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.
SIXTH Paasuram of Swamy Desikan's GeethArTa Sangraham deals with the FIFTH adhyAyam of SrImath Bhagavath Geetha.
In slOkam 20, Lord KrishNa teaches the way of life practiced by Karma yOgi. Knowing Brahman and abiding in Brahman, such a Yogi will not rejoice or grieve as he experiences pleasant and unpleasant things, since such experiences are transitory and owe their origin to Prakruthi. He dwells in Brahman and he enjoys undiminishing bliss. These transitory pleasures and pains have a beginning and an end (Aaadhyanthavantha:). The wise do not get elated or grieve over them ---(slOkams 20, 21 & 22). The accomplished Karma yOgi freed from the influence of the dhvandhvams (pairs of polar opposites) have minds under full control and devote their time to the well being of all chEthanams. They are freed of all blemishes and attain the bliss of Brahman. For such yOgis, the bliss and beatitude of Brahman is near. Such a yOgi is indeed liberated forever--- (slokams 25, 26 and 28).
It is our siddhAntham that the multitude of AathmAs in different created beings are similar but not the same. The svaroopam of these AaathmAs are not different in the various embodiments. The only difference is in the bodies that they are housed in and their vaasanais resulting from previous karmAs.
PandithA: samadarsina: Even if there are differences in size, shape, color and other features of the ChEthanams, the AathmAs inside their bodies are similar. The differences arising from physical features, GuNams and KarmAs are from poorva janma vaasanais. These differences are not svabhAvikam. The pure aathma vasthu untainted by association with Prakruthi is like Brahman and that is why those who experience aathma saamyam are understood as those who see Brahman.
कर्म योगस्य सौकर्यं शौघ्रयं काश्चन तत्विधाः ।
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)
THE ESSENCE OF THE FIFTH CHAPTER--- PAASURAM 6
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| Desikar - Srirangapatanam |
THE FIFTH CHAPTER OF SRIMATH BHAGAVATH GEETHA --PAASURAM 6:
Swamy Desikan’s summary of the 5th Chapter takes this form in his GeethArtha Sangraham
Paasuram:
கண்டு எளிதாம் கருமம் உயிர் காட்ட கடுகுதலும்
மண்டி அதன் அப்டியில் மனம் கொள்ளும் வரிசைகலம்
கண்டு அறிய உயிரைக் கனலுர்ற நினைவுஹலம்
வன் துவரேசன் இயம்பினான் வாசவன் மைந்தனுக்கே
kaNDu yeLithAm karumam uyir kaatta kaduhuthalum
maNDi athan padiyil manam koLLum varisaihaLum
kaNDu aRiyA uyiraik-kANaluRRa ninaivuhaLum
vaNN thuvarEsan iyambinan Vaasavan MainthanukkE
MEANING:
The Lord of rich Dwaarakai taught Arjuna, the son of Indhran, how Karma Yogam is rooted in saasthrams and is easy to practice. Our Lord instructed Arjuna further about,
1. The ways in which Karma yOgam hastens to enable the visualization of the Self,
2. The aspects of this yOgam that a practioner should master and
3. The method to gain mature knowledge that permits the visualization of the Self, whose
Svaroopam is otherwise not easy to see and experience. Swamy Desikan’s summary in Tamil is based on the Sanskrit slOkam of Swamy AaLavanthAr in GeethaarTa Sangraham about the Fifth Chapter.
