Dear Members of the Prapatti Group:

Among the source documents for Prapatti , Lord Krishna"s Gita occupies
a very
special place. It is generally recognized that the Bhagavat Gita is one
of the
greatest "spiritual and metaphysical scriptures " of the world.It
comments on
abstruse Vedantic principles in a lucid and satisfactory manner. It is
structured in the form of a dialog between Lord Krishna and Arjuna
prior to the
start of the great war at Kurukshetram between Pandavas and Kauravas.
There
are 700 verses in Gita that are enshrined in 18 chapters. Among the 700
verses,
Lord Krishna accounts for 572 of them; the remaining 128 are
associated with
Arjuna (85) ,Sanjaya(42) and King Drithirashtra (1).

The Message of Lord Krishna

**********************************
The illustrious message thatr Lord Krishna as Parthasarathy gave to
Arjuna in
the battlefield teaches us clearly and completely all that is needed
to lead a
throroughly fulfilled and righteous life.The message expounded by
Geethaachryan
contains invaluble teachings relevant to overcome the various crisis and
dilemmas associated with all stages of Human spiritual development.
Lord Krishna
used Arjuna as a medium to bless us all with His teachings,that are
global in
scope and all -encompassing in content to obtain practical solutions
for our
every day problems. Through His short discourse enshrined in Gita, Our
Lord
taught us in a quintessential manner ,the Universal Science of Life. He
analyzed
for us brilliantly and convincingly the nature of Human life and its
recurring
problems ; He did not stop only with an analysis of the problems of
Life,but
also as a compassionate Acharyan taught us an elegant way to overcome
the
powerful problems that we encounter in all stages of our life on this
Earth.

Prapatti Message
*********************
The powerful message of Lord Krishna comes at the very end of Gita and
is found
as the 688th verse among the 700 verses of the Bhagavad Gita:

SARVA DHARMAN PARITYAJYA MAAMEKAM CHARANAM VRAJA I

AHAM TVAM SARVA PAPEPYOH MOKSHISHAYAMI MAA SUCHA: II
The Lord's message contained in the above profound verse is the
Charanagathi
method, which is also known as Prapatti Dharma, Bhara Nyaasam, Atma
Nikshepanam
or Self-Surrender.

Up to the 688th verse, Lord Krishna explained to Arjuna the different

concepts,
that lead to God Realization and liberation for the cycles of Births
and
Deaths.These concepts relate to Karma Yoga, Gyana Yoga and Bhakthi
Yoga as
sound routes to attain Moksham or liberation form the cycles of Births
and
deaths. Arjuna listened carefully and realized his incompetence and
powerlesness
to practise any of the above three Yogas to attain Moksha siddhi and
despaired
about his inadequacies as a practioner. Lord Krishna out of His
infinite mercy
for Arjuna and all of us, then taught the secret of the easy -to-
practise
Prapatti Yoga thru the 688th verse.After that Lord Krishna assured
Arjuna that
there was no reason for Arjuna to despair over the enormous
difficulties in
practising Karma or Gyana or Bhakthi Yoga to receive His blessings. Our
compassionate Lord asured Arjuna that the boons of Moksham are assured
,when
latter followed the Prapatti margam. He asked Arjuna to discard all his
sorrows
resulting from his anxieties about the certainity of salvation.Sri
Krishna
reveals to Arjuna that the full responsibility of saving him AFTER
Prapatti is
HIS ,befitting His duties as the supreme Lord of the
Universe(Sarveswaran). He
asks Arjuna to perform the Prapatti and then cast aside ALL of his
doubts and
to become possessed by unshakablle and complete faith
(Maha Viswasam) in HIM as Sarveswaran to save him. Lord Krishna points
out that
Prapatti is an instantaneous act (Kshana Kartavyam) and is totally
different
from the other three routes of reaching Him.He states that the Karma,
Gyana and
Bhakti Yoga routes are ardous to practise and it takes too long to
realize the
desired goals of Moksham.

Sri Geethaacharyan asks Arjuna to cast away ALL doubts about

realizing the FULL fruits of
Prapatti and assures him that there is nothing to worry anymore about
his status
as Mukta Prapanna thru the last paadam of His sacred Charama slokam(Maa
Sucha:).
We have thus the quintessence of Gita"s message in the Charama Slokam.
The Visishtadvaita intrepretation of Bhagavad Gita
**********************************************************
Inview of the sacred and the timeless nature of the profound message
of Lord
Krishna enshrined in the Gita , the Acharyas of the three different
philosophies of Vedantha--Sri Adi Sankara, Sri Ramanuja and Sri
Madhvacharya--
and the other teachers that followed them have written commentaries on
Gita.
Sri Sankara"s commentary follows the Advitic doctrine,which holds that
Brahman
is the "only true really-existing being and all the rest are
illusory." Sri
Ramanuja"s commentary is based on the Visishtadvaita philosophy ,which
teaches
that "the sentient souls(Jeevas) and the nonsentient objects (Achetana)
are as
real as Brahman", but the Jevans and the Achetana are attributes or
Viseshana
of the Parabrahman and are not independent of the Parabrahman as the
Dvaitins
believe. Sri Ananda Teertha (Sri Madhvaacharya) has intrepreted Gita
in the
light of Dvaita philosophy ,which teaches that Sri Krishna(Hari) is the
supreme
being and that the Jeevas are real and absolutely distinct from HIM ,
the
Parabrahman.

It is amazing that the terse message outlined in Gita could be

used by
the three Acharyas of three distinctly different Vedic philosophies
to find
support for their individual points of view and to establish their
siddhanthams.We will not attempt any comparitive evaluation of the
three
intrepretations here.In this essay, we shall focus on the
Visishtadvaita
approach . The predecessor of Ramanuja by the name of Sri Alavandaar
was the
first one to condens the profound messages of the 18 chapters of Gita.
He used
THIRTY TWO Verses to accomplish htis task. His work is known as
GITAARTHA
SANGRAHAM(GS). Ramanuja wrote a commentary on Gita along the lines
established
by Alavandaar. Swami Desikan continued that tradition.His commentary
on Gita
is known as Taatparya Chandrikai. This was a comparitive, critical
evaluation
to establish that Ramanuja's exposition in the Visishtadvaita tradition
was the
most consistent one with the true message of Lord Krishna in
Gita.Swami
Desikan also blessed us with a commentary in Sanskrit on Alavandar"s GS
and
named it " GS Raksha". For the benefit of the Tamil speaking followers,
Swami
Desikan created yet another commentary on GS . This Tamil version has
21 verses
to summarize the 32 verses that Alavandaar used to summarize the
essence of the
18 chapters of Gita .

We shall quote the individual verses of Alavandaar"s GS and elaborate

on them in
the light of Swami Desikan's Tamil work on GS ,which is a part of his
Desika
Prabhandam compendium.

The rest of the discussions on GS will be contained in the following

chapters:
1.Salutations to Geethaacharyan
2.Salutations to Alavandaar by Swami Desikan
3.GS--First 6 Chapters of Geetha
4.GS--Second sextet of Geetha
5.GS--third and final sextet of Geetha
6.Charama Sloka Surukku of Swami Desikan
7.Charama Slokam and Naaliyira Divya Prabhandam
8. Varaha Purana"s statement on the benefits of reciting Gita

Traditionally, the intrepretation of a profound topic such as Charama

Sloka--
classified as a Rahasya by our Acharyas--is restricted to
intrepretation by
one"s own Acharya. Hence, I will be careful not to get into areas that
are
strictly reserved for Our Acharyas to intrepret . There is a middle
ground that
I will stick to. Also, there may be a lot of members in our group, who
may be
more knowledgable about the topics of coverage. I crave their
indulgence for any
mistakes and ask
them to bear with me.

CHAPTER 1: SALUTATIONS TO GEETHAACHARYAN

***********************************************************

1. PRAPANNA PAARIJAATAAYA TOTRAVETRAIKAPAANAYEH I

JNANAMUDARAAYA KRISHNAAYA GITAAMRUTADUHEY NAMA: II

Salutations to Krishna, the holder of the Jnana mudra on one hand and
the cane
to herd the cows on the other!
He is the granter of boons like a Paarijaata tree for those ,who
surrender unto
Him. This divine cowherd milks the Vedas and Upanishads to give us
the Nectar
known as Gita.
2.SARVOPANISHADHO GAAVO DOGHDA GOPALANANDANA: I
PAARTHO VATSA: SUDHEERBHOKTHA DUGDHAM GITAAMRUTAM MAHAT II

All the Upanishads are the cows and the son of the king of Cowherds is
the
milker. Arjuna is the calf , men of refined
intellect are the
drinkers and the supreme nectar milked by Krishna
is the Gita.

3.VASUDEVASUTAM DEVAM KAMSACHAANOORAMARDHANAM I

DEVAKEEPARAMAANANDAM KRISHNAM VANDHE JAGADGURUM II

I salute Krishna , the Acharya of the entire Universe, the supreme God,
the son
of Vasudeva ,the destroyer of the evil Kamsa and Chanoora and the
supreme bliss
of Devaki.

4.MOOKAM KAROTHI VAACHAALAM PANKUM LANGHAYATE GIRIM I

YATKRUPAA TAMAHAM VANDHE PARAMAANANDA MAADHAVAM II

I offer my salutations to that embodiment of Bliss ,Madhava, whose

compassion
makes the mute wax eloquent and permits the cripple to cross mountains.

5.YAM BRAHMAAVARUNENDRARUDRAMARUTHA: STHUVANTI DIVYAYAI STAVAIR-

VEDAI: SAANGAPADAKKRAMOPANISHADHAI : GAAYANTI YAM SAAMAGAA: I
DHYANAAVASTHITATATGATENA MANASAA PASYANTI YAM YOGINOH
YASYAANTAM NA VIDHU: SURAASURAGANAA DEVAAYA TASMAI NAMA : II

"Salutaions to that God , whom the creator Brahma, Varuna,Indra, Rudra

and the
Maruts praise with divine hymns; whom the singers of Saama sing , whom
the
Vedas sing with their full compliment of parts ,consecutive sections and
Upanishads; whom the Yogis see with their minds absorbed in Him through
perfection in meditation,and whose limit , the hosts of Devas and
Asuras know
not".

6.TAMEKAM GOVINDAM SACCHIDAANANDA VIGRAHAM-- (Sri Gopala Purva Tapani

Upanishad)

That One Govinda , who is an embodiment of Existence,Knowledge and

Bliss.

7.HLAADHINEE SANDHINEE SAMVIT TVAYYEKAA SARVASAMSRAYEH I

HLAADHAAPAKAREE MISRAA TVAYEE NOH GUNAVARJITHEH II

" In Thee , refuge of ALL ,exists this one power,which is threefold ,

namely,
Hlaadhinee (Bliss-giving), Sandhinee (Existence-Giving) or all-
pervading and
all combining; and Samvit (Consciousness) . In Thee, devoid of all
Gunaas, the
energies of Matter do not exist such as the energy called Sattwaa
causing
pleasure, the energy of Rajas causing pain or the combined three
fold Gunaas called Maaya."

8.YO ASAUH SARVAI VEDAI: GEEYATEH-- Gopala Upanishad

He, who is sung by all Vedas is verily Lord Krishna

9.SAAKSHAAT PARAMPARAABHYAAM VEDAA GAYANTI MADHAVAM SARVEH I

VEDAANTHAA: KILA SAAKSHAADH APAREH TEBHYA: PARAMPARAAYAA II

All the Vedas sing the glory of Lord Madhava directly or indirectly. the
Upanishad portions of the Vedas sing His praise directly, the other
portions
sing about Him indirectly.

10.SATRUCCHEDHEIKAMANTRAM SAKALAMUPANISHADVAKYA SAMPOOJYA MANTRAM

SAMSAAROTTHAARAMANTRAM SAMUPACHITA TAMASSANKA NIRYAANAMANTRAM I
SARVAISWARYAKAMANTRAM VYASANABHUJAGA SANDHASHTA SANTRAANAMANTRAM
JIHVEH SRIKRISHNAMANTRAM JAPAJAPA SATATAM JANMASAAPALYAMANTRAM II

It is the only Mantram, which can surely vanquish one's(inner) enemies,

which is
identified as the most sacred by the Upanishads,transports us across
the Ocean
of Samsaara, drives away the thick and dark clouds of ignorance and
despair,
helps to accumulate all types of wealth, acts as a sure cure for the
poisonous
bites of the serpent known as Worldly afflictions; o, my tongue,
Please recite without interruption the holy mantram known as Sri
Krishna
Mantram, which
makes one's life worth living.

CHAPTER 2:SALUTATIONS TO ALAVANDAAR BY SWAMI DESIKAN

*********************************************************************
****
Sri Alavandaar had a very significant influence on Swami Desikan,
Parasara
Bhattar and Kooratthazhwan before through his illustrious work known as
STOTRA
RATNAM. This moving work
served as a touchstone for the stotras of the above three
Acharyas.Swami
Desikan and Periya Vaacchan Pillai wrote commentaries(Vyakyaanams) for
the
Stotra Ratnam, becuse of the esteem they had for this path-lighting
composition
of Sri Alavandaar. Swami Desikan most probably recited the two Taniyans
of
Stotra Ratnam in his days:

NAMOH NAMOH YAAMUNAAYA YAMUNAAYA NAMOH NAMA: I

NAMOH NAMOH YAMUNAAYA YAMUNAAYA NAMOH NAMA: II
SVAADAYANNIHA SARVESHAM TRAYYANTHAARTHAM SUDURGRAHAM I
STOTRAYAAMASA YOGINDRA: TAM VANDHE YAAMUNAAHVAYAM II

I salute the king of Yogis, Alavandaar, who made available to us all

the
difficult-to-grasp meanings of the Vedas in the form of a most
enjoyable and
sacred stotram.

Alavandaar is revered by the Acharyas that followed him as "Yatikatku

Iraivan
Yaamunai Turaivan" in Tamil, which reminds one of the Title given to
Ramanuja as
Yatirajan. The association of the word Iraivan illustrates the
reverence with
which He is being held in the Sri Vaishnava tradition.Swami Desikan
folowed this
tradition to remind us about the illustrious contributions of the two
Yatis(Sanyasis) and paid his own tribute to both of them.His Yatiraja
Saptati
is his tribute to Ramanuja. His salutations to Alvandaar are spread out
in his
other works as well as in the Yatiraja Saptati.

Salutations in Yatiraja Saptati

********************************

VIGAAHE YAAMUNAM TEERTHAM SADHU BRINDHAVANEH STITAM I

NIRATHA JIHMAGASPARSEH YATRA KRISHNA KRITAADHARA: II

I deeply dip in to the sacred river of Alavandaar (yamuna waters) and

reflect on
him, who protected the assembly of people of pure mind(Sadhus)
gathered in the
Brindaavanam ( forest on the banks of Yamuna river = at Alavandaar's
feet as his
disciples). That was the water from which Krishna Bhagavan removed the
source of
poison from Kaliya serpent ; similarly , Yamunaacharya removed the
poison of
the serpents( those with twisted minds , who misintrepreted the true
meaning
of Sastras and Vedas) of his time. {Swami Desikan uses sledai/pun in
this
verse to accomodate the double meaning of the name of Alavandaar
(Yamunaachrya)}.

Salutations in Rahasya Thrya Saaram( RTS)

***********************************************
In the Guru Paramparaa section of his magnum opus, Swami Desikan paid
tribute to
Alavandaar, his compositions and his line of disciples. {Alavandaar had
fifteen
well known disciples, who took refuge in him.He also blessed us with
the
following illustrious works,which inspired Swami Desikan: (1) Aagama
Praamanyam
(2) Purusha Nirnayam (3-5) Siddhi Tryam containg Atma Siddhi, Iswara
Siddhi and
Samvit Siddhi (6) Gitaartha Sangraham (7) Stotra ratnam and (8) Cathu:
Sloki on

Maha Lakshmi to remind us about Her unique role in Prapatti}.

The verse in RTS begins with the words: Ennuyir tantalitthavarai

charanam
pukki. Here Swami salutes the line of Acharyas from Ramanuja , Periya
Nambi,
Aklavandaar, Manakkal Nambi, Uyyakkondar,Nada Muni, Nammazhwar ,
Vishwaksenar ,
Maha Lakshmi and Sriman Narayanan.
He saye the Acharyas like Alavandaar protected him by revealing the
knowledge
that his Atma was
Seshan to the Lord .

In another verse in RTS exclusively devoted to Alavandaar, Swami states

that he
is the Dasa of Alavandaar and he will not therefore study any Sastras
that are
not true to his teachings. The version
in Tamil is as follows:

Neelavandhu Inru Vidhi vahayaal Ninaivu Onriya Naam

Meela Vandhu Innum Vinai Udambu Onri Vizhundu Uzhalaathu
Aala Vandarena Venru Arul Thantu Vilangiya SIr
Aalavandaar adiyom padiyom ini ilvazhakkeh

In this long and tortous Samsara, we have over aeons wandered and
finally due
to the grace of the Lord have attained discrininating knowledge. To
avoid
rebirth in this world and attaing another body due to the Karmas, we
have taken
refuge in Alavandaar and his teachings. We will therefore not have
lower births
and we have declared our servitude(Dasatvam) to Alavandaar. He has
conquered the
opponents with ill views and has come as it were to protect to us from
the
misfortunes associated with the travails of Samsaara. After thus
becoming his
Dasas, we will not engage in the study of fruitless and imperfect
Sastras
anymore and be misled.

Namoh namoh Yaamunaaya Yamunaaya Namoh Nama: I

Namoh Namoh Yaamunaaya Yamunaaya Namoh Nama: II

CHAPTER 3--FIRST SIX CHAPTERS OF GITA (FIRST SHATKAM)

***********************************************************************
Aalavandaar summarizes the entire Gita and its three subdivisions
through the
four following verses:

SARVA DHARMA JNANA VAIRAAGYA SAADHYABHAKTYEKA GOCHARA: I

NAARAAYANA: PARAM BRAHMA GITAASASTREH SAMEERITHAH: II
------------------- (1)

JNANA KARMAATMIKE NISHTEH YOGALAKSHYEH SUSAMSKRUTHEH I

AATMAANUBHUTI SIDDHAYARTEH POORVA SHATKENAH CHODHITHEH II
----------------(2)

MADHYAMEH BHAGAVAT TATVAYAATAATMYAAVAPTISIDDHAYEH I

JNANA KARMAABHI NIRVATYOH BHAKTI YOGA: PRAKEERTHITA: II
--------------------------(3)

PRADHAANA PURUSHA VYAKTA SARVESWARA VIVECHANAM I

KARMA DHEERBAKTHIRITYATI PURVASESHONTIMODITHA : II
---------------------------(4)

Swami Desikan summarized the four verses of Alavandaar in the First

verse of his
Tamil work on GS. that verse is as follows:

karumamum jnanamum kondu yezhum kaadalukku ohr ilakku

Enru arumarai ucchiyuL aadharitthu odhum arum Biramam
ThirumagaLodu varum Thirumaal enru Taan uraitthann
Darumum uhanda Dhananjayanukku Avan Saarathiyeh

The message of Krishna to Arjuna is summarized here. He revealed to

Arjuna that
he has to observe Karma Yoga first and control his mind and then
qualify himself
for the observance of the subsequent step of practising Jnanai
Yoga,which in
turn would lead to self revelation(Aatma Sakshatkaaram). That
accomplishment
will pave the way to the practise of Bhakti Yoga.

All the Vedanthas point out that the target of such a Bhakti
Yoga is
the Parabrhamam
revered as Sriman Narayana. Krishna revealed to Arjuna intent on
practising
righteousness
(Dharma) that He is that Parabrahmam.

Alavandar and Swami Desikan condensed the above thoughts in

their
first verses.
Alavandaar uses the next three verses to state that the 18 chapters of
Gita
fall into a natural subdivision of three, with each of the subdivision
accounting for six chapters, known as the first
Shatkam(Chapters1-6), Second Shatkam(Chapters 7-12) and the third
Shatkam(Chapters 13-18).
Alavandaar names these Shatkams as Poorva, Madhyama and Antima Shatkams.
The Anthima Shatkam has two parts to it.

The first shatkam covers Karma and Jnana Yogas; the second
shatkam
covers Bhakti Yoga entirely. The first part of the
third
Shatkam deals with the animate(Chetanam) , Inanimate(Achetanam) and the
attributes and the forms of the world (Prapancham)
born out of the union of the Chetanam and the Achetanam. The second
part of the
third shatkam describes the way to practise Karma,
Jnana and
Bhakti Yogas , the indebtedness of one to the
Shastraas and the
Prapatti Dharma as a easier way to attain Moksha Siddhi..

Swami Desikan uses the Words "karumamum jnanamum" to refer to

the Karma
and Jnana Yogas, which are the subject of the First shatkam; he
refers
to the meaning of the second shatkam through the use of
the word
"Kaatalukku". His choice of the word "Arum
Biramam "
indicates the Lord , who is distinct from the chetanam and the Achetanam
and with that use of "Arum Biramam",Swami summarizess the meaning of
the first
half of the third Shatkam. Arjuna"s bond or deep link to Righteousness
is
indicated by the choice of "Dharmam Uhanda", which in turn connects to
the
meaning of the second half of the third Shatkam , which culminates in
the
Lord"s revelation of Prapatti route for Arjuna, when he despaired of his
inability to practise the difficult routes of Karma,Jnana and Bhakti
Yogas...

THE ESSENCE OF THE FIRST ADHYAAYAM OF GITA : THE GREIF OF ARJUNA

***********************************************************************
**********
*******
Alavandaar"s summary is as follows:

ASTHAANA SNEHA KAARUNYA DHARMAADHARMA DHIYAA AAKULAM I

PAARTHAM PRAPANNAM UDDHISYA SAASTRAAVATARANAM KRUTHAM II

Arjuna finds close relatives like Bhismar and dear Acharyas like
Dronar
assembled in front of him to engage in the battle against him and his
family.
Arjuna"s mind is overcome with compassion and affection for his
relatives and
Acharyas on the opposite side and he does not want to kill them in
battle. His
mind is confused about the purpose of engaging in a battle with his
relatives
and teachers and he questions , whether it is worth the while to win
such a
battle. He is overcome with fear and throws his bow and arrows and is
stricken
with despair. At that time, he turned to his Charioteer, Krishna and
begged Him
to point the right way. Krishna with a smile in His face instructed
Arjuna on
the nature of Jeevatma, Paramatma and the means to reach the Paramatma
.Krishna
revealed to Arjuna in the battle field the secret, inner meanings of
the Vedas
and Upanishads in an elegant, freindly and easy to understand manner.

Swami Desikan uses some choice words to echo the sentiments of

Alavandaar
and elaborates
on them in the following verse:

UHAVAI ADAINTHA URAVUDAYAAR PORALURRA ANNALL

THAHAVUDAN ANBU KARAI PURALA DHARUMATTHU ALAVIL
MIHA ULAM ANJI VIZHUNDHU ADI SERNTHA VISAYANUKKU OHR
NAHAIUDAN UNMAI URAIKKA AMAINDANAN NAARANANEH

The disturbed state of Arjuna arising from his inappropriate

freindship and
affection for his kith
and kin assembled to battle him and his recourse to Krishna as a
Prapanna
seeking help is
brilliantly portrayed by Swami Desikan thru the use of the passage in
the
Verse" DharumatthaLavin
MihavuLamanji vizhundu adi serntha visayanukku" , The true knowledge
revealed
by Krishna is described as Unmai by Swami Desiakn to correlate to the
word
"Saastraavataranam " used by
Alavandaar.

THE ESSENCE OF SECOND ADHYAYAA OF GITA: THE WAY OF KNOWLEDGE

***********************************************************************
**********
*****

Alavandaar succinctly summarizes the second chapter in this manner:

NITYAATMAASANGAKARMEHAAGOCHARAA SANKYAYOGADHEE : I
DWITHEEYEH STHITADHEELAKSHA PROKTHAA TANMOHASAANTHAYEH II

Here, according to Alavandaar, the Gitaacharyan instructs Arjuna about

the
indestructability of the Jivan and advises him not to worry about the
body made
of Pancha Bhoothams( five elements) that
houses the imperishable Jivan. Krishna explains to Arjuna that there
is no
reason for sorrow over
the destruction of the body ,since it is only a temporary house for the
eternal
Jivan. once
the Karmas are exhausted, Jivan is blessed with Moksham (freedom from
Rebirths)
and as
a result, there is no justification for the continuation of the body
through
rebirth; therefore, there is no reason to feel sad over the destruction
of the
body, after it has served its cause.

Swami Desiakn salutes Krishna as "Vitthahan" to suggest the Lord

of heroic
deeds and
surprising acts. Our Lord asks Arjuna to shake of his delusion and
points out
to him that "Udalam
Azhindhidum,uL uyir onru ennai pol Azhiyaadhu." He reveals that the
Jivan is
eternal like Him and
can not be destroyed. He adds that the prescribed duties by the
Sastraas have to
be performed
and they have to be carried out without thought about their fruits so
that he,
Arjuna can hasten to the step of Jnana Yoga. Lord asks Arjuna to
understand the
truth of Jivan's imperishable nature and the need to do one "s duties
in a
spirit of dispassion and instructs him to shake off his delusion.
Swami Desikan"s words expressing these thoughts are: "Vidumathu Parru
Vidaatha
Tadaittha Kirisaigaleh". He asks Arjuna to hasten to "uyir kaattum
ninaivu" or
the Jnana Yogam , which will reveal the true nature of the Jivan and
its
relation to Paramatman.
.
THE ESSENCE OF THE THIRD CHAPTER:tHE WAY OF ACTION
***********************************************************************

Alavandaar's summary of the 43 verses of the third chapter is as

follows:

ASAKTYAA LOKARAKSHAAYAI GUNESHVAAROPYA KARTRUTHAM I

SARVESWAREH VAA NYASYOKTHAA TRITHIYEH KARMAKAARYATAA II

Here Krishna prods Arjuna to do his Kshatriya duties in the form of

engaging in
the war as one of the leaders of the righteous Pandavaas. Bhagavan
states that
Karma Yogam should be practised first before attempting Jnana Yogam.H
epoints
out that Karma Yogam is a prerequisite to Jnana Yogam. He says that it
is
imposiible to sit still, while action is being induced by one or more
of the
three Gunas(Sattvam ,Rajas and Tamas). If one abandons Karma Yoga, one
can not
even carry
out bodily functions on this earth. He instructs Arjuna that he should
perform
Karma Yoga to please HIM and not for obtaining other results such as
reaching
Swargam(Heavenly world) etc.Krishna states furthe rthat the human
beings such a
sArjuna are deluded by thinking that the Jeevan(Atman) and the body are
one and
the same. As a result , the human beings think that it is the Jivan
that does
all the Karmas . Krishna explains that the three Gunas thru their graded
interactionsss with the eternal Jivan are behind the Karmas and that it
is very
natural for to be involved with the performance of different
Karmas.Krishna
explains further that it is HE as the supreme Lord , who does all the
Karmas
through the Jivan for HIS own pleasure and by dedicating the fruits of
the
Karmas to HIM , all the delusions will disappear. Krishna presses
Arjuna to
engage therefore in the fight in accordanc ewith the dharma as a
soldier.

Two of the key slokas of this chapter are:

TASMAADASAKTHA: SATATAM KAARYAM KARMA SAMAACHARA I

ASAKTHO HYAACHARAN KARMA PARAMAPNOTHI PURUSHA: II ----------- GITA
III.19

HENCE PERFORM ACTIONS, SINCE THEY ARE OBLIGATORY ,BUT PERFORM THEM
WITHOUT
ATTACHMENT IN A DISPASSIONATE FRAME OF MIND .oNE ATTAINS THE HIGHEST OF
BOONS
(MOKSHAM) BY PERFORMING ACTIONS WITHOUT ATTACHMENT TO THEM.

MAYI SARVAANI KARMAANI SAMNYASYAADHYAATMACHETASA I

NIRAASI NIRMAMO BHOOTHVA YUDYASVA VIGATAJWARA: II ------------- GITA
III.30

Renounce all actions to me; with your mind centered on the self
(Adhyaatma
Chetasa) and getting rid of hope and selfishness , fight free from
mental
agitation( Vigata Jwqara: ).

Alavandaar"s words conveying the essence of the third chapter are

"Sarveswareh
vaa nyasyokthaa --kartrutaam".

Swami Desikan brilliantly elaborates on the summary of Alavandaar as

follows:
SANGAM TAVIRNDHU SAKAM SATIR PERRA DHANANJAYANEH
PONGUM GUNANGAL PUNARPU ANAITTHUM PUHA VITTU AVARRUL
NANKAN URAITTHA KIRISAI ELAM ENAVUM NAVINRAAR
ENGUM ARIVARGALEH ENRU NATHAN EIYAMBINANEH

Here, Swami refers to krishna"s instruction that Jnana Yogam will not
become
fruitful without the observance of Karma Yoga first. One should perfom
Karma
Yoga with dispassion and thereby obtain the Lord"s blessings. Desire,
anger
will leave one after the proper practise of Karma Yoga and offering the
fruits
of Karma to the Lord. It will then qualify the practioner to succeed
with the
practise of Jnana Yogam.The three gunas(Pongum Gunangal) are the
attributes of
Prakriti. They are manifest in the chetana's body in different
proportions.
These gunas make the chetana do the Karmas (Punarppu anaitthum) . When
one
confuses the Jivan with the body, the chetana forgets that all the
Karmas are
done by the Lord himself and is deluded to think that he is the one ,
who is
behind the performance of the Karmas and forgets to dedicate them to
the Lord in
a spirit of
sacrifice of the fruits. Krishna (Nathan) gave such instructions
(eIyambinaneh)
to Arjuna perform
his duties as a Kshatriya in a dispassionate manner.

THE ESSENCE OF THE FOURTH CHAPTER: THE WAY OF RENUNCIATION OF ACTION IN

***********************************************************************
**********
*******************
KNOWLEDGE
****************
Alavandaar"s summary of the fourth chapter is as follows:

PRASANGAATH SVASVAABHAAVOKTHIHI KARMANOHAKARMATAASYA CHA I

BHEDA JNAANASYA MAHATMYAM CHATURDHAADHYAAYA UCHYATHEH II

Here Alavandaar refer to the state of Adhikari ,who understands the

true nature
of Atman(Jivan) and who ,thereafter performs the Karmas by
recognizing the
Jnana content in them. Such an Adhikari
recognizes
that Karma Yogam contains inside it Atma Jnanam
and therefore it blossoms forth into Jnana Yogam. Further , the
Adhikari of that
describtion ,who wishes to obtain Moksham performs all his Karmas
believing that
he is doing them in his capacity as a part of Parabrahma Swaroopam and
thereby
gains more Atma Jnanam. Such an Adhikari uses Atma Jnanam as a boat to
cross the
ocean of sins accumulated over many births. His Atma Jnanam burns away
the
admixture of Papams and Punyams and thereby makes him free of Karmas and
prepares him for the boon of moksham.

The five Gita Slokas , which Alavandaar and Swami Desikan might
have
used as a key part of their summaries of this chapter are: IV--22
(Yadhrrucchaa Labha Santhushto), 23 (Brahmaarpanam ),
35(Api
Chetasi paapepyoh), 36 (Yathaidhaamsi Samiddhogni) 38(Sraddhaavaan
labhate
Jnanam).

There are other famous slokams also here , which strengthen the message
summarized by the two Acharyas. They are: IV-7(Paritthraanaaya
Sadhunaam), 9
(Veetha raga Bhaya), 10 (Yeh Yata maam Prapatyanthe),32 (Evam Bahuvidha
Yagna),
34 (Tadviddhi Pranipaaatena) and 40 (Ajynasccha asraddhadhanasccha).

Swami Desikan hints here at the six Secrets (Rahasyams) behind the
Lord"s
incarnations(Avataarams) here thru the choice of words " Thaaneh
pirakkum
Perumaigalum) in
his Verse. He also states thru the words"Turavaakkirisaigal thumati
tannaal
tulanguhaiyum", the
Karmas that are unabandonable and shining BY doing them with the
knowledge
ABOUT the
difference between the Jivan and the Body that houses it .

THE ESSENCE OF THE FIFTH CHAPTER : THE WAY OF RENUNCIATION

***********************************************************************
**********
***

THE FIFTH CHAPTER IS SUMMARIZED IN A TERSE VERSE BY ALAVANDAAR AS

FOLLOWS:

KARMAYOGASYA SOWKARYAM SAIGRYAM KAASCHANA TADHVIDHAA: I

BRAHMAJNANA PRAKAARASCCHA PANCHAMAADHYAAYA UCHYATE II

The essence of this chapter is distilled by the Alavandaar from the

following
four verses of Gita that focus on the relationship between Karma and
Jnana Yogas
and the purification of mind resulting from the understanding of the
true
nature of Atman and the equanimity that results from such an
understanding( V-2,7,17 and 24).
the meaning of the key verses are:" A constant sanyasi is one, who
neither hates
pain and the
object causing the pain; he is one, who neither desires pleasure and
the
objects causing the pleasure, although he is engaged in action causin
gpain and
pleasure. He is free from the pairs of opposites such as happiness
and sorrow.
He may not have taken Sanyasa Asrama formally, but he is a constant
Sanyasi.
(V-2). .......... " With his mind purified by devotion to the
performance of
action, and with his senses conquered , he , who realizes one's self
,as the
self resident in all living beings ,he is not tainted by his Karmas (V-
7)..... "
The knower of the self looks with an equal eye on the Brahmin full of
Vedic
knowledge and humility, a Cow, an Elephant ,a Dog and a
Paraiaha(Chandaala).(V-17)..... " The seers of right vision and
renunciation
obtain absolute freedom because of their imperfections are exhausted
,their
doubts are dispelled ,their senses are controlled and they become
engaged in the
good of all beings of this Universe(V-24).

Swami Desiakn echoes the thoughts of Alavandaar , when he says " Kandu
eLithaam
karumam Uyir kaatti ". It is easy to practise Karma Yoga that leads to
Jnana
Yoga AFTER understanding the rules of Karma Yoga revealed by Krishna
based on
the statements in the Sastraas. Alavandaar refers to the Sowkaryam and
Saigryam
of Karma Yoga in this context.

The access to Jnana Yoga and its fruits of knowledge about

Atmaswaroopam is
indicated by Swami Desika thru the passage in his verse: " Uyir Katti
Kaduhathalum (Saigrayam) athan padiyil mandi uyirai kaanalurra
ninaivugalum".
He says that Karma Yoga is easier to observe than Jnana Yoga.It also
yields the
fruits quickly. He,who controlls and conquers the Senses possesses a
tranquil
mind.At that stage of the Saadhana, he recognizes the true form of
Jivan and
sees the identity of Jivans in all forms of life such as a Learned
Brahmin , a
dog, a cow or an "outcaste".
The equanimity of view or Sama Dharsanam is pointed out as the fruit of
this
sadhana.
THE ESSENCE OF THE SIXTH CHAPTER: THE WAY OF MEDITATION
***********************************************************************
******

the summary of Alavandaar is as follows :

YOGAABHAYSA VIDHIRYOGI CHATURTHA YOGA SAADHANAM I

YOGASIDDHI: SVAYOGYASYA PAARAMYAM SHASHTA UCHYATHEH II

Here, according to Alavandaar, krishna teaches the practise of Yoga to

Arjuna
and instructs him on the benefits of such a practise. The Lord praises
the Yogi
as being superior to those ,who obtained
wisdom thru a study of sastras or those, who practise asceticism.
Krishna says
that the Yogis are superior ot Mimamsakas ,who conduct sacrifices
prescribed in
the Karma Khanda of the Vedas. By Yoga, Krishna means the steadfast
meditation
on HIM by the Sadhaka.He states that such a Yogi ,who concentrates on
HIM with
undiminishing faith is very dear to HIM.

YOGINAAMAPI SARVESHAAM MADGATENAANTARAATMANAA I

SRADDHAAVAAN BHAJATHEH YOH MAM SA MEH YUKTATAMOH MATA: II
..........VI-46

THE Three other slokas of this chapter deal with the ATTAINMENTS OF
THE YOGI,
AND HIS SPECIAL STATUS WITH THE LORD(VI- 18, 27 AND 29). The gist of
these three
Slokas are as follows:

VI-18: Yataa Dhipo --- with a completely controlled mind , practise of

self
concentration by the Yogi results in stillness of mind like a lamp
free from
flickers, when it is placed in a spot sheltered from winds.........vi-
27:
Prasaantha Manasam-- Truly, the supreme bliss comes to that Yogi of
perfectly
tranquil mind, with passions subdued . He realizes Brahman and becomes
free of
Taint (good and evil).... VI-29: Yoh maam pasyati sarvatra--- Such a
Yogi with
the equanimity of vision(Sama dharsina:) sees the ME in ALL things
.Such a Yogi
is never separated from ME and I am not separated from him.

Swami Desiakan"s summary is as follows:

YOGA MUYARCHIYUM YOGIRSAMANILAI NAALVAHAYUM

YOGINUPAYAMUM YOGUTANAAL VARUM PERUGALUM
YOGUTANIL TANTIRAMUDAI YOGUTAN MUKKIYAMUM
NAGANAI YOGI NAVINRANAN MUDI VEERANUKKUHE
Swami Desikan says that Lord Krishna resting on the bed of Adi Sesha
in the
milky ocean in Yoga Nidra revealed to Arjuna the crowned Hero (Mudi
Veeranukkhe)
in the battle field of Kuru kshetra , the methods of performing Dhyana
Yoga,
and the four fruits arising from the practise of looking at every
thing in a
way of equanimity, and the other fruits of practising Dhyana Yoga
and sets
the stage for the discussion on the Bjakthi Yoga (Chapters 7-12of the
second
Shatkam). .

Conclusion of the First Shatkam of Bhagavad Gita according to Gitaartha

Sangraham of Alavandaar and Swami Desikan.

Namoh Namoh Yaamunaaya namoh namoh Yamunaaya

Namoh namoh Yaamunaaya namoh namoh yaamunaaya

Srimate Vedhanta Gurave Nama:.

V.Sadagopan

CHAPTER 4: SECOND SHATKAM OF GEETHARTHA SANGRAHAM

***********************************************************************
**
Chapters 7-12 are summarized by Alavandaar in his second Shatkam. After
condensing the
essence of the first six chapters(Vishaada Yogam, Saankya Yogam,
Karma Yogam,
Jnana- Karma- Sanyasa Yogam , Sanyasa Yogam and Dhyana Yogam ),
Alavandaar
summarized the
next six chapters in his second shatkam. The names of the chapters of
this
shatkam are Jnana--Vigyana , Akshara Brahma,Raja Vidhya-Raja
Guhya,Vibhuti yogas
, Viswaroopa darsana Adhyaaya and Bhakti Yogam respectively.

THE SEVENTH CHAPTER :JNANA--VIGYANA YOGAM

***********************************************************

Alavandaar"s summary of the essence of this chapter emerged as the

following
verse:

SVAYAATAATMYAM PRAKRITHYAASYA TIRODHI: SARANAAGATHI: I

BHAKTABHEDA: PRABUDDHASYA SRAISHTYAM SAPTHAMA UCHYATE II

Swami Desikan brings the thoughts contained in Alavandaar"s words

pregnant with
meaning such as "Svayaataatmyam" and Prabuddhah:" through his
own
brilliant Tamil Verse:

TAAN NINRA UNMAYAYAI TAN TANI MAYAYAI MARAITTHAMAYUM

TAAN ANRI MAYAYAI TANAI TAVIRPAAN VIRAHU ARRAMAIYUM I
MEL NINRA BHAKTARGAL NAALVARIL JNANI TAN MENMAIGALUM
TEHN NINRA SEM KAZHALAAN TELIVITTHANAN PARTHANUKKEH II

Swami Desikan states that the Lord with the feet that is beautiful like
the
honey-laden Lotus
clarifiedfor Arjunan his secret as the supreme being , distinct from
chetanam(Jeevan) and Achetanam (Inanimate) and yet containg them
(Ucchishta
Brahma or the Sesha-seshi principle of
Vedas).He explained further that he is the cause of both chetanam and
Achetanam. They reach
laya(union) inside Him. He is the abode of all auspicious attributes
such as
Jnanam. He is the
supreme Lord and the Maya (Prakriti made up of Sattwa, Rajas and Tamas
attributes) of His
hides his Glory from the Chetanas. He pointed out that His Maya
transforms into
body and the Karma and Jnana Indriyas(faculties and Limbs).Thus Swami
Summarizedthe First half of Alavandaar"s verse onthe seventh chapter.
Then he goes on to say that the way to overcome ther Maya Of the Lord
is to seek
refuge at
His lotus feet. He elaborates further on the four kinds/groups of
people of
this world, who offer their
worship to the Lord: (1)Aarthan (2) Arthaarthi (3) Jignyasu and (4)
Jnanai.

The first category (Aarthan) is represented by one ,who lost his

material
wealth and wishes to get it back. The Arthaarthi wishes to obtain
wealth for the
first time . The Jignyasu wishes to obtain pure Atma Svaroopam , free
from
Prakriti an dworships the Lord for that boon. The fourth is the one
dearest to
the Lord among all the four. They all worship the Lord alone, but for
different reasons.These four categories are rare in the world to begin
with
compared to the majority, who
do not even approach the Lord in a single minded fashion.They worship
other
lesser Gods for
meaningless gifts. The first threee attached to the Lord until their
receive
their boons. The Jnanai however is steadfastly attached to the Lord.He
does not
ask for any fruits for his devotion.The Lord also is extraordinarily
attached
to the Jnanai , who can not live for even one moment without HIM
Hence , the Jnani becomes as it were the life force of the Lord.Jnani
understands clearlly that
the uniterrupted service to the Lord is the natural and true purpose of
the
Jivan and offers his Saranaaagati to the Lord.This type of status
represented
by the Jnani is attained after many lives of
service to the Lord and is a rare status among the Chetanas . These
thoughts of
Swami Desikan are the elaborations of the words of Alavanddar ,such as
Bhakta
Bedah: ,Prabuddhaha: and
Sraiyshtyam.

THE EIGHTH CHAPTER OF AKSHARA BRAHMA YOGAM

**************************************************************
Here, Alavandaar reclassifies the four group of people , wo offer
worship to
HIM into three groups.
He combines Aarthan and Arthaarthi in to a single group called
Eiswaryaartthis.
Those , who want to regain lost wealth and those , who want to attain
wealth
for the first time are grouped as
the wealth seekers worshipping the Lord for.that purpose. The Jigyasu
seeking
Kaivalyam or
Aatma Sakshatkaaram (Enjoying the witnessing of the ever-pure Atman
without the
admixture of
the Prakriti"s effects) and the Jnani together make up the triad , that
includes
the Eiswaryaarthis.
Alavandaar continues to state that the Lord in the Eighth chapter the
priniciples to be learned and practised by the above three categories of
Worshippers to get HIs blessings. His summary of this
chapter is as follows:

EISWARYAAKSHARA YAATAATMYA BHAGAVACCHARANAARTHINAAM I

VEDHYOPAADHEYA BHAVAANAAM ASHTAMEH BEDHA UCHAYATEH II

Swami Desikan brillaintly elaborates on the essence of this sloka of his

poorvaacharya this way:

AARADHA SELVAMUM AARUYUIR KAANUM ARUM PAYANUM

PERAADHU TANN KAZHARKKEZH AMARUM PERUVAZHTICHIGALUM
SORAADHU UHANDHAVAR THOOMADHI KOLLUVATHUM SEYVANAVUM
TERA VISAYANUKKU THIRUNAARANAN SEPPINANEH

Swami describes the above three Adhikaaris as Soaadhu Uhandavar or

those, who
want in
fullness , their heart's desires (elected purpose of their lives). He
describes their tranquil and pure intellect as Thoomadhi, because their
intellects are centered on the Lord although for different boons. Swami
continues to observe that the Lord (Thirunaaranan) the codes of
conduct that
they have to observe and the knowledge that they have to have to
complete their
sadhanaas.

KNOWLEGE TO BE GAINED BY THE INDIVIDUALS OF THE THREE CLASSES OF BOON-

SEEKERS
***********************************************************************
**********
*************************** 1.EISWARYAARTHIS: The Lord says that this
group of
people have to understand the principle of Adhibhutam, the
understanding of the
perishable adjunct , which is different from and yet depending for its
existence on the self-conscious principle. The pancha Bhutaas like
Aakasam
et al and the perishables like Sabdham, Sparsam,Roopam, Ghandham and
Rasam
constitute
Adhibhutam.

2.KAIVALYAARTHIS: The members of this group has to understand Adhyaatmam

,Tatbrahmam &
Karmam . Achetana Prakriti is known as Adhyaatmam. Tatbrahmam is the
eternally
pure form of Atman(Jivan) rid of the blemishes of Prakrti and the Gunas
derived
from it. Karma is the topic of
the third snd fourth chapters by the Lord.

3.MOKSHAARTHIS: They have to understand the principles of Adhidaivatam

and
Adhiyajnam.
Adhidaivata is the "universal self in its subtle aspect: the center
from which
all living beings have their sense-power". Adhiyajna is the presiding
deity of
the sacrifice-Sriman Narayana. All the three groups have
to
understand that it is the Lord, is the indweller of all Devas like
Indra et al

and IT is He that receives the worship or Sacrificial offering. This

principle
is known as Adhiyajnam
and the Lord is the Adhiyajnan.

OBSERVANCES TO BE PRACTISED BY THE THREE GROUPS

**********************************************************************

1.EISWARYAARTHIS: He must meditate on the Lord at all times without

clash to the
prescribed
duties detailed in Sastraas for each day. He should practise Bhakti
Yoga at the
right time as
his Sadhana progresses. This way , his mind will remain steady on the
Lord. At
the time of his death, he should think of the Lord. His type of
meditation of
the Lord as the possessor of one or other kind of wealth will give him
the same
kind of wealth in the next life.

2.KAIVALYAARTHIS: He should control his senses of Faculty and action and

meditate on the Lord seated in the "heart cavity".He should reflect on
the
meaning of Pranavam and lift the the Praana(the vital current) betwixt
the eye
brows and meditates with concentration and whole will on the Lord.
One , who departs this way practising this type of Anthima Smrithi(Last
rememberance) attains freedom from Prakrti and enjoys the Ever pure
Jivanand
realizes Atma Saakshaatkaaram.

3.MOKSHAARTHIS: He never lets his mind stray on to anything other than

the
Lord.He will not bear the separation from the Lord even for a
moment.The Lord
can not also bear any separation from
the Jnani. The Lord will remove all the obstacles to Bhakti Yoga for
such a
seeker and bless
him with eternal Kainkaryam in Sri Vaikuntam for such an Adhikari.It is
the
Lord"s promise and
responsibility to mkae that happen.

THE NINTH CHAPTER: RAJA VIDHYAA RAJA GUHYA YOGAM

******************************************************************

Alavandaar summarizes the revelation of the limitless of Glories of

the Lord
by Parthasarathy Himself to Arjuna and HIS retention of the above
attributes,
even in HIS incarnations, where HE becomes easily accessible
(Sowlubhyam) to
human beings that approach HIM as one of the four categories of beings
mentioned
in the last chapter. He describes the nature of His Bhakthas and
their Observances in theitr daily lives to illustrate their glory. The
various
aspects of Bhakti Yoga are covered by Gitaaccharyan here.. Alavanddaar
uses the
three word groups, "Svamahaatmyam", Manushyatve Paratvam" and
"Mahaatmaanaam
Visesha:" to summarize the essence of the Ninth Chapter. Alavandaar"s
Summary
is as follows:

SVAMAHAATMYAM MANUSHYATVEH PARATVAM CHA MAHATMANAAM I

VISESHOH NAVAMEH YOGHO BHAKTIROOPA PRAKEERTHITA: II
Swami Desikan"s verse elaborating on the insightful summation of
Alavandaar is
as folllows:

TAN MENMAIYUM TAN PIRAPPIL TALARAA TANI NILAIYUM

PAN MENI NANNINAN PAAL PIRIYA ANBAR ASAIGALUM
PUNMENI VINNAVAR PAAL PURIYADHA TAN BATTIMAIYUM
NANMENI NAARANAN NARANUKKU NAVINRANENEH

The words ,Tan Menmai describes the word Svamahaatmyam chosen by

Alavandaar.
He hides his svaroopam and becomes the indweller of the Chetans and
Achetanam.He
also pervades them.
Their form and protection is created by the Lord as a small part of HIS
own
limitless attributes.HE aslo engages them to perform actions. HE
accepts the
fruits of their efforts as HIS own.He destroys them all at the
beginning of the universal deluge by absorbing them and then
creates them
afresh after the end of the deluge. He becomes impartial , since He
gives the
rewards for each one based on their Karmas. He becomes easy to access
during HIS
incarnations on this earth and yet does not shrink HIS auspicious
qualities an
iota during those occasions. These are all part of the limitless
glories
(Mahatmyam) of the Lord, which He explains to Arjuna in the Ninth
chapter..
The rest of the Verse of Desikan and Alavandaar cover the services
(Kainkaryas)
of the Lord-intoxicated Bhagavathas wanting the Experience of the Lord
(Bhagavad Anubhavam) at all
times and places The fruits of Bhakti Yogam are then explained..The
offerings
of anyone with pure heart to the Lord reaches HIM independent of the
simplicity
of the offerings.He states that He accepts those offerings full of
devotion
with great joy. They summarize the Lord"s describtion of a typical
Bhagavata
practising Bhakti Yoga to attain HIM with single minded devotion during
their
term on HIS earth.

TENTH CHAPTER: VIBUTHI YOGAM

*****************************************

Alavandaar summarizes the essence of the tenth chapter, this way:

SVAKALYAANAGUNAANANTHYAKRTSNASVAADHINATAAMATI: I
BHAKTYUTPATTIVIVRUTHYARTTA VISTEERNAA DASAMODHITA II

Swami Desikan elaborats on these thoughts this way:

YELLAI ILADHA TAN SEELAMAAM INAMUDHAKKADALUM
YELLAI ILADHA VIBHUTI YELAAM TANATHU AANAMAIYUM
YELLAIYIL BATTI TANAI EZHUVIKKA THIRUVARULAAL
YELLAYIL EESAN IYAMBINAN INDIRAN MAINDANUKKE

The Lord described to Arjuna HIS Limitless auspicious attributes

resembling an
ocean of delectable nectar and HIS suzeranity and Lordship over the
entire
universe to Arjuna to generate
immeasurable Bhakti for HIM in Arjuna.The lord explains here HIS
Swaroopam and
Swabhaavam to Arjuna to kindle and grow the Devotion in Arjuna.Those,
who
practise Bhakti Yoga recognize HIS Limitless Kalyana Gunaas and HIM
bein gthe
root cause of the existence and operation of the
Universe.They will not stay alive for even a second without
experiencing HIM
.They will recite HIS
stories, share it with others and offer their service to HIM by Body,
Mind and
Speech always. Their
Bhakti will grow further and Further and they will thus realize the
fruits of
Bhakti Yogam through
such practises prescribed by the Lord Himself in this cjhapter.

ELEVENTH CHAPTER: VISWA RUPA DARSANAM

******************************************************

Arjuna understood the teachings of the Lord that He is the indweller of

all
Chetanas and Achetanas.
Thereafter, he wanted to see that Isvara form of Krishna, possesing
omnipotence,
omnipresence,
infinite wisdom and compassion,strength ,virtue and splendor. He
requested
Krishna to show that
Isvara form. The Lord Obliged and gave Arjuna the Divine Vision to see
that
awesome and intimidating form full of power, energy and splendor.Arjuna
saw that
form and was frightened by
the sight of the whole Universe and its manifold divisions in the
Isvara
form,including the moving and the unmoving . He offers his prayer to
the Isvara
Form in moving words as follows:
"Thou art the Imperishable,the Supreme Being,the One Thing to be
known.Thou art
the great refuge of this Universe. Thou art the undying guardian of
the eternal
dharma.Thou art the ancient Purusha.I see thee without beginning
,middle orend.,
infinite in power,of manifold arms;the Sun and the Moon thine eyes, the
burning
fire Thy mouth ;heating the whole Unverse with thy Radiance. The
Space between heaven and Earth and all the quarters are filled by Thee
alone;Having seen this, Thy marvellous and frightening form, the
Worlds are
terrified and So am I. Please take your gentle form again.". Lord
accedes to
Arjuna"s request and takes the form of Arjuna"s freind and Charioteer.
The Lord
explained thereafter to Arjuna that any observance or Yaga or Alms
giving, Homam
or penance or the study of Vedas without Bhakti will not lead to Himor
an
understanding of HIM or enjoyment of HiM. These discussions between
Krishna and
His disciple are covered by Alavandaar in his summary sloka on the
eleventh
chapter this way:

EKAADASEH SVAYAATAATMYA SAKSHAATKAARAAVALOKANAM I

DATTAMUKTAM VIDHI PRAABHYORBHAKTYEKAOPAAYATAA TATAA II

Swami Desikan expanded on the verse of Alavandaar as follows:

ELLAAM TANKKU URUVAAI ILANGUM VAHAI TAAN URAITTHU

SOLLAL ARINDHU SORAAMAR KANDIDA VENDUM ENRA
VILLALANUKKU ANRU MEYKKANN KODUTTHU VERUM UNDOH
NALLARGAL KAANBHAR ENRU NAVINRAAN NANGAL NAYAKANEH

Arjuna requested that "Soraamar Kandida Vendum". He wanted to

experience what he
learnt from
the Lord as His infinite form and attributes in all its fullness. The
Lord
blessed Arjuna with that boon
and then explained the unceasing and single-minded Bhakti alone can
understand
HIm and his attributes at the personal level.

TWELFTH CHAPTER: BHAKTI YOGAM

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In this chapter having 20 verses, Gitaachaaryan extolls Bhakti Yogam

as aroute
to reach HIM and how enjoyable it is during its practise. He states
that the
observers of Bhakti Yoga are dear to HIM> Alavandaar summarizes the
essence of
this chapter this way:

BHAKTEH: SRAISHTYAMUPAYOKTHIRASAKSYAATMANISHTATAA I
TATPRAKAARASTVAPREETHIRBHAKTEH DWADASA UCHAYATEH II

ALAVANDAAR STATES THAT LORD KRISHNA INSTRUCTED ARJUNA ABOUT THE

SUPERMACY OF
BHAKTI YOGA AND THE JOY EXPERIENCED BY ITS PRACTIONERS .HE ALSO
INFORMED ARJUNA
THAT THOSE ,WHO FIND IT DIFFICULT TO PRACTISE THE RIGOROUS BHAKTI YOGA
CAN ATTAIN HIM THROUGH THE PRACTISE OF AATMA DHYANAM RESULTING FROM
THE
PRACTISE OF KARMA YOGA AND AATMA SAKSHATKARAM THROUGH JNANA YOGA.

Swami Desikan echoed the thoughts of Alavandaar throught he Following

verse:

TAN KAZHALIL BATTI TAAZHATATUM ATAN KAARANAMAAM

INGUNA SINTHAIYUM EEDHU ARIYAARKKU AVVADIMAIGALUM
TAN KARMAMGAL ARIYAADHAVARKKU ILAHU NILAIYUM
TAN KAZHAL ANBARKKU NALLAVAN SARRINAN PARTHANUKKEH

Swami Desikan says that the Lord pointed out the unfailing reward
resulting from
the practise of Bhakti Yoga and the joy experienced in practising it.
For those,
who find that practise ardous
because of their incapabilities, The Lord instructed the practise of
Nishkaama
Karma Yoga,
where one performs ones'duties without worrying about the fruits
thereof to
qualify for the
experience of Jnana Yogam. Renunciation of the fruit of all action ,as
a means
of attainment of the Lord is extolled here for those , who are unable
to tread
the rigorous route of Bhakti Yogam.

Yuva Krishna Paksha Dwadasi

CHAPTER 5:THIRD SHATKAM (GITA CHAPTERS 13-18)

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THIRTEENTH CHAPTER OF GITA:

KSETHRA -KSHETRAJNA VIBHAGA YOGAM (THE DISCRIMINATION BETWEEN
BODY(KSHETRA)
AND THE ONE WHO KNOWS ABOUT IT (KSHTRAJNA)

Alavandaar"s masterly summary of this chapter takes this form:

DEHASVARUPAMAATMAAPTIHETURAATMA VISODHANAM I
BANDAHETURVIVEKASCCHA TRAYODASA UDHEEYATEH II

In a key sloka of this chapter( 13. 34), Parthasrathy states that those
with the
eye of knowledge perceive the difference between the Kshetra (body and
its
attributes) and Kshetrajna
(The Jeevatma that resides inside the body) .Such people obtain
release from
the bonds of Samsara. They are emancipated from the Mula Prakriti of
beings as
a result of their clear understanding of the relation between the
Jeevatma and
the Body and thus qualify themselves
for Moksha. Alavandaar focusses on this key point.
The literal translation of the Verse of Alavandaar is as Follows:

" The essential nature of the Body,the means for Self-realization,the

examination of the nature
of the Self, the cause of bondage and discriminatory knowledge(relating
to self
and body) are
(all) expounded in the thirteenth chapter.

Parthasarathy also explains that whatever that is born in this Universe

,be it
moving or stationary,
arises from the union of Ksethra and Kshetrajna (13. 26).
Alavandaar focusses on the message of the Lord , which deals with
DEHASVAROOPAM, BHANDHA HETU,VIVEKAM RESULTING FROM AATMA VISODHANAM.

Parthasarathy explained that Kshetram or Saareeram or body is the

product of
Pancha Bhoothas
or five elements. The purpose of the body is to provide a theatre
(Kshetram )
for the Jivan to experience the happiness and sorrow resulting from its
accumulated Karmas. He explains further
that Kshethrajnan stands apart from the body and to understand their
differences ,one needs a noble code of conduct free from egotism and
self-centeredness.By observing the humble way of
life devoid of Ahamkaaram and Mamakaaram, one overcomes the Sareeraatma
Brahmam
(the delusion caused from ignorance about the body and jivan) and
attains
Moksham (freedom form the cycles of Births and Deaths) . The Vivekam
(Discriminatory intelligence) to recognize the Jivan
as distinct from the body made up of Pancha Bhoothas (five elements)
and Mula
Prakrti
has been expained as the discrimination between Ksetram and
Kshetrajnan, a key
step to attain the goal of Moksham.

Swami Desikan translates closely Alavandaar"s sanskrit slokam into

Tamil in
his summary.
His verse is as follows:
OONIN PADIYUM UYIRIN PIRIVUM UYIR PRUVAAR
JNANAM PERUVAHAIYUM JNANAM EENRA UYIR PAYANUM
OON NINRATHARKU ADIYUM UYIR VERIDUM ULL VIRAHAUM
THEHN NINRA PAADAN TELIVITTHANAN SILAIPAARTHANUKKEH

Here, OONIN PADI stands for Deha Svaroopam, the word used by
Alavandaar to
describe
the nature of the body(Kshetram) made up of Pancha Bhoothas,three
tatvaas
(Prakrti, Mahaan and
Ahankaaram ). This body becomes the house for the eleven Indriyas: Five
karma
Indriyas(, Five
Jnaendriyaas and Manas. There the Dharma Bhootha Jnanam distorts to
accomodate
desire, hate, pleasure and pain. The purpose of the body (Kshetra) is
to provide
a house for the Jivan to experience Sukham and Dukkham.

By the Choice of UYIRIN PIRIVUM, Swami Desikan refers to Kshetrajnan ,

who is
the eternal
Jivan.

Through the third group of words, Swami Desikan uses to describe the
way in
which the discriminatory knowledge about the distinction between the
perishable
body and the eternal Jivan is ganed.There are twenty ardous steps to
gain the
Vivekam , that sets one free by the knowledge that the Kshetra is
distinctly
different than Kshetranjaa. These steps are :

1. Modesty towards the learned inspite of one being blessed with

Education,
Heritage and wealth
2. Doing Duties prescribed by Saastraas without expectation of praise
from
others for doing them
3. Ahimsa practise (not hurting others) by speech, thought or body
4. Equanimity towards even those, who cause pain
5. Consistency between thought and deed in dealings with others.
6. Long and devoted service to the Acharya from whom he receives
clarifications on the true nature of Jivan and its diferences from
the Body
7. Practise of the cleanliness of the mind by chasing desires;
cleanlines of
speech through
telling truth (Satyam); cleanliness of the Body by not eating foods
prohibited
by the saastraas.
The obtainment of cleanlinessa t the above three levels.
8. Clarity of mind arising from a clear understanding of the meaning
of the
Vedas and Upanishads
without the admixture of thoughts not sanctioned by them ( Incorrect
intrepretations provided by
other philosophies).
9. Turning the mind from its natural tendency to run after myriad
things and
making it focus on
the Jivan or Kshetrajnan
10. cultivation of Fear to engage in thoughts causing greif arising
from such
strayings of the mind
11. Removal of delusion (sareeraatma Bramam) caused by misidentifying
Jivan with
Body and the Mamakaaram due to a sense of false ownership of Jivan as
one"s own
, which really belongs to Paramatma.
12. Constant reflection about the unavoidability of birth, death, old
age,
disease and the sorrow
arising from them , while in the Jivan resides in the Body.
13. Detatchment from objects that appear to be one's own and focussing
only on
the Jivan
14. Attachment to Children, Wife/Husband, property only to the extent
prescribed
by the Saastaas
15. Equanimity of mind regarding happiness and sorrow relating to one's
children
et al.
16.Devotion to Sriman Narayana alone (Ananya Devata Bhakti)
17. Stay at places devoid of huge crowds
18. fear of the People,, who do not have Sattwa Guna
19.Unceasing thoughts on Jivan and its true nature
20.Engagement in deeds that increase such knowledge

These are the twenty Saadhanas to gain Aatma Sakshaatkaaram or the

cognition of
the Jivan and its true nature. The remaining three points that
Parthasarathy
taught to Arjuna is covered by Swami
Desikan through three choice group of words: Jnanam Eenra Uyir Payanum,
OON
ninratharku adiyum and Uyir Veridum Ul Virahum. The gaining of
Discriminatory
knowledge (Vivekam),the reasons for the Bandham or tight coupling to
Samsara and
the union of Both Body and the Jivan
during the earthly existence inspite of their distinctness are covered
by Swami
Desikan through
these three groups of Words.

The comments of the other chapters will follow in the future postings.

V.Sadagopan
Yuva Samvatsara, Kartigai Masam: Sarva Amaavasyai , Visaaka Nakshatram.

THE FOURTEENTH CHAPTER:GUNATTRYA VIBHAGA YOGAM

************************************************************************
This chapter describes the three Gunas (dispositions or states of Mind
or
attributes) as being born from the Lord"s Mula Prakrti .These three
Gunas are
Sattvam, Rajas and Tamas.Sattvam is
affiliated with supreme joy ,Rajas with action and Tamas with Ignorance.

Sri Geethacharyan states further that if the body of the Jeevan

meets death,
when sattvam is dominant, then the Jeevan reaches the world ,where the
worshippers of the Lord are; meeting death in the Rajas dominant state
leads to
birth among those,who are devoted to action. Meeting death in the
Tamas-dominated state leads on the otherhand to birth in the wombs of
the
ignorant
and the irrational ones of the earth.

Sri Geetharchayan summarizes that the fruits of good and pious actions
(Saatwikam) is pure
happiness; that of Rajas is pain and that of Tamas is delusion and
ignorance(Ch
14: Slokam 16)

He insrtucts Arjuna that the wise ones ,who understand the grounding of
all
actions in th ethree Gunas and who recognize the Atman(Jivan) as being
higher
than the three Gunas reach HIM effortlessly.He states that the Wise
ones ,who
have gone beyond the htree Gunas from which
the mortal body is evolved are liberated from the cycles of birth,death,
pleasure ,pain and decay and reach immortality (Ch 14: slokam20)

Arjuna now wants to know how one can tell that the Chetana has gone
beyond
these three Gunas. Bhagavan explains that the behavior of one , who
transcended
the three Gunas in terms of his reaction to Worldly stimuli.He points
out that
the one , who has gone beyond the three Gunas reacts in the same way to
honor
and disgrace,to freinds and foes and relinquishes all his worldly
action to the
Lord and serves HIM with unswerving devotion and thereby Joins
HIM(Ch14.25)

Alavandaar"s crisp summary of this chapter is as follows:

GUNABHANDAVIDHAA TESHAAM KARTRUTVAM TANNIVARTANAM I

GATITRYASVAMOOLATVAM CHATURDASA UDHIRYATEH II

The literal translation goes this way: " THE VARIOUS WAYS IN WHICH THE
GUNAS
(OF PRAKRTI)
BIND (THE SELF) ,THEIR RESPONSIBILITY FOR ALL ACTIVITIES , ESCAPE FROM
THEM AND
HIMSELF BEING THE FOUNDATION FOR ALL THE THREE GOALS (OF SUPERMUNDANE
SOVERIGNITY, THE SELF IN ITS PURE STATE AND GOD-- ATTAINMENT)"..

Swami Desikan deftly captures the essence of Alavandaar"s thoughts this

way:

The Lord, who is beyond all the three Gunas instructed Arjuna this way
on the 3
Gunas, their binding of and hold on the Jivans.He points out that
Jivan by its
individual nature is Pure. It does not have the
proclivity or
power to act (Kartrutvam).. It is of the form of supreme bliss.
For this Jivan, there is no leaning towards actions leading to Punya or
Papa.
That arises as a
result of association with Gunas such as Sattwa et al. Association with
the
three Gunas arise in turn from the Karmas of previous births.In reality,
Kartrutvam and Sattwam are attributes of the Gunas
alone. The second line of Swami Desikan"s verse contains these
meanings. In the
first line of the verse, Swami refers to the way the three Gunas bind
Jivans
to Samsara and its travails.

In the third line of his verse, Swami states that single -minded
devotion
extended to the Lord empowers
one to transcend the Maya made up of the three Gunas and get the three
boons:
Unimaginable wealth , Enjoyment of the ever pure Atman (kaivalyam )
through Atma
Sakshatkaaram and
ultimately Moksham with eternal kainkaryam to the Lord.

SWAMI DESIKAN'S SUMMARY OF THE FOURTEENTH CHAPTER GOES THIS WAY:

MUKKGUNAMEH UYIR MURRAVUM KATTIDA MOONDAMAYUM

MUKKGUNAMEH ANAITTHUM VINAI KOLLA MUNRAMAIYUM
MUKKGUNA MAYAYAI KADATTHALUM TANDHU ALIPPUM
MUKKGUNAMARRA PIRAAN MOZHINDHAAN MUDIYOHN TANAKKEH

THE FIFTEENTH CHAPTER: PURUSHOTTAMA YOGAM( WAY TO THE SUPREME SPIRIT)

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*****************

Krishna reveals HIS supreme status (Purushottama svarupam) to Arjuna

in this
chapter . He states that HE is the indweller (Antaryamin) of all living
beings(Chetanas).He points out that the memory and perception of the
world
originates from HIM.HE says that it is indeed HIM that all the Vedas are
trying to comprehend and that HE is the author of all Upanishads and
also the
comprehendor of the Vedas (CH 15: slokam 15).

Geethaacharyan states that there are two kinds of Purushas in this

world,one
that is perishable and the other that is
imperishable(Akshara and supreme)). He reveals that HE
is that
Supreme imperishable Purusha recognized as Purushottama (Ch 15.18).
Here, the perishable is the tree of Samsaara known as Aswata, a
reference to
which is made at the beginning of the chapter. The imperishable is
connected
with the seed of the tree of Samsaara. Geethaacharyan says that HE even
transcends that imperishable by virtue of containing that seed in HIM
and hence
is described as the highest of the Purushas by the Vedas .

Alavandaar"s summary of the key ideas outlined above is as follows:

ACHINMISRADHVISUDDASCCHA CHETANAT PURUSHOTTAMA: I

VYAPANAADHBHARANAAT SWAMYAADANYA: PANCHADASODHITA: II

THE LITERAL TRANSLATION REVEALS THAT "The highest person is declared

to be
other than
the Self when in its state of pristine purity and when in association
with the
Prakrti, because of HIS pervading, sustaining and ruling over(Them).

Swami Desikan States that the Lord has the 24 Tatvaas as HIS body and
transcends them and
stays therefore as a supreme being. He says that the Lord is revered as
Purushottaman,
because HE is superior to the three groups known as Bhadda , Mukta and
Nitya
Jivans. He is inside all of them as Antaryaamin and yet is
the Lord
of them all. Hence , He is recognized as
Purushottaman. Swami Desikan"s verse is as follows:

MOOVETTINUMADIN MOHAMADAINTHA UYIRGALINUM

NAAVETTU EZHUTTHODU NULVEEDU NANNINA NAMBARINUM
MEHVETTU VANGUNA VINNORGALINUM VISAYANUKKU
TAAVITTU ULAGALANTHAANRANNAI VERU ENRU SARRINANEH

Here Swami refers to the three kinds of Jivans bound by Mula Prakrti (
those ,
who experience the fruits of their Karmas and toil in this world, the
Jivans ,
who were blessed to have the upadesam of Ashtaakshara Mantram and
became Muktas
and finally the Nitya Jeevans , who have the eight Gunas of the
Lord). Swami
states that the Lord is the indweller of all the thre types of Jivans
and
transcends them in every way, befitting HIS title as Purushottama.

SIXTEENTH CHAPTER : DEVAASURA SAMPATVIBHAGA YOGAM(DIVINE AND NONDIVINE

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******************
ATTRIBUTES
****************
In the last three chapters(13 to 15), Parthasarathy explained to Arjuna
about
Chetanam,
Achetanam and Iswaran.In the next three chapters, HE focusses on
Anushtaanam or
practise of precepts. HE asserts that the pracise has to be sanctioned
by
Saastraas and the chetanas
are subject to the dictates of Saastraas.In this context, he dwells
upon the
division of chetanas
into the two categories of Devas and Asuras.HE classifies those , who
obey HIS
commands revealed in the Saastraas as Devas and the others as Asuras.
The Devas
have 24 modes of
practise sanctioned by Saastras.

When Parthasarathy dwelled upon the Devas and Asuras as two categories,
Arjuna
got confused
and did not know, which category he belonged to. The Lord revealed to
him that
he will never be
an Asura by dint of his noble qualities that qualify him as a Deva. He
asks
Arjuna to be ever vigilant on practising his duties according to the
path laid
out by Saastraas, Ithihaasams, Puraanams, the
Behavior of the righteous and worship HIM and practise Bhakti Yoga .

Alavandaar"s summary of the sixteenth chapter is as follows:

DEVAASURA VIBHOGKTHI POORVIKAA SAASTRA VASYATAA I

TATTVAANUSHATAANA VIGYANASTHEMNEH SHODASA UCHYATEH II

Swami Desikan tersely summarizes Devas as aaNai MARAATAVAR (those,

who do
not disobey
the rules laid out by the Lord in the Saastraas) and the Asuras as
those, who
consistently
behave the other way. Swami says that the Lord addressed Arjuna as the
one with
utter faith
in the Saastras and asked him to perform duties ordained by Vedas and
Saastraas.

In this chapter, Krishna explains to Arjuna the differences between

beings ,who
are born for a
divine state and those , who are born an Aasurika state(Demonic state).
He
points out that the
divine state is poised to liberate the being ,whereas the Aasurika
state leads
to bondage.His
description of the Aasurika state contained in Verse 7 is a gem of a
word
picture: He says that
a person of Aasurika nature does not know about the right things to do
and will
not refrain from doing inauspicious things. They also do not have the
puity of
thought or deed and do not follow the
truthful path. He says the Aasurikaas lead a life full of deceit and
conceit.

HE says further that the Aasurikaas think that they are the Lords
full of
success,power,
happiness and enjoyment. Such a person believes that no one can equal
them and
is
deluded by their own limiting ignorance.With his pride and
haughtiness,he
flaunts his
wealth and descends into darkness; ultimately ,he perishes because of
his
demonic nature.

In an earlier section of the sixteenth chapter, Krishna described at

length, the
being , who has the divine nature and his laudable attainments
resulting from
the conquest of lust, anger and greed.
Such a person realizes the supreme boon of eternal service to the Lord
in Sri
Vaikuntam.

In HIS instructions to Arjuna, Geethaacharyan reveals that those ,who

transgress
HIS commands
(Anushtaanams or righteous observances codified in Saaastraas) are
Asuras and
those who follows HIS commands are Devas. Latter follow the Veda
Margam(path)
and the Asuras follow the Veda Bahya margam (path outside the Vedic
way). He
recommends to Arjuna to follow the Vedic way (Vaidhika Anushtaanams)
prescribed
by Saastraas, since latter are the most authoritative
bases to gain an understanding of what should be done and what should be
rejected. He
commands Arjuna to follow the wise directions of Saastras and abide by
them to
attian HIS
lasting blessings (Verse 24).

SEVENTEENTH CHAPTER: SRADDHAATRYAVIBHAGA YOGAM( THREE FOLD SHRADDHA)

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 Alavandaar states that the essence of Saastras as revealed by the Lord
is a
group of three words:
OM TAT SAT. He says that all that is not sanctioned by Saaastraas is
demoniacal.
What is permitted by the Saastraas is varied befitting the three Gunas
found in
chetanas. He says that the Lord characerizes , what is established in
Saastraas
is of a threefold nature . Alavandaar"s summary of the Seventeenth
chapter is
as follows:

ASAASTRAMAASURAM KRTSNAM SAASTRIYAM GUNATA: PRUTAK I

LAKSHANAM SAASTRASIDDHASYA TRIDHAA SAPTADASODHITAM II

Swami Desikan uses the first three lines of his Verse to summarize
Alavandaar"s
verse.
The elaboration of both Alavandaar"s and Swami Desikan"s thoughts are as
follows:
In the 17th chapter, Lord Krishna instructs Arjuna on the three kinds
of
Shraddha based on their natural dispositions or Samskaaraas.
Geetaacharyan
states that the three types (driven by Sattwa, Rajas and Tamas ) have
different
tastes in the choice of their foods, Yajna(austerities undertaken) and
Alms
giving (Ch17. slokam 7).He describes then in great detail , the types
of food
three
kinds of people eat,the three types of Yajnas they perform, the
different types
of worship they carry out and the different kinds of alms giving that
they
practise.

To illustrate one of the areas of difference, we can look at the styles

of Gifts
giving.THe Saatvika gives the gifts to a worthy person in a fit place
without
expecting anything in return. The Raajasika
gives reluctantly with anticipation of some returns. The Taamasika
gives the
gifts to unworthy persons at the wrong place or time and with contempt
and
disrespect. The three types perform their Karmaanushtaanams according
to their
different Svabhaavaas or Samskaaraas.

After that instruction, Krishna explained to Arjuna the important

meanings
behind The sacred mantram "OM TAT SAT".This is the triple designation
for the
Para Brahmam or Supreme Lord
according to Vedas and Yajnas( Ch 17.slokam 23).

According to Krishna, the designation "OM" refers to HIMSELF in the

manifest
(Vyaktam ) and Unmanifest (Avyaktam ) states; "TAT" means that which is
indefinable and therefore can only be explained as "that which shines,
that
which activates, that which is inside us and so on; "SAT" , which is the
opposite of ASAT means the everpresent ,auspicious Paramatma. He
explains to
Arjuna that all acts of sacrifice ,gifts, Austerities ordained by the
Saastraas
should be initiated by Vaidhikaas (one who follow the Vedic Way) with
the
Utterance of "OM" , the Lord"s name ( Ch: 17
Slokam 24).

Krishna explains next that the seekers of Moksha should utter the
designation
"TAT" ,while performing Yajna or giving alms without anticipating the
fruits of
that action.

Geethaacharyan instructs Arjuna further that the word "SAT" denotes

reality
,goodness, steadiness in Yajna and austerity. Any action connected with
Steadiness and Shraddha is defined by our Lord as belonging to the
category of
"SAT". He adds that whatever that is sacrificed, given or performed
without
shraddha is ASAT. He points out that Asat karmas are of no use to this
world or
the other.; on the contrary, the karmas associated with SAT pave the
way for
happiness and Vivekam in this world and Moksham at the end of the
earthly life.
This is because of the supreme significance
of the designation"SAT",which connotes the ever present ,eternal and
auspicious
reality ,which is nothing but the Paramatma.

THE EIGHTHEENTH CHAPTER:SANYAASA YOGAM(LIBERATION IN RENUNCIATION)

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****************

Alavandaar calls this final chapter of Gita as the the Essence of the
meaning of
Saastraas(Saastraartha Saaram).In his sloka summarizing the meaning of
this
chapter, He says:
"Lord teaches here the state of mind attributing the agency (of one"s
actions)
to HIM, the desirability of adopting the sattva-guna, the culminating
result of
the performance of one"s duties (being God-attainment) as the essnce of
the
Saastraas(BHAKTI YOGAM). Alavandaar"s verse regarding this chapter is
as
follows:

ISWAREH KARTRUTAA BUDDHISSATVOPAADEYATAANTIMEH I

SVAKARMA PARINAMASCCHA SAASTRASAARAARTHAM UCHYATEH II

Swami Desikan summarizes in his verse how the performance of the

Saatvika Karmas
with the
Sattvika Tyagam is dear to Sriman Narayana and how HE responds readily
to the
steadfast
Bhakti by granting Moksham without fail as one completes Charanagati
at HIS
Lotus feet. The
easy route of Charanagati as the quickest way to reach the Lord is
revealed here
to all of us
through the pretext of teaching Arjuna.

The thoughts summarized by both the Acharyas are as follows: Krishna

answers the
question of Arjuna regarding the Sanyasa Tatwam in verse 2. Here, He
makes a
distinction between Sanyasa and Tyaagam .He explains Sanyasa as the
renunciation
of Kaamya (desirable,pleasure giving )
actions; Tyaaga is differentiated from Sanyasa as the renunciation of
the fruits
of all Karmas. Afterwards, Krishna explains to Arjuna the Sattvika,
Raajasika
and Taamasika Tyaagams and
their distinctions.

He defines Tyaagi next and states that he is the one ,who relinquishes
the
fruits of all actions.
He points out that actions can not be entirely abandoned by the
Dehin(Embodied
one-jivan housed in the body) although the fruits of action could be
relinquished entirely through Tyaagam.A person ,who observes such a
practise is
known as Saatvikaa according to our Lord(Ch18. Verse 30).

Here, the Lord of Gita says such a person is dear to me.Such an

intellect ,which
has a clear comprehension of the paths of work and renunciation of the
fruits
thereof ,right and wrong ,fear and fearlessness,bondage and freedom is
charactreized as the most beloved Saatvika.

Our Lord then goes on to a description of Varnaasrama Dharmas and the

duties of
each of the four Adhikaris to reach spiritual perfection.He points out
that it
is better to do one"s own Dharma even in an imperfect manner than the
Dharma of
another Varna in a perfect manner (Ch 18. Verse 47).

Next, through a set of four slokas, Gitaacharyan explains how the

chetana
becomes a Parama
Hamsa Parivrajaka (a sanyasi of the highest order) and then enters HIM
( Ch 18:
Verses 53-56).
Through the above slokas, Krishna says that by forsaking egotism, power,
ostentatation,lust,
anger and property , the chetana is liberated from the notion of "Me
and Mine"
and thereafter , he is fit to enter the Lord.Reaching of this state
gives him
the mental clarity and tranquility arising from his equanimity of
view; he
devotes all his time and energy to the service of the Lord. Through this
steadfast devotion,he understands the reality of the Lord and enters
Him and
thereby reaches the eternal, immutable state desired by all, but
attained by a
select few only.

Krishna then reveals that He is the Supreme Lord and by Charanagati

(self-surrender) , a chetana like Arjuna can attain the supreme peace
and enter
the eternal abode of happiness , Sri Vaikuntam.The Lord says to Arjuna
that he
is very dear to HIM and commands Arjuna to abandon all Dharmas and
perform
PRAPATTI (charanagati ) to HIM.He assures Arjuna that he will liberate
him from
all of his doubts and sins. He asks Arjuna to have Maha Viswasam (deep
faith )
and not
to fret anymore after performing Prapatti to HIM. The three immortal
verses of
Gita containing the
Prapatti principles are Verses 62, 65 and 66 . The meanings of the
threeverses are as follows:
" Take refuge in Him with all thy heart,O Bharata; by His grace shalt
thou
attain supreme peace (and ) eternal abode. ----- Occupy thy mind with
ME, be
devoted to ME,offer sacrifices to ME and bow down to ME.Thou shalt
reach MYSELF;
Truly do I promise unto thee (for ) thou art dear to ME.----------
Relinquishing
ALL Dharmas , take refuge in ME alone; I will liberate thee from ALL
sins; greive not. "

Alavandaar says that the message contained in these verses is the

quintessence
of ALL Saastras.
This message is the message of PRAPATTI or Charanaagati or the easy-to-
practise
and infallible method to obtain Lord"s supreme blessings ,even by the
greatest
sinners or illiterates. Alavandaar therefore describes the content of
the final
chapter as Saastraartha Saaram.

In conclusion, We can say that the situation faced by Arjuna in the

battle field
of Kurushetra is common to ALL of us. We are confronted by
temptations of
every kind and we do not know the right way to act . With Arjuna and
ALL of us
in mind , Lord Blessed the whole of mankind with HIS message enshrined
in Srimad
Bhagavat Gita. The Conversation between Arjuna ( Nara) and Lord
Krishna (Narayana) in the battle field of Kurukshetra (theatre of Life
) is the
most helpful as a compass and guide for every step of our life to
inspire us
to get closer to our Supreme Lord. It has been stated "Only because
Narayana has
been separated from Nara in our Life, there has been immorality,need
and misery
everywhere around us. In our lives , there should be a union of Nara and
Narayana.We must choose the Lord as our Charioteer ,guide and
inspirer.Only then
will our Whole life be a treasurehouse of spiritual wealth."

Sanjaya , the narrator of the happenings at the battle field for the
blind
king Dridhirashtra concludes aptly about the uniqueness of the place,
where
Lord Krishna and Arjuna are together this way: " Where there is the
Lord of
Yoga, Krishna and where there is Arjuna with his bow, there will
always be the
divine wealth,Victory, Lord's majesty and Justice.There is no doubt
about this.
That is my conviction ".

THE REMAINING TEN VERSES OF GITAARTHA SANGRAQHAM OF ALAVANDAAR

***********************************************************************
**********
********** There are ten remaining
verses adding
up to the total of 32 verses of his magnum opus . In these ten verses,
he deals
with the individual charactrestrics of the three Yogas and their
interrelationships .

He concludes his summary and draws our attention once again to the
importance
of Saastras and the need to adhere to them.He draws our attention to
the fact
that any one of the three yogas contain the elements of the other two.
For
example, in Karma Yoga , meditation on the Self (Atman) and loving
devotion to
God are included. Meditation on the self and cognition of the Self
is Jnana
Yoga and the loving devotion to God is Bhakti Yoga.

In the final four verses (29 to 32), Alavandaar concludes that Gita is
essentially " an authoritative
religious treatise teaching the way to Salvation"..Alavandaar was
taught the
meaning of Gita by his Acharya, Ramamisra and he in turn was
instructed by
Nathamuni, the grandfather of our author of
Gitaarthasangraham. The literal meaning of the last four verses of
Alavandaar
are as follows:

"the man of wisdom (among the devotees) is indeed foremost among those
exclusively devoted (to the Lord). The life of his self is dependent
on Him.He
has no joy and sorrow other than union
with and separation from HIm. His thought rests in Him alone..........
He feels
that he has gained his self(only) through meditation on the Lord
,direct vision
(of Him through such meditation ), teaching (about Him), bowing down
(before
Him in temples etc), praising (His auspicious qualities) and reciting
(His)names. The activities of his senses ,will , intellect and vital
energies
are concentrated
on Him........ He should perform all things from his own duties to the
practise
of devotion ,getting them done solely through love ( for God).Giving up
(the
view of finding in them ) the character of
being the means ( for final release) ,he must place it (i.e., being hte
means )
in God ,and be rid of
all fear.................... He finds his sole delight in exclusive and
never
-ending service to God . He attains HIS feet. This authoritative
religious work
is concerned principally with such a devotee
(and his goal of final release).Such is a summary of the purport of the
Gita."

With this summation, I offer this brief commentary to Gitaacharyan and

place it
at HIS lotus feet
on this Thanksgiving Day, where much thanks is due to HIM for
Satsangam with
the members of the PRAPATTI Group.

Sri Nigamantha Desika Guraveh namah

Sri Ramanuja Gurave Namah
Srimate Yaamuna Gurave Namah

VANDEH BRINDAAVANA CHARAM VALLAVEE JANA VALLABHAM I

JAYANTHI SAMBHAVAM DHAAMA VAIJAYANTI VIBHOOSHANAM II

Oppiliappan Koil Varadachari Sadagopan

Yuva Samvatsaram, Kartigai Month, Sukla Prathamai, Anusha Nakshatram.

SRI KRISHNAARPANAMASTU .