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.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.
VEDANTA DESIKAR'S GITARTHASANGRAHAM (IN TAMIL)
THE ESSENCE OF THE SIXTH CHAPTER--- PAASURAM 7
Swamy Desikan’s brilliant summary of the 47 slOkams of the 6th Chapter takes this form in his GeethArtha Sangahram Paasuram:
yOga muRcchiyum yOgil sama nilai naalvahayum
yOgin upAyamum yOgu tanAl varum pERuhaLum
yOgu tanil tann thiRamudai yOgu tann mukkiyamum
NaahaNai yOgi navinRanan mudi veeranukkE
யொக முர்ச்சியும் யோகில் சம நிலை நால்வஹ்யும்
யோகின் உபாயமும் யோகுதனால் வரும் பெருஹளும்
யோகுதனில் தன் திறமுடை யோகுதன் முக்கியமும்
நாஹனை யோகி நவின்றனன் முடி வீரனுக்கே
MEANING
The Lord, who is engaged in yOga nidhrA on AdhisEshan, instructed Arjuna with the splendid crown on
1. The methods of performing yOgam to visualize JeevAthmA
2. The four kinds of yogam that leads to sama darsanam
3. YOgam as a means for PurushArTam
4. The phalans resulting from practicing yOgam and
5. The importance of Bhakthi yOgam, which is far superior to the four kinds of yOgams to develop sama darsana roopa Jn~Anam.
SWAMY ALAVANTHAR'S SUMMARY OF THE SIXTH CHAPTER - 10th sloka
Yogabhyasa vidhih yogi chaturdha yoga sadhanam I
Yoga siddhih sva yogasya parabhyam shashta uchyate II sloka 10
योगाभ्यास विधिः योगी चतुर्धा योग साधनं ।
योग सिद्धिः स्व योगस्य पराभ्यां षष्ट उच्यते ।। श्लोक १०
MEANING The anushtAna kramam /abhyAsa vidhis (prescribed ways) of practicing Karma/Jn~Ana yOgams to gain direct the visualization of the Self (aathmAvalOkanam), the four different kinds of yOgis, the aids for aathmAvalOkanam such as practice (abhyAsam) and Vairaagyam (detatchment), the phalans of practicing such yOgam and the greatness of the yOgam that is focused on the Lord Himself are described in the Sixth Chapter.
ACHARYA RAAMANUJA'S COMMENTARY ON THE 6TH ADHYAYAM (HIGHLIGHTS)In the FIFTH Chapter, Karma yOgA with all its ancillaries was taught by the Lord to ArjunA. In the SIXTH Chapter named “Communion through Meditation”, the requirements for the practice of yOga for the vision of the Self through Karma and Jn~Ana yOgams are taught by the Lord. The involvement of Jn~Ana in Karma yOgA leading to the visualization of the Self is emphasized.
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| Ramanuja - Srirangam |
THE ESSENCE OF THE SIXTH CHAPTER--- PAASURAM 7
Swamy Desikan’s brilliant summary of the 47 slOkams of the 6th Chapter takes this form in his GeethArtha Sangahram Paasuram:
yOga muRcchiyum yOgil sama nilai naalvahayum
yOgin upAyamum yOgu tanAl varum pERuhaLum
yOgu tanil tann thiRamudai yOgu tann mukkiyamum
NaahaNai yOgi navinRanan mudi veeranukkE
யொக முர்ச்சியும் யோகில் சம நிலை நால்வஹ்யும்
யோகின் உபாயமும் யோகுதனால் வரும் பெருஹளும்
யோகுதனில் தன் திறமுடை யோகுதன் முக்கியமும்
நாஹனை யோகி நவின்றனன் முடி வீரனுக்கே
MEANING
The Lord, who is engaged in yOga nidhrA on AdhisEshan, instructed Arjuna with the splendid crown on
1. The methods of performing yOgam to visualize JeevAthmA
2. The four kinds of yogam that leads to sama darsanam
3. YOgam as a means for PurushArTam
4. The phalans resulting from practicing yOgam and
5. The importance of Bhakthi yOgam, which is far superior to the four kinds of yOgams to develop sama darsana roopa Jn~Anam.
