Being happy.

Keeping yourself happy is an art. Being bright and cheerful often requires effort.

The Privilege of Living.

There are some who live without any design at all and only pass in the world like straws on a river, they do not go they are carried.

Life must be measured by thoughts and action not by time. It certainly may be bright, and ought to be bright interesting and happy.

If we do our best, if we do not magnify trifling troubles, if we look resolutely not at the bright side of things, but at things as they really are, if we avail ourselves of the manifold blessings which surround us; we cannot but feel that life is indeed a glorious inheritance.

Few of us realize the wonderful privilege of living or the blessings we inherit, the glories and beauties of the universe, which is our own if we choose to have it so. the extent to which we can make ourselves what we wish to be or the power we possess of securing peace of triumphing our pain and sorrow.
Each of us as we travel the way of life has the choice according to our workings of turning all the voices of nature into one song of rejoicing, as of withering and quenching her sympathy into a fearful withdrawn silence of condemnation into a crying out of her stones and shaking off her dust against us.

FOR A BAD MOOD IS A SELFISH INDULGENCE.

srimad bhagvad gita from class. synopsis.

a summary of the Eighteen Chapters, keeping Geetartha Sangraha of Bhagavat Yaamunaachaarya as the reference. 

Prathama Adhyaaya - First Chapter

Asthaana sneha kaarunya dharma adharma dhiyaa aakulam |

Paartham prapannam uddishya shastra avataranam krutam ||

Paartha comes and stands in the middle of the two armies, and has a look at the Kaurava Sena. Seeing all the people there, he says 'I don't see any shreyas in killing all the relatives; we are going to do some great paapa' and finally says that he does not know what to do. He surrenders unto Bhagavaan and says - 'Whatever is shreyas to me, You tell me that'. He does prapatti. Shaastra avatarana was done. By whom? Kena krutam? There can be a doubt that Vyaasa did it, or who did it. Bhaashyakaarar makes it clear that Bhagavataa Parama Purushena; Bhagavaan only did shaastra avatarana. Shows Bhagavaan's ubhaya linga, and shaastra praamaanya is also established. 

In the Second Chapter, Tanmoha Shamanam is the title which Swami Deshikan gives. 

Nitya aatmaa asanga karmeha gocharaa saankhya yoga dheeh |

Dviteeye sthitadheeh lakshyaa proktaa tanmoha shaantaye ||

Krishna, as though doing parihaasa, starts to teach adhyaatma shaastra, which is needed to dispel the shoka of Arjuna. Whatever shoka Arjuna had cannot be removed without the knowledge of tattva jnyaana, deha aatma viveka. Parihaasavaakham vadan iva aatma paramaatma yaathaatmya tat praapti upaaya bhoota karma yoga jnyaana yoga bhakti yoga gocharam 'Na tu eva aham jaatu naasam' iti aarabhya 'Aham tvaa sarva paapebhyo mokshayishyaami maa shuchah' iti etat antam vachanam uvaacha iti arthah | As though doing parihaasa, He started to teach the most secret adhyaatma shaastra. The well known shloka 

Karmani eva adhikaarah te maa phaleshu kadaachana |

Yoga samatva is taught. Samatvam yoga uchyate | And lakshanaas of sthita prajnya are taught. Prajahaati yadaa kaamaan sarvaan paartha manogataan | The four states of achieving sthita prajnyataa is explained in a very unique way in our Bhaashya. Yatamaana samjnyaa, vyatireka samjnyaa, ekendriya samjnyaa, vasheekaara samjnyaa. Realizing the nature of aatma svaroopa is necessary for realizing the Bhagavaan. He is antaraatma to all. Bhagavaan only is worshipped through all yogaas, is accepted by all commentators, Swami Deshikan notes. Even samskarana, prokshana - are taken as bhagavat aaraadhana only. The nature of aatman was explained in great detail in Chapter Two. 

The third chapter is Karma Yoga Kartavyatvam. 

Asaktyaa loka rakshaayai guneshu aropya kartrutaam |

Sarveshvare vaa nyasya uktaa triteeye karma kaaryataa ||

The greatness of karma yoga was extolled. One should distinguish the aatman from the body, and realize the difference between them. For this, the mind has to be very pure. Karma yoga has to be performed without any desire in fruit. The greatness of performing everything as a bhagavat yaaga, was taught. Anything performed as yajnya would not bind one. Yajnyaarthaat karmano anyatra loko ayam karma bandhanah | Then, how everything has to be offered to Bhagavaan and then only consumed, yajnya shishta aashinah santo muchyante sarva kilbishah, was told. Akartrutva anusandhaana was taught there, one should attribute the agency to Bhagavaan. Mayi sarvaani karmaani sannyasya adhyaatma chetasaa | Niraasheeh nirmamo bhootvaa yudhyasva vigata jvarah | For loka sangraha, one has to do karma yoga. First, attributing the agency to the gunaas of prakruti, attributing it to Bhagavaan only, this is how one has to do karma yoga. Arjuna asks how is this possible when we are so much lured by the effects of prakruti. Krishna says that kaama, krodha are responsible, and one should control them. Finally the summary of teaching of Chapter Three is saatvika tyaaga. Svakeeyena aatmanaa kartraa svakeeyaih cha upakaranaih sva aaraadhana eka prayojanaaya sarveshvarah vayam eva sarva karmaani kaarayati | This is the summary of Chapter Three, saatvika tyaaga. 

