1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 43

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The distinctiveness of each varna as evinced by its svadharma is delineated as follows:

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 43

Shreyam tejah dhrith dakshyam yuddhe cha api apala parayanam I

Danam aishwarya bhavah cha kshatram karma svabhavajam II sloka 43

श्रेयं तेजः धृतिः दक्क्ष्यां युद्धे च अपि अपल परायणं I 
दानं ऐश्वर्य भवः च क्षत्राम् कर्म स्वभावजं II  श्लोक 43

Heroism, vigour, firmness, resourcefulness, not fleeing from the battle, generosity and lordliness are the duties of a kshatriya born of their own nature

In the scale of spiritual evolution, the kshatriya comes next to the brahmana. While the topmost man is the embodiment of divinity, the second best man is the embodiment of dharma. While the brahma rishi give all his attention to the godliness in man, the raja rishi pays all attention to the manliness in him. It is only after being an ideal man a person becomes a god man. The ideal man is found in the  kshatriya, who is devoted to putting the earthly life of man in perfect order. The literal meaning of the word kshatriya  is "he who always protects others from hurt and injury". - Kshatat trayate. The kshatriya has dedicated his body for the good of the world. While in that, his body may be hurt or even destroyed. The destruction of the b ody is no loss to him; but reconciliation to adharma is the worst loss that he sustains. Bhishma's life illustrates the relative value that a kshatriya gives to his bodily existence and his frame of mind. While his body was being hurt to the core, his mind remained pinned to the ideal. All the spiritually evolving souls require to be processed  in the kshatriya mould before they can aspire to the brahman mould. the intensity of training may vary but the process can not be avoided.

Just as the farmer is obliged to eradicate the pest that attacks his crops, the kshatriya is duty bound to attack the evils of society. Callousness and pacifism are no marks of a champion of dharma. A hero is he who knows no fear of opposing an enemy decidedly stronger than him. Tejas or vogour is his who is ever jubilant in the discharge of his duties. Dhriti is the frame of mind which is firm and dominant even when over-powered by the enemy. Dakshyam or resourcefulness is the ingenuity of the mind which hits upon the right place , the right time and right strategy in war and peace as a quick reaction to changing situations. A sudden crisis causes no confusion in the mind of a man gifted with this virtue. Sometimes a strategic retreat is a prudent  for a later decisive offensive But on no account should a kshatriya flee from battle out of fear. Death is any day better than a vegetating life of slavery.

Dana or generosity is the art of administration allowing maximum facilities and prosperity to people. With a parental attitude the kshatriya should ever be intent on providing for public weal rather than on extorting for private end. Iswara bhava is lordliness. Preventing people from lawlessness and guiding them to be law abiding are the outcome of this gift in a kshatriya. Leadership of this kind comes automatically to one resolved to serve people. The spirit of renunciation is the guiding factor in this respect. The kshatriya is the protector of the society. By self discipline and self dedication he rises equal to his divine duty. The spiritual culture of the brahmana and the earthly resources of the vaishya get themselves harmoniously comingled in the kshatriya  who harnesses and utilises them all for the public welfare. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 42

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The distinctiveness of each varna as evinced by its svadharma is delineated as follows:

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 42

Sudama the brahmin friend of Krishna

Samah damah tapah shoucham kshantih arjavam eva cha I

Jnanam vijnanam astikyam brahma karma svabhavajam II sloka 42

सामः दमः तपः शौचं क्षान्तिः आर्जवं एव च I 
ज्ञानं विज्ञानं आस्तिक्यं ब्रह्म कर्म स्वभावजं II श्लोक 42

Serenity, self restraint, austerity, purity, forgivenss and also uprightness, knowledge, realisation, belief in the hereafter - these are the duties of teh Brahmanas, born of their own nature.

