Q. Please explain with Geethartha Sangraha and geethartha Sangraha Rakshaka Shukthi the importance of Karma Yoga with reference to Gnana Yoga along with Karma Yoga swaroopam adhikaram and method of observances?{S 8 S}
Ans. Swamy Alavandhar blessed us with the Sri Sookthi known as "Geethartha Sangraham" in Sanskrit that contains the essence of Lord Parthasarathy's Upadesham to us using Arjuna as a vyanjam at Kurukshethram.
Acharya Ramanuja wrote a commentary for that Sri Sookthi (Sri Geetha Bhashyam) in sanskrit to make sure that the meanings housed in Swamy Alavandhar's Sri Sookthi are preserved without distortions.
Swamy Desikan followed the footsteps of Acharya Ramanuja and blessed us with his detailed commentary on Geetha Bhasyam named it "Taathparya Chandrikai". Swamy Desikan rejected the vipareetha vyakyanams for geetha by resting his commentary on Acharya Ramanuja's Bhashyam. Swamy Desika created a short commentary on "Geethartha Sangraham" and named it "Geethartha Snagraha Rakshai" in sanskrit. Finally out of his infinite compassion Sri Swamy Desikan blessed us with a Tamil Prabhandham called Geethartha Sangraham giving the quintessence of Srimad Bhagavath Geetha. They are set to Kattalai kalittha rai meter.
स्व धर्मं ज्ञान वैराग्य साध्य भक्त्येका गोचरः
नारायणा परम ब्रह्मा गीता शास्त्र समिरिथः
The entire summary of Geetha Sasthram is given in the above sloka by Sri Alavandhar.
The subject matter of Geetha Shastra is Sri Narayana The Highest Brahman which within the range of the vision of bhakti alone. Bhakti attainable only by performing one's duty (without attachment) by the aquisition of true knowledge and by the detachment. (i.e. absence of worldly desires)
The Geeta Sastra is divided into three shatkas parts of six chapters each, of this the first shatka (i.e. aggregate of six) is divided into two sub divisions.
1. The first two chapters adhyayas deal with the Grief of Arjuna and the necessity for a person to realise Jivatman to get rid of this grief.
2. The next four adhyayas are delt in giving the details as to the means of realising the Jeevatman.
The second shatka is divided into two subdivisions of three adhyayas each. The first sub division deals with the competancy of the person to perform Bhakti Yoga and the nature of such Yoga. The second subdivision deals with the methods and means to be practised for the sprouting of and the growth of Bhakti.
The third shatka also is divided into two parts of three adhyayas each. The first subdivision dealing with the truths - tatvas and the next with Hita i.e. the means of attaining the ultimate end Purushartha.
Yet another explanation;
The Gita Bhashyam is an elaboration of Aalavandha's Githartha Sangraham. The individual verses are explained in the light of the visistadhvathic tenets. "Reality is personality with countless auspicious attributes, and that it is a qualified whole of which Iswara is the soul and the Jiva and jagat (prakrti) form the body in inseparable relation with the whole. But there are internal divisions of the nature of modes in It.
Acharya Ramanuja explains the saadhanas that an aspiring human being should adopt for moksham Here Moksham in the complete sense is explained as occurring with the fall of the physical body, after which the realised soul is clothed in a body of suddha sattva with which it is able to commune with God and experience His overpoweringly august but loving presence through eternity. This is described as the experience of Paripuna Brahmanandham in the abode of Sriman Narayana at Sri Vaikuntam.
swamy Alavanthar's summary of the 72 slokams of the second chapter or adhyayam take the form:
nityaatmaasaN gaKarmchaagocharaa SaaNkhayayugadhi itt dvitiiye sthiladhiilakshaaproKtta tanmohashaantaye.
In the second chapter the Lord aimed to remove the dehAthma Brahman (i.e. the confusion that the soul is the body) of Arjuna who was affected by all kinds of doubts from that Brahman. to Arjuna who wanted to eagerly learn about the true tatthvams, Our Lord Krishna performed upadesham, on the knowledge about the eternal Jeevathma's and performance of Karmas with Atma Jnanam (Karma Yogam) that would result in Jnana Yogam (sthitha praj nathvam) The Lord assured Arjuna that firm blossoming of AAthma Buddhi will result from that practice of sankhyaa Yogam.
Acharya Ramanuj's Commentary:
Arjuna fell at the feet of the Lord and appealed 'Oh my Lord my mind is befuddled with compassion for my relatives and teachers. i am bewildered about my duties. Instruct me, Your sishya, who has sought your protection as prapannam and teach me what is certainly auspicious for me to do?
('YacchrEya syAnniscchitham BrUhitanme sishya stEaham saadhimamm thVAm prapannam')
For the benefit of Arjuna who was totally confused about what is dharmam and what is adharmam due to love and compassion in an inappropriate situation (astanE samupasttothamsn Eha Karunyam) Geethacharyan i.e. Lord Krishna began the introduction of Saasthram to dispell his ignorance starting from the Geetha Sloka II-12 (There never was a time when I did not Exist) to the Charma Sloka XVIII - 66 (I will release you from all your sins, grieve not) Lord as Paarthasarathy instructed Arjuna about Karma Jnana and Bhakti yogams as the means of attaining the highest spiritual fulfilment.
Lord Parthasarathy instructed that Aathma (self) is eternal, stable, immovable and primeval, unchanging, unshakable and ancient (atha Aathma nithya:sTANu, achala, ayam sanathana sthira svabhva: aprakampya purAtana ca)
Literal transalation of the Geethartha Sangraha verse go like this:
Salvation seeker (Mumukshu)
Salvation seeker controls senses and is terrified of hell. Removes ego and sins, knows lord's supremacy very well, yearns to be liberated, go higher, adores forever his grace And longs for enduring services, under Lords lotus base.
Eligibility Criterior (adthikai Vibhaga)
Devotion slow for deliverance when salvation is only thought, sooner is surrender done by repeating for you or self sought, antecedents determine the souls way, though result is same No refuge is better than latter, to break the cycle guru's claim.
Means (Upaaya Vibagha)
Action for those who cant control senses, holy scripts say, But intellects go with knowledge yet both need the next way, where one forgets himself in prayer finds soul and set it free. And surrender is for those who can't do any one of the three.