SWAMY ALAVANDHAR'S SUMMARY OF THE FIFTH CHAPTER
कर्म योगस्य सौकर्यं शौघ्रयं काश्चन तत्विधाः ।
ब्रह्म ज्ञान प्रकारस्च पञ्चमाध्याय उच्यते ।। श्लोक ९
MEANING:
In the FOURTH chapter, the upadEsam was about the karma yOgam being in the form of Jn~Ana yOgam (Karma yOgA's Jn~AnAkAram). The Svaroopam of Karam yOgam, the different aspects of karma yOgam and the importance of the Jn~Ana yOgam portion of the Karma yOgam were covered. In the FIFTH chapter, it is stressed that Karma yOgam can help to realize visualization of the Self faster than Jn~Ana yOgam. The anga bhEdhams (the differences in the features) of Karma yOgam and the akarthruvAnusandhAnam (the features of Jn~Anam embodied in Karma yOgam) are elaborated further in the FIFTH chapter. The key words chosen by Swamy AlavanthAr to high light the uniqueness of Karma yOgam here are: soukaryam (ease of practice), and Saigryam (quick to yield results); Swamy instructs us further on the anga bhEdhams (differences in the individual aspects of karma yOgam) and on the Jn~Anam that arises form the practice of karma yOgam that helps to visualize the Self, which has the Jn~Ana svaroopam akin to that of the Para Brahmam.
ACHARYA RAAMANUJA'S COMMENTARY
The THIRD chapter (Communion through action) of Bhagavath Geethai, it was revealed that Karma yOga is better for a saadhakan than Jn~Ana yOgam since Karma yOgam includes within itself the knowledge of the Self. The FOURTH chapter (Renunciation of Action in Knowledge), the Lord's instruction was about:
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| Emberumanar |
1. The Jn~Ana yogam content of Karma yOgam,
2. The essential kinds of Karma yOgam and
3. The importance of Jn~Ana yOgam enmeshed in Karma yOgam.
After laying the ground work on the importance of Karma yOgam in the two previous chapters, Lord PaarthasArathy states in the FIFTH Chapter that Karma yOgam takes one faster to the desired goal (attaining the Self) than Jn~Ana yOgam. Additional instructions are given on the ways to meditate on the Self as non-agent (akarthruthva anusandhAnam), which is embedded in Karma yOgam. Finally, the knowledge (Jn~Anam) rooted in Karma yOgam is described.
IMPORTANT SLOKAMS OF THE FIFTH CHAPTER
There are 29 slOkams in this chapter. The 2nd slOkam defines the features of a nithyasanyAsi
(forever-renounced): He who neither hates nor covets and who is beyond the dhvandhvams (opposing pairs) is an “ever-renouncer”. This nithya-sanyAsi marches easily towards Moksham.
In the 7th slOkam, KrishNa ParamAthmA states that one who has conquered his mind and senses and has become the self of all beings (Sarva-bhUthAthma-bhUthAthmaa)
12th slOkam Shifting of agency (doer ship)to Prakruthi (out of which the body came to be) is next covered by the Lord (Karthruthva SanyAsam). The karma yOgi as embodied Self renounces all karmas (actions) to the city of nine gates, the body (Nava dhvArE purE dEhi). He becomes self-controlled and gains the understanding that all actions result from “the conjunction of the Self with the body, which is rooted in previous karmAs” and their vaasanais (subtle impressions) and is not driven by its (the Self) nature (Svaroopam)-
13th SlOkam The Self (Jeevan) is embodied and exists in conjunction with prakruthi. The pristine Jeevan (Self) does not create agency (karthruthvam), or actions, or the affiliation with the phalans of
those actions. Karma yOgi gains discriminative knowledge about this tatthvam and concludes that the agency is brought about by the Vaasanais originating from Prakruthi (generated from the flow/pravAham of poorva karmAs linked to beginningless time)- 14th SlOkam
Slokam 18:
Vidhya vinaya sampanne brahmane gavi hastini I
Shuni cha eva shvapakecha panditah samadarshinah II sloka 18
विध्या विनय संपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि च एव श्वपाकेच पण्डिताः समदर्शिनः ।। श्लोक १८
The accomplished Karma yOgis look with equanimity on all defined by dissimilar embodiments they see the Self in them all be they a scholar blessed with learning (vidhyA) and humility (vinayam) or a mere Brahmin or a cow or an elephant or a dog or a dog-eater et al. To such a yOgi, all of the above with different bodies due to prakruthi sambhandham have one thing in common: Same form of Jn~Anam in their svaroopam (nature) as the Self. All these Selves, though look different due to their external bodies, they possess the same form of Jn~Anam at the level of the Self.
