Archive for August, 2008

Geetha Saaram 10-16 to 10-20.

August 30, 2008

..slokam 10-16..semkamala thayar sannithi..andal eda pakka kondai yudan sevai..kadir madiyam pol muhathaan..narayananey namakkey parai tharuvaan yenkiraall..

vaktum arhasy asesena
divya hy atma–vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi

“Please tell me in detail of Your divine opulences by which You pervade all these worlds.”Divya = highly glorious and divine, atma = Your [Sri Krishna’s], vibhutaya = commanding power, asesena =without residue or completely, vaktum arhasy = please tell. Yabhi = by which, vibhutibhi = power of command, tvam = You [Sri Krishna], vyapya = pervading, tishtasi = established. By using the word arhasi, Arjuna implies that only with His blessings and grace, he can try to understand..

Ramanuja’s Commentary 

 

 

 

 

Whatever glories and wondrous phenomenal activities that manifest and exist as a result of the Supreme Lord Krishna; only He and He alone is able to describe and elaborate upon them as only He alone is capable of displaying them. His glories are unlimited and endless and as He is proficient in the governing of all creation through His all pervading aspect and the governing of all beings by His paramatma aspect within all beings as the Supreme soul.

 

..slokam 10-17..sem pon sey kovil..raman kattiya kovilbrahmahathi thosham theerrkka-brahmanan ravananai kontrathaal vantha-..nangai  nan naduvul yenhiraar yella paasurathilum alwar..asvameda yagamum  panninaaraam..nithya pushkarani..kanaha vimanam..thanga pasu panni nankku nall erunthu homam panninaaram ..einthaam nall velliyil vanthathum antha thangathaal kavasam panninathaal sem pon kovil yentra peyar..raman vanangiyathal sem pon aranganaar yentra peyar perumalukku..per arulalan yenkiraar alwar. uraiyur perumal vantha edam..alli maa malar thayar..

katham vidyam aham yogims
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo ’si bhagavan maya

“O Krishna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?”..Aham = I [Arjuna, the ignorant and about to start Bhakti yoga], katham vidhyam = how am to know [about the Lord]? Now Arjuna introduces himself. Yogim = person about to start Bhakti yoga..Tvam = You [Sri Krishna, the Supreme Lord, meditated by yogis], sada = always, paricintayan = remembering..Kesu kesu = by which and which, bhavesu = matter, bhagavan asi = Lord [ Sri Krishna] is, cintya = object of thought or mind, maya = by me [Arjuna]? ..He has shown different qualities to various devotees like Vidhura, Gopikas, Sanjaya, Hanuman, Sugreeva, Vibheeshana..

Ramanuja’s Commentary 

 

 

 

 

These questions are asked to Lord Krishna by the words katham vidyam aham yogims meaning how to be able to know and follow yoga the science of the individual consciousness attaining communion with the ultimate consciousness, and engage in constant meditation on Him with devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of total power, total beauty, total wisdom, total fame, total wealth and total renunciation which accompany His illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty etc. Now Arjuna desires to know in what other ways yet untold is Lord Krishna’s vibhuti transcendental majestic opulence displayed throughout existence which exemplifies His Supreme eminence and paramount position as the ultimate controller of all creation.

 

..sloka 10-18..alli maa malar natchiyaar sannithi..

vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
shrinvato nasti me ’mrtam

“O Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.”

Janardhana = Person granting the requests of people or destroyer of births [to enable people to reach Moksham].  Vistarena = in detail, atmana = Your [Sri Krishna’s], yogam = integrated auspicious qualities, ca = and, vibhutim = empire or wealth in command. Bhuti means wealth; vibhu means all pervading or absolute command; So, vibhuti means everything at His command. Bhuya = again, kathaya = tell, amrtam = the nectar of the qualities of the Lord, shrinvato = drinking by listening..Me = to me [Arjuna], tripti nasti = not satisfied [with what Sri Krishna already told]. Puranam is pura api navam. That is the Lord’s stories are very old but every time appear new to the listener..

Ramanuja’s Commentary 

Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte Truth, the Ultimate Reality and the cause and origin of all. Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme rulership throughout all creation. Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.

..slokam 10-19..kalyani pushkaranni in Thirunarayana puram..thayar  peyarum sri kalyani..moontru nallkall kullithu darshanam petraal 12 asvameda yagam petra palan kittumaam..vaikunda vardhana shedram is thirunarayana puram..brahma thanathu kumaraar sanat kumaranukku kodutha perumal.narayanadri yentra peyar apothu..sri datatreya worshipped in thrtha yuga-vedadri yentra peyar.datariya peedamum ullathu..dwaraba yugathil balaramanum krishnanum ..yadavadri or yadu giri yentra peyarudan vannangiya edam..ramanujar brought out this yadu saila nadan-yadikalall vangiya perumal..dharba theerthamum aruhil..sandilya munivaruku badri pola sevai saathithaan..dakshinna badrihasramam yentrum peyar..gjana mandabam ethu.sri rengam-bhoga,thirumalai pushba,kanchi-thyaha mandabangal..ramanujar engey kudisai katti erunthu gjanam vazlakka sonnaar..kalyani pushkarani kizlakku karaiyil lakshmi varaha sannithi..therkku sita ramar sannithi..dhanushkodi theertham ramar pannathaal yerpattathu..merkkil pancha bagavatha shedram..Vyasa, Ambareesha, Kumbareesha, Sukha and Rukmangatha, are meditating. vadakkil garudar sveda dheebathil erunthu vanthathaal garuda shedram..

sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me

“The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.”

Kuru srestha = noble on of Kuru dynasty!, kathayisyami = [I, Sri Krishna] will tell [you, Arjuna]. Hanta = alas [ Sri Krishna wonders how He is to tell in detail about His wealth and attributes, as even the Lord would find it difficult to list them. One can say there is nothing which is not His. That would be simpler.]. Te =to you [the Lord is going to reply Arjuna] . Atma = My [Sri Krishna’s], divya = sacred, vibhutaya = wealth. The Lord might be ready to tell, but Arjuna should have the capacity to understand. Pradhanyata = important ones [ as the Lord fears it might not be possible for Arjuna to understand all and time might not permit. So He would select the more important ones and tell Arjuna]. Me = My [ Sri Krishna’s], vistarasya = spread out [of His wealth], nasty = has no, anta = end. Since the property of the Lord is so large without a limit-selva pillai pola,,kalyani=sacred pushkaranni pola..

Ramanuja’s Commentary 

The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.

..slokam 10-20..mel=above ..kottai=fort..malaikku mela kottai kattiyathaal mel kot yentra peyar.bitta raya deva raja erunthaar ramanujar kaalathil..vishnu vardanan yentru peyar mattram.thai punarvasu antru uthsavam ..thirumann kidaitha naall..oru nayahamaay oda ulahudan aanndavar paasuram entha divya desathukku  yentru raamanujar yerpaduthinaar..unnithu mattru oru deivam thollaal paasuram maa munikal mannar kudikku pola..perumaal thiruvadiyil thaayaaraiyum sevikkalaam..varahar  boomi piraattiyai konnarnthathu pola raamanujar ..

aham atma gudakesha
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca

“I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.”Aham = I [ Sri Krishna] am, atma = the antharathma or inner soul, gudakesha = vanquisher of sleep [Arjuna]. Gudaka means sleep, isha means commander. Sarva bhuta = in every living beings, asaya =hearts, sthitha = established or dwelling. Our body obeys our commands,and so our body is our property. Like this, He is the inner atman in every atman or living beings and so all are His property. All are to obey His commands. Mud is cause and pot is effect. Gold is cause and ornaments are effects. Similarly, the Lord is the Cause and all others are effects. Aham = I [Sri Krishna] am, adi = Cause for creation, madhyam ca = also the sustainer or protector of all created, anta eva ca = even the end at the time of Pralayam , bhutanam = of all living beings. He is the Cause for creation, sustaining and destruction, of all. This is called karana-karya bhava or cause-effect relationship. He is the supporter. He is the Commander. He is the proprietor. He is the Leader. Nothing is not in His control or ownership.

Ramanuja’s Commentary 

 

Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution. So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.

 

 

 

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Geetha Saaram 10-11 to 10-15

August 30, 2008

..slokam 10-11..thiru parthan palli-bakthanin peyaral divya desa peyar..yatra yogeswara krishno yatra partha dhanurdhara:tatra sreervijayo bhoothirdhruva neethirmathir mama ..arjunanaiyum  krishnanaiyum  sernthu sevithaal Sri: [Wealth], vijaya [victory] and bhoothi [prosperity] moontrum kittum..kurushedravilirunthu vantha perumal..kadaha pushkarani..kadaham=sword..arjunan kathiyal yerpaduthiyathu..thamaraiyall kelvan yenkiraar alwar eintha perumalai..dharsana samanakara sakshatkaram.rehearsal for actual darshanam in srivaikundam.. middle stage of bakthi..

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata

“To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.”

Tesam = those without expecting any reward perform Bhakti, anukampena = with [the Lord’s] sympathetic blessings, [ kampam = tremour or vibration, anu kampam = sympathise or sympathetic vibration], eva = by that alone, as why his blessings are there can not be understood; He shows mercy or sympathy, because we are His children. Atma = [in such a devotee’s] mind, bhava stha = [the Lord] establishes firmly His image and His auspicious qualities, jnana deepam = light of knowledge [about the Lord], bhasvata = illuminates brightly..Aham = I [Sri Krishna], tama = darkness, ajnana = ignorance or infinite time karma and the consequent papa, jam = originated, nasayami = destroy.

Ramanuja’s Commentary 

 

 

 

 

It is due to the loving compassion felt by the Supreme Lord Krishna for those persons who dedicate and devote their lives to Him that He is always manifest in their hearts and minds as the paramount object of their thoughts and plans and activities, accompanied by the realisation of His transcendental qualities and attributes. The words jnana-dipena meaning the radiant light of knowledge is verily Lord Krishna Himself in all their thoughts. Tamah or the darkness of ignorance to which beings are continuously subjected to is due to past and present karma or the reactions to one’s actions. This tamah and karma are extremely antagonistic to spiritual intelligence and produce the desire for things material and temporary instead of things spiritual and eternal which lead to Lord Krishna; but for His devotees He dispels their tamah and dissolves their karma. Having comprehended the qualities, attributes and character of the Supreme Lord Krishna regarding His vibhuti or phenomenal, transcendental potencies manifesting throughout all of creation and His yoga or the science of the individual consciousness attaining communion with His ultimate consciousness, eternally. This knowledge will mature into appreciation which will evolve into bhakti or exclusive loving devotion for Him and subsequently unlimited bliss will naturally arise within the hearts and minds of His devotees.

 

 

 

..slokam 10-12..arjunan sannithi.. kathiyudan sevai.. navaneetha krishnanaiyum partha sarathuyaiyum(nankku thiru karangalludan ) sevikkalaam..narayana vimanam..samkamalavalli thayar.. kola vill ramanukkum sannithi..adutha 7 slokathilum arjunan kellvikall thaan..after hearing, understanding and analysing-viveha gjanam petrathum-4 slohathal puhazlnthum adutha 3 slohathal kellviyum kethiraan..arjuna uvaca
param brahma param dhama
pavitram paramam bhavan
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth.
Bhavan = You [Sri Krishna] are. Here Arjuna addresses Sri Krishna not as his cousin, but in a very respectful manner [தேவரீர் ]. Param brahma = Supreme God, param dhama = Supreme Light [normally dhama means place, but here we have to use dhama to mean light or jyoti], pavitram paramam = Supreme Sacred or Purest. Arjuna thus eulogises the Lord by three epithets.

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-13..When their Bhakti reaches peak and they lose themselves to the Lord, automatically they assume the female forms and start singing. When the lover is progressing boldly in her love with the Lord, the pasurams will be sung in the guise of the lover, herself. But when the lover is not able to go ahead with her love and is pining for the Lord, then the Alwars would assume the forms of the mother or the girl freind of the lover..thus parakala nayahi and pandusa nayahi pasuram..purusham sasvatam divyam
adi-devam ajam vibhum

ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me

You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me.”
We will see sloka 13 first. Rsaya sarve = all the sages, tvam ahu = tell about You [Sri Krishna],  Devarisi Narada = sage of heavens, Narada.. apita = [sage] Apita, devala = [sage] Devala, vyasa = [sage] Vyasa, have all declared.Svayam = [ now, Your] self, bravisi me = for my [Arjuna’s] benefit..Divyam = glory, sasvatam = everlasting or eternal, purusham = the Lord.  Adi devam = predecessor of all gods, He precedes every god. Devam means playful. Adi indicates .. Ajam = without a birth. That is He is not born out of karma like we are; but takes birth at His will. Vibhum = all pervading without exception..

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. ..All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-14..thalai sanga naann madiyam kovil..chandram avanin edayathil erunthu vanthathaal madhi yenapaduhiraan..chandra saba vimochana perumal..sangam=assembly of people..thalai=mudal..changu viyabarihal; koottamaha koodiya thalaimai naharam..poom puhar..kaveri kadaludan sangamam aana edam athanalum sangam yentra peyar..nall madhi–thinamum  parrkkum chandran..sabam ponathaal..

sarvam etad rtam manye
yan mam vadasi keshava
na hi te bhagavan vyaktim
vidur deva na danavah

“O Krishna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.”

 

 

 

 

 

 

.rohini mel konnda priyathaal vantha sabam pokka chandra pushkarani in Srirengam, indhu pushkaranni thiruvindhaloor..and chandra pushkaranni here..Na deva = neither Devas or heavenly residents, dhanava = Yakshas and Rakshasas, vidu = know [the Lord]. Keshava = The Lord, mam = to me [Arjuna], et vadasi = what was told [ about the Lord’s auspicious qualities and His wealth and property], sarvam = all those [entirely], rtam = [are] true, manye = [so Arjuna] believe[s]. Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know..Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know

Ramanuja’s Commentary 

 

 

 

 

Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual and not any metaphorical description. This means that every word that Lord Krishna speaks is the absolute reality and His extraordinary and infinite glories and illustrious qualities and phenomenal attributes are always manifest and eternal. Thus Lord Krishna is known as Bhagavan the complete possessor of the six opulences: total power, total beauty, total wisdom, total wealth, total fame and total renunciation. Neither the devah or demigods nor the danavah or demons being of limited understanding have the ability to understand Him and perceive His identity in full.

 

 

 

 

 

..slokam 10-15..naan madiya perumal sannithi..semkamala naatchiyaar..uthsavar sri venn sudar perumal..ohm vadivathilum changudan sevai..pranava mandrathai kurithu..thiru kanna puram kadihai thalai changa nann madiyam moontraiyum oru paasurathil alwar aruluhiraar..

svayam evatmanatmanam
vettha tvam purushottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

“Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!”..Purushotthama = greatest among everyone, He is greater than us, Muktas and Nithyas. Swayameva =You Yourself [Sri Krishna Himself] by Your [Sri Krishna’s] knowledge, atman atmanam = Self glory, vettha = understand. The Lord’s glory is understood only by Himself with His knowledge.Bhuta bhavana = Source for all living beings; lord Brahma, lord Rudra, Indra and everyone originate from the Lord..Bhutesa = Commander or Ruler of all created. Isa means controller or commander or ruler. Deva deva = Deva for Devas.Jagat pate = Leader of Universe. Here pati means Proprietor or Swami, owning the entire Universe..

 

Ramanuja’s Commentary 

Lord Krishna is being addressed here as Purusottama meaning the Supreme Personality and it is being confirmed that only He can be cognisant of His own Self by His own knowledge and none other. The words bhuta-bhavana means universal father denoting the progenitor of all beings. The word bhutesa means the Lord of all beings indicating the absolute controller. The words jagat-pate refers to Jagannatha the Lord and master of creation. The words deva-deva means God of gods and instructs that even as the demigods excel in innumerable auspicious qualities of form, beauty, aesthetics, etc. over lower and lower creations such as human, animal, birds and reptiles. In the same way the Supreme Lord excels over all of the demigods and any other conceivable god as well.

 

 

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Geetha Saaram 10-6 to 10-10.

August 30, 2008

..sloka 10-6..Thiru thetri ambalam..Palli konnda perumal. Thiru varangathil erunthu ezlunthu aruluhirar..orey kidantha kolam thiru nangoor divya desangallil..semkamala valli thayar..renganatha perumal.semkann maal enkirar alwar evarai..ambalam yentra peyar entha divya desam mattum thaan ..theiri=raised platform for thayar and rengan..

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesham loka imah prajah

“The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them..Here, the Lord Sri Krishna clarifies that not only samashti srushti is under His control, even the vyashti srushti done by lord Brahma is also in His control and command. Lord Brahma starts creation by first creating Seven Maharishis [great sages] by his will power or sankalpam. Then he creates Swayambuva Manu. at the same time from the daughter of Daksha, four savarnikas are created. These Maharishis, Manu and Savarnikas, will later on, carry out the nithya [routine] pralayam [destruction or dissolution] and nithya [routine] actions for maintaining the life cycle in the world. Purve = long ago, at the time of creation started by lord Brahma, manasa jata = from his mind [will power] were born, sapta rishaya = seven sages. These rishis are created to look after the nithya pralayam. These sages are:Marichi,Atri,Angiras,Pulastya,Pulaha,Prathy,Vasisshta..These Seven sages are creations of the mind of lord Brahma. Catva =four, manva = manus. Here we may have a confusion. The Manus mentioned by Sri Krishna are:Brahma ,Rudra,Dharma,Daksha,Savarinis..
Brahma has created 14 manus for ruling his day….starting from Swayambu..7th manu is Vaivaswata manu-the present one..All these [lord Brahma, Maharishis and Manus] people are, mad-bhava = [follow] My [Sri Krishna’s] command or thinking..

Ramanuja’s Commentary 

The word purve meaning predecessor establishes a link to the past. This past is the previous manvantara or age of Manu. From the mind of Brahma the seven great sages Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha were all born to inaugurate the day arising of Brahma. Although Bhrgu was also born from the mind of Brahma and a great sage, he was subsequent to the others. The four Manus named Savarnikas are Brahma, Rudra, Dharma and Daksa and they are responsible for overseeing the maintenance of creation. The fourteen Manus named Manvantaras are headed by Syambhuva Manu and are appointed to administrate the creation for their allotted time span. All the human beings in creation are descendants from these aforementioned. They materially create and materially sustain their descendants which includes the whole human population in creation every moment throughout time until the commencement of the cosmic dissolution. Lord Krishna states the words mad-bhava meaning of His nature, this confirms that Brahma, Rudra, the Manus, the seven sages, etc. are all endowed with His nature and imbued with a spark of His potency and are followers of His divine plan in all situations and circumstances.

..sloka 10-7..thiru thetri ambalam.also known as lakshmi arangam..semkann maal.crazy about alwar and all of us..veda vimanam or sruthi maya vimanam..soorya pushkarani..also known as anantha pushkarani..alwar sees Him as huge Varaha with His kazlal-anklet worn at His feet- with meru, himalaya and vindhya mountain as stones.Swami Ramanuja says that the birth, death, living, action, inaction and everything of every living being is dependent on the Lord.

etam vibhutim yogam ca
mama yo vetti tattvatah
so ’vikalpena yogena
yujyate natra samsayah

“One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.”

The Lord explains what will happen to that person, who understands the Lord and His ‘vibhuti‘. Etam = thus created, mama = My [Sri Krishna’s], vibhutim = [Sri Krishna’s] vibhuti or property, yogam = [Sri Krishna’s] auspicious qualities, yo = he, who, tatvata = really or truly, vetti = understands, so = that person, avikalpena = unshakable, yogena = Bhakti yoga, yujyate = attains..Atra = in this [proclamation], na samsaya = there can be no doubt. Bhuti means wealth or property. Vibhu means commander. So, vibhuti means the Proprietor of property at His command..Yogam here means the abode of all auspicious and good qualities; opposed to all the bad qualities..He treats all equally; He is the Lord; He is the Father, Mother and every other intimate relations to us. Such a person will get firm devotion in Him and will be steady in Bhakti yoga. .

Ramanuja’s Commentary 

The word vibhuti means transcendental potencies of majestic opulence such as displayed in all of the phenomenal activities manifest in creation, preservation and sustenance and all of the wondrous workings of unlimited universes. The word yogam or the science of the individual consciousness attaining communion with the ultimate consciousness denotes the consensus of all glorious attributes with the exemption of all that is evil and unrighteous. Whosoever comprehensively understands the preceding and realises the Supreme Lord Krishna through these two components of His character being vibhuti and yoga will succeed in acquiring unwavering and rapt bhakti or exclusive loving devotion. This means that the knowledge of respecting and honouring His vibhuti and yoga by observing, pondering and reflecting how they manifest and operate as phenomenal material activities and divine attributes will assist and facilitate the awakening of bhakti and this can be practically experienced by all who think of Lord Krishna in this way. Next will be explained how the development of bhakti is a direct result of knowledge of Lord Krishna’s vibhuti.

.sloka 10-8..mani mada kovil–badri perumal narayanan..ramanujar and thiru koshtiyur nambi yum sevikkalaam..thiru mandram aruliyavarkall..vaikasi rohini..nambi thiru natshadram..mani mada kovilil nanda villakkum sevaikalam..rudra pushkaranni..enguthaan rudran mudalil sevithu 11 divya desathilum sevai sathikka prathanai panninaan..indra pushkarani yentrum peyar..gajendra pushkarani yentrum peyar iravada yanil endran vantha edam.. naga=yanai..naga puri thaan nangur yentru maruvi ..

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”Aham = I [Sri Krishna] am, the Lord Sriman Narayana, sarvasya = entire Universe, comprising of movable and non-movable, living and non-living beings, humans, animals, plants, etc., prabhava = source of origin. Everything originates from the Lord. Arjuna got a doubt that Brahma created all these. Matta = from Me [Sri Krishna] only, sarvam = everyone, including lord Brahma, Indra, anyone engaged in creation and destruction duties, pravartete = acts…Iti = this [ greatness], matva = well understood, bhajante = worship [Sri Krishna]. Iti means not only the two great qualities, but the infinite auspicious qualities included in them, like His superiority, His kindness, His simplicity, His beauty, etc., are all included. Mam = Me [ Sri Krishna], to be worshiped and enjoyed. He is pleasing to be worshiped. Budha = well learned and intellectuals, bhava samanvita = great lovers [of Sri Krishna]. Those who knew the Lord is all for them – dharaka, poshaka and bhogya [உண்ணும் சோறு, பருகும் neer ]- and have the greatest love for Him, will worship Him. Such peple could be Alwars. Alwars are gyanis and Bhaktas..This series of Kannanin Aramudu lectures actually started from Thirukkoshtiyur. There Swami Ramanuja was initiated with the Ashtakshara and Charama sloka..

Ramanuja’s Commentary 

This confirms that Lord Krishna is the generating cause and origin of the all the wonderfully, marvellous and fascinatingly phenomenal displays of activity found abounding in all creation comprised of intelligent and non- intelligent beings and objects. He alone energises all of creation and manifests the impulses required for all actions. The spiritually intelligent are the mahatmanas or great illuminated beings who matva or realise His Supreme Absolute position as the ultimate controller of all existence. Who possesses all illustrious attributes such as compassion, affection, reciprocity, friendship, etc. These great beings are bhava- samanvitah or endowed with a wonderful way of serving Lord Krishna in bhakti or exclusive loving devotion according to their internal mood. The spiritually intelligent cultivate their minds in such a way as to acquire this mood and deeply immerse themselves in it. How this is accomplished Lord Krishna reveals next.

 

 

..slokam 10-9..mani mada kovil.. narayanan in veetriruntha thiru kolam..prayoga chakaram..sadyam, gjanam, anandam is brahmam..nanda=sadyam, villakku=gjanam-svayam prahasam..alapparkku ariyaay=anandam..kalathallum edathaalum porullalum allapatharkku mudiyathavan..

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.”

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in conversing about Him. Mat citta = mind or thoughts always in Me [Sri Krishna], mad-gata-prana = taking Me [Sri Krishna] as thier life, parasparam = [devotees] mutually, bodhayanta = revael to each other, kathayanthas ca = also speak to others about the stories, mam = [of] Me [Sri Krishna], nityam = daily or always, tusyanti ca = are happy, ramanti ca = are happy..Tusyanti means the happiness derived by the person telling; and, ramyanti means the pleasure of the listener. Thus both the speaker and audience are happy.Talking about Him inspires them to talk more. Sage Sukha was discoursing to King Parikshit. When he came to the 9th or penultimate skantham [chapter], he told about the story of Sri Krishna very precisely and paused. Parikshit was restless and said