Qualifications for total surrender (prapatti yogyathaa)
Quest for heaven only holy scripts he learn's and adopts. Incompetance in other routes. desperately all hopes he drops. Inadequacy in knowledge, patience, perseverance or caste are credentials for release. a surrenderer needs to be passed.
Accessories (Parikara vibhaga)
Pledges to perform to His pleasure obstains from others. Steadfast faith on savior eradicates ego and mis behavior stands low on depression by clear self effacing confession pleads for goal and protection in lieu of all other direction.
To expand each one of the above a few verses from each of the Bhagvad Geeta chapters can be referred to.
1. Karmanye vadikaraste ma phaleshu kada chana ..............................................satva karmani. II -47
To work alone one has the right and not to its fruits. Do not be impelled by the fruits of the work nor have attachment to inaction. acts performed with a desire to Phalam lead to bondage. Nishkamya Karmam leads to release from the bonds of Karma's.
2. Bhudhiyukto jahatiha.....Karmasu kausalam.II-50
Yoga is skill in action, therefore strive for yoga. Develop oneness of mind, discard good and evil as well as here and now. Relinquish the fruits from action and free yourself from bondage of rebirth and ascend to my supreme abode.
3. Dhukeshvanu......nirachyate. II -56
He whose mind is not perturbed in pain, who has no longing for pleasure, who is free from desire, fear and anger he is called a sage of firm wisdom.
4. Krodhath ....Pranasyathi II - 63
From anger Krodhath there comes Bhavathi delusion (sammoha) from delusion the loss of memory (smruthi vibhrama) from the loss of memory the destruction of discrimination (buddhinaasa) and with buddhinasam he is lost (pranasyathi)
5. Ya nisha sarva bhootana....rashyato mune II -69
What is night (nisa) for all beings (sarvabhuthanam) in it the controlled one is awake (tasyam jaagartho samyami) When all beings are awake (yasyam jaagarthi bhuthani) that is the night of the sage (saanisapasyathonune) who sees.
The 4th Paasuram of Geethartha Sangraham deals with the 3rd chapter of Bhagvad gita 43 slokas.
Karma Yogam has to be done first to get the mind under control and then proceed to Jnana Yogam. If someone is competent enough to perform the jnana Yoga, is it essential that he / she performs karma yoga?
Since jnana yoga can not be realised unless karma yoga is mastered is the fit explanation. By performing karma yoga and not attaching oneself to the fruits of karma (easily said than done) sins are destroyed. During the practice of such Karma Yoga the mind gets cleansed, tho power of dhoshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This thus leads on to the practice of Jnana Yoga in the next step one can say by performing Karma Yoga alone well the required Jnana Yoga dawns on you. For example if you take the case of Periyaalwar;- He was technically not a scholar but his deep devotion and love for God and the practice of Karma Yoga in the right way jnana dawned on him. He was reluctant to take part in the scholarly competion, but divine wish interwened and he was the winner and when honoured he was so humble and wished only for the well being of the Lord, and we got the fantastic Pallanda Pallanda pasurams. Was it not Karma Yoga so practised by Sri Periaalwar that helped him to reach the Jnana Yoga. Constant meditation too draws one to Jnana.
'Sangam Tavirtthu' when one performs Karma Yoga one should do it for Bhagavath Preethi and not for gaining any fruits one may desire.
'Pongum guNangal puNarppu anaitthum avarrul puhavittu' Satthvam, Rajas and Tamas are the three gunas associated with Prakruthi. In the body of the chetanams they are present in different proportions. With the misconception that the shariram is the atman and that he is the doer. In contrast those who have a clear understanding of the athma svaroopa will know that the ability to perform Karmas is the natural attribute of the athma and the association with the three gunas is the causative factor. This is known as Karthruthva anusandhanam.
"NangkaNN uraittha kirisaikal yelam yenavum navinrar yengum arivaihale" Those who recognise that all the Karmas are performed by sarveswaran through his servansthu jeevan for the purpose of his own enjoyment and joy. One has to comprehend this thathvam while performing Karmaroopa kainkaryam. those who have this practice are considered as the masters of the essence of the Bhagavath saasthrams.
Swamy Alavandhar in his sloka "Aaskatya lokarakshayay.............Karmakaryathaha" says Lord emphasized the importance of performing karma's with the understanding that they are done by the three guna's and the need for surrendering the fruits of them at the Lords feet and recognising that all these karma's are Bhagavath adheenam. Here Sri Ramanuja charya goes on to say that He is "avaptha samastha kaaman" One who has all of his desires fulfilled. and the supreme master of all and yet he goes on working performing karma's for the protection of the world and its beings.
Bhagwad geetha verse "maye sarvani karmani ....... vigathajvaraha 3 - 30.
Here the Lord instructs Arjuna to perform all prescribed karma's befitting his role as a kshathriyan free from selfishness and in a mood of not seeking the phalams for such karma's. He asks Arjuna to dedicate the fruits of all those required karma's to him with Adhyathma chethas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that the Lord is his master (Seshi) and he is the Lord's agent (Seshan). One who has this Seshathva Jnanam is the one with adhyathma Chethas. Lord states that those who do not have this tathva Jnanam are lost. He explains the difficulty in the practice of Jnana Yagam and the importance of controlling the senses at the very beginning so that Jnana and vijnana knowledge and discrimination are not destroyed. The senses or indhriyas are important virodhis for gaining knowledge Jnanam even if the senses are controlled the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining Jnanam. If one controls the mind the Buddhi (the intelect) still is a greater impediment than senses and the Mind. Even after controlling the sensory organs and mind, the buddhi can play some perverted games and stand in the way of gaining jnanam. If all the three are controlled viz senses mind and intellect there is virodhi or kaama desire.
The last sloka in Bhagvad Geetha chapter 3 verse 43. The Lord instructs Arjuna to recognise Kaamam desire as the top most obstacle in the persuit of Jnana Yogam and directs Arjuna to destroy this enemy (desire) by stabalising the manes with the help of Bhuddhi which in turn is reined by the practice of Karma Yoga.
The 5th Paasuram of the Geethartha Sangraham deals with the 4th chapter of Bhagvad Geetha containing 42 slokams.