SWAMY ALAVANTHAR'S SUMMARY OF THE SIXTH CHAPTER - 10th sloka
Yogabhyasa vidhih yogi chaturdha yoga sadhanam I
Yoga siddhih sva yogasya parabhyam shashta uchyate II sloka 10
योगाभ्यास विधिः योगी चतुर्धा योग साधनं ।
योग सिद्धिः स्व योगस्य पराभ्यां षष्ट उच्यते ।। श्लोक १०
MEANING The anushtAna kramam /abhyAsa vidhis (prescribed ways) of practicing Karma/Jn~Ana yOgams to gain direct the visualization of the Self (aathmAvalOkanam), the four different kinds of yOgis, the aids for aathmAvalOkanam such as practice (abhyAsam) and Vairaagyam (detatchment), the phalans of practicing such yOgam and the greatness of the yOgam that is focused on the Lord Himself are described in the Sixth Chapter.
ACHARYA RAAMANUJA'S COMMENTARY ON THE 6TH ADHYAYAM (HIGHLIGHTS)In the FIFTH Chapter, Karma yOgA with all its ancillaries was taught by the Lord to ArjunA. In the SIXTH Chapter named “Communion through Meditation”, the requirements for the practice of yOga for the vision of the Self through Karma and Jn~Ana yOgams are taught by the Lord. The involvement of Jn~Ana in Karma yOgA leading to the visualization of the Self is emphasized.
SLOKAM 6.29:
Sarva bhuta stham atmanam sarva bhutani cha atmani I
Ikshate yoga yukta atma sarvatra sama darshanah II sloka 29
सर्व भूत स्थं आत्मानं सर्व भूतानि च आत्मनि ।
ईक्षते योग युक्त आत्मा सर्वत्र सम दर्शनः ।। श्लोक २९
MEANING: “He whose mind is fixed in Yoga sees equality everywhere; he sees himself as abiding in all beings and all beings in his self”.
SWAMY ADHIDEVANANDHA'S TRANSLATION OF ACHARYA RAAMANUJA'S COMMENTARY ON THE ABOVE:
Sarva bhuta stham atmanam sarva bhutani cha atmani I
Ikshate yoga yukta atma sarvatra sama darshanah II sloka 29
सर्व भूत स्थं आत्मानं सर्व भूतानि च आत्मनि ।
ईक्षते योग युक्त आत्मा सर्वत्र सम दर्शनः ।। श्लोक २९
MEANING: “He whose mind is fixed in Yoga sees equality everywhere; he sees himself as abiding in all beings and all beings in his self”.
SWAMY ADHIDEVANANDHA'S TRANSLATION OF ACHARYA RAAMANUJA'S COMMENTARY ON THE ABOVE:
“On account of the similarity between one self and other selves when they are separated from Prakruthi (i.e., the body), all selves are by themselves only of the nature of knowledge. Inequalities pertain only to Prakruthi or the bodies they are embodied in. One whose mind is fixed in Yoga has the experience of the sameness of the nature of all the selves as centers of intelligence, the perceived differences being caused only by the body. When separated from the body all are alike because of their being forms of centers of intelligence. An enlightened yogi therefore sees himself as abiding in all beings and all beings abiding in him in the sense that he sees the similarity of the selves in himself and in every being. When one's self is visualized, all selves become visualized, because of the similarity of all selves. This is supported by the statements: “He sees sameness everywhere” (Geethai: 6.29). The same is again referred to in, “This yOga of equality which has been declared by you”-- (6.33)
Yo mam pashyati sarvatra sarvam cha mayi pashyati I
Tasyaham na pranashyami sa cha me na pranashyati II sloka 30
यो माम पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ।। श्लोक ३०
“To him, who sees Me in every self and sees every self in Me, I am not lost to him and he is not lost to Me”.
