(188) (PraNavam)
VibhUthi-viswaroopAdhi virOdha-samana
kshamAya
Nama:
(Meaning ) : Salutations to that
AchAryan , who had the skills to remove
the confusion arising from the
understanding of VibhUthi and Viswaroopam .
(Commentary ) : The tenth adhyAyam
of Geethai is VibhUthi adhyAyam .
The eleventh chapter of Geethai is
Viswaroopa adhyAyam . VibhUthi is
about the Iswaryams (wealth) of
Bhagavaan . Viswaroopam is the sEvai
that Bhagavaan blessed Arjunaa
with in the middle of the battle field
regarding His Universal form
as the Supreme Master of all ChEthanams and
achEthanams ( His VibhUthis)
. While reading the above two chapters of
Bhagavath GeethA , one may be
confronted with doubts . Swamy Desikan
was able to provide the answers to
remove doubts about compatability of
the content of
these two chapters
.
For example , in the VibhUthi
adhyAyam , Bhagavaan says that He is Raamaa
among the skilled archers or
wielders of the bow and arrow in war . The doubt
may arise why
GeethAchAryan says that Raaman is my VibhUthi , when Raama
and Krishna are one and the same
Bhagavaan . The parihAram for this sankhai(doubt)
housed in
the statement , " Sasthra bhruthAm RaamOaham " is "
Sastrrabhruthvam
athra VIbhUthi: " . The VibhUthi
is not Raama but the Sasthrabhruthvam ( the Iswaryam
or the skill of handling the bow
and the arrow as an archer ) . Many heros can
handle the bow and arrow well.
This VibhUthi is the most elevated(highest) in Raama .
This high dharmam (
sasthrabhruthavam ) is also My niyAmyam (adheenam ,
under
My control) says
GeethAchAryan . Similarly , one may have doubts about
points
made in Viswaroopa adhyAyam like
how can one have multitudes of eyes and
ears etc in the same body . Swamy
Desikan provided answers for these doubts
that assailed the mind of
aasthikAs .
(189) (PraNavam)
aathmAnAthma guNakshEthra KshEthrataj~na sOdhana
dakshiNAya
Nama:
(Meaning ) : Salutations to that
AchAryan , who had the intellectual rigor to
anlayze and clarify doctrines like
Aathma guNAs , anAthma guNAs , KshEthram
and KshEthraj~nan
.
(Commentary) : Aathma guNAs are
those like ahimsA , VairAgyam , Freedom from ego ,
Patience , AchArya Bhakthi ,
Soucham or Suddhi , which promote aathma Jn~Anam .
The opposite of Aathma guNams are
anAthma guNams . They are collectively known
as ajn~Anam or Aathma Jn~An
aViruddhams . KshEthram is our SarIram (body) , where the
Sukha
and Dukkha anubhavams are
experienced . Just as the seeds planted in a field
(KshEthram)
yields fruit in the form of a crop
, the karmAs planted in the SarIram yields karma phalan
.
KshEthraj~nan is the JeevAthma ,
who is different from the SarIram .
(190) (PraNavam)
PurushOtthama nirukthi vidhE nama:
( Meaning) : Salutations to that
AchAryan , who understood clearly
the nirvachana prakAram
(etymology) for the PurushOtthama Sabdham .
(Commentary) : When one uses
VyAkaraNam strictly , one experiences
difficulty in providing the right
meaning for the PurushOtthama sabdham . Swamy
Desikan had the intellectual
rigour to explain the meaning of this important
word , " PurushOtthaman "
celebrated in the PurushOtthama adhyAyam
of Geethai . There are three ways
to understand the meaning of " PurushOtthaman":
(1) Panchamee Tathpurusha SamAsam:
PurushEbhya: Utthama:( Loftier than Purushas ,
Viz., Bhaddha-Muktha-Nithya
Jeevans (2) Shashtee Tathpurusha SamAsam : PurushANAm
Uttthama: ( Uthaman beyond
the PurushAs ) , (3) Sapthamee Tathpurusha SamAsam
:
PurushEshu Utthama: ( Utthaman
among PurushAs) . He is the Supreme Being
amongst us is the meaning given by
Bhagavaaan in the Geethai : " Utthama:
Purushasthvanya: ".
(191) (PraNavam ) DevAsura
VibhAga nirukthi vidhE nama:
( Meaning) : Salutations to that
AchAryan, who can define the lakshaNams
about the DevAs and the AsurAs and
the differences between them .
(Commnetary ) : Bhagavaan creates
PurushAs either as Deva srushti or asura srushti.
Those who come under Dhaiva
srushti ( DevAs) obey the injunctions of the VedAs
and Smruthis and are obedient to
the commands of the Lord . They possess traits of
ahimsai , Dayaa , Forbearance ,
ThyAgam and other noble guNams . Here , the reference
is not to the DevAs like Indhraa
but to those , who follow the path laid out by Bhagavaan
in
His SaasthrAs . Aasura Prakruthis
are those who are the opposite of the DevAs in
every aspect
.