"Piravami ......anrvarivitthanane" meaning the Lord who is celebrated by the vedas decided to give to the Jeevan's freedom from future births in the Karma bhumi and instructed them through Arjuna about the secrets of his own avatharams. Further Swami Desikan sums up saying: Those who comprehend the secrets associated with his avatharams have no more births: those who comprehend the ways in which he performs karmas during those avatarams will be freed of their own karmas. Those who comprehend his avatara rahasyams have no more births as a result that jeevan gains moksha sukham in Sri Vaikuntam.
divisions of Karma Yogam such as Aaradhanam for the Lord, control of indriyas or senses, Pranayama, Yaagam, Dhanam, Homam, Tapas, Bathing in holy waters vedic study and understanding the meaning of the vedic passages these cannot be abandoned. any one performing these karmas with a detached mind is practicing the highest form of Karma Yoga. For such a one who has cultivated the dis association with karma phalam the enjoyment of aathma phalam swaroopam without prakruthi sambandham becomes possible. The Karma Yoga practiced in this way contains inside itself the Jnana Yoga. Since the sadhakan considers the performance of all the karmas as parabrahma svaroopa karma yoga becomes jnana svaroopa. The word "thUmathi tannai" refers to the ideal Karma Yogam housing inside it the jnana about the pristine Aathma swaroopam. "Tulanguhayum" alludes to that ideally observed karma yogam shining as Jnana Yogam.
Avatara Rahasya guna's of the Lord.
There are six aspects of His avathara Rahasyams.
1. Sathyathvam: His incarnation is true and not a sort of make believe or magic.
2. Ajahath Svabhavam: Our jnanam in the Karma Bhumi is shrunken. In contrast the Lords jnanam during his avatharam here is fully blossomed as always and does not suffer any diminution. He does not lose on any one of his endeavors. He continues to be the supreme lord.
3. Suddha satthva Maya Sareeram: during his incarnation His body is not formed by the admixture of the three gunams (satthvam, Rajas and Tamas) as in our case. His body is completely Satthva mayam (Suddha Sathvam).
4. Sveccha mathra nidhanatha. His birth does not arise from the maturation of his karmas like us. His birth is a result of his own sankalpam (volition)
5. Dharma glanou samudhaya. His incarnation happens when the dharma declines and adharamam ascends. The timing of our birth in contrast is linked to the ripening of our Karmas.
6. saadhu Samaksha Narthatha: His birth here has nothing to do with the enjoyment of the fruits of karma's which are a mixture of sukham and dhukham. It is for the upliftment of the saadhu Janams, they cannot bear even a moment of seperation from Him. and He incarnates to protect them from their enemies. He shows them His form converses with them establishes Dharma and destroys the unrighteous.
"Irana uyir nanidai kandidum ulahin nilayum."
The aathma jnanam arising from the shining of the jnana yogam embedded in the karma yogam destroys the jeevan's punyams as well as paapams and gets the jeevan safely across the terrors of the ocean of samsaram. "IRavAuyir" is the eternal imperishable Athma. Saakshathkaram (direct visualization) of that aathma in its true state (nalilai = nannilai) is a great accomplishment resulting from the proper practice of Karma Yogam that houses Jnana Yogam inside it.
"MaRai vaazhum Maayavan" He takes on many incarnations his mysteries behind the six rahasyams behind his many incarnations and how he incarnates out of his own volition, and at times when there is decline in dharmam and the bhakatas need protection. Thus the inherent nature of Karma Yogam is elaborated.
Important slokas of the Bhagvad Geeta 4th Chapter
Sloka 8.
1." Pavitra naya Sadhunam ........ yuge yuge."
For the protection of the Sadhu Janams and the destruction of the evil doers (enemies of the bhagavatha) and for establishing righteousness in the world I incarnate in every Yugam.
Sloka 9.
2. "Janma karma chame .........mamethisoajun"
He who comprehends the truth of my divine incarnation and actions during those avatharams has no rebirth and comes directly to me.
Slokam 11.
3."Ye ytha ma prapadyante .....partha sarvasaha".
Who ever resorts to me in any manner in the same manner do I favour them men experience me alone in different ways.
Sloka 22
4. "Yadachala .........nibandyate".
Content with what chance may bring, rising above the pairs of opposites, free from ill will, even minded in successes and failures, though he acts he is not bound.
Sloka 23.
5. "Gatha sangasya ...........praveliyathe".
Of one whoes attachments are gone, who is free, whoes mind is established in knowledge, who works only for sacrifices, his karma is entirely dissolved."
Sloka 24.
6. "Brahmarpanam ......samadheenam".
Brahma is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of brahman; Brahman alone is to be reached by him who meditates on Him in his karmas.
Taathparya Chandrikaa.
When a practitioner of Karma Yoga is not deluded, and develops a sense of seeing the aathma swaroopam in all created beings and recognises me as their antaryami then the mastery has been attained.
There is nothing that is purer in this world than aathma jnanam. those who observe this jnanakara Karma Yogam as instructed by the Lord will attain Siddhi. Cut asunder hence with the sword of aathma Jnanam all your doubts about the anadhi vasthu, aathma and practice Karma jnanam to gain freedom from samsaric afflictions and Moksham. The Lord then taught Arjuna how Karma Yoga is rooted in Saasthrams and is easy to practice.
"Kandu Yelitham ...... MainthanukkE"
The Lord Instructed Arjuna thus:
1. The ways in which Karma Yogam hastens to enable the visualization of the Self.
2. The aspects of this Yogam that a practitioner should master.
3. The method to gain mature knowledge that permits the visualization of the Self, whoes swaroopam is otherwise not easy to see and experience.
"Karmayogasya sowkarya ....panchamad yaya ucheete".
Karma yoga can help to realise visualization of the self faster than Jnana Yogam. The anga bhedhams (i.e. differences in the features) of Karma Yogam and the akarthruvanusandhanam (i.e.features of Jnanam embeded in Karma Yoga) are elaborated further.
Soukaryam: Easy to practice.
Saigryam: Quick to yield results.
There are 29 slokas in the 5th chapter of the Bhagvad geeta. The second slokam defines the features of a nithya sanyasi (forever renounced) He who neither hates nor covets the one who is beyond the dhuandhvams (opposing pairs) is an ever renouncer. This nitya sanyasi marches easily towards moksham.
The 7th Sloka
Here the Lord states that one who has conquered his mind and senses and has become the self of all beings "Sarvabhuthathma bhuthAthmaa" he is untouched by the phalams of the karmas even while he is engaged in performing Karmas.