He is a brahmana who is imbued with qualities all conducive to a spiritual life. Self control and self discipline are as natural and agreeable to him as water is to a duckling. His mind being turned to sublime and supramundane concerns, serenity is the norm with him. He cannot afford to be flippant with the trifles. Sense control is a moral warfare to the ordinary man; but to the brahmana it is a matter of course. Sublimation of the body, mind and speech is austerity. This merit finds its full expression in this spiritual man. A thing that retains its original state is said to preserve its purity. The spiritual man is fixed in the feeling that he is atman. His body and the senses behave in tune with this divine feeling. The even tenor of the spiritual life of a god man is bound to be affected once in a way at least by the intrusion of the worldly people. But he is never affected thereby not does he ever think of retaliating or resisting. Calm forgiveness sis his way. His thought word and deed being ever directed to the welfare of all, there is uprightness in every bit of action. He is as trustworthy to people as the mother is to her baby.The brahmana begins his life with scriptural knowledge in regard to god and his creation;and he fulfils it with intuitive knowledge or god realization. Any amount of scriptural knowledge without this avails nothing. Asitkya is more than a formal belief in God and hereafter. It is a burning faith in the divine aspect of life and in its eternity.A brahmana holds himself as a pilgrim on earth and not as one belonging to it. His treasure is not of the mundane but of the divine. A simple living with bare earthly possession distinguishes him from others. To decorate the body is not in his way. He loves all beings alike and claims a universal kinship. And these are the marks of a brahaman. As the brahmanas increase in number, the ethical and spiritual standards of the society go up. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 41

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The ways and means of liberation are now expounded

The Four Fold Caste Sstem Explained 41-48

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 41

Brahmana Kshatriya visham shudranam cha param tapa I

Karmani pravibhaktani svabhava prabhavaih gunaih II sloka 41

ब्राह्मण क्षत्रिय विशां शूद्राणां च परम् तप I 

कर्मणि प्रविभक्तानि स्वभाव प्रभावैः गुणैः ईईस्लोक 41

The duties of the brahmanas, kshatriyas and vaisyas as also the sudras, O scorcher of the foes, are distributed according to the gunas born of their own nature.

The previous karmas are the causes for people being born as brahmins and others. The sattva and other gunas present in a person also arise from his past karmas

In a brahmin, sattva guna is predominant, with less of rajas and tamas. In a kshatriya, rajoguna is predominant, with less of sattva and tamas. In a vaisya, tamoguna is predominant in a small degree. In a shudra tamoguna is predominant in a greater degree. The shastras thus mention the different qualities of different people.  

The duties pertaining to these castes are divided in accordance to the predominant gunas, arising from their nature, as explained above.The duties for the caste have thus been accordingly prescribed by the shastras.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 40

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 40

Na tat asti prithivyam va divi deveshu va punah I

Sattvam prakriti jaih muktam yat ebhih asyat tribhih gunaih II sloka 40

न तत् अस्ति पृथिव्यं व दिवि देवेषु व पुनः I 
सत्त्वं प्रकृति जैः मुक्तं यत् एभिः अस्यत त्रिभिः गुणैः II श्लोक 40

There is no being on earth, or again in heaven among the devas, that is liberated from the three gunas, born of prakriti.

The three gunas and prakriti are identical. The former are taken into account when distinction is to be made among the attainments of the jivatmans. But as the aggregate substance, the gunas and prakriti are one and the same. From the blade of grass up to Brahma the creator, all the jivas are bound by the gunas of prakriti. Whether they be the celestial beings or humans, they are all in bondage until they transcend the three gunas. The continuity of births and deaths is inevitable to them when they are in the fetters of prakriti. Their rebirths range high and low conforming to the predominance in them of the varying gunas. Brahma the creator is the foremost among the jivatmans. His functional status is the greatest; but he is not a liberated soul. In other words, he is also involved in the gunas. 

