GITA 14.6

GITA 14.6

Swami Mudaliyandan was the nephew and one of the foremost disciples of Swami Ramanuja. In the hereditary of Swami Mudaliyandan, Swami Srinivasa Maha Guru aka Swami Doddayacharya was born as the 12th Acharya. We are at present in his place Cholasimhapuram. This place was established by him. Dodda in the Kannada Language means Big. So, he was Big Acharya or Maha Guru! By the grace of Lord Srinivasa of Tirumala, Swami Doodayacharya was born in the year 1543, on a Thursday, in Masi month, Utthirada star, Krishna paksha, Trayodasi, Meena lagnam. He learnt all Shastras from Swami Periyappa. He meditated the banks of Charanamukhi, near Tirumala, for Twelve years. He was blessed by the Lord, Who granted His Sudarsana discus, which ensured victory in all his endeavours. Therefore, worshipping this Acharya means we get blessings of Sudarsana. We can notice many superhuman actions in his life. They are because of the assistance of Sudarsana. From Tirumala, he returned to Sholingapuram. That time Thondai mandalam was ruled by King Atpuda Mahadeva Raya. Swami Doddayacharya desired to renovate the temple with assistance from the King. While he was returning in a palanquin, the King was coming on a horse, near Erumbi [எறும்பி], a village about two miles from here, due to some unexplained reasons, suddenly the horse fell down and died. The King thought it was a bad omen. At that time, Swami Doddayacharya, by supernatural powers, got the horse back to life. Seeing this, the King decided to help Swami Doddayacharya in the renovation of the temple. He lived from 1543 to 1607. In 1588, this place was established. On Panguni Shukla Panchami, Sri Bhaktochita started gracing from here. It is important to note that Swami Vedanta Desika, preached many aspects of Visishtadvaita to Swami Doddayacharya, through his dreams. Swami Vedanta Desika has written a book called Satha Dooshani [சத தூஷணி]. Swami Doddayacharya wrote a commentary on that, called Chandamarutam [சண்டமாருதம்] and so this Acharya got the title Chandamarutam Doddayacharya. Once he was carried in a palanquin by servan ts near Brahma theertham. Servants were feeling very hungry. Seeing their plight, Swami Doddayacharya ordered them to eat the bitter fruits of a poisonous tree [etti maram எட்டி மரம்] after touching it. The servants with fear ate, and found the fruits were sweet. To mark this incident, even now, when Sri Bhaktochita arrives on top of the hill, He is offered a sweet dish [appam அப்பம்], prepared with the fruits of that tree. In this sannidhi we can worship all Alwars and Acharyas.
We can see Vishvaksena, Nammalwar, Swami Ramanuja, Swami Manavala Mamunigal, considered as the reincarnation of Swami Ramanuja, and other Alwars and Acharyas.

SWAMI DODDAYACHARYA WITH HIS DISCIPLES

 Swami Doddayacharya is seen in a seated pose and preaching his disciples. The right palm is in Upadaesa mudra; the fingers are bent as though to pick up some important object! He is selecting the appropriate messages from Vedas, Puranas and Alwars' pasurams, for his disciples! Nearby is Sri Andal sannidhi, where important festivals are celebrated.

 Now we shall see sloka 5 of Chapter 14. In this sloka, Sri Krishna clearly explains why Atman resides in a body in samsara. We will first see why this sloka came about. We saw earlier that everyone has karma; this karma is responsible for Atman to be fertilized into Prakriti, from which all living beings are born. By getting a birth, karma is expended. Due to Papa or Punya karma, an Atman is born in a particular surrounding. It may look that once that birth is over, that karma responsible for that birth is over. Then, why one is born again? Sri Krishna told that He was the Cause for Nitya srushti, wherein an Atman is born again and again. But if the karma is expended, what is again binding in samsara and causing rebirths? Sri Krishna replies this in sloka 5:

sattvam rajas tama iti
gunah prakriti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

"Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes."

Nibadhnanti = is bonded. Avyayam = birthless in the natural state or without the three qualities in the natural state, dehinam = Atman, dehe = in the body, nibadhnanti = bonded. In its natural state Atman has no births or deaths, nor is associated with sattva, rajas and tamas qualities; yet, Atman is bonded in a body by these qualities in samsara.Where are those Three qualities? Are they stuck with Atman or with the body? Could we see them? Unless we know their place of origin, how can we destroy them? Iti = these, sattvam, rajas, tama = sattva, rajas and tamas, gunah = qualities, prakruti-sambhava= always associated with Prakriti. They are an integral part of Prakriti, which transforms into a body. Therefore, these Three qualities are inseparable from our bodies. Now we will see the replies for the questions raised. Karma gives rise to birth in a body; so after birth that karma is spent and is over. After birth, having spent karma, Atman should be in its natural state. Why it is not so? Because, birth is in a body, which has the Three qualities as an integral part. Therefore, Atman is influenced by the body and the Three qualities, and so Atman desires to experience pleasures and pains. The desire impels to do various actions. These actions are responsible for the consequent Punya/Papa. These induce rebirths on and on. Thus the integral sattva, rajas and tamas qualities of Prakriti, are in the body and cause further Papa/Punya. Prakriti is the basic raw material and its qualities are seen in the body. It is like, for example, if we make a pot out of the clay of particular colour, the same colour is seen in the pot. The colour of the thread is reflected in the cloth and garments. We should remember Prakriti is not these Three qualities, but Prakriti's nature. The five perceptions like the taste, smell, etc. are also qualities of Prakriti, but of temporary nature. Whereas sattva, rajas and tamas are permanently in Prakriti and can never be separated. Though these three qualities can never be seen, their effects can be felt. If sattva is predominant at any time, the person would be very bright; rajas would make him increase desire. Like poison's nature of killing is not visible, here also effects only will reveal the presence of these three qualities. Thus the inseparable three qualities in the body, induce one to act and acquire Papa/Punya and consequent births. The Lord is going to explain further each quality. Swami Doodayacharya breathed his last in Srimushnam, on Aippasi -Ashtami, in 1607.

                                                                       (continued)

GITA 14.5

GITA 14.5

CHOLASIMHAPURAM TEMPLE

We have now come to the temple inside Cholasimhapuram or Sholingapuram. In this temple only, Sri Utsavar Sri Bhaktochita, is always gracing. Here we can also see Sri Kesava Perumal sannidhi. The Lord is Sri Adi Kesava [ஸ்ரீ ஆதி கேசவ பெருமாள்]. Today's [3rd March 2009] lecture is from this sannidhi. We can notice the magnificent construction and architecture of Pallava Kings and other Kings of Thondai mandalam.

A VIEW INSIDE THE TEMPLE

 This place is called Cholasimhapuram and two reasons are there for this name. It was constructed by a Chola King and so Chola Puram. Since Sri Simha [lion] is nearby, its name is also Simhapuram. This temple built in ancient times by Chola Kings got submerged inside the Earth for a long time. Later, Swami Doddayacharya aka Srinivasa Mahaguru, got this place excavated, arranged all streets and also got established a sannidhi for Sri Bhaktochita. All these happened in circa 1588. But the sannidhi of Sri Adi Kesava Perumal has been in existence much earlier. In the Garbha gruha, only Sri Moolavar is there, along with Sri Sridevi and Sri Bhudevi Nacchiyars. There is no Sri Utsavar. Sri Bhaktochita is the Sri Utsavar of Sri Yoga Narasimha, atop the Hill and graces from a separate Garbhagruha in front of Sri Adi Kesava sannidhi. Sri Adi Kesava graces with the Right hand in Abhaya mudra and the Left hand is Kati hasta, placed on the Left lap. Every Shravan day, the Lord graces Tirumanjanam. No annual festivals are conducted for the Lord here. As mentioned earlier, since renovation works are going on, Sri Bhaktochita is gracing with Sri Ubhaya Nacchiyar, atop the Hill. 

SRI BHAKTOCHITA

Whenever Sri Bhaktochita climbs up the hill or down the hill, He is carried in a cage like palanquin. Whether climbing up or down, the Lord is carried always facing the hill. Whenever, Sri Bhaktochita leaves for hill top, in His place an idol of Sri Nartana (Dancing) Krishna, holding butter ball in one hand and with lifted right foot, graces.

SRI NARTANA KRISHNA

 Swami Vedanta Desika in his Gopala Vimsati says that the Lord, neither running away nor staying still, dances for butter!

 Earlier we saw [in sloka 3 of Chapter 14] that gigantic is Prakriti, and it is the source for all living beings. The Lord said that in this Prakriti, He fertilized it with the collection of all Atman. That is Prakriti is impregnated with the collection of all Atman, by the Lord. Like a pregnant female delivers young ones, all living beings are born from this impregnated prakriti. One doubt may arise. Normally, a mother supports the foetus in her womb. Here mother supports and foetus is supported. Similarly, the Lord is the Father, Moolaprakriti is mother and collection of Atman is like the foetus. Therefore, Moolaprakriti should support Atman, as in the analogy of mother and foetus. But earlier, we have been learning that Atman is the supporter of body and not the other way! This is a practical knowledge we perceive clearly. Does this not contradict Prakriti supporting the collection Atman? Swami Vedanta Desika in his Tatparya Chandrika has clarified this doubt. This analogy of impregnation has not been used to define the concept of supporter and supported. But it is to explain Two features. One is the mother and foetus are inseparable; likewise, the collection of Atman and Prakriti are inseparable. Secondly, if a foetus is formed in the womb of a mother, who is the cause? Why one is born to a poor mother, instead of a queen? The cause is the beginningless accumulated Papa/Punya karma. Because of this karma, an Atman is in a foetus in the womb of a mother. Similarly, the Lord does not indiscriminately impregnate Prakriti with a collection of Atman. Here also the karma of individual soul is the cause for getting impregnated in Prakriti. This is the purpose of the analogy employed by the Lord in sloka 3. Now we will see sloka 4 of Chapter 14:

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

"It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father."

Now the Lord says that even the daily creations [nitya srushti] is carried out by Him. Earlier the Lord told that creation of Prakriti [prakruta srushti प्राकृत सृष्टि] and occasional creations [naimittika srushti नैमित्तिक सृष्टि] are done by Him. That is fertilizing Prakriti with the collection of Atman and creation of different species were mentioned earlier. Now the Lord mentions about the creation of lord Brahma, lord Shiva, Indra, even you and me and every living being born daily. One might doubt that these creations are done by the respective parents. The Lord clarifies that even these are created by Him only. He is the cause for these daily births of all living beings, also. Kaunteya = son of Kunti [Arjuna]!, sarva-yonisu = in species created by lord Brahma such as Devas, humans, animals, birds, insects, plants, etc., murtaya = bodies, sambhavanti = appear, tasam = they all, brahma = moola Prakriti, is the cause. But moola Prakriti by itself is not the cause. Moola Prakriti by being the body of the Lord is the cause. Aham = I [Sri Krishna] am, pita = Father, bija-pradha = fertilizing with seed [into the Prakriti. Just as a male impregnates a female, the Lord impregnates Prakriti with the collection of Atman. Thus the impregnated Prakriti becomes the cause for the birth of all living beings. In the case of individual births, the Lord is the Antaratma in respective male and female and becomes the Cause for the birth of the young ones. Other than the Lord, no individual is the cause for the birth of anyone. Prakriti also, as the body of the Lord, becomes the cause for the creation of species. Here some doubts may arise. What is the seed He is fertilizing? It is Atma samooham or collection of Atman. This is impregnated into Prakriti, which is His body, by the Lord as a Father. Thus the Lord is both Nimitta[doer] and upadana [means] cause for the creation. We have to note one difference here. While Prakriti is compared to a mother and the Lord to a father, in our life we see father and mother are separate souls and bodies. But here, Prakriti is the Body of the Lord and He fertilizes it with a collection of Atman. 

                                                                     (continued)                           

GITA 14.4

GITA 14.4

Today's [2nd March 2009] is from the sannidhi of Sri Varadaraja, on the banks of Thakkan Kulam. Kanchi is considered as the leader among all Kshetrams of Thondai mandalam. Sri Thevaperumal [ஸ்ரீ தேவப் பெருமாள்] is gracing in Kanchi. Everyone desires to see Garuda seva of Sri Devaraja of Kanchi, on the third day of Brahmotsavam. Swami Doddayacharya used to go every year to Kanchi and worship Garuda seva.

SWAMI DODDAYACHARYA

 Once Swamy Doddacharya was indisposed and so he could not visit Kanchi to worship Garuda Seva. On that day, he came in the early morning to Thakkan kulam and was feeling sorry he could not visit Kanchi to worship Garuda Seva, but started imagining the procession in Kanchipuram. He became emotional and regretted very much for his inability to be present in Kanchi to watch the Garuda Seva. There, at Kanchi, the Lord arrived at the Western gopuram (from where the procession will start into the streets of Kanchi) on that day and noticed that His dear devotee Swami Doddayacharya was not present. The Lord decided that Swami Doddayacharya should not miss the Garuda Seva, and so, just as He appeared to Prahlada, He appeared on Garuda at Thakkan kulam. Will the Lord even stop his procession for the sake of a devotee? Yes, the Lord is for the devotees. His processions, festivals, prasadams, etc., are all for the sake of devotees. This is told by Swamy Koorattalwan. Even His Vaikuntam is for the devotees. Thus He appeared to Swami Doddayacharya, to the disbelief of that great devotee! At the same time, He was not seen in Kanchi! Swami Doddayacharya praised the Lord in Five slokas in Devaraja Panchakam. This incident is even now enacted every year on Garuda Seva day. When the Lord on Garuda reaches the Western gopuram, for a couple of minutes, He is hidden from view of the public, by the large umbrellas and it is called Doddayacharya Seva. Sri Utsavar is also Sri Varadaraja. 

He is accompanied by Sri Sridevi, Sri Bhudevi and Sri Perundevi Nacchiyar. We can also see a wonderful Sri Lakshmi Narasimha. We can see Swami Ramanuja. We can then see Swami Doddayacharya, in standing pose, with a long beard, like Swami Koorattalwan.

 Now we will see sloka 3 of Chapter 14:

mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata

"The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata."

Sri Krishna tells Bharata [Arjuna] that He creates the Universe. We might get a doubt. Why should the Lord talk of creation in this context? Our topic has been the association of the Three qualities in samsara or our body, and this association develops desires and make us have rebirths on and on. The Lord, but now, says that He only created all living beings including lord Brahma and an obscure grass, from Moola Prakriti. In Moolaprakriti, these Three qualities are an integral part. Since the bodies are formed out of Moolaprakriti, the Three qualities are also in the bodies created. The Lord is going to explain how the Atman is bonded in this body, which has in-built Three qualities. In this sloka, the Lord tells about the stage before all living beings are born. Mahad brahma = large, vast and enormous Prakriti, yoni = cause [for all living beings], mama = is Mine [Sri Krishna's]. We had seen earlier how the entire Universe emerged from Him. Tasmin = in that, sarva bhutanam = every living being are, garbham = impregnated, dadhamyaham = by Me [Sri Krishna]. In this very vast Moola Prakriti, the Lord impregnates all living beings. It is like when male and female intercourse, the semen of the male is impregnated into the female womb. The Lord fertilizes Moolaprakriti with Atman of all living beings. From such impregnated Moolaprakriti, all living beings, starting from lord Brahma to a tiny insect or worm or grass, get created. Sriman Narayana is the cause for the creation of impregnated Moolaprakriti. Aham dadhami means the Lord says that He fertilizes Moolaprakriti with the entity of Jeevatman. By this, the Sankhya philosophy is condemned. According to Sankhya philosophy, enunciated by sage Kapila, only Prakriti and Atman are responsible for creation and the Lord has no role in that process. But Sri Krishna categorically says here that He fertilizes Atman into Prakriti. Tata = hence [by this fertilization of Atman in Prakriti by the Lord], sarva-bhutanam = all living beings, sambhava = births, bhavati = happen. Thus the Lord fertilizes all Atman into Prakriti. From this impregnated Prakriti every living being is born. There is another doubt in this sloka and it has the answer also. We will see that question and answer later.

                                                                       (continued) 

GITA 14.3

GITA 14.3

The Lord is called Sri Thakkan [ஸ்ரீ தக்கான்]. It means Eligible or Qualified. He is qualified to protect all in this Universe. He is eligible, as He has the necessary qualification of Compassion or mercy. He is eligible for Prahlada's bhakti! We are on the banks of Thakkan kulam [தக்கான் குளம்] or pond.

THAKKAAN POND

 Thakkan kulam means pond of Sri Thakkan or, pond equal to Sri Thakkan, in glory! It is also considered as glorious as Gaya Kshetram. Lord Brahma is being praised by Vedas. All living beings in this Universe were created by him. Since he bathed in this pond, it is called Brahma theertham. Satadharma was a brahmin, who desired to redeem his father from naraka. One sage came and advised him to go to Gaya Kshetram. At that time an oracle was heard that instead of going to Gaya, he should go to Ghatikachalam and bathe in Brahma theertham. Earlier Devas had weighed in balance Gaya and Ghatikachalam, and found Ghatikachalam to be more sacred. The brahmin came here and after bath in this pond, worshipped Sri Yoga Narasimha and got his father redeemed from hell. Thus the water of this pond would do us all good. There are many theerthams around. Bhairava theertham, is capable of eliminating disease and fear. Then we can see Avavartha theertham, created by Lord Balarama, when the mountain here started growing uncontrolled and was dragged down. We also see Pandava theertham, Agastya theertham, Gautama theertham, Sri Rama theertham, etc. The Lord of Kanchi, wanted to publicize the glory of Thakkan kulam. We will see that later. Now we will see sloka 2:

idam jnanam upasritya
mama sadharmyam agatah
sarge ’pi nopajayante
pralaye na vyathanti ca

"By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution."

This sloka explains one of the important tenets of Visishtadvaita philosophy. Idam = this [what the Lord is about to preach], jnanam = knowledge, upasritya = attained [another version of the sloka has this word as apasritya = attached, but both convey same meaning overall]. Sadharmyam = equal to, mama = Me [Sri Krishna], agata =attained, sarge'pi = even in creation, nopajayante = does not become a part. Those who have learnt the knowledge the Lord was about to preach, attain Moksham and become equal to the Lord and then, never get created or never be a part in creations! That is they are never reborn. Ca pralaye = also in the deluge, na vyathanti = never suffer. That is no more death in samsara. Thus birth-death cycle ceases and they attain Moksham. We have to understand a basic concept in this sloka. Earlier the Lord said that the knowledge the Lord was about to impart, was learnt by great sages and they had escaped from samsara and attained supreme level of Atma prapti or Moksham. Here two points are to be noted: one, escaping from samsara; and the other is attaining a superior level. That is they discard samsara and obtain better status. This is called anishta nivrutti [अनिष्ट निवृत्ति]and ishta prapti [इष्ट प्राप्ति][discarding undesirable and obtaining desirable]. Both have to be there. In Brahma theertham we discard Papas such as domestic problems. Immediately, we should have Sri Narasimha's blessings. The holy bath here is recurring daily. Whereas Sri Krishna talks of discarding samsara for ever! This idea is being explained by the Lord in this sloka, by two concepts. One is becoming like Him - attaining desired one [ishta prapti]. Before this, this person is never part of creatin or he is never born, nor he suffers in great deluge or never dies. This is discarding the undesirable [anishta nivrutti]. For Prahlada, He destroyed Hiranyakasipu [anishta nivrutti] and appeared [ishta prapti]. Three points are to be noted. In Upanishad it is told, ' sabha vidwan punyasape viduya niranjana: paramam samyam upaidi' - a Jeevatman discarding all Papa/Punya, goes beyond river Viraja. According to Advaita philosophy, Jeevatma -Paramatma integration is told. Aham brahmasmi is interpreted in Advaita, as ' I [Jeevatman] am brahman [God]'. This is abheda gyana or no difference concept. According to Advaita, Jeevatman and Paramatman become one after Moksham. In fact as long as we see Jeevatman and Paramatman as different, it is samsara, according to Advaita. Swami Ramanuja in Gita Bhashyam, however argues that the word used in this sloka is sadharmyam, which means equal to and not the same as Paramatma. He neither says that the person who gets this Gyana, is Himself. He has also not told that that person and He are not different. That person gets the same glory as the Lord. All dharmas which are characteristic of God, are attained by that person also. The Lord's dharmas are: apahatapapma, dwijaraha, vimrityu:, visoka:, satyakama, satya sankalpa, etc. They are: never growing old, deathless and birthless, hungryless, thirstless, sorrowless, successfully completing any assignment, desiring supreme bliss, etc. These qualities are attained by this person also. Thus the person becomes equal in these qualities; but never same as the Lord. As told earlier, in Upanishad, it is clear that he who eliminates Papa/Punya, attains equality with the Lord; and, Atman which attains Mukti, reaches the Lord and enjoys in being with Brahman and enjoying Brahman's auspicious qualities. Here also, it is mentioned that the Mukta Atman is being with Brahman and not oneness with God. In Gita also this same point is emphasized. Thus by samya sruti, saha sruti and sadharmya smriti, Jeevatman after Moksham, never becomes one with the Lord, but attains equality with the Lord and serves the Lord in Vaikuntam. This is a basic difference between Advaita and Visishtadvaita philosophies. The Lord thus tells the result of acquisition of the Gyana, He was to teach Arjuna. 

                                                                           (continued)

GITA 14.2

GITA 14.2

We have come to Ghatikachalam, to worship Sri Narasimha. From the sannidhi of Hanuman, we can see the Big Hill and Sri Yoga Narasimhaswamy sannidhi. After worshipping Sri Narasimha, we will come to the sannidhi of Hanuman.

MOOLAVAR SRI YOGA ANJANEYA

 Moolavar Hanuman is sitting with Four arms. Upper arms are holding the Discus and Conch given by Sri Narasimha. The palms of the lower arms are in japa or meditating style. While the right fingers are holding the japa malai [ஜப மாலை beaded necklace], the left-hand fingers are counting the meditation of the Divine names completed. On his crown is carved Sri Rama Pattabhishekam.

UTSAVAR SRI ANJANEYA

 Next, we see Utsavar Hanuman. He is in standing pose with upper arms holding Discus and Conch and the lower arms holding japa malai and counting. Every Sunday he graces Tirumanjanam or holy bath. In Ghatikachalam, the month of Karthigai, Pournami [full moon] and Sundays are very famous. Thousands worship. Normally Hanumat Jayanti is celebrated in Margazhi [December- January] - Moolam; but here, on Karthigai [November- December] - Bharani it is celebrated. It is the day on which Hanuman arrived here. Chakra theertham is also known as Sri Rama theerthem and Hanumat Theertham. Sage Vamadeva used to come on Sundays and on Pournami to worship the Lord. We had already seen that the Lord had made Hanuman equal to Him, by giving Discus and Conch. The Lord is also going to tell Arjuna that He would make His devotees equal to Him [and not same as Him]. To bless Vamadeva, lord Sun named the pond as Hanumat theertham. While returning from Lanka, after killing Ravana, Sri Rama, to bless Hanuman, came here and bathed in this pond; and so this pond got the name Sri Rama theerthem. Hanuman had blessed sage Aisakya, by dipping the discus in this pond. We can also see the sannidhis of Sri Ranganatha and Sri Rama. Hanuman has kept his long tail coiled on his head.

 Now we will see sloka1 of Chapter 14. Because of the Three qualities - sattva, rajas and tamas - Atman is bonded in a body and in samsara. Reason for repeating this, by Sri Krishna is that rajo quality induces desire and tamo quality develops sleep and laziness. To attain the desired ones, we adopt wrong means; while laziness makes us violate Shastras. Both violations of Shastras enable us to acquire Papa. Swami Vedanta Desika answers a doubt. It is okay that rajo and tamo qualities enable us to accumulate Papa; but why sattva quality, which is recommended even by Alwars, is to be avoided? Imagine a person having only sufferings all the seven days in a week. Then he might get frustrated and try to get rid of this samsara by seeking Moksham. On the other hand, if a person has substantial happiness and some sufferings only, then he might wait for happiness to recur and so may like to continue in samsara. Thus the happiness camouflages the sufferings and people think samsara is happy. Thus sattva quality, responsible for happiness, induces desire to continue in samsara. All the three qualities push us into samsara. Sloka 1:

sri-bhagavan uvaca
param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve
param siddhim ito gatah

"The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection."

Sri Krishna tells Arjuna about the glory of the Gyana, He was to preach. Sri Krishna is a good orator and knows the techniques to attract an audience! Pravakshyami = [I, Sri Krishna] will tell [you, Arjuna], bhuya = again, param = in a different way [about the difference between Atman and a body]. In Chapter 13, the Lord told so many things, important being how to distinguish Atman from the body. This is going to be further explained. That is, how Atman is bonded in a body, by the three qualities, is going to be elaborated. The knowledge He was to deliver would make Arjuna a great expert. In Chapter 13, He had taught to some extent. Jnananam = among knowledge [to be acquired], utamam jnanam = most superior knowledge [is this, the Lord is about to teach]. Among the knowledge on Prakriti and Purusha or body and soul, this knowledge would be most superior. Swami Desika raises a doubt that normally Brahma Gyana or knowledge about God, is considered as the most supreme. But since the topic here is about Atman, is the knowledge about Atman, superior even to Brahma Gyana? It is not so. So, the Lord is going to teach most superior among all knowledge, excepting Brahma Gyana. Yaj jnatva = by knowing which, sarva munaya = all sages, ito = from this samsara bondage, gata = attained, param siddhim = supreme level of Atma prapti. The Lord is going to teach that knowledge, learning which, even great sages were able to escape from samsara bondage and attain Atma prapti. All other knowledge would not enable us to discard this samsara and avoid rebirths and reach Moksham. Muni means continuous meditating like Hanuman. They are great sages.

                                                                                                        (continued) 

GITA 14.1

GITA 14.1

We will start Chapter 14 with relevant sloka of Gitarta Sangraha, by Swami Alavandar:

gun.abandhavidh¯a tes.¯am.kartr. tvam.tannivartanam |

gatitrayasvam¯ulatvam.caturda´sa ud¯ıryate || (18)

These are told in Chapter 14. Which are told? 1. Guna bandhavidha = we are bound by the Three qualities -Sattva, rajas and tamas- in this samsara or Universe. Is it not the same told in Chapter 13? Yes, it is one of the Five points told in Chapter 13. This is being explained here. 2.Tesam kartrtvam = these gunas only impel us into action. Atman is without gunas and so is actionless as such. The body, on the other hand, is associated with the three qualities and so acts. This bondage between body and soul results in action. Thus gunas induce us into action. 3.Tan nivartanam = how to get rid of these actions, so that we can avoid acquiring more Papa/Punya? 4.Gati trayasva = the three acquisitions - wealth, kaivalyam and Bhagavadanubhavam, mulatvam = cause. That is, whatever be our desire, whether to acquire wealth or be in Atmanubhavam forever, that is kaivalyam, or Vaikuntam, where one is serving the Lord forever, we have to pray and worship the Lord only. Indradyumna did that only. These Four are described in this Chapter.

                                                                                                          (continued)