8th Sloka. Naiva Kinchith Karomi.
Such a nithya sanyasi sees hears touches smells moves sleeps breathes and yet he acknowledges that I do not at all do anything. He performs his karmas without attachment and transposes all actions to prakruthi like a water drop on lotus leaf (not wetted by water) and is free from identification with the body.
10th sloka "padma-patram ivambhasa
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
12th sloka. Karma phalam thyakthva.
A karma yogi discarding the fruits of action attains enduring peace (Naishtika saanthim aapnothi.)
Slokam 13 Shifting of doership to Prakruti karthruthva sanyasam. The karma yogi as embodied self renounces all karmas to the city of nine gates. i.e.Navadhvarepuredkhi. He becomes self controlled and gains the understanding that all actions result from the conjunction of the self with the body which is rooted in previous karma and their vasanas (subtle impressions) and is not driven by its nature.
Slokam 14. The self is embodied and exists in conjuction with prakruthi. The pristine Jeevan self does not create agency (Karthruthvam) or actions or the affiliation with the phalams of those actions. Karma yogi gains discriminative knowledge about this tatthvam and concludes it is bought about by Prakruthi.
Sloka 18. "Vidyavinayasampane........Samadharshani"
The accomplished Karma Yogis look with equanimity on all defined by dissimilar embodiments they see the self in them, being a scholar blessed with learning and humility (vidya + vinayam) or a mere brahmin, or a cow, or elephant, or dog. To such a yogi all this have one thing in common, Jnanam in their swaroopam nature of self. They all possess the same form of Jnanam at the level of the self.
Slokam 20,21 and 22.
Here the Lord teaches the way of life practiced by Karma Yogi knowing brahman and abiding in Brahman, such a yogi will not rejoice or grieve as he experiences pleasant and unpleasant things, since such experiences are transitory and owe their origin to Prakriti. He dwells in Brahman and he enjoys undiminishing bliss. these transitory pleasures and pains have a beginning and an end. (aadhyanthavantha) The wise do not get elated or grieve over them.
Slokam 25,26 & 28.
The accomplished Karma Yogi freed from the influence of the dhwandhvams have their mind under full control and devote their time to the well being of all chethanams. They are freed from all blemishes and attain the bliss of Brahman. For such Yogis the bliss and beatitude of Brahman is near. He is thus liberated forever.
Slokam 29.
The Lord says such a yogi knows me as the supreme master and the Lord of all the worlds. sarva loka maheswara and as the partaker enjoyer of all yojanams (Bhokthanam Yaj natapasam) as well as the friend of all beings (Suhrudham sarva bhuthanAm. knowing me this way the Lord states that this type of yogi attains tranquility (Saanthimrucchathi)
To summerise the whole:
The end result of both Karma and Jnana Yogams are the same. Between the two Karma yoga is easy to practice. Karma Yogam gives the phalams rapidly. only those whose minds are focused un waveringly on the self are qualified to practice Jnana Yogam. Both Karma and Jnana Yogams are different routes to arrive at aathma. karma Yoga being a shorter route.
It is our siddhantham that the multitude of aathmas in different created beings are similar but not the same. The svaroopam of these aathmas are not different in the various embodiments. The only difference is in the bodies they are housed in and their vasanas resulting from previous karmas.
The same karma will grant samsaram when one performs it with a desire for phalam. when done without seeking phalam the same karma will grant one moksham.
The pure athma vasthu untainted by association with prakruthi is like Brahman and that is why those who experience aathma saamyam are understood as those who see Brahman.
The true Karma Yogi will not acquire the 5 kinds of dhoshams blemishes associated with manushya bhogams.
1. Aarjana dhosham:- The difficulties and dhoshams in earning wealth.
2. Rakshana dhosham:- the sramams in protecting the acquired wealth.
3. Kshaya dhosham:- The accumulated wealth is not permanent and is transient.
4. Bhoga dhosham:- As one enjoys the bhogams the desire for enjoying more grows and when one does not get them, one engages in acts that lead one to lower births.
5. HimsA dhosham:- Para himsai is part of seeking these above bhogams.
Yogamurcchiyum .........mudiveeranukkE.
The Lord who is engaged in Yoga nidhra on Adhisesha instructed Arjuna with the splendid crown on
1. The methods of performing yogam to visualize Jeevathma.
2. The four kinds of Yogam that leads to sama darsanam.
3. Yogam as a means for Purushartha.
4. The phalams resulting from practicing yogam.
5. The importance of Bhakti Yogam which is far superior to the four kinds of yogams to develop samadharshana roopa jnanam.
Swamy Alavanthar's verse.
"yugabhya savidhir yogi ......shasta ucchate."
The anushtana karmam / abhyasa vidhis i.e. prescribed ways of practicing Karma / Jnana Yogams to gain direct the visualization of the self (aathmavalokanam) The four different knids of yogis the aids for aathmavalokanam such as practice abhyasam and vairagyam detachment., the phalams of practicing such yogam and the greatness of the Yogam that is focussed on the Lord Himself are described.
Important slokas of the 47 slokas in the 6th chapter.
sloka 6 Sarvabhuthama..... samadharshana.
He whose mind is fixed in yoga sees equality everywhere he sees himself as abiding in all beings and all beings in his self.
Lord Krishna assures Arjuna that any one who after practicing yoga has fallen away from it will not be lost and that he will be born in the house of a noble and wise yogis in his next birth. He will strive to siddhi from where he left off in his previous birth. Even if he had gone astray once, the accumulated merit earned in previous janmas would propel him towards the supreme goal of moksham.
Yo mam pashyathi sarvatra sarvam cha mayi pashyathi.
thasyaham na pranashyami cha me na pranashyathi.
To him who sees me in every self and sees every self in me. I am not lost to him and he is not lost to me.
Thus in conclusion we see the Jeevathma and the methods of visualizing it through Karma and Jnana Yogas . That Karma yoga is the grand road that is suited for all saadhakas to gain moksha. Performance of ones karmas without seeking the fruits there of is true Karma yogam. The vairagyam and control of senses to persue karma yogam arises from "One must have the knowledge of being the Athman at the core and not the body mind. To that extent Jnana Yoga is involved in Karma Yoga."
ज्ञान कर्मथ्मिके निष्ठे योकलाक्ष्ये सुसंस्कृते !