Hence there is no being which is free from the three gunas of prakriti, whether men or devas or other beings on earth or heaven - from Brahma down to the smallest immovable object

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 39

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 39

Yat agre cha anubandhe cha sukham mohanam atmanah I

Nidra alasya pramadottham tat tamasam udahrutam II sloka 39

यत् अग्रे च अनुबन्धे च सुखं मोहनं आत्मनः I 
निद्रा आलस्य प्रमदोत्तम तत् तामसं उदाहृतं II  स्लॉक् 39

That happiness which deludes the self both at the beginning and the at the end which arises from sleep, sloth and miscomprehension - that is declared as tamasika

A man derives happiness from intoxicants that make him forget the miseries of the world temporarily. But this happiness is wrought with misery in the procurement of stuff, in the consumption of of it in privacy, in being exposed to ridicule when tipsy and in getting sunk in spirit after its effect wears off. The lazy man who seeks to maintain himself with borrowed money meets with the same fate. His happiness is marred while borrowing, while expending and while trying to clear the debt with great effort. Sleep and repose are necessary to all embodied beings. There is immense happiness too in indulging in them. But the sattvika and rajasika men shake off sleep and sloth at the call of duty. Whereas the tamasika man delights in prolonged sleep and in dozing for hours together. But this happiness is nullified by the neglect of duty, by the pricks of conscience and by the derision of the active people. The tamasika man often suffers from miscomprehension in regard to the means of the procurement of happiness. Like a flash of lightning his happiness comes and goes.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 38

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 38

Vishaya indriya samyogat yat tat agre amruta upamam I

Pariname visham iva tat sukham rajasam smritam II sloka 38

विषय इन्द्रिय संयोगात् यत् तत् अग्रे अमृत उपानं I 

परिणामे विषं इव तत् सुखं राजसं स्मृतं II श्लोक 38 

That happiness which arises from the contact of the senses and their objects  and which like nectar at first  but like poison at the end - it is held to be rajasika.

The happiness that is derived from the contact of the senses with their objects, gets converted into poison and eats into the personality of the enjoyer. Consequently the strength and stamina of the man wanes away. He is not able to discharge his duties efficiently. The body loses its comliness. Senility sets in all too early. Instead of growth, there takes place a deterioration of the intellectual capacity of the man. Spiritual sagacity in him fades away. Dharma unconsciously gives place to adharma. The man's career gets corrpupted. Like water poured into a leaky pot, his happiness slips away as quickly as it is sought. Hellishness haunts him instead.

Myhtology has it that the devas and asuras churned the ocean of life, allegorically presented as the ocean of milk. The blessings and amenities such as education, wealth, means of transport, ornaments, wholesome food and the gifts from nature - all these were obtained in plenty. These boons are all clothed in theologacl language as Saraswati, Airavatam, Kaustubha, Kamadhenu etc. The participants in this great project enjoyed in full measure the happy results of their ardent endeavours. But every enjoyment has its retribution. It comes as action and reaction. None can resist it. Death is the recompense for life. The love of life reacts as the dread of the earth. The former is liked as nectar and the latter hated as poison. As the ultimate result of embracing life, its counterpart death made its appearance as a dreadful poison before the devas and asuras. Not being prepared for this consequence they ran in despair to regions above and below but there was no escape.Life that seemed inviting not so long ago took a turn and turned bitterly painful. The principle is that self control and renunciation are the means to immortality. Renouncing the rajasika happiness, the sadhaka should go to the sattvika happiness. He should finally transcend it too and experience the bliss beyond.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 37

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 37

The 44th Azhagiyasingar (Mukkur) of Sri Ahobila Mutt 

Yat tat agre visham iva pariname amruta upamam I

Tat sukham sattvikam proktam atma buddhi prasadajam II sloka 37

यत् तत् अग्रे विषं इव परिणामे अमृत उपमां I 

तत् सुखं सात्त्विकं प्रोक्तं आत्म बुद्धि प्रसदजं II श्लोक 37

That which is like poison at first, but like nectar at the end; that happiness is said to be sattvika, born of the translucence of intellect due to self realisation. 

To a beginner swimming seems as dreadful as death, but the same becomes delightful once he picks it up. Strangers and strange places create favourable impression at first sight; but with continued acquaintance they become congenial. The jivatman has been used the life in the body and the senses in his previous births. His switching on now to the control of senses, detachment from the body, and meditation on the glory of the atman - all these practises seem to him strange and painful. But as he perseveres in them he comes to know that his plenitude is in the self and not in the mundane. He was a fish out of water when he lived in the senses. He is now a fish which has got back into water due to his taking to spiritual life. 