For Chapter Four, named Tatavaantarabhedah. 

Prasangaat sva svabhaavoktih karmano akarmataa asya cha |

Bhedaah jnyaanasya maahaatmyam chaturtha adhyaaya uchyate ||

Bhagavaan teaches the avataara rahasya. He teaches the validity of karma yoga, that it is praamaanika. Jnyaana mishratva, that karma yoga includes the knowledge of the self in itself, is also taught. That is why it is extolled compared to jnyaana yoga also. The nature of karma yoga, the vaividhya, varieties of karma yoga were taught. Jnyaana amsha praadhannya, the importance given to aatma anusandhaana in karma yoga also. Bhagavat avataara yaathaatmya, the knowledge of the nature of incarnations. Karma is jnyaana aakaara is the main teaching here. On cannot be without doing karma for a second also. While doing karma, one should think of aatma svaroopa. Akarma means not not doing karma, but it means jeevaatma jnyaana. Anusandhaana that everything is brahma aatmaka was taught. Jeevaatman who is brahmaatmaka is attained through karma yoga. Karma yogi does without desire in fruits, and also contemplates on the aatma svaroopa all the time. That aatman is pure, all these karmaas are not related to the aatman, it is only because of association with the body that all these are to be done; because of this shareera sambandha, one has to do nitya naimittika karmaas. When karma is done like this, it leads to aatma saakshaatkaara. Various karma yogaas like dravya yajnya, tapo yajnya, svaadhyaaya, jnyaana yajnya were all taught. One should approach an aachaarya in a proper way and learn all this, was also taught. 

In Chapter Five, Tat antargata Jnyaana Vipaakah.

Karma yogasya soukaryam shaighryam kaaschana tat vidhaah |

Brahma jnyaana prakaararascha pandmama adhyaaya uchyate ||

The aspect that karma yoga is much easier to adopt because it is poorva abhyasta, whereas jnyana yoga is not poorvaabhyasta, is taught. While doing karma yoga itself, aatma jnyaana is also to be contemplated upon, so it is easier to do that. The varieties and accessories of karma yoga, are taught. Brahma here means brahma samaanaakaara shuddha aatma vishayaah. Jnyaana here stands for samadarshana roopa jnyaana vipaaka. The ways in which a karma yogi practices, which leads to jnyaana vipaaka, is taught. The greatness of samadarshitva, Vidyaa vinaya sampanne braahmane gavi hastini, shuni cha eva shvapaake cha panditaah samadarshinah, is taught. The qualities which lead to such sama darshana, Na prahrushyet priyam praapya na udivijet praapya cha apriyam, were taught. 

The Sixth Chapter is Yoga Abhyaasa Vidhi. 

Yoga abhyaasa vidhih yogi chaturdhaa yoga saadhanam |

Yoga siddhi sva yogasya paaramyam shashta uchyate ||

Bhaashyakaarar mentions yoga abhyaasa vidhi as the main teaching of the Sixth Chapter. The first six chapters teach karma yoga and jnyaana yoga and attaining aatma saakshaatkaara. Yoga abhyaasa vidhi, four types of yogis, yoga saadhana, abhyaasa, vairaagya, etc. are taught. Yoga siddhi is such that even for one who is yoga bhrasta, there is no pratyavaaya. The greatness of svaayoga, worship of Paramaatman Himself, Lord Vaasudeva, were taught. The four stages of samadarshana vipaaka krama, was taught, which is a very unique interpretation in our Bhaashya. The first stage of jnyaana yoga is aatma aatma saamya, all are of the nature of jnyaana is realized. The second stage is aatma paramaatma saamya, aatman who is pure in shuddha avasthaa is of similar nature as Paramaatman is contemplated upon. In the third stage, since all aatmans are visheshanaas to Bhagavaan, they are all inseparably associated with Paramaatman, just as oneself, all are equal, being attributes of Paramaatman, and antaryaami Paramaatman is the same in all, antaryaami aikya is taught. The last stage, is asambandha saamya, the analogy of non-relationship; no one is related to the aatman, just as someone else's children are not related to us; our own son is not related to us, is asambandha saamya; this is all oupaadhika due to karma; this is the highest level of samadarshana taught. 

In the first six chapters, jeevaatma saakshaatkaara. But what is the nature of such jeevaatman, told by Bhaashyakaarar? Prathamena adhyaaya shatkena parama praapya bhootasya parasya brahmano niravadyasya nikhila jagateka kaaranasya sarvajnyasya sarva bhootasya satya sankalpasya mahaa vibhooteh shrimato naaraayanasya  praapti upaaya bhootam tat upaasanam vaktum, the ultimate goal is not just the realization of the nature of individual self, as independent of Paramaatman, in order to realize the bhagavat upaasanaa, the relation between jeevaatman and Paramaatman is very important. This has to be realized. Jeevaatma saakshaatkaara is not kevala jeevaatma saakshaatkaara, but as a shesha bhoota to Paramaatman. 

In the madhyama shatka, bhakti yoga was taught. The summary if first six chapters is: Tat anga bhootam aatma jnyaana poorvaka karma anusthaana saadhyam praaptuh pratyagaatmo yaathaatmya darshanam uktam. This is anga to bhakti yoga. What is to be attained is not mere parishuddha jeevaatman, but jeevaatman who is inseparably associated with Paramaatman, Paramaatman who is his aatman. Because the parama praapya is told in Chapter Eight as Maam upetya tu kounteya.