आत्मानुभूति सिदार्चिते पूर्व ष ट कण छोड़ते !!
Ans. Swamy Alavandhar blessed us with the Sri Sookthi known as "Geethartha Sangraham" in Sanskrit that contains the essence of Lord Parthasarathy's Upadesham to us using Arjuna as a vyanjam at Kurukshethram.
Acharya Ramanuja wrote a commentary for that Sri Sookthi (Sri Geetha Bhashyam) in sanskrit to make sure that the meanings housed in Swamy Alavandhar's Sri Sookthi are preserved without distortions.
Swamy Desikan followed the footsteps of Acharya Ramanuja and blessed us with his detailed commentary on Geetha Bhasyam named it "Taathparya Chandrikai". Swamy Desikan rejected the vipareetha vyakyanams for geetha by resting his commentary on Acharya Ramanuja's Bhashyam. Swamy Desika created a short commentary on "Geethartha Sangraham" and named it "Geethartha Snagraha Rakshai" in sanskrit. Finally out of his infinite compassion Sri Swamy Desikan blessed us with a Tamil Prabhandham called Geethartha Sangraham giving the quintessence of Srimad Bhagavath Geetha. They are set to Kattalai kalittha rai meter.
स्व धर्मं ज्ञान वैराग्य साध्य भक्त्येका गोचरः
नारायणा परम ब्रह्मा गीता शास्त्र समिरिथः
The entire summary of Geetha Sasthram is given in the above sloka by Sri Alavandhar.
The subject matter of Geetha Shastra is Sri Narayana The Highest Brahman which within the range of the vision of bhakti alone. Bhakti attainable only by performing one's duty (without attachment) by the aquisition of true knowledge and by the detachment. (i.e. absence of worldly desires)
The Geeta Sastra is divided into three shatkas parts of six chapters each, of this the first shatka (i.e. aggregate of six) is divided into two sub divisions.
1. The first two chapters adhyayas deal with the Grief of Arjuna and the necessity for a person to realise Jivatman to get rid of this grief.
2. The next four adhyayas are delt in giving the details as to the means of realising the Jeevatman.
The second shatka is divided into two subdivisions of three adhyayas each. The first sub division deals with the competancy of the person to perform Bhakti Yoga and the nature of such Yoga. The second subdivision deals with the methods and means to be practised for the sprouting of and the growth of Bhakti.
The third shatka also is divided into two parts of three adhyayas each. The first subdivision dealing with the truths - tatvas and the next with Hita i.e. the means of attaining the ultimate end Purushartha.
Yet another explanation;
The Gita Bhashyam is an elaboration of Aalavandha's Githartha Sangraham. The individual verses are explained in the light of the visistadhvathic tenets. "Reality is personality with countless auspicious attributes, and that it is a qualified whole of which Iswara is the soul and the Jiva and jagat (prakrti) form the body in inseparable relation with the whole. But there are internal divisions of the nature of modes in It.
Acharya Ramanuja explains the saadhanas that an aspiring human being should adopt for moksham Here Moksham in the complete sense is explained as occurring with the fall of the physical body, after which the realised soul is clothed in a body of suddha sattva with which it is able to commune with God and experience His overpoweringly august but loving presence through eternity. This is described as the experience of Paripuna Brahmanandham in the abode of Sriman Narayana at Sri Vaikuntam.
swamy Alavanthar's summary of the 72 slokams of the second chapter or adhyayam take the form:
nityaatmaasaN gaKarmchaagocharaa SaaNkhayayugadhi itt dvitiiye sthiladhiilakshaaproKtta tanmohashaantaye.
In the second chapter the Lord aimed to remove the dehAthma Brahman (i.e. the confusion that the soul is the body) of Arjuna who was affected by all kinds of doubts from that Brahman. to Arjuna who wanted to eagerly learn about the true tatthvams, Our Lord Krishna performed upadesham, on the knowledge about the eternal Jeevathma's and performance of Karmas with Atma Jnanam (Karma Yogam) that would result in Jnana Yogam (sthitha praj nathvam) The Lord assured Arjuna that firm blossoming of AAthma Buddhi will result from that practice of sankhyaa Yogam.
Acharya Ramanuj's Commentary:
Arjuna fell at the feet of the Lord and appealed 'Oh my Lord my mind is befuddled with compassion for my relatives and teachers. i am bewildered about my duties. Instruct me, Your sishya, who has sought your protection as prapannam and teach me what is certainly auspicious for me to do?
('YacchrEya syAnniscchitham BrUhitanme sishya stEaham saadhimamm thVAm prapannam')
For the benefit of Arjuna who was totally confused about what is dharmam and what is adharmam due to love and compassion in an inappropriate situation (astanE samupasttothamsn Eha Karunyam) Geethacharyan i.e. Lord Krishna began the introduction of Saasthram to dispell his ignorance starting from the Geetha Sloka II-12 (There never was a time when I did not Exist) to the Charma Sloka XVIII - 66 (I will release you from all your sins, grieve not) Lord as Paarthasarathy instructed Arjuna about Karma Jnana and Bhakti yogams as the means of attaining the highest spiritual fulfilment.
Lord Parthasarathy instructed that Aathma (self) is eternal, stable, immovable and primeval, unchanging, unshakable and ancient (atha Aathma nithya:sTANu, achala, ayam sanathana sthira svabhva: aprakampya purAtana ca)
Literal transalation of the Geethartha Sangraha verse go like this:
Salvation seeker (Mumukshu)
Salvation seeker controls senses and is terrified of hell. Removes ego and sins, knows lord's supremacy very well, yearns to be liberated, go higher, adores forever his grace And longs for enduring services, under Lords lotus base.
Eligibility Criterior (adthikai Vibhaga)
Devotion slow for deliverance when salvation is only thought, sooner is surrender done by repeating for you or self sought, antecedents determine the souls way, though result is same No refuge is better than latter, to break the cycle guru's claim.
Means (Upaaya Vibagha)
Action for those who cant control senses, holy scripts say, But intellects go with knowledge yet both need the next way, where one forgets himself in prayer finds soul and set it free. And surrender is for those who can't do any one of the three.
Qualifications for total surrender (prapatti yogyathaa)
Quest for heaven only holy scripts he learn's and adopts. Incompetance in other routes. desperately all hopes he drops. Inadequacy in knowledge, patience, perseverance or caste are credentials for release. a surrenderer needs to be passed.