Lord Krishna assures Arjuna that any one who after practicing yOga has fallen away from it will not be lost and that he will be born in the house of noble and wise yOgis in his next birth. He will strive to siddhi from where he left off in his previous birth. Even if he had gone astray once, the accumulated merit earned in previous janmAs would propel him towards the supreme goal of Moksham.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
श्लोक ९०
Yogabhyasa vidhih yogi chaturdha yoga sadhanam I
Yoga siddhih sva yogasya parabhyam shashta uchyate II sloka 10
योगाभ्यास विधिः योगी चतुर्धा योग साधनं ।
योग सिद्धिः स्व योगस्य पराभ्यां षष्ट उच्यते ।। श्लोक १०
MEANING: In the sixth chapter, the following matters are dealt with - instruction to practise of yoga (meditation); 4 stages of realisation; the help to yoga; its attainment; and the superiority of meditation on himself, ie., the highest atma.
Explanation: The first subject is the principal topic in this chapter; the others are subordinate to it. It was indicated in the closing verses of the fifth chapter and is here fully described in verses 10 to 14 & 16-17, 24 to 26. The following is a summary :
Meditation should be done in a retired place; not frequented by people and disturbed by sounds. The yogi should be alone, and not allow even his disciple to be with him. The place should be pure - ie., pure in itself, not owned or , controlled by impure persons, and not touched by impure things. He should adopt the sitting posture; standing will cause fatigue and lying down will induce sleep. He should place a firm seat that is neither much raised nor too low and should cover it with a cloth, deerskin and kusa grass. The cloth is for making the seat soft; over it should be placed the deer skin to prevent crumpling and also to secure purity; over all the kusa grass should be spread. The mode of sitting is next described. The yogi should hold the body, head and neck erect, immovable and steady; and for this purpose he should provide a support for the back; otherwise there will be fatigue from the effort to hold the body erect. He should withdraw the outer senses from all objects and make them inactive. The eyes should be placed so that nothing but the tip of the nose maybe seen. The drawing of the senses away from the objects is a difficult process and should be practised with perseverance. This is known as pratyahara. The mind should then be fixed on the atma; being fickle, it will go forth, but must be brought back and fixed on the atma. This fixing of the mind on the atma is known as dharana. When every thought of the other things is excluded, and the thought of the atma flows in a continuous stream, it becomes dhyana. This is yoga.
2. Regarding this yoga certain directions are given. First, the yogi should give up the desire for everything other than the atma, and the thought that "this is mine" in everything. The desire and the thought "this is mine" will disturb meditation. Next his mind should be cheerful and free from fear. Without this condition meditation will be impossible. Next, he should observe the vow of the student. Though the expression is in general terms, abstinence from sexual intercourse is intended. This is necessary in order that the yogi may carry on yoga without fatigue. Sexual intercourse includes seeing, speaking to or thinking of a woman as an object of enjoyment. Next there must be moderation in taking food, in sleep, in work and exercise. The gita states that one who does not observe these directions is not fit for yoga. Lastly, the yogi should fix his mind on a figure of the highest atma and retain it thereon. This renders the mind pure and makes it steady. This is stated in the vishnu purana :
As a fire fanned by the wind burns up dry grass, so Vishnu abiding in the mind of a yogi burns up all his sins. The figure of the highest atma is both pure and attractive. It is therefore said to be subha (pure) and asraya. No other object possesses these attributes. Many embodied jivas may be found, who are attractive, and on, whom the mind may be retained steadily; but they are not pure. A freed jiva is pure; but the mind cannot grasp his svarupa (substance).
3. Among the helps to yoga, pranayama or regulation of the breath is included; but no reference is made of it in this chapter. but in the the closing verses of Chapter V it is stated that prana and apana moving within the nostrils should be made equal. The commentary explains that this refers to their movement. Prana is the breath that comes out and apana the breath that goes in. Neither should be faster or slower than the other. This is, however, a point on which personal instruction should be obtained from one that does the practise.