The Seventh Chapter is Pratibuddha Praadhaanyam. Pratibuddha is one who is a mumukshu, desirous of attaining moksha. His superiority is told. 

Sva yaathaatmyam prakrutyaasya tirodhih sharanaagatih |

Bhakta bhedah prabuddhasya shraishtyam saptame uchyate ||

Bhagavat svaroopa yaathaatmya was taught in great detail. Paramaatman is there everywhere, and is all pervading, He is antaryaami to everything. Why is this not realized? Because He is covered by prakruti. Tat nivrutteh bhagavat prapattih sharanaagatih. And bhakta bhedah, upaasaka vidhaa bhedah - aartah, jijnyaasu, arthaarthi, jnyaani. The superiority of a jnyaani was told. Bhagavaan's kaaranatvam, aadhaaratvam, sarva shareeratayaa sarva prakaarena sarva shabda vaachyatvam, sarva niyantrutva, sarvaih cha kalyaana gunaih tasya eva parataratvam - all these were taught. Everything is having Him as the cause. Kaaranatva is told. Aadhaaratva is told. Everything is supported by Him. The four shlokaas starting with Raso aham apsu kounteya establish through saamaanaadhikaranya that Bhagavaan only is known from all the shabdaas, sarva shabda vaachyatva. His sarva niyantrutva is shown. His paratva is shown. The shloka Tribhih gunamayaih bhaavaih shows that body, senses, are all composed of three qualities sattva, rajas, tamas. Prapatti is told again to get rid of this maaya. Maam eva ye prapadyante maayaam etaam taranti te. The four types of bhaktaas, the greatness of jnyaani, are told. Jnyaani is most dear to Me. 

The Eighth Chapter is Trividha Adhikaara Vedyopaadeya Vibhaagah. 

Aishvarya akshara yaathaatmya bhagavaccharanaarthinaam |

Vedyopaadeya bhaavaanaam ashtame bheda uchyate ||

Having told the four types of bhaktaas, aarta, jijnyaasu, arthaarthi and jnyaani, where aarta and arthaarthi are combined together, and jijnyaasu and jnyaani, what is to be known by the bhaktaas is told here. Aksharam brahma paramam svabhaavo aadhyaatma uchyate. Akshara is jeevaatman here, who is pure in nature. What is upaadeya is thinking of Paramaatman in those respective forms, based on what they desire - wealth, or kaivalya, or Bhagavaan Himself. They have to do upaasane accordingly, because they attain whatever they contemplate upon. Also, the antima pratyaya that is required was told for various bhaktaas. Those who attain Bhagavaan will not return to samsaara at all. Bhagavaan will give aishwarya if one prays for aishwarya. But, because of taking refuge in Bhagavaan only, even for those results, He will make sure that they ultimately attain Him. Those who surrender unto Him, and want to attain Bhagavaan only, will not return to samsaara. 

In the Ninth Chapter, Bhakti yoga was taught - Sa prakaarako bhakti yogah. 

Sva maahaatmyam manushyatve paratvam cha mahaatmanaam |

Vishesho navame yogo bhakti roopah prakeertitah ||

The greatness of Paramaatman, Mayaa tatam idam sarvam jagat avyakta moortinaa, I am pervading everything and unseen by anyone. Being supreme even while incarnating as a human, no one recognizes Me; Avajaananti maam moodhaah maanusheem tanum aashritam, param bhaavam ajaantah mama avyayam anuttamam. The greatness of jnyaani, is told. Mahaatmanaah tu maam paartha daiveem prakrutim aashritaah, bhajanti ananya manasah jnyaatvaa bhootadim avyayam, worship Me single mindedly. Aham hi sarva yajnyaanaam bhoktaa cha prabhuh eva cha, I am the one to be worshipped by all the yajnyaas. I am only the bestower of fruits. I am the aaraadhya and phala prada. It is very easy to worship Me. Those who cannot live even for a second without worshipping Me, if they offer patram, pushpam, phalam, toyam, whatever they offer, I receive with great love. As though I have attained something which I cannot think of attaining, with that feeling I will accept the offering of such a bhakta. Yat karoshi yat ashnaasi yat juhoshi dadaasi yat, yat tapasyasi kounteya tat kurushva mat arpanam | Offer everything to Me. Such greatness of bhakti yoga was taught there. Manmanaa bhava mat bhaktah mat yaajee maam namaskuru, maam eva aishyasi yuktvaa evam aatmanam mat paraayanah | Bhakti is given great importance. Everything that you do, do with devotion. 

Bhagavaan continues to tell Guna Vibhooti Aanantyam in Chapter Ten.