He who desires to live a spiritual life may easily come to know of its merits by observing the life of a yogi and that of another given to sensuality. How the one makes and the other mars life stand revealed. Though hard to practise, self control is the path to happiness. 

Man gets purified in body and mind as he progresses in the spiritual path. Purification of the mind is more important than that of the body, A purified mind is like a translucent glass, revealing the fundamental truth about life. Happiness or bliss is actually in the slef and not in the non-self. The realisation of this truth sends the sadhaka into raptures. His bliss becomes abiding. The sadhana that started as a hard task culminates in supreme happiness. And this is possible by the sattvika man alone

It is the sense control that like the waxing moon fosters steady happiness. The man who masters his senses is slave to none in any region. He blooms in eternal bliss

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 36

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 36

Sukham tu idanim trividham shrunu me bharata rishabha I

Abhyasat ramate yatra dukhantam cha ni gachati II sloka 36

सुखं तो इदनिं त्रिविधं शृणु मे भरत ऋषभ I 

अभयासात् रमते यत्र दुखन्तं च नि गच्छति II श्लोक 36

And now hear from me, O chief of the Bharats, the three kibds of happiness. That in which a man comes to rejoice by long praxtise and in which he reaches the end of his sorrow.

It is the search for happiness that given the impetus to life. There is no being in any region, that does not want happiness. Immeasurable is the effort exerted by beings in this direction. Still it is not the same measure of happiness that all obtain. Like a flash of lightning, it appears before a few, but before they behold it all, it disappears. Still the search does not stop and cannot be stopped. It goes on endlessly. There are others for whom the enjoyment of happiness is like pouring water into a leaky pot which knows no filling up. As it is being sought after from the world, it vanishes away into oblivion. Still the attempt to enjoy happiness is relentless. Hope of its success sustains life. There are however a rare few, whose experience of happiness is a unique phenomenon. Like the waxing moon, their joy is ever on the increase. They become heirs to the unobstructed delight bordering on blessedness. The cause behind the variation in the enjoyment of happiness is worth a study.

Abhyasa or practise is a powerful weapon to modify a man's mode of life. The utility of the physical exercise is self-evident. The culture of the mind, however, is more consequential. What is called an inherent trait is nothing other than persistent practise. A change of individuality ensues a change of practise. It holds true even in the case of animals. But practise brief and sporadic does not succeed. Prolongation of it has a far reaching effect. . Elimination of sorrow and attainment of abiding happiness are possible  by long practise.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 35

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 35

45TH Azhagiyasingar of the Sri Ahobila Mutt

Yaya swapnam bhayam shokam vishadam madam eva cha I

Na vimunchati durmeghah dhriti sa partha tamasi II sloka 35

यया स्वप्नं भयं शोकं विषादं मदं एव च I 

न विमुञ्चति दुर्मेषाः धृति स पार्थ तमसि II श्लोक 35

That by which a stupid man does not give up sleep, fear, grief, despair and conceit, that firmness, O Partha, is Tamasika

Tamas and ignorance are interrelated. Sleep and insentience are alike.A dream being vague is ignored as a part of sleep. Daydreamers are not uncommon in society, given as they are to tamas. In their case, there is hardly any difference between their wakeful engagements and dreamy visions, as there is no firmness at all in any of their doings. Neither does the world derive any benefit from their undertakings. 

The blind king Dhritarashtra is a typical example of a man with tamasika firmness. His blindness is a physical symbol of the lack of discrimination and forethought. And his sons, Duryodhana and others befitted his make up. This blind king was inordinately attached to his empire though he was physically unfit to reign. The fear lest the empire should slip out of the  hands of his sons, lurked in his heart. Hearing of the atrocities perpetrated by his unscrupulous sons, he was very much grieved. Still he took no stern action against them. Pondering over the ill-fame to which he was exposed, he became overwhelmed with despair. Still he was not prepared to be guided by the counsel of Bhishma, Drona and Sri Krishna; for the conceit that he was the monarch over all of them lay concealed in his heart. The firmness of King Dhrutarashtra was verily steeped in tamas and hence produced nothing good.