4. The state in which the atma is realised is given in verse 19.thus
Yo mam pashyati sarvatra sarvam cha mayi pashyati I
Tasyaham na pranashyami sa cha me na pranashyati II sloka 30
यो माम पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ।। श्लोक ३०
“To him, who sees Me in every self and sees every self in Me, I am not lost to him and he is not lost to Me”.
Lord Krishna assures Arjuna that any one who after practicing yOga has fallen away from it will not be lost and that he will be born in the house of noble and wise yOgis in his next birth. He will strive to siddhi from where he left off in his previous birth. Even if he had gone astray once, the accumulated merit earned in previous janmAs would propel him towards the supreme goal of Moksham.
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
श्लोक ९०
Yogabhyasa vidhih yogi chaturdha yoga sadhanam I
Yoga siddhih sva yogasya parabhyam shashta uchyate II sloka 10
योगाभ्यास विधिः योगी चतुर्धा योग साधनं ।
योग सिद्धिः स्व योगस्य पराभ्यां षष्ट उच्यते ।। श्लोक १०
MEANING: In the sixth chapter, the following matters are dealt with - instruction to practise of yoga (meditation); 4 stages of realisation; the help to yoga; its attainment; and the superiority of meditation on himself, ie., the highest atma.
Explanation: The first subject is the principal topic in this chapter; the others are subordinate to it. It was indicated in the closing verses of the fifth chapter and is here fully described in verses 10 to 14 & 16-17, 24 to 26. The following is a summary :
Meditation should be done in a retired place; not frequented by people and disturbed by sounds. The yogi should be alone, and not allow even his disciple to be with him. The place should be pure - ie., pure in itself, not owned or , controlled by impure persons, and not touched by impure things. He should adopt the sitting posture; standing will cause fatigue and lying down will induce sleep. He should place a firm seat that is neither much raised nor too low and should cover it with a cloth, deerskin and kusa grass. The cloth is for making the seat soft; over it should be placed the deer skin to prevent crumpling and also to secure purity; over all the kusa grass should be spread. The mode of sitting is next described. The yogi should hold the body, head and neck erect, immovable and steady; and for this purpose he should provide a support for the back; otherwise there will be fatigue from the effort to hold the body erect. He should withdraw the outer senses from all objects and make them inactive. The eyes should be placed so that nothing but the tip of the nose maybe seen. The drawing of the senses away from the objects is a difficult process and should be practised with perseverance. This is known as pratyahara. The mind should then be fixed on the atma; being fickle, it will go forth, but must be brought back and fixed on the atma. This fixing of the mind on the atma is known as dharana. When every thought of the other things is excluded, and the thought of the atma flows in a continuous stream, it becomes dhyana. This is yoga.
2. Regarding this yoga certain directions are given. First, the yogi should give up the desire for everything other than the atma, and the thought that "this is mine" in everything. The desire and the thought "this is mine" will disturb meditation. Next his mind should be cheerful and free from fear. Without this condition meditation will be impossible. Next, he should observe the vow of the student. Though the expression is in general terms, abstinence from sexual intercourse is intended. This is necessary in order that the yogi may carry on yoga without fatigue. Sexual intercourse includes seeing, speaking to or thinking of a woman as an object of enjoyment. Next there must be moderation in taking food, in sleep, in work and exercise. The gita states that one who does not observe these directions is not fit for yoga. Lastly, the yogi should fix his mind on a figure of the highest atma and retain it thereon. This renders the mind pure and makes it steady. This is stated in the vishnu purana :
As a fire fanned by the wind burns up dry grass, so Vishnu abiding in the mind of a yogi burns up all his sins. The figure of the highest atma is both pure and attractive. It is therefore said to be subha (pure) and asraya. No other object possesses these attributes. Many embodied jivas may be found, who are attractive, and on, whom the mind may be retained steadily; but they are not pure. A freed jiva is pure; but the mind cannot grasp his svarupa (substance).