(192) (
PraNavam) karthru-karmAdhi satthvAdhi guNAdhIna vibhAga
vidhE
nama:
(Meaning) : Salutations to the
AchAryan, who understood the underlying guNams
associated with Jn~Anam( knowledge
about the deed/karma that is to be done) ,
Karma ( the deed to be done) and
KarthA ( One who engages in the karmA ) .
(Commentary ) : Three kinds of
GuNams (Saathvikam , Raajasam and Taamasam)
underly the above three categories
of Jn~Anam , Karma and KarthA .
Saathvika Jn~Anam will permit one
to do the karmAs without links to Phalans.
Saathvika Jn~Anam arises , when
one understands that the Aathmaa is the same
inspite of the fact that there are
many SarIrams for th Aathmaa . Raajasa Jn~Anam(RJ)
is the erroneous knowledge that
Aathmaa like Sariram is of many kinds . RJ will lead
to performing karmAs with phala
sambhandham . Taamasa Jn~Anam is associated
with the incorrect understanding
of aathmaa and that leads one to perform karmaas
that yield insignificant Phalans
.
Karmam is also of three kinds :
Saathvika Karmaa(SK ); Raajasa Karmaa(RK) and
Taamasa Karmaa ( TK) . SK are
those done without prayOjanam ( Phala sambhandham)
and without ego . These are
appropriate karmaas befitting VarNAsrama dharmams .
RK is the karma done expecting a
Phalan and done with intensity . TK is the karmaa
resulting from aj~nAnam , when one
engages in actions without thought about the himsai
that he is causing , the sorrow
that he creates in others and with unawareness of
his talent/qualifications to
undertake that action .
Kartha is also of the three kinds
: Saathvika , Raakasa and Taamasika karthAs .
Sathvikar is disintersted in
Phalan , has no ahnakAram and engages in karma
with courage and uthsAham ( joy);
Raajasar has interst in the Phalan and experiences
the changes such as sorrow.
Taamasar is a cheater and practioner of inauspicious
deeds and is filled
always with sorrow due to his ajn~Anam .
(193) (PraNavam )
yEkayanOktha asooyAvirbhAva vyAkruthi
dakshiNAya
nama:
(Meaning) : Salutations to
the AchAryan , who commentd skillfully about asooyaa--
aavirbAva prakaraNam dealt with in
In EkAyanam ( RahasyAmnAyanam) .
(Commentary ) : There is a story
in RahasyAmnAyanam that deals with the appearance of
hatred between the four Varnams (
BhraamaNa , Kashathriya, Vaisya nad Soodhra Jaathis)
about their respective duties
assigned by the Sruthis and Smruthis. Each felt that their
particualr duites were superior to
the other three . The question arose : Why service
( Paricharyai) alone is assigned
to Soodhraas , while MahA BhAratham says that they
can have dheekshai and also
considered fit to perform Bhagavad AarAdhanam ?
SrI Saathva Sahithai approves
the performance of Taantrika Poojaa by the
SoodhrAs
without using PraNavam . Other
SaasthrAs say that the SudhrAs can perform pancha
Yaj~nams , SrArdhdam and observe
EkAdasi Vratham . The question in this
context
is : How can you relegate them only to kaimkaryam ( sEvai) to the other
three
groups ? The answer is that they
do have the rights to observe all the above anushtAnams
but their PradhAna ( Prinicipal)
dharmam is Paricharyai to the other three groups. They
have to observe other anushtAnams
without conflict to their pradhAna varNAsrama dharmam.
The distinctions and differences
established by the Saasthrams should not be transgressed
at.
any time . At the same time , The
evolved Soodhra VarNatthAr should not be insulted or treated
ill by the other three groups
because of their bloated feelings of
superiority
.
(194) (PraNavam)
UcchishtAdhanahEthvArya bhEdha nirNaya
kOvidhAya
Nama:
(Meaning) : Salutations to that
AchAryan , who established the rules on what left overs
( Yecchil , Ucchishtam ) from the
great ones can be eaten by the others .
(Commentary ) : SaasthrAs rule
that the Ucchishtam form others are not to be eaten .
The exceptions are: The left overs
from one's Father , AchAryan and elder brother .
The wife is allowed to eat the
left over from her husband. The rest of the dos and
donts has to
be understood in
the context of Saasthrams .For instance , VihagEswara
SamhithA states that the
Ucchishtam of yEkAnthis is suddham . Swamy Desikan
explains that it is stated so to
point out the greatenss of EkAnthis and ParamaikAnthis .