Accessories (Parikara vibhaga)
Pledges to perform to His pleasure obstains from others. Steadfast faith on savior eradicates ego and mis behavior stands low on depression by clear self effacing confession pleads for goal and protection in lieu of all other direction.
To expand each one of the above a few verses from each of the Bhagvad Geeta chapters can be referred to.
1. Karmanye vadikaraste ma phaleshu kada chana ..............................................satva karmani. II -47
To work alone one has the right and not to its fruits. Do not be impelled by the fruits of the work nor have attachment to inaction. acts performed with a desire to Phalam lead to bondage. Nishkamya Karmam leads to release from the bonds of Karma's.
2. Bhudhiyukto jahatiha.....Karmasu kausalam.II-50
Yoga is skill in action, therefore strive for yoga. Develop oneness of mind, discard good and evil as well as here and now. Relinquish the fruits from action and free yourself from bondage of rebirth and ascend to my supreme abode.
3. Dhukeshvanu......nirachyate. II -56
He whose mind is not perturbed in pain, who has no longing for pleasure, who is free from desire, fear and anger he is called a sage of firm wisdom.
4. Krodhath ....Pranasyathi II - 63
From anger Krodhath there comes Bhavathi delusion (sammoha) from delusion the loss of memory (smruthi vibhrama) from the loss of memory the destruction of discrimination (buddhinaasa) and with buddhinasam he is lost (pranasyathi)
5. Ya nisha sarva bhootana....rashyato mune II -69
What is night (nisa) for all beings (sarvabhuthanam) in it the controlled one is awake (tasyam jaagartho samyami) When all beings are awake (yasyam jaagarthi bhuthani) that is the night of the sage (saanisapasyathonune) who sees.
The 4th Paasuram of Geethartha Sangraham deals with the 3rd chapter of Bhagvad gita 43 slokas.
Karma Yogam has to be done first to get the mind under control and then proceed to Jnana Yogam. If someone is competent enough to perform the jnana Yoga, is it essential that he / she performs karma yoga?
Since jnana yoga can not be realised unless karma yoga is mastered is the fit explanation. By performing karma yoga and not attaching oneself to the fruits of karma (easily said than done) sins are destroyed. During the practice of such Karma Yoga the mind gets cleansed, tho power of dhoshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This thus leads on to the practice of Jnana Yoga in the next step one can say by performing Karma Yoga alone well the required Jnana Yoga dawns on you. For example if you take the case of Periyaalwar;- He was technically not a scholar but his deep devotion and love for God and the practice of Karma Yoga in the right way jnana dawned on him. He was reluctant to take part in the scholarly competion, but divine wish interwened and he was the winner and when honoured he was so humble and wished only for the well being of the Lord, and we got the fantastic Pallanda Pallanda pasurams. Was it not Karma Yoga so practised by Sri Periaalwar that helped him to reach the Jnana Yoga. Constant meditation too draws one to Jnana.
'Sangam Tavirtthu' when one performs Karma Yoga one should do it for Bhagavath Preethi and not for gaining any fruits one may desire.
'Pongum guNangal puNarppu anaitthum avarrul puhavittu' Satthvam, Rajas and Tamas are the three gunas associated with Prakruthi. In the body of the chetanams they are present in different proportions. With the misconception that the shariram is the atman and that he is the doer. In contrast those who have a clear understanding of the athma svaroopa will know that the ability to perform Karmas is the natural attribute of the athma and the association with the three gunas is the causative factor. This is known as Karthruthva anusandhanam.
"NangkaNN uraittha kirisaikal yelam yenavum navinrar yengum arivaihale" Those who recognise that all the Karmas are performed by sarveswaran through his servansthu jeevan for the purpose of his own enjoyment and joy. One has to comprehend this thathvam while performing Karmaroopa kainkaryam. those who have this practice are considered as the masters of the essence of the Bhagavath saasthrams.
Swamy Alavandhar in his sloka "Aaskatya lokarakshayay.............Karmakaryathaha" says Lord emphasized the importance of performing karma's with the understanding that they are done by the three guna's and the need for surrendering the fruits of them at the Lords feet and recognising that all these karma's are Bhagavath adheenam. Here Sri Ramanuja charya goes on to say that He is "avaptha samastha kaaman" One who has all of his desires fulfilled. and the supreme master of all and yet he goes on working performing karma's for the protection of the world and its beings.
Bhagwad geetha verse "maye sarvani karmani ....... vigathajvaraha 3 - 30.
Here the Lord instructs Arjuna to perform all prescribed karma's befitting his role as a kshathriyan free from selfishness and in a mood of not seeking the phalams for such karma's. He asks Arjuna to dedicate the fruits of all those required karma's to him with Adhyathma chethas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that the Lord is his master (Seshi) and he is the Lord's agent (Seshan). One who has this Seshathva Jnanam is the one with adhyathma Chethas. Lord states that those who do not have this tathva Jnanam are lost. He explains the difficulty in the practice of Jnana Yagam and the importance of controlling the senses at the very beginning so that Jnana and vijnana knowledge and discrimination are not destroyed. The senses or indhriyas are important virodhis for gaining knowledge Jnanam even if the senses are controlled the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining Jnanam. If one controls the mind the Buddhi (the intelect) still is a greater impediment than senses and the Mind. Even after controlling the sensory organs and mind, the buddhi can play some perverted games and stand in the way of gaining jnanam. If all the three are controlled viz senses mind and intellect there is virodhi or kaama desire.
The last sloka in Bhagvad Geetha chapter 3 verse 43. The Lord instructs Arjuna to recognise Kaamam desire as the top most obstacle in the persuit of Jnana Yogam and directs Arjuna to destroy this enemy (desire) by stabalising the manes with the help of Bhuddhi which in turn is reined by the practice of Karma Yoga.
The 5th Paasuram of the Geethartha Sangraham deals with the 4th chapter of Bhagvad Geetha containing 42 slokams.