3. Among the helps to yoga, pranayama or regulation of the breath is included; but no reference is made of it in this chapter. but in the the closing verses of Chapter V it is stated that prana and apana moving within the nostrils should be made equal. The commentary explains that this refers to their movement. Prana is the breath that comes out and apana the breath that goes in. Neither should be faster or slower than the other. This is, however, a point on which personal instruction should be obtained from one that does the practise.
4. The state in which the atma is realised is given in verse 19.thus
A lamp, standing in a windless place, does not flicker, but shines brightly. To such may be likened the atma of the yogi, who restraining the mind, practises yoga. The full effect of the analogy should be realised. The atma is like the lamp; his attribute jnana is like its light; and the mind is like the wind. In the state of bondage jnana moves to objects through the mind and senses. As the mind does not dwell on any object other than the atma, jnana is not scattered, and the atma shines in full splendour.
5. This realisation fills up the yogi with delight. This is stated in the verses 20 - 23. This delight is quite unlike the pleasure perceived by the senses; it must be perceived by the attribute jnana alone. Once it is attained, there will be no more suffering. Seeing the atma the yogi will not seek anything else; he will be unwilling to rise from the yoga; and when rises from it, he will not mind any other gain or be affected by any loss, however great.
6. Thus the practise of yoga, the main topic of the chapter, has been described. Three other matters are dealt with, which are subsidiary to yoga. Of them the first is the perception of likeness of four kinds described in verses 29 to 32. The yogi, that has attained realisation of the atma, perceives that atmas differ from one another, as the bodies in which they dwell differ; and that considered by themselves they possess but one feature, and this is that they are jnana. This means that they are self proved, and that they are intelligent beings, as having the attributes of jnana. They are also ananda, and this means that their svarupas fill them with infinite delight as stated in the previous para. They perceive that all atmans are therefore exactly alike. When the yogi reaches the next higher step, he perceives that when the karmas of atmas are completely destroyed, their own forms hitherto hidden emerge, and that they then become like the highest atma. This is stated in the Gita itself:
Resting on this wisdom, they have reached my likeness; they do not become the object the objects of either creation or dissolution (XIV-2)
In the next higher step the yogi perceives that when his karmas are destroyed, his attribute jnana fully expands, and that though he himself is an atom (anu), his jnana extends to everything and in this respect he is like the highest atma, who is in every object. In this step owing to the deep impression made on himself by the realisation, he continues to perceive the likeness even when he has risen from yoga. In the highest step he perceives that as he is like the other atmas, he is unconnected with any good or evil that may come to him, as others are unconnected with them. For his connection with wife and children is due to karma, and does not pertain to his nature. The yogi that has reached this step is said to be the best yogi.
5. This realisation fills up the yogi with delight. This is stated in the verses 20 - 23. This delight is quite unlike the pleasure perceived by the senses; it must be perceived by the attribute jnana alone. Once it is attained, there will be no more suffering. Seeing the atma the yogi will not seek anything else; he will be unwilling to rise from the yoga; and when rises from it, he will not mind any other gain or be affected by any loss, however great.
6. Thus the practise of yoga, the main topic of the chapter, has been described. Three other matters are dealt with, which are subsidiary to yoga. Of them the first is the perception of likeness of four kinds described in verses 29 to 32. The yogi, that has attained realisation of the atma, perceives that atmas differ from one another, as the bodies in which they dwell differ; and that considered by themselves they possess but one feature, and this is that they are jnana. This means that they are self proved, and that they are intelligent beings, as having the attributes of jnana. They are also ananda, and this means that their svarupas fill them with infinite delight as stated in the previous para. They perceive that all atmans are therefore exactly alike. When the yogi reaches the next higher step, he perceives that when the karmas of atmas are completely destroyed, their own forms hitherto hidden emerge, and that they then become like the highest atma. This is stated in the Gita itself:
Resting on this wisdom, they have reached my likeness; they do not become the object the objects of either creation or dissolution (XIV-2)
In the next higher step the yogi perceives that when his karmas are destroyed, his attribute jnana fully expands, and that though he himself is an atom (anu), his jnana extends to everything and in this respect he is like the highest atma, who is in every object. In this step owing to the deep impression made on himself by the realisation, he continues to perceive the likeness even when he has risen from yoga. In the highest step he perceives that as he is like the other atmas, he is unconnected with any good or evil that may come to him, as others are unconnected with them. For his connection with wife and children is due to karma, and does not pertain to his nature. The yogi that has reached this step is said to be the best yogi.