In slOkam 20, Lord KrishNa teaches the way of life practiced by Karma yOgi. Knowing Brahman and abiding in Brahman, such a Yogi will not rejoice or grieve as he experiences pleasant and unpleasant things, since such experiences are transitory and owe their origin to Prakruthi. He dwells in Brahman and he enjoys undiminishing bliss. These transitory pleasures and pains have a beginning and an end (Aaadhyanthavantha:). The wise do not get elated or grieve over them ---(slOkams 20, 21 & 22). The accomplished Karma yOgi freed from the influence of the dhvandhvams (pairs of polar opposites) have minds under full control and devote their time to the well being of all chEthanams. They are freed of all blemishes and attain the bliss of Brahman. For such yOgis, the bliss and beatitude of Brahman is near. Such a yOgi is indeed liberated forever--- (slokams 25, 26 and 28).
In the final slOkam (29th) of this adhyAyam, Lord KrishNa says: Such a yOgi knows Me as His Supreme Master and the Lord of all the Worlds (Sarva lOka MahEswaram) and as the partaker/enjoyer of all Yaj~nams (BhOkthAram Yaj~natapasAm) as well as the friend of every being (Suhrudham SarvabhUthAnAm). Knowing Me this way, the Lord states that this type of yOgi attains tranquility (Saanthimrucchathi).
KEY POINTS FROM SWAMY DESIKAN’S TAATHPARYA CHANDRIKAI (5TH CHAPTER)
The end result (phalan) of both Karma and Jn~Ana yOgams are the same. Between the two, Karma yOgam is easy to practice. Karma yOgam gives the phalans rapidly. Only those whose minds are focused unwaveringly on the Self are qualified to practice Jn~Ana yOgam. Both Karma and Jn~Ana yOgams are the different routes to arrive at aathma. Karma yOgam is a short national highway. Jn~Ana yOgam is a rough road. It has many bandits, who populate it and interfere with progress made by the Saadhakan. It is longer than karma yOgam.
It is our siddhAntham that the multitude of AathmAs in different created beings are similar but not the same. The svaroopam of these AaathmAs are not different in the various embodiments. The only difference is in the bodies that they are housed in and their vaasanais resulting from previous karmAs.
The same karmA will grant SamsAram, when one performs it with desire for phalans. When done without seeking phalan, the same KarmA will grant one Moksham. SarIram has nine openings (7 above neck and two below neck): “Nava dhvArE PurE” (mentioned) in the 13th slOkam. SarIram is also called Brahmapuram since it is the place of residence of the Lord as AntharyAmi. KatOpanishad describes SarIram as the One with 11 openings. That view includes the navel and Brahma Randhram. Since SarIram is a city with nine entrances and exits, it is Saavayavam (with parts). The AathmA on the other hand has no parts or openings (Niravayavam). SarIram is big and the Aathma is atomic in size.
PandithA: samadarsina: Even if there are differences in size, shape, color and other features of the ChEthanams, the AathmAs inside their bodies are similar. The differences arising from physical features, GuNams and KarmAs are from poorva janma vaasanais. These differences are not svabhAvikam. The pure aathma vasthu untainted by association with Prakruthi is like Brahman and that is why those who experience aathma saamyam are understood as those who see Brahman.
