose to worship Indhra and other gods for that purpose. They fail to perform AarAdhanam for Me, who am the indweller of these demi-gods. I am the enjoyer of the offerings (as Yaj~na BhOkthA) made to these demi-gods. These chEthanams fearing SamsAram and desiring MOksham fail to observe the Jn~AnAkAra Karam yOgam, (Jn~Ana yOgam in the form of karma yOgam), My AarAdhanam with Saathvika thyAgam.
ArjunA: Oh Lord! The chEthanams with their bundles of sins weighing them down seek alpa
(insignificant) phalans and fail to observe the means for moKsham, the Karma yOgam. Please instruct me on the Jn~AnaakAra Karma yOgam that will destroy the obstacles to MOksham.
KrishNA: Oh Dear one! I am the Creator, Protector and Destroyer of all chEthanams &
achEthanams from Brahma Devan to the lowly grass. Although I am the creator of all sentients and insentients, I am not subject to any changes (avikAran).
ArjunA: MadhusUdhana! Your statement is confusing. How can You say that You are both
the creator (KarthA) and not the creator (akarthA)?
KrishNA: I recognize your confusion. I am indeed the Creator of the sentients and insentients world. I am not however associated with the differences (Vaishamyams, vERupAdugaL) between say DevAs and Humans or between the humans et al. The differences in births as dEvAs or humans are due to their own karma visEshams. Therefore, I am indeed responsible for the creation of all chEthanams and achEthanams but not for their karmic-related differences among themselves. Therefore, I am consistent in My earlier statement that I am karthA and akarthA. Any one, who understands this subtle point, is released from both the good and bad karmAs (PuNya-Paapams). That one gets rid of the obstacles for the beginning of the Karma yOgam and the ending of the hankering after the desire for fruits. He is not bound by the ancient PrAcheenam) bundle of PuNyams and Paapams.
ArjunA: MaadhavA! You have now instructed me on the secret to remove the obstacles for thebeginning of Karma yOga. Are there any who have followed this path?
KrishNA: Yes, There are many Mumukshus (those who desire Moksham) that have observed this type of Karma yOgam. They understood Me as the karthA as well as the akarthA. VivasvAn and Manu are two of such Mumukshus. Even great scholars and sages have been confused about the karmAs to be observed and the Jn~Anam housed inside that KarmA. I am going to instruct you now on the ways to be released from the bonds of samsAram that you can follow.
ArjunA: Oh Lord! Why has the path & structure of the KarmAs been difficult to grasp by the
Scholars & Sages?
KrishNA: One should get a clear understanding on the karmAs that will be indispensable for
Moksham. They should also be clear about the many types of vikarmAs such as Nithyam, Naimitthikam, Kaamyam and the accumulation of riches. One should also understand the akarma Jn~Anam). In view of the difficulties in understanding the many aspects of karmas, it has been a difficult path for many.
ArjunA: My Lord! It is difficult to comprehend the tatthvam that Karma yOgam is Jn~AnAkAram. Please explain to me further.
KrishNA: One who does the nithya karmAs (those that can not be abandoned) with no
interest in the fruits thereof, with a mind not distracted by other matters, developing detachment from prakruthi and its karyams (loka vasthus) and having the Self alone as prayOjanam will break the bonds of SamsAram. He does not perform Karma yOgam first and then practice Jn~Ana yOgam for the visualization of the Self next but instead observes karma yOgam itself for that result of AathmAvalOkanam. Since this type of karma yOga anushtAnam is linked with Aathma svaroopam (other than Prakruthi), Karma yOgam is of the form of Jn~Ana yOgam as well.
ArjunA: KaNNA! Please elaborate on this for me!
KrishNA: Dhananjaya! The different branches of Karma yOgam are SandhyA vandhanam,
Yaagam, PrANAyAmam, attempt to control the senses, VedAdhyayanam, VedAntha vichAram, Kruchra, SaanthrAyaNa praayascchitthams.
Arjuna: KrishNA! As one who observes karma yOgam, should I abandon Nithya,Naimitthika karmAs?
KrishNA: For one who does not observe nithya-naimithika karmAs, the three purushArthams of Dharma, arTa and Kaamam won’t be realized in this world. If this were to be so, how can they even hope for the ultimate purushArTam of Moksham?
Arjuna: GopAlA! You have instructed that Karma yOgam is of the form of Jn~Anam
(Jn~AnAkAram). Among these, is the Karma bhAgam more important than Jn~Ana
bhAgam?
KrishNA: Among the two aakArams (manifestations) of Karma yOgam, Jn~Ana bhAgam is
loftier than the Karma bhAgam, where dhravyam (dakshiNai) is involved.
ArjunA: Oh RukmaNi Vallabha! I have clearly understood Your upadEsams. DhanyOsmi.
KrishNA: ArjunA! It is not enough that you understood these subtle aspects now. There will
come times before the anushtAnam bears fruit, when you will experience doubts. At those times, approach great souls, serve them well and ask them indirectly questions about what confuses you. They out of their compassion for you will give the most straightforward answers to help you make progress.
ArjunA: Oh brother of BalarAmA! What is the indication that one has reached that stage of
Mastery over the anushtAnam of karma yOgam?
KrishNA: When the practitioner is not deluded, develops a sense of seeing the aathma
svaroopam in all created beings and recognizes Me as their antharyAmi, then the mastery has been attained. There is nothing that is purer in this world than aathma jn~Anam. Those who observe this Jn~AnAkAra karma yOgam as instructed by Me will attain siddhi. Cut asunder hence with the sword of Aathma Jn~Anam all your doubts about the anAdhi vasthu, AathmA and practice Karma Jn~Anam to gain freedom from SamsAric afflictions & Moksham.
Parama Saaram of the Fourth Chapter is PoorNam
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
In the 4th chapter, it is stated that karma has an aspect other than action, its varieties and the greatness of the jnana aspect. Incidentally the nature of Brahma in his avatara is described.
Explanation : The karma done as karma yoga has 2 aspects - an action aspect and a thought aspect. In the latter aspect the thought of the atma as he is revolved in the mind as the action is done.
The term akarma means what is other than karma or action.I.e. when the action is done, the doer should think of the atma as he is. By doing so, the action gets a thought aspect; and the thought of the atma, by entering into the karma yoga attains the action aspect. A person who does action in this manner is praised.
Karma yoga is merely diverting of the senses to things that help the thought of the atma, instead of opposing it by dwelling on objectionable objects. While the senses are thus engaged, the mind meditates on the atma in his real nature.
Karma yoga has 3 aspects - One is to ignore the fruits of action and starve the desire for it. The next is to think of every action as that of the atma and not the bodyand to weaken its identification with the latter. the third is to give up the idea of "Mine" in everything connected with the body. The person makes his offering regarding everyone involved - the offering, the instrument or tool, the person making the offerring and the person receiving it - as part of brahman.
The different types of karma yoga were also discussed here - They are : 1) worship of images; 2) performance of karmas; 3) control of senses; 4) control of sense objects;5) control of the mind;6) making gifts offerings with means properly acquired; 7) fasting in various ways 8) pilgrimages to holy places; 9) recitation of the vedas; 10) study of its meanings; 11) regulation of breath in the form of puraka, rechaka and kumbhka.
Sriman Narayana's avatara rahasya was also revealed here