Sva kalyaana guna aanantya krutsna svaadheenataa matih |

Bhakti utpatti vivruddhi arthaa visteernaa dashama uditaa ||

Having taught bhakti yoga, how does devotion arise, and how does it increase over time, for that, one has to Bhagavaan's guna, vibhooti, etc. Krishna says Aham sarvasya prabhavah mattah sarvam pravartate. That is how My devotees worship Me. Arjuna tells Krishna that he wants to know Bhagavaan's guna, vibhooti in detail. Tell me again and again in great detail Your yoga, vibhooti, everything. I can never get satisfied listening to that amruta. Krishna says that 'I cannot also explain in great detail. I will tell you what are the most important ones, because there is no end to My guna and vibhooti'. Na tat asti vinaa yat syaat mayaa bhootam chara acharam | There is nothing, moving or non moving which is without Me, which does not have Me as the antaryaami. Everything is His shareera, controlled by Him. Everything is supported by Him, and meant for His purpose. Yat yat vibhooti mat sattvam shreemat oorjitam eva vaa, tat tat eva avagaccha tvam mama tejo amsha sambhavam |

In the Eleventh Chapter, named Vaishvaroopyadarshanopaayah, Arjuna says 'Drashtum icchami te roopam aishwaram purushottama', if You think that I can see, I would like to see this roopa of Yours. Krishna says that 'You cannot see with the praakruta chakshus, divyam dadaami te chakshuh' because you are My bhakta, I will reveal My vishvaroopa to you. Bhaktyaa tu ananyayaa shakyah, the importance of bhakti is told here. One cannot even know Me or see Me, or attain Me without bhakti. Only bhakti can lead to all these. The greatness of Vishvaroopa comes. Sanjaya says that he keeps thinking of it again and again, cannot forget that Vishvaroopa.

Twelfth Chapter is Bhakti Aaroha Kramah. 

Bhakteh shraisthyam upaayoktih ashaktasya aatma nisthataa |

Tat prakaaraah tu ati preetih bhakteh dvaadasha uchyate ||

Arjuna asks - those who do upaasane of akshara, and those who worship Bhagavaan, among them who attains siddhi fastest? Yoga vittama - Arjuna does not say which yoga or yogi is superior. Because there is no doubt that bhagavat upaasaka only is superior. The question there is who attains siddhi fastest. Bhagavaan says that those who worship Me only will attain. A very important teaching is told in this chapter, regarding those who are incapable of performing karma yoga, jnyaana yoga, but have great devotion. Krishna says - Mayi eva mana aadhatsva mayi buddhim niveshaya. If one fixes his mind on Me, it becomes bhakti yoga ankura. They have so much devotion that they are able to contemplate on Bhagavaan single mindedly, like Aazhvaars. They did not do karma yoga or jnyaana yoga, but had great devotion. This is a very significant explanation in our Bhaashya. If I cannot concentrate on Your divya mangala vigraha like that, continuous repeated practice will lead to that. Even if you are incapable of doing that abhyaasa, perform any kainkaryaas like pushpaaharana, teertha kainkarya, this will also help in cleansing the mind, will lead to abhyaasa and chitta samaadhaana, and then one will be able to get devotion. All these are bhakti yoga ankuraas. If you are not able to do that also, then do karma yoga. The qualities of a karma yogi were taught wonderfully - Advehstaa sarva bhootaanam ... All other commentators take it as qualities of bhakti yogi, in our Bhaashya, it is explained as that of a karma yogi. 

The Thirteenth Chapter is Vishuddha Kshetrajnya Vijnyaanam. 

Deha svaroopam aatma aapti hetuh aatma vishodhanam |

Bandha hetuh vivekah cha trayodasha udeeryate ||

Svaroopa of deha, svaroopa of kshetrajnya, one who knows this shareera, is the knower, the jeevaatman. We see a detailed Bhaashya for this shloka. Jeevaatman is told as kshetrajnya, body is told as kshetra, and Paramaatman as different and distinct from that. The cause of the bandha is told. 

The Fourteenth Chapter is Traigunya vishodhanam.

Guna bandha vidhaa teshaam kartrutvam tat nivartanam |

Gati trayasva moolatvam chaturdasha udeeryate ||

The nature and effects of the three gunaas, sattva, rajas, tamas are told. One should attribute all acts to gunaas was told - Naanyam gunebhyah kartaaram yadaa drashtaa anupashyati. One should become gunaateeta was told - Maam cha yo avyabhichaaarena bhakti yogena sevate, sa gunaan samateetya etaan brahma bhooyaaya kalpate | Here, brahma bhootaaya is explained as aatma saakshaatkaara. 

In the Fifteenth Chapter, the great teaching of Purushottama Yoga, Purushottama Vailakshanyam is told. 

Achit mishraat vishuddhaat cha chetanaat purushottamah |

Vyaapanaat bharanaat svaamyaat anyah pancha dasha uditah ||

Bhagavaan starts teaching the svaroopa of samsaara, comparing it to a tree, Oordhva moolam adhah shaakham ahsvattam praahuh avyayam. Why should one know the nature of samsaara, because that is something which has to be got rid of. and the nature of this is also necessary to be known. One should cut it off completely with its roots with the sword of asanga, detachment. Jeevaatman is told as amsha of Paramaatman. Mama eva amsho jeeva loke jeeva bhootah sanaatanah. How a jeevaatman moves from birth to birth, and how Paramaatman is antaryaami of everything, Sarvasya cha aham hrudi sannivishtah mattah smrutih jnyaanam apohanam cha. The teaching that Bhagavaan is Puroshottama, and is different and distinct from everything, Dvou imou purushou loke ksharah cha aksharam eva cha, was told. Uttamah purushah tu anyah paramaatmaa iti udaahrutah | All the baddha jeevaas are told as kshara. Akshara is mukta aatma. Uttama is different and distinct from everyone. He pervades all the worlds, He supports everything and rules over everything. He is immutable. In the Shruti, Smruti, I am well known as Purushottama. 

In the Sixteenth Chapter, Shaastra Vashyatva was taught. 

Deva asura vibhaaga uktih poorvikaashaastra vashyataa |

Tattva anusthaana vijnyaana sthemne shodasha uchyate ||

Whatever was taught so far should stay firmly in one's mind, and one should put it into practice, was taught here. Anantaram uktasya krutsnasya arthasya sthemne shaastra vashyataam vaktum shaastra vashya tat vipareetayoh deva asura sargayoh vibhaagam shri bhagavaan uvaacha. Only with anusthaana, jnyaana will become purposeful. Shaastra vashyataam is very important. Daivi sampath vimokshaaya nibandhaaya aasuri mataa. One should attain daivi sampath. It makes it clear that the knowledge of the nature of goal, praapya tattva jnyaana, and the nature of the means, praapti upaaya jnyaana, are both veda eka moola, are to be known only through the shaastraas, which is Veda. Bhagavaan says Tasmaat shaastram pramaanam te kaarya akaarya vyavasthitou, jnyaatvaa shaastra vishaana uktam karma kartum iha arhasi. For everything, shaastra is the pramaana. 

The Seventeenth Chapter is Shaastreeya Vivechana.

Ashaastram aasuram krutsnam shaastreeyam gunatah pruthak |

Lakshanam shaastra siddhasya tridhaa saptadasha uditam ||

Idaaneem ashaastra vihitasya aasuratvena aphalatvam shaastra vihitasya cha gunatah triavidhyam shaastra siddhasya lakshanam cha uchyate. Arjuna asks Krishna those who have great shraddhaa, but do not follow the shaastraas what would they attain - whether it is saatvika, raajasa or taamasa. This applies only to anything which is shaastreeya. Whatever is not shaastreeya, whether it is done with shraddhaa also, it is aasura. Om tat sat iti nirdeshah brahmanah trividhah smrutah. All the karmaas such as yajnya, told as Brahma here, is associated with three words Om Tat and Sat. How they get associated was taught. Om is used for all the Vaidika mantraas. Tat is associated when one performs karmaas only for the purpose of moksha, without desiring any fruits. Sat is for abhyudaya. Anything performed without shraddha also becomes ashaastra. Shaastreeya should be done with shraddhaa. Ashaastreeya should not be done at all. 

The Eighteenth Chapter is Saroddhaarah.

Eeshvare kartrutaa buddhih sattvopaadeyataa antime |

Sva karma parinaamah cha shaastra saaraartha uchyate ||

The teaching is shaastra saaraartha. Charama shloka is very important. Swami Deshikan makes an important observation at the end of charama shloka. Analysing all these, and other commentators, 

Pishaacha rantideva gupta shankara yaadavaprakaasha bhaaskara naaraayanaarya yajnyasvaami prabhrutibhih svam svam matam aasthitaih parasshataih bhaashyakrudbhih asmat siddhaanta teerthakaraih cha bhagavat yaamunaachaarya bhaashyakaaraadibhih avigeeta parigruheeto ayam artha saaraarthah bhagavaan eva param tattvam ananya sharanaih yathaa adhikaaram tat eka aashrayanam parama dharmah iti |

After examining hundreds of Bhaashyaas, Pishaacha, Rantideva, Gupta, Shankara, Yaadavaprakaasha, Bhaaskara, Naaraayanaarya, Yajnyasvaami, who are all establishing their own mataas in their Bhaashyaas, even those who are establishing our siddhaanta, Bhagavat Yaamunaachaarya, Bhaashyakaarar, the essential teaching of this shaastra is pure and accepted by everybody is Bhagavaan is para tattva. Those who do not have any other means, according to their adhikaara, they should take refuge only in Bhagavaan, this is only parama dharma. This is accepted by all. 

boundless kindness.

sita is the embodiment of virtue and commpassion on par with Rama. But interpreters point out to many instances where Sita surpasses the Lord with her qualities of patience and mercy Sita is the embodiment of virtue and compassion on a par with qualities of patience, mercy and boundless kindness towards all, said Damal Sri Ramakrishnan and Srimati Perundevi in a discourse. She states her credo about kindness to Hanuman when he is sent by Rama to inform her about Rama’s victory. Sita is overwhelmed by the extraordinary help Hanuman has rendered to both of them. She is at a loss about how to reward him. For, in her perception there is nothing really worthy to be gifted to Hanuman by way of gratitude that would give her happiness.

In all humility, Hanuman values her kind and affectionate words as the most precious in this world. He adds that if she would permit him he would kill the rakshasis who had tormented her. Sita says that it would be foolish to be angry with them for they were only doing their duty. She then goes on to say that none is free from faults since it is human tendency to err. It is the mark of a noble person to be kind to all beings, whether one is a sinner, or a virtuous person; in fact one has to show kindness even to one who deserves death for there is none who never commits a wrong. She sees her own plight of suffering as a consequence of her bad fortune or owing to any misdeed committed by her in the past. The experiences in one’s life are all the fruits of one’s own making.

Earlier, Sita had promised the rakshasis that she would protect them when they are bereft of their king Ravana for surely Rama would kill him. She even advised Ravana on his foolish desire to possess her and had asked him to mend his ways and seek surrender at Rama’s feet.

18-40 to- 46;48 and 66. svadharma.

The special fragrance of our personality is called Svadharma. 
Svadharma distinguishes the personality of one individual from another. It is known by the thoughts entertained by each individual. This texture of thoughts is in turn determined by the pattern of thinking which each individual mind has gained from its own past. these predetermined channels of thinking created by one own earlier ways of thinking are called vasanas. these are the deep and compelling urges in us, gathered from our past field of action and they determine our present emotional profile.
"Sreyan svadharmo vigunah
paradharmat svanusthitat,
svadharme nidhanam sreyah
paradharmo bhayavahah.

Better ones own duty, though devoid of merit, than the duty of another, well discharged. better is death in ones own duty; the duty of another is fraught with fear meaning potentially dangerous.
By acting according to ones own svadharma the existing vasanas would get exhausted and no new vasanas would be created. Even if one were to die in the process, it would be better more glorious than if he copied the activities of another individual, even though they may be nobler and diviner. by immitating them he would be suppressing his natural tendencies and creating new tendencies. the old vasanas would wait for an opportunity to explode into expression. Lord Krishna advices Arjuna thus to serve the society with his special skills and not try to imitate the ways of peace however much he may appreciate them.
he elaborates 
Your svadharma consists of your deeper urges and tendencies ordered by your vasanas, while your character is the way you express yourself as an individual in the community. the svabhava, the surface layer of your personality, must truly reflect the depth, the svadharma. By living without ego and ego centric desires, the vasanas get exhausted and the individual becomes capable of higher meditation and the final experience of fuller and larger consciousness. do your duty whatever it may be, in the spirit of surrender and devotion. 
Krishna tells Arjuna that his svadharma is that of a kshatriya. Arjuna as we all know was born a prince and was trained in warfare. he had an insatiable thirst for heroism and adventure, by giving way to his emotions and retiring from the battle field he would be acting against the grains of his vasanas. Krishna advises Arjuna to serve the society with his special skills and not try to imitate the peace and contemplative life character of another.

chapter 18-40.

na tadasti prthivyam va 
divi devesu va punah,
sattvam prakrtijairmuktam
yadebhih syattribhirgunaih.

there is no being on earth, or again in heaven among the devas who is totally liberated from the three qualities born of prakrti. namely sattva rajas and tamas.
Each individual has his own unique combination of the three gunas and expresses it in his field of activity, bringing into play his distinct emotional constitution and intellectual calibre. the scriptures enjoin us to perform our duties in line with our innate tendencies. so that our vasanas get exhausted thus disburdens the agitated mind the inner purification then happens naturally and spontaneously.

chapter 18 - 41.

brahmana ksatriya visam
sudranam ca paran tapa
karmani pravibhaktani
svabhava prabhavair gunaih.

of scholars of leaders of traders as also of workers.O Parantapa the duties are distributed according to the qualities born of their own nature.

Clearly it is the inner traits that determine the caste of a person. a person with intense sattva leanings naturally practices noble virtues, all of which clearly indicates his inspired commitment to the highest path of spiritual values. By restricting the wanderings of the mind among sense objects and restraining the sense organs through which the world storms the mind is brought to a state of composure. It is thereby saved from wasting itself in wearing sense indulgences, so that the mental vitality so conserved may be directed in sublime pursuits of contemplation.

chapter 18 -42.

samo damastapah saucam
ksantirarjavameva ca,
jnanam vijnanamastikyam
brahmakarma svabhavajam.

Serenity, self restraint austerity purity forgiveness and also uprightness knowledge realization and belief in God these are the duties of the brahmana's, born of their own nature.

Deliberate self denial is tapas. besides cleanliness of the body and surroundings a pure antakarna or inner personality is of paramount importance in the life of a brahmana. He cultivates forberance by maintaining an affable attitude towards everybody, whatever be the circumstances. he nurtures no ill will towards anyone even if he is wronged, because of the gracious quality of forgiveness. He is honest and upright in his dealings. He knows no fear, for he expects nothing from the world. His devotion is towards the higher presence in him.
Not only does he comprehend the subtleties of the noble values, but they are actually bought into play through his life of robust spiritual endeavour, and their charm radiates through his life. That wisdom the secret power that instils courage and consistency in him is faith that prods him on.

chapter 18-43.

sauryam tejo dhrtirdaksyam
yuddhe capyapalayanam,
danam isvarabhavasca
ksatram karma svabhavajam.

Prowess, splendour, firmness, dexterity and also not fleeing from battle generosity and lordliness these are the duties of the kshatriyas born of their own nature.
This important lesson is given by Krishna enumerating the essential traits displayed by a man of action as he expresses in his field of work. here Krishna names prowess, splendour, firmness, dexterity and also not fleeing from the battle, generosity and lordliness are all duties of a kshatriyas born of their own nature.
these qualities that constitute the fibre of the personality of a kshatriya reflect a great deal of rajoguna. A kshatriya is generally an intrepid hero with verve and vitality. He is resolute and has the drive and staying power to face adversity with courage grit and prudence. he faces the challenges of life without sccumbing to fears and doubts. He is a leader, and knows that in order to arner support from those around him and sustain their inspiration and allegiance, he cannot afford to be tight-fisted. He has to be generous and possess self confidence to mobilize others for a great goal.


chapter 18 - 44.

krsi gauraksya vanijyam
vaisyakarma svabhavajam,
paricaryatmakam karma
sudrasyapi svbhavajam.

Agriculture, cattle rearing and trade are the duties of vaishyas, based on their nature, and service is the duty of shudras, as per their nature. 

when agriculture cattle rearing and trade are the duties of vaishyas, based on their nature, service is the duty of shudras as per their nature. those with commercial inclinations are best suited for farming industry and trade. they cannot be expected to contemplate exclusively on the highest reality.
One must analyze and discover the type of vasanas that predominate in ones own temperment and determine what category one belongs to. each one must work in a spirit of dedication for one's own evolution and sense of fulfilment. no one has any justificatio to look down with contempt upon others. Each one serves the society as best as he can, according to his temperament.

chapter 18 -45.

sve sve karmanyabhiratah
samsiddhim labhate narah,
svakarmaniratah siddhim

yatha vindati tacchrnu.
devoted, each to his own duty, man attains perfection. How engaged in his own duty he attains perfection. Listen;

chapter 18-  46.

yatah pravrttirbhutanam
yena sarvamidam tatam,
svakarmana tamabhyarca
siddhim vindati manavah.

he from whom is the evolution of all beings, by whom all this is pervaded  worshipping Him, with ones own duty man attains perfection.
when one works in a field of ones interest and liking but in the spirit of dedicated surrender to the higher Reality, not only are the existing vasanas exhausted but a fervent thoughts of the higher presence effectively weakens the ego making way for the divine will to express itself freely. even though external activity one keeps up the unbroken and ardent connectivity with the reality. this is true worship.
every one has a precise place in the scheme of created things. Each one has his own importance and none is to be despised. there is no redundancy in the Lord's creation not even a single blade of grass, anywhere at any time is created unnecessarily. 
The vasanas one is born with are to be lived through, without ego or desire, while the vasana creating atmosphere into which one is born should not be allowed to contaminate one's personality.In the gita Krishna is very careful in indicating that a spiritual seeker should stand apart from the shackling effects of the external environment and circumstances. gita defines man to be the master of circumstance. to the extent he comes to assert this mastery to that extent he is evolved.

chapter 18 - 48.

sahajam karma kaunteya
sadosamapi na tyajet,
sarvarambha hi dosena
dhumenagnirivavrtah.

One should not abandon, O Kaunteya, the duty to which one is born, though faulty; for are not all undertakings enveloped by evil, as fire by smoke.
Generally all activity is prompted by desire. hence they are imbued with the sense of ego I am the doer. it is as unavoidable as the appearance of smoke in the fire. the more the oven is ventilated in the atmospheric air the less smoky becomes the fire burning therein. The more the inner blossom is ventilated with the divine consciousness the less will the ego assert, and therefore, defects cannot pollute our actions. if there is an influx of wrong vasanas within, the earlier we exhaust them through action performed without any ego or egocentric desire of enjoying the fruits, quicker shall the load of existing vasanas be lifted from our personality.

Every object in the world has two types of properties- the essential and the non essential. A substance can retain its identity even when its non essential qualities are absent, but it cannot remain itself even for a split moment without its essential property. the essential property of a substance is called its dharma.
the colour of the skin the innumerable varieties of emotions and thoughts, the nature the condition and capacity of the body mind and intellect all these are non essential factors of the human personality, as against the touch of life, the Divine consciousness, expressed through them all. without the atman the human being cannot exist, it is the essential truth which is the basis of all existence. The infinite Lord who lights up his being this spark is the divine existence. 
TO LIVE TRULY AS THE ATMAN AND TO EXPRESS ITS INFINITE PERFECTION THROUGH ALL OUR ACTIONS IN ALL OUR CONTACTS WITH THE OUTER WORLD, IS TO REDISCOVER OUR DHARMA.

sarvadharman parityajya
mamekam saranam vraja 
aham tva sarvapapebhyo
moksayisyami ma sucah.

abandoning all dharmas {of the body, mind and intellect} take refuge in Me alone; I will liberate thee from all sins; grieve not:

To rediscover our true nature, three distinct adjustments in the inner personality have to be accomplished;
1. Renounce the non essential identifications with the outer matter envelopments(sarvadharman parityajya) Give up the extrovert tendencies of the mind.

2. It will be impossible to withdraw our attention from the external world of material things unless the mind is given a positive method of developing concentration on the inner spark of consciousness (mamekam sharanam vraja) By single pointed and steady contemplation upon the self, which is One without a second, we can successfully accomplish our total withdrawal from the equipment of the body, mind and intellect, which disperse our attention in the world of objects.

3. when both these are achieved Lord Krishna wants us to renounce all anxieties to realize the Truth. 

{Ma sucah} there is no need to grieve. is the Lords promise.
In the steady moments of total contemplation, in the moments of deep meditation all vasanas get nallified as they cannot sprout as desires in the manner roasted seeds cannot germinate. The mind and intellect become pure emerging into the timeless truth this is then our swadharma.
Just as a musician constantly conscious of the drone in the background sings his song easily in tune; just as the dancer dances effortlessly to the rhythm of the drum so also the one who is aware of the higher presence acts effortlessly and successfully. a new glow of tranquil peace and dynamic love shines through him and his deeds radiating a perfect divine glow over everything he comes to contact with.

not Hindu Hinduism.

• Hindu or Hinduism is a word coined recently for the people who follow Sanatana Dharma or a natural way of life.
• Sanatana Dharma recognizes that the greater portion of human religious aspiration has always been unknown, undefined, and outside of any institutionalized belief.

• The universal flow of Dharma, regardless of what name you call it, whether Dharma or some other name, has eternally existed. It has been before any of the great teachers were born. It is not better than, or alternative to, but is inclusive of all. Dharma is that out of which our earth and humanity itself emerged. Dharma not only is, but always was, and always will be. To live in alignment with, and to know the true nature of that Sanatana Dharma is one of the ways of describing the higher goal of life.

• Sanatana Dharma thereby gives reverence to individual spiritual experience over any formal religious doctrine. Wherever the Universal Truth is manifest, there is Sanatana Dharma — whether it is in a field of religion, art or science, or in the life of a person or community. Wherever the Universal Truth is not recognized, or is scaled down and limited to a particular group, book or person, even if done so in the name of God, there Sanatana Dharma ceases to function, whatever the activity is called.

• Sanatana Dharma comprises of spiritual laws which govern the human existence. Sanatana Dharma is to human life what natural laws are to the physical phenomena. Just as the phenomena of gravitation existed before it was discovered, the spiritual laws of life are eternal laws which existed before they were discovered by the ancient rishis (sages) for the present age during the Vedic period. Sanatana Dharma declares that something cannot come out of nothing and, therefore, the universe itself is the manifestation of the Divine being.

• Since Sanatana Dharma is referring to those ways of being which are in concert with the Absolute, and are therefore axiomatic laws, this term is not referring to something which is open to alteration. Just as the laws of gravity, mathematics or logic are not open to sectarian debate or relative opinion (gravity, for example, is an inherent law of nature regardless of whether one believes in the law of gravity or not), similarly the subtle laws of God transcend all partisan concerns.

• The world is made up of three tendencies called gunas: sattvic, rajasic, and tamasic. Sattvic tendencies are those that are pure, clean, good, wholesome, calming, and peaceful. Rajasic tendencies are those that are active, moving, indecisive, and forceful. Tamasic tendencies are those that are inert, lazy, dull, and dark. If it were not for these three tendencies, we would not exist. Everything is a mixture of them. Even a saint, who is primarily sattvic, has some level of rajas and tamas in him/her, however small.

• Sanatan Dharma makes use of yoga as the means to attain moksha (God-realization). Yoga has been poorly translated to mean "union". It does mean "union", but that is a poor definition because it encompasses so much more. Yoga is the union with Brahman (Absolute God). Yoga is also the means to achieving union with Brahman. Therefore, the word yoga is not merely a statement of union, but it encompasses the actual experience of liberation.

silence too speaks. rich interpretation.

Every word in Andal’s Thiruppavai is full of meaning, and this has resulted in commentators explaining each word in detail, said P.T. Seshadri in a discourse. In verse ten of the Thiruppavai, Andal and Her friends are trying to wake up a girl who has the jnana that liberation comes through the Lord’s grace and not through her efforts. However, she does not let the Lord leave her chamber. Nor does she say anything. And so, Andal wonders if she deserves to be called a leader of the girls.

When Hanuman told Sita about Rama, Sita listened mesmerised. Andal wants to know if this girl who does not let Krishna leave, is mesmerised by Krishna, as Sita was by Rama. Andal is perplexed why this girl refuses to utter a word. When Hanuman returns after meeting Sita, an anxious Rama asks Hanuman to tell Him one word that Sita had used with reference to Him. Andal’s request to the girl in this pasuram is for at least one pleasing word, just as Rama wanted to hear one word of Sita’s.

The phrase mAtramum thArArO in this verse could also be taken as Andal asking why the girl who keeps the door shut, also keeps her mouth shut. Andal wants to know why the girl who has decided to keep their eyes starved, should also leave their ears starved. Can she not say something?

It could also be interpreted as Andal saying, “You refuse to let Krishna go. At least, can’t you show yourself to us?” It could also be that Andal is saying to the girl, “We know you won’t invite us in. At least be angry with us and tell us to go away.” Here we find an idea similar to one seen in Thiruvaimozhi, where Nammazhvar says to the Lord, “At least call me a sinner.” He wants the Lord to say something, even if what the Lord says is a scold.

letters for numbers.

The Advaitic school says there are 555 sutras in Sage Vyasa’s Brahma Sutra, but the Visishtadvaita school says there are 545, said T.S.R.Narayanachariar in a lecture. In keeping with the Visishtadvaitic tradition, Desika, in his Adhikaranasaravali which elaborates on Ramanuja’s Sri Bhashya, says that there are 545 sutras.

But what is amazing is the way he does this. He uses the word subhAsI, in the introduction to the work. The word indicates auspiciousness. There is a reason for Desika’s use of this word, instead of some other word with the same meaning. In the Katapayadi Sankhya system, letters are used to represent numerals. So, numbers take the form of words, and this makes it easy to remember the number. In this scheme, one of the letters that can be used to represent five is the letter ‘s’. Four can be represented through ‘bha.’ So, when Desika wanted to indicate that there were 545 sutras, he used the word subhAsi, for this in the Katapayadi scheme translates to 545. So here we have a word that means auspiciousness, and also represents the number 545.

Sri Bhashya has 156 adhikaranas. Again, Desika uses the Katapayadi Sankhya scheme, and comes up with the word ‘chinmayee.’ Chinmayee simply put means jnana rupa. The Brahma Sutra dwells on jnana. So, using the word chinmayee is appropriate. Desika wants us to remember the number of adhikaranas in Sri Bhashya. So, again he uses a word that not only means jnana, but also indicates that Sri Bhashya has 156 adhikaranas.

In the Katapayadi Sankhya scheme, six can be represented through ‘ca,’ five can also be represented through ‘ma,’ and one is represented through ‘ya.’ Thus, numerals are given to us in a meaningful way in Adhikaranasaravali.