The true karma yOgi will not acquire the 5 kinds of dhOshams (blemishes) associated with Manushya bhOgams:
1. Aarjana dhOsham: The difficulties & dhOshams in earning wealth
2. rakshaNa dhOsham: The sramams in protecting the acquired wealth
3. Kshaya dhOsham: The accumulated wealth is not permanent and is transient
4. BhOga dhOsham: As one enjoys the bhOgams, the desire for enjoying more grows and when one does not get them, one engages in acts that lead one to lower births
5. HimsA dhOsham: Para himsai is part of seeking these above bhOgams.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
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| Kattamannar koil - Alavandar |
ब्रह्म ज्ञान प्रकारस्च पञ्चमाध्याय उच्यते ।। श्लोक ९
MEANING:
In the fifth chapter, the following matters are stated : it is easy to do karma yoga; it leads to yoga (meditation) quickly; what helps it; and the mode of practice by which realisation is attained.
Explanation : It was stated in the third chapter that one in a high position, whose practice would be followed by others, should do karma yoga alone. In the case of others also, that are competent to do jnana yoga, karma is recommended, as it is easier to do and as it can be practised without a break. This was explained in the Chapter III verse 35. In this verse, dharma is a means to an end; and refers to karma yoga & jnana yoga. Karma yoga is the means to be adopted by one, that cannot maintain a serene mind; it is therefore his dharma. jnan yoga not being suitable in his case, is the dharma of another. Jnana yoga may well be practised for a time; but owing to its difficulty, it is liable to be discontinued. In that case it will yield no fruit. But karma yoga maybe practised without a break; and though one may die before reaping its fruits, it will be resumed in the next birth and completed. It is therefore the easier of the two means. This is stated in verse 3.
By karma yoga one also becomes fit for yoga (meditation) quickly. This is stated in verse 6.
He completes karma yoga and attains realisation. The term brahman means the atma in his true nature, in which he becomes like the Brahman. The practise of jnana yoga is very difficult and will take a long time to yield its fruit.
In para 3 of the the explanation for verse 7, it was pointed out that in doing karma yoga one should think that the action is done, not by himself in his own nature, but by his connection with the gunas of his body, and that therefore they are the doers in reality. In verses 8 to 13 of the 5th chapter, it is pointed out that the doership should be similarly placed on matter in the form of the senses of perception, the organs of action, prana or the body. The atma in his nature is not attached to any particular body - deva or human; he is mere jnana (self proven); and all atmas are alike, whatever be the differences in the bodies in which they dwell. No one is a friend; no one is a enemy. His knowledge of himself is dimmed by his past karma. By this karma he is connected with this body; he identifies himself with it. and he does action appropriate to this delusion. This again leads to delusion, and delusion leads to action (verse 15)
The last point dealt in this chapter is the mode of practice by which realisation is attained. This is described in verses 20-25. He that does karma yoga thinks constantly of the atma as he is, having obtained instruction from a competent teacher. His mind dwells on the eternal atma; he finds enjoyment in it alone; it satisfies him with its qualities - jnana and bliss, as a garden gives pleasure with its shade, its tender leaves, its flowers and its fruits. To him the atma is everything - what food, drink and luxuries are to others. As his mind dwells on the atma, he does not mistake it for the body. He is not therefore attached to outside objects; for he perceives that the enjoyment that they give is short lived and that it leads to pain. When what is regarded as a good or as an evil by one dwelling in a partticular body and in a paricular condition, he does not rejoice; he does not tremble. He restrains the force of desire and anger, that is, he does not prompted by desire think of vulnerable things; he doesnot speak improperly; he does not do improper actions like entering a woman's apartments in a palace. He does not, led by anger, think how he may injure others; he does not speak harsh words or inflict bodily injury. And what is more important than all these, he regards everyone as himself, and finds pleasure in doing what is good for him. Besides all these, he practises karma yoga, bearing heat and cold, pleasure and pain with equanimity. By this means all the obstacles in the way of realisation are removed, and he perceives the atma who is bliss.
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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.
For Essence of the 2nd chapter go to http://haricharanam.blogspot.
For Essence of the 3rd chapter go to
For Essence of the 4th chapter go to http://haricharanam.blogspot.in/2012/02/bhagavad-gita-chapter-4_07.html
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