There are people at all times in this world, who are in the mould of King Dhrutarashtra. What their ancestors have bequeathed to them is their sole property. They are incapable of adding to it. Neither  discrimination nor right understanding is found in them. Endeavour is unknown to them. They are blind of the mind if not of the body. Their chief occupation is to eat and sleep away their time. The fear is there in them that their money will be all expended and nothing earned. After exhausting the whole of their resources they come to grief in their helplessness. They who wallowed in money now do so in the mud of despondency. Chewing the cud of their past opulence, they cherish themselves with nothing but conceit. Stupid as they are this is the wretched life that they carry on. The firmness of these people is all born of tamas. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 34

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 34

Yaya tu dharma kamarthan dhrutya dharaya te arjuna I

Prasangena phala akankshi dhritih sa partha rajasi II sloka 34

यया तु धर्म काम अर्थान धृत्या धारय ते अर्जुन I 

प्रसङ्गेन फल अकान्क्षी धृतिः स पार्थ राजसि II श्लोक 34

But the firmness, O Arjuna, by which one holds fast to dharma, artha and kama, desirous of the fruit of each from attachment, that firmness, O Partha is rajasika.

Purushartha or the ideal of life is four phased. The phases are dharma artha kama and moksha. Conforming to the law of life is dharmam.  Practical training in this respect is imparted in the brahmacharya asrama or teh period of tutelage. The mature man learns to earn wealth and enjoy the pleasure that life provides. These two phases are called as artha and kama respectively. Preyas comprises of all the first three phases. Dhriti mentioned in the previous sloka leads the aspirant to  sreyas culminating in moksha or liberation. The sattvika man alone is competent for it.  The rajasika man has scope in dharma artha and kama to have all his earthly desires fulfilled.

The attachment to dharma is the best of all, if man can not  help being attached. Nobody was so much drawn to it as King Yudhishtra; His case therefore is a model for all. His clinging to dharma had no ulterior motive. He practised dharma for its own sake. And dharma in its turn protected him all through.

To the rajasika man, the practise of dharma is a safe and sure investment. He expects that the good he does is returned to him with compound interest both here and hereafter. He is firm in that belief. Therefore with pleasure he goes on doing a good turn wherever he can.

All the worldly attachments maybe brought under two broad headings - love of property and love of pleasure. With what firmness man holds on to money may be noticed all over the world. Renouncing food and sleep, comfort and rest, man toils day and night. Parting with kith and kin, he goes on to distant lands if there are prospects of adding to his wealth. If the hard earned fortune be lost somehow, it is worse than death to that person. 

The rajasika man's attachment to kama or pleasure is equally vehement. In fact all beings are in search of joy and pleasure.Clinging to life on this earth is all due to the enjoyment derived from it.  The resolute attempts made are all for the enjoyment of pleasure. The modes of obtaining those pleasures provided by nature may vary with beings; but the end is the same for all. It is no exaggeration to state that many a man stakes  life itself in his quest for enjoyment. The firmness with the rajasika man seeks property and pleasure is to be admired, because it is his way of making his life fulfilled.  In course of time he is bound to learn the lesson that this quest must be made towards the Imperishable Lord and not the perishable samsara.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 33

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The grades in the firmness of mind are being described now:

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 33

Dhrutya yayaa dhaarayate manah pranendriya kriyah I

Yogena avi abhicharanya dhrutih sa partha sattviki II sloka 33

धृत्य यया धारयते मनः प्रनेन्द्रिय क्रियः I 
योगेन अवि अभिचरण्य धृतिः स पार्थ सात्त्विकी II श्लोक 33

The unswerving firmness by which, through yoga, the functions of mind, the prana and the senses are regulated, that firmness, O Partha, is sattvika.