"Piravami ......anrvarivitthanane" meaning the Lord who is celebrated by the vedas decided to give to the Jeevan's freedom from future births in the Karma bhumi and instructed them through Arjuna about the secrets of his own avatharams. Further Swami Desikan sums up saying: Those who comprehend the secrets associated with his avatharams have no more births: those who comprehend the ways in which he performs karmas during those avatarams will be freed of their own karmas. Those who comprehend his avatara rahasyams have no more births as a result that jeevan gains moksha sukham in Sri Vaikuntam.
divisions of Karma Yogam such as Aaradhanam for the Lord, control of indriyas or senses, Pranayama, Yaagam, Dhanam, Homam, Tapas, Bathing in holy waters vedic study and understanding the meaning of the vedic passages these cannot be abandoned. any one performing these karmas with a detached mind is practicing the highest form of Karma Yoga. For such a one who has cultivated the dis association with karma phalam the enjoyment of aathma phalam swaroopam without prakruthi sambandham becomes possible. The Karma Yoga practiced in this way contains inside itself the Jnana Yoga. Since the sadhakan considers the performance of all the karmas as parabrahma svaroopa karma yoga becomes jnana svaroopa. The word "thUmathi tannai" refers to the ideal Karma Yogam housing inside it the jnana about the pristine Aathma swaroopam. "Tulanguhayum" alludes to that ideally observed karma yogam shining as Jnana Yogam.
Avatara Rahasya guna's of the Lord.
There are six aspects of His avathara Rahasyams.
1. Sathyathvam: His incarnation is true and not a sort of make believe or magic.
2. Ajahath Svabhavam: Our jnanam in the Karma Bhumi is shrunken. In contrast the Lords jnanam during his avatharam here is fully blossomed as always and does not suffer any diminution. He does not lose on any one of his endeavors. He continues to be the supreme lord.
3. Suddha satthva Maya Sareeram: during his incarnation His body is not formed by the admixture of the three gunams (satthvam, Rajas and Tamas) as in our case. His body is completely Satthva mayam (Suddha Sathvam).
4. Sveccha mathra nidhanatha. His birth does not arise from the maturation of his karmas like us. His birth is a result of his own sankalpam (volition)
5. Dharma glanou samudhaya. His incarnation happens when the dharma declines and adharamam ascends. The timing of our birth in contrast is linked to the ripening of our Karmas.
6. saadhu Samaksha Narthatha: His birth here has nothing to do with the enjoyment of the fruits of karma's which are a mixture of sukham and dhukham. It is for the upliftment of the saadhu Janams, they cannot bear even a moment of seperation from Him. and He incarnates to protect them from their enemies. He shows them His form converses with them establishes Dharma and destroys the unrighteous.
"Irana uyir nanidai kandidum ulahin nilayum."
The aathma jnanam arising from the shining of the jnana yogam embedded in the karma yogam destroys the jeevan's punyams as well as paapams and gets the jeevan safely across the terrors of the ocean of samsaram. "IRavAuyir" is the eternal imperishable Athma. Saakshathkaram (direct visualization) of that aathma in its true state (nalilai = nannilai) is a great accomplishment resulting from the proper practice of Karma Yogam that houses Jnana Yogam inside it.
"MaRai vaazhum Maayavan" He takes on many incarnations his mysteries behind the six rahasyams behind his many incarnations and how he incarnates out of his own volition, and at times when there is decline in dharmam and the bhakatas need protection. Thus the inherent nature of Karma Yogam is elaborated.
Important slokas of the Bhagvad Geeta 4th Chapter
Sloka 8.
1." Pavitra naya Sadhunam ........ yuge yuge."
For the protection of the Sadhu Janams and the destruction of the evil doers (enemies of the bhagavatha) and for establishing righteousness in the world I incarnate in every Yugam.
Sloka 9.
2. "Janma karma chame .........mamethisoajun"
He who comprehends the truth of my divine incarnation and actions during those avatharams has no rebirth and comes directly to me.
Slokam 11.
3."Ye ytha ma prapadyante .....partha sarvasaha".
Who ever resorts to me in any manner in the same manner do I favour them men experience me alone in different ways.
Sloka 22
4. "Yadachala .........nibandyate".
Content with what chance may bring, rising above the pairs of opposites, free from ill will, even minded in successes and failures, though he acts he is not bound.
Sloka 23.
5. "Gatha sangasya ...........praveliyathe".
Of one whoes attachments are gone, who is free, whoes mind is established in knowledge, who works only for sacrifices, his karma is entirely dissolved."
Sloka 24.
6. "Brahmarpanam ......samadheenam".
Brahma is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of brahman; Brahman alone is to be reached by him who meditates on Him in his karmas.
Taathparya Chandrikaa.
When a practitioner of Karma Yoga is not deluded, and develops a sense of seeing the aathma swaroopam in all created beings and recognises me as their antaryami then the mastery has been attained.
There is nothing that is purer in this world than aathma jnanam. those who observe this jnanakara Karma Yogam as instructed by the Lord will attain Siddhi. Cut asunder hence with the sword of aathma Jnanam all your doubts about the anadhi vasthu, aathma and practice Karma jnanam to gain freedom from samsaric afflictions and Moksham. The Lord then taught Arjuna how Karma Yoga is rooted in Saasthrams and is easy to practice.
"Kandu Yelitham ...... MainthanukkE"
The Lord Instructed Arjuna thus:
1. The ways in which Karma Yogam hastens to enable the visualization of the Self.
2. The aspects of this Yogam that a practitioner should master.
3. The method to gain mature knowledge that permits the visualization of the Self, whoes swaroopam is otherwise not easy to see and experience.
"Karmayogasya sowkarya ....panchamad yaya ucheete".
Karma yoga can help to realise visualization of the self faster than Jnana Yogam. The anga bhedhams (i.e. differences in the features) of Karma Yogam and the akarthruvanusandhanam (i.e.features of Jnanam embeded in Karma Yoga) are elaborated further.
Soukaryam: Easy to practice.
Saigryam: Quick to yield results.
There are 29 slokas in the 5th chapter of the Bhagvad geeta. The second slokam defines the features of a nithya sanyasi (forever renounced) He who neither hates nor covets the one who is beyond the dhuandhvams (opposing pairs) is an ever renouncer. This nitya sanyasi marches easily towards moksham.
The 7th Sloka
Here the Lord states that one who has conquered his mind and senses and has become the self of all beings "Sarvabhuthathma bhuthAthmaa" he is untouched by the phalams of the karmas even while he is engaged in performing Karmas.
8th Sloka. Naiva Kinchith Karomi.
Such a nithya sanyasi sees hears touches smells moves sleeps breathes and yet he acknowledges that I do not at all do anything. He performs his karmas without attachment and transposes all actions to prakruthi like a water drop on lotus leaf (not wetted by water) and is free from identification with the body.
10th sloka "padma-patram ivambhasa
12th sloka. Karma phalam thyakthva.
A karma yogi discarding the fruits of action attains enduring peace (Naishtika saanthim aapnothi.)
Slokam 13 Shifting of doership to Prakruti karthruthva sanyasam. The karma yogi as embodied self renounces all karmas to the city of nine gates. i.e.Navadhvarepuredkhi. He becomes self controlled and gains the understanding that all actions result from the conjunction of the self with the body which is rooted in previous karma and their vasanas (subtle impressions) and is not driven by its nature.
Slokam 14. The self is embodied and exists in conjuction with prakruthi. The pristine Jeevan self does not create agency (Karthruthvam) or actions or the affiliation with the phalams of those actions. Karma yogi gains discriminative knowledge about this tatthvam and concludes it is bought about by Prakruthi.
Sloka 18. "Vidyavinayasampane........Samadharshani"
The accomplished Karma Yogis look with equanimity on all defined by dissimilar embodiments they see the self in them, being a scholar blessed with learning and humility (vidya + vinayam) or a mere brahmin, or a cow, or elephant, or dog. To such a yogi all this have one thing in common, Jnanam in their swaroopam nature of self. They all possess the same form of Jnanam at the level of the self.
Slokam 20,21 and 22.
Here the Lord teaches the way of life practiced by Karma Yogi knowing brahman and abiding in Brahman, such a yogi will not rejoice or grieve as he experiences pleasant and unpleasant things, since such experiences are transitory and owe their origin to Prakriti. He dwells in Brahman and he enjoys undiminishing bliss. these transitory pleasures and pains have a beginning and an end. (aadhyanthavantha) The wise do not get elated or grieve over them.
Slokam 25,26 & 28.
The accomplished Karma Yogi freed from the influence of the dhwandhvams have their mind under full control and devote their time to the well being of all chethanams. They are freed from all blemishes and attain the bliss of Brahman. For such Yogis the bliss and beatitude of Brahman is near. He is thus liberated forever.
Slokam 29.
The Lord says such a yogi knows me as the supreme master and the Lord of all the worlds. sarva loka maheswara and as the partaker enjoyer of all yojanams (Bhokthanam Yaj natapasam) as well as the friend of all beings (Suhrudham sarva bhuthanAm. knowing me this way the Lord states that this type of yogi attains tranquility (Saanthimrucchathi)
To summerise the whole:
The end result of both Karma and Jnana Yogams are the same. Between the two Karma yoga is easy to practice. Karma Yogam gives the phalams rapidly. only those whose minds are focused un waveringly on the self are qualified to practice Jnana Yogam. Both Karma and Jnana Yogams are different routes to arrive at aathma. karma Yoga being a shorter route.
It is our siddhantham that the multitude of aathmas in different created beings are similar but not the same. The svaroopam of these aathmas are not different in the various embodiments. The only difference is in the bodies they are housed in and their vasanas resulting from previous karmas.
The same karma will grant samsaram when one performs it with a desire for phalam. when done without seeking phalam the same karma will grant one moksham.
The pure athma vasthu untainted by association with prakruthi is like Brahman and that is why those who experience aathma saamyam are understood as those who see Brahman.
The true Karma Yogi will not acquire the 5 kinds of dhoshams blemishes associated with manushya bhogams.
1. Aarjana dhosham:- The difficulties and dhoshams in earning wealth.
2. Rakshana dhosham:- the sramams in protecting the acquired wealth.
3. Kshaya dhosham:- The accumulated wealth is not permanent and is transient.
4. Bhoga dhosham:- As one enjoys the bhogams the desire for enjoying more grows and when one does not get them, one engages in acts that lead one to lower births.
5. HimsA dhosham:- Para himsai is part of seeking these above bhogams.
Yogamurcchiyum .........mudiveeranukkE.
The Lord who is engaged in Yoga nidhra on Adhisesha instructed Arjuna with the splendid crown on
1. The methods of performing yogam to visualize Jeevathma.
2. The four kinds of Yogam that leads to sama darsanam.
3. Yogam as a means for Purushartha.
4. The phalams resulting from practicing yogam.
5. The importance of Bhakti Yogam which is far superior to the four kinds of yogams to develop samadharshana roopa jnanam.
Swamy Alavanthar's verse.
"yugabhya savidhir yogi ......shasta ucchate."
The anushtana karmam / abhyasa vidhis i.e. prescribed ways of practicing Karma / Jnana Yogams to gain direct the visualization of the self (aathmavalokanam) The four different knids of yogis the aids for aathmavalokanam such as practice abhyasam and vairagyam detachment., the phalams of practicing such yogam and the greatness of the Yogam that is focussed on the Lord Himself are described.
Important slokas of the 47 slokas in the 6th chapter.
sloka 6 Sarvabhuthama..... samadharshana.
He whose mind is fixed in yoga sees equality everywhere he sees himself as abiding in all beings and all beings in his self.
Lord Krishna assures Arjuna that any one who after practicing yoga has fallen away from it will not be lost and that he will be born in the house of a noble and wise yogis in his next birth. He will strive to siddhi from where he left off in his previous birth. Even if he had gone astray once, the accumulated merit earned in previous janmas would propel him towards the supreme goal of moksham.
Yo mam pashyathi sarvatra sarvam cha mayi pashyathi.
thasyaham na pranashyami cha me na pranashyathi.
To him who sees me in every self and sees every self in me. I am not lost to him and he is not lost to me.
Thus in conclusion we see the Jeevathma and the methods of visualizing it through Karma and Jnana Yogas . That Karma yoga is the grand road that is suited for all saadhakas to gain moksha. Performance of ones karmas without seeking the fruits there of is true Karma yogam. The vairagyam and control of senses to persue karma yogam arises from "One must have the knowledge of being the Athman at the core and not the body mind. To that extent Jnana Yoga is involved in Karma Yoga."
ज्ञान कर्मथ्मिके निष्ठे योकलाक्ष्ये सुसंस्कृते !
आत्मानुभूति सिदार्चिते पूर्व ष ट कण छोड़ते !!
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