7. The next matter is how the fickle mind may be controlled and fixed on the atma so as to perceive the likeness thus described.This was Arjuna's question; and the reply given in verse 35 is that the mind maybe restrained by practise (abhyasa) and the absence of desire (vairagya). This means that by dwelling on the faults found in objects other than the atma, a disgust for them maybe created, and that by dwelling on the merits of the atma a leaning towards it maybe formed. Thus the mind may be drawn away from every object and fixed steadily on the atma.
8. The last matter relates to the great merit of yoga (meditation). Arjuna enquired what becomes of one who commence the practice of yoga with fervour, but who for failure to continue it with firmness does not reach the goal, and becomes disinclined to do it fully. Sri Krishna replied in verses 40-43. First, the yogi does not reap any unwelcome fruit; for
No one doing a good thing reaches an unpleasant end (verse 40)
The yogi longed for some worldly fruit, and did not practise yoga with firmness. He has enjoyment of the same kind, but very superior, going to the worlds reached by men of good deeds. His enjoyment does not end, as the enjoyment of good men ends with their karma; but it continues for a long time, till he himself becomes tired of it. If his disinclination to pursue the yoga practise was in an early stage, he is reborn in the family of those that are pure and wealthy. This is an environment suited for recommencement of the practise. If it was at a later stage, he is born as a son of those that know and practise yoga and receives instruction from them. In this birth the knowledge of yoga that he had in the previous birth comes to his mind, and with this he will so strive as to reach the goal. Ordinarily a new birth obliterates all previous impressions ; but in the case of the yogi this does not take place. By his former practise of yoga he is irresistbly drawn again to it. It is known that one can attain swarga as the fruit of karma like agnishtoma, and release from bondage as the fruit of bondage; the yogi attains both; and this us the peculiar merit of yoga.
9. The chapter closes with the praise of yoga and the direction to Arjuna to do it. Lest he should become content with it, and go no further. Sri Krishna stated that one that meditated on himself - ie., the highest atma - was the best yogi.
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For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
9. The chapter closes with the praise of yoga and the direction to Arjuna to do it. Lest he should become content with it, and go no further. Sri Krishna stated that one that meditated on himself - ie., the highest atma - was the best yogi.
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the 1st chapter go to
http://haricharanam.blogspot.com/2011/03/bhagavad-gita-chapter-1-arjuna-nishada_4368.html
For Essence of the 2nd chapter go to
http://haricharanam.blogspot.com/2011/07/bhagavad-gita-chapter-2-samkhya-yoga_18.html
For Essence of the 3rd chapter go to
http://haricharanam.blogspot.in/2011/11/bhagavad-gita-chapter-3-karma-yoga_04.html
For Essence of the 4th chapter go to
http://haricharanam.blogspot.in/2012/02/bhagavad-gita-chapter-4_07.html
For Essence of the 5th chapter go to
http://haricharanam.blogspot.in/2012/04/bhagavad-gita-chapter-5-sanyasa-yoga.html
http://haricharanam.blogspot.com/2011/03/bhagavad-gita-chapter-1-arjuna-nishada_4368.html
For Essence of the 2nd chapter go to
http://haricharanam.blogspot.com/2011/07/bhagavad-gita-chapter-2-samkhya-yoga_18.html
For Essence of the 3rd chapter go to
http://haricharanam.blogspot.in/2011/11/bhagavad-gita-chapter-3-karma-yoga_04.html
For Essence of the 4th chapter go to
http://haricharanam.blogspot.in/2012/02/bhagavad-gita-chapter-4_07.html
For Essence of the 5th chapter go to
http://haricharanam.blogspot.in/2012/04/bhagavad-gita-chapter-5-sanyasa-yoga.html
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