Dhriti means firmness. IT also means fortitude or resolve. This virtue is indispensable to him who has chosen to live a spiritual life. Again as one advances in the ethical and spiritual life dhriti in that one becomes pronounced in details. The diverging sun beams may be made to converge again. That gathered up brilliance, directed at anything, is capable of providing greater revelation about that thing. Dhriti is akin to this. Knowledge and action converged into one and increased in capacity is termed as firmness. Yoga fosters dhriti. As one advances in yoga, fortitude develops in that one as a matter of course. The mind, the prana, and the senses of a yogi become increasingly acute and efficacious. The benign part of this great potentiality is that these sharpened faculties are all utilised in teh service of the paramatma. That is, all feelings and cogitations of the mind are devoted to adoration of the Almighty. Prana is the life energy. The aspirant has no other aspiration in life than to direct it to the glory of the Lord. The functions of the senses are all dedicated to his worship in as many ways as possible. 

A thread is made of innumerable fibers. Even so dhriti is the outcome of the combined sublimated activities of the mind, prana and the senses. The fibers at the end of a thread ought to be twisted to converge in order for it to pass through the eye of a needle. But if that eye is blocked with dirt, then the pointed thread would bend instead of passing through it. And this is due to lack of stiffness in the thread. But the dhriti of a yogi is as pointed as the end of the thread and as stiff and penetrating as a sharp needle. Such a carefully cultured shriti is dedicated by the yogi to the benign invocation of the Lord. It is in no way prostituted for any other purposes. As the needle of a compass always points north, the resolve of the yogi is ever directed to the Iswara. It is therefore unswerving. This dhriti is sattvka in its make and leads the sadhaka to the supreme. 

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 30

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 30

Swami Ramanuja - Avatara of Adisesha

Pravrittim cha nivrittim cha kaarya kaarye bhaya bhaye I

Bandham moksham cha ya vetthi buddhih sa partha sattviki II sloka 30

प्रवृतिं च निवृत्तिं च कार्य कार्ये भया भये I 

बन्धं मोक्षं च य वेत्ति बुद्धि स पार्थ सात्त्विकी II श्लोक 30

The intellect which knows the paths of work and renunciation, right and wrong action, fer and fearlessness, bondage and liberation - that intellect, O Partha, is sattvika.

The buddhi which knows correctly: 

The works required to be done, fr attaining worldly prosperity; the means or upaya for attaining moksha; what should be done and what should not be done for achieving teh above results, by people belonging to different castes and asramas, at different times, places and circumstances; 

that obeying the shastras is the cause of fear; that acting according to shastras will cause fearlessness; the true nature of samsara and the true nature of moksha; such a buddhi is called as sattvika.

The world is unreal as long as you have not realised Iswara. For, you do not recognise his presence in things worldly. The feeling of "I and Mine" has gone deep into you. Therefore you have become bound to this world, You are drowning yourself increasingly in teh ocean of samsara. Though the path of liberation is easy and straight, delusion has covered our eyes and so you knock about here and there like a blind man! You know that samsara is impermanent. Ponder over the house you live in - How many have been born and died in it? Worldly things appear and disappear in a trice. Those whom you hold as your kith and kin are not so after you die. Still how deep is man's attachment to this world! 

Though nobody at home is dependent on the old man, he finds no time to go to Benares. HE gets no leisure for devotional activities/ " What will become of my grandson Harisa, if I don't look after him? he says and gets attached to the child. This is the deplorable way of the worldly man.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 32

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 32 

Adharmam dharmam iti ya manyate tamasa avruta I

Sarvarthan viparittan cha buddhih sa partha tamasi II sloka 32

अधर्मं धर्मं इति य मन्यते तमसा आवृत I 

सर्वथान् विपरित्तान् च बुद्धिः स पार्थ तमसि II श्लोक 32

That which, enveloped in darkness, regards adharma as dharma and views all things in a perverted manner, that intellect O Partha, is tamasika.

A perverted intelligence is that which regards the good as bad and bad as good. A patient refuses to take the prescribed medicine stating that it is not to his taste and insists on helping himself to a dish palatable to him though it would aggravate his disease. Going to school appears troublesome and purposeless to the immature understanding of a boy of tamasika nature. Playing truant and joining the vagrant seems to him the best thing that he can do. There are grown up people who think that industry is purposeless and that a life of ease and repose is prudential. They hold that the hard working ones do not know the joy of quietism. Enquiry into the spiritual aspect of life is distasteful to them. It appears to them that the study of vedanta and its practie may take place in the evening of life; any early thought bestowed on them is premature and purposeless. They delight in derogatory talks about others and waste their own time in slander. The virtuous appear bad  and the vicious good in their eyes. Virile body building games and exercises do not appeal to them; instead a slothful sedentary pastime like a play of cards engages them day and night. Without the least compunction, they present themselves uninvited at parties and entertainments. The tamasika intellect guides people in all these irregular ways.

1 Gita Sloka Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 31

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Gunas Give Impetus to Karma - 18-40

1 Gita Sloka  Every Day - Chapter 18 - Moksha Sanyasa Yoga - Sloka 31

Yaya dharmam adharmam cha karyam cha akaryam eva cha I

Ayathavat prajanati buddhih sa partha rajasi II sloka 31

या या धर्मं अधर्मं च कार्यं च अकार्यं एव च I 

अयथ्वात् प्रजानाति बुद्धिः स पार्थ राजसि II श्लोक 31

The intellect that makes a distorted grasp of dharma and adharma, of what ought to be done, and not done, - that O Parhha is rajasika.

The reflection of a thing in disturbed water is not even; it gets disturbed. Similarly the acts of dharma and good and conducive undertakings prescribed in the shastras do not appear in their true light to a man in rajasika disposition. His intellect makes a distorted reading of good and holy acts. Duryodhana challenged and enticed Yudhishtra into gambling which is an evil practise. He usurped the kingdom and drove his cousin to war. Duryodhana felt that all his acts were dharmic while they were actually acts of adharma.

A man endowed with the rajasika intellect is capable of turning out enormous amount of work. But his evil genius taints all his doings. Let us suppose that two neighbours enter into a joint effort in agriculture or trade, and that one of the two is imbued with rajasika nature. No doubt, the endeavours of rajasika man would be more than his partners. But his evil understanding would be ever working at exploiting the partner. HE may go to the extent of ruining him. In litigation none can equal him. He is adept with trying to convert truth into falsehood and vice versa. He delights in foul ways. Righteous men are objects of ridicule for him. He scrupulously avoids associating with good people. Any talk on spirituality would be distasteful for him. HE would hold spiritual men as unfit for life and mock at them. His wicked earnings would be all spent on evil projects, for he would not be part of any good cause. That is how rajasika intellect works.

THirunakshatram of Periyazhwar tomorrow

Periyazhwar

Periyazhwar at Srivilliputtur

AMSAM Garudar

SISHYA Andal

YEAR OF BIRTH 3055 /3012 BC

TAMIL MONTH Ani

NAKSHATRAM /STAR Swati

PLACE OF BIRTH Srivilliputtur

PARENTS Mukunda Bhattar and Padmavalli

BRINDAVANAM Srivilliputtur

NAME AT BIRTH Vishnu-chitthar, Patta-naadan, Battar-piraan, Sri-Villiputthooraar, Sriranganaatha-                                               Svasoorar

WORKS Thirupallandu (12 verses) & Periyazhwar Thirumozhi (473 verses)

LINKS

http://www.ramanuja.org/sv/bhakti/archives/may96/0059.html            

http://azhwar.org/documents/SRI_PERIYAZHWAR.pdf                         

http://sriramanujar.tripod.com/periya.html   

http://guruparamparai.wordpress.com/2013/01/20/periyazhwar/                                 

http://en.wikipedia.org/wiki/Periyalvar    

http://etemples.net/srirangam/Alw%20Periya.htm

http://www.indianetzone.com/58/periyalvar.htm

http://anudinam.org/2012/06/15/srivilliputtur-sri-periyalwar-aani-swathy-thirunakshathram-celebrations/

nalayiram.blogspot.com/2009/06/thiru-pallandu.html

ramanujadasan.wordpress.com/tag/thirupallandu/

http://www.brahminsnet.com/forums/showthread.php/1871-Periyalwar