It does not mean that one can eat
their ucchishtam . Ucchishtam means two things:
(1) food left over in the
plates(ilai) after they have eaten and (2) Food left over in the
serving
vessel after feeding them . In the
case of EkAnthi/ParamaikAnthi , the second definition
applies . Such food left in
the cooking/serving vessel is fit to be eaten as sacred
( Ref: ThoNDaradioppodi's 41st
ThirumAlai Paasuram : " pOnkam seytha sEDam taruvarEl ,
punithamanRE " ) . Here Sesham
means not the left over from their plates but the food
left after feeding them. It is
similar to anna sEsham in SrArddhams ( food left after
serving Pithrus and those invoked
for NiminthriNam to partake the food as Pithru ,
VishNu and Brahma ) . The left
over from the plates of Father , Elder Brother , AchAryan
and husband can however be eaten
.
(195)
(PraNavam) Sthree-Soodhra Bhagavath-poojA
tAnthrikathvAbhidhAyakAya
nama:
(Meaning) : Salutations to
the AchAryan , who established that the women
and SoodhrAs can do Taantrika
aarAdhanam for the Lord .
(Commentary ) : MahA BhAratham and
Samhithais permit such Taantric aarAdhanam
by the women and SoodhrAs . Swamy
Explains the thought behind such recommendations.
They can perform Taantrika
aarAdhanam ( without using PraNavam and Veda Manthrams).
They can use Raama - KrishNAdhi
manthrams in such poojAs . This is sufficent for them .
There will be no loss of Phalans
(lObham ) thru the use of Taantrika
worship.
(196) ( PraNavam) svaparAdheenathAyattha
Saasthra
vaiyarTya BhAdhakAya Nama:
(Meaning) : Salutations to
the AchAryan , who cleared the doubts that could
arise from the total dependence of
the Jeevan on the ParamAthma .
(Commentary ) : Jeevan is under
the control of BhagavAn . His doership (Karthruthvam)
is also unser the control of
ParamAthmaa. Saasthram says that ParamAthmaa alone
does these karmAs and the jeevan
has no independence/Svatantram . If this were to be so ,
the Vidhi-NishEdhams will be
rendered meaningless . Commanding one to do is Vidhi
and commanding one to desist from
doing is NishEdham . " SaraNam vraja " ( perform
SaraNAgathi ) is Vidhi
. AchArya DrOham is to be avoided is nishEdham . The qustion
will arise as to how
can the Jeevan , who has no Svatantram ( being dependent on
paramAthmaa for
every initative) be commanded to engage in some act . Such a command
is a futile one. Questions may
arise that Jeevan is incapable of doing anything anyway ,
Bhagavan is going to
do either the auspicious or the inauspicous act . In that case , what is
the purpose of Vedam saying to the
Jeevan: do and do not
do ( Vidhis and NishEdhams ) .
The samAdhAnam for this question
on Jeevan's Svathnthram and the impact of Vidhi
and NishEdham on it are addressed
by Brahma Soothrams . ParamAthma gives us the tools
( UpakaraNams) of Indhriyams
and Sareeram .Through them , He blesses us to engage in
karmAs and the sakthis of Jn~Anam
and Icchai . He also creates the appropriate vasthus
for use in that karmaa. The Jeevan
develops the desire to perform a karmaa and makes
the first effort ( PraTama
Prayathnam ) .In the next second , the indwelling Brahman
grants
the permission ( anumathi) and
helps with the entry ( Pravrutthi) into the performance of
that Karmaa . Since Jeevan
propelled by its own Buddhi wishes to engage in this karmaa
,
the Vidh-NishEdha Saastrams apply
. Since Jeevan uses the upakaraNams given by
BhagavAn to begin the
Prayathnam , ParamAthmA gives the permission and does
the Karmaa the second after the
Jeevan starts the Prayathnam . The role for ParAdheenam
for the Jeevan comes in because ,
it can not do these karmaas without the anumathy of
BhagavAn . Since the Jeevan starts
the Prayathnam with his own Buddhi , Vidhi -
nishEdhams
are applicable to it. The
achEthanams in contrast to ChEthanams ( Jeevans) are
athyantha
Paratantram ( ParAdheenam) .They
can not engage in pravrutthi .They have no svatantram .
AchEtanams are beyond the
influence of Saasthrams , whereas the ChEtanam is
Saasthra-
vasyan . Iswaran has
blessed the
chEthanam with Jn~Ana and Pravrutthi sakthis . Therefore
,
the ChEthanam has the independence
needed for engaging in anushtAnam . Since the Lord
performs the KarmA desired by the
jeevan , after giving His permission , Jeevan becomes
Paratantran to the Lord . Since
the Jeevan has to conduct itself according to the Saasthrams
of
Iswaran , the Jeevan comes to be
known as " Saasthra-Vasyan "
.
Swamy Desikan ThiruvadigaLE
SaraNam ,
SrImathE SrI NaarAyaNa
Yatheendhra MahA DesikAya Nama:
Daasan , Oppiliappan Koil
VaradAchAri Sadagopan