GITA 1.21

GITA 1.21

Today we are at Sri Vedanta Desikan Sannidhi in Srirangam Temple. He has presented a beautiful commentary on Gita called Tatparya Chandrika. Using that as basis we are studying Gita. Vedantam is the finale of Vedas. Sri Desikan is an Acharya capable of showing us the right path. The name Desika means a person after studying all vedas and Vedanta, after studying Alwars' prabhandam in full, trying to show us the right path. This sannidhi is situated near North gate, opposite Sri Thayar Sannidhi, near Sri Mettu Azhagiyasingar sannidhi and near the Kambar Arangetra Mantapam (see Gita 1.18). Inside this sannidhi Sri Vedanta Desika is gracing along with Sri Lakshmi Hayagriva. 

He is very closely associated with Srirangam. During the Muslim invasion of Srirangam, Sri Vedanta Desika carried Sruta Prakasika and the children of its author and proceeded Westwards to Melkote, Tirunarayanapuram, near Mysore. Sri Ramanuja made an elaborate commentary on Brahma sutras, called Sri Bhashyam. This was transcribed by Sri Sudarsana Bhatta and it was called Sruta Prakasika. So, to preserve that invaluable document, Sri Vedanta Desika carried it to safety. Thus he had undertaken an important duty to safeguard the sampradhaya (tradition). We are at the entrance to this sannidhi and after paying respects to him, we will proceed further.

Arjuna asked Sri Krishna to station the chariot between the two armies so that he could view who had come to fight with him and who had come to help him in the fight. Now next sloka 23:

yotsyamanan avekse 'ham 

ya ete 'tra samagatah 

dhartarastrasya durbuddher

yuddhe priya-cikirsavah

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.

Aham = I (Arjuna), avekse = see,  yotsyamanan = those come to fight, ya ete 'tra  = here (in Kurukshetra), samagatah = assembled, dhartarastrasya = son of Dridarashtra (Duryodana), durbhuddher = evil minded, yuddhe = to fight, priya-cikirsavah = wanting to please. There are many who have assembled to fight to please Duryodana. Is that wish right? In our house, our child wants to eat dirt. Since, that would spoil the child health, the mother prevents the child. Can a neighbour criticize the mother for not fulfilling the desire of the child? The mother would help the child, in what is good for the child. All priyam (desires) can not be helped; but hitam (doing good) has to be helped.  We see this in our life frequently. What is good for us (hitam) is not liked by us; but what is liked by us (priyam) may not be good for us. Neem and bitterguord  are good for health, but we never like them. Fast foods are liked, but they are harmful. Similarly, speaking always truth is good, but many times we avoid it. But gossip and falsehood are interesting and we resort to them. We should do what is good only. If that is also to our liking, then it is pleasant. So, in every act we should see what is good. 

Our Acharyas and elders will advise us what is good and tell that in ways we like. "Satyam Bruyat Priyam Bruyat Na Bruyat Satyam Apriyam" is a famous sanskrit saying. It says that we should talk only truth, but in a way it is liked; never speak truth, if it is going to be disliked. In this war, his freinds have come to do what is liked by Duryodana and not what is good for him. We also should follow this in our life. We should try to advis what is good for our friends; and, not abandon. When we get the opportunity to advis what is good for anyone, we should not run away, but advise what is good. It does not matter, whether our advise is heeded or not. 

Prahalada was not happy in the way, his father was forcing his citizens not to worship God, but worship his father. So, even as a child, he bravely advised his father to correct his ways. Prahalada tried to tell his father what was good for him. Similarly, Vibheeshana advised his elder bother Ravana. Instaed of thanking Vibheeshana for doing good to him, Ravana despised Vibheeshana and expelled him. Thus, it is our duty to tell what is good. It is also true that such friends will be very few and flatterers will be abundant. 

Arjuna thus sees flatterers assembled to please Duryodana. 

                                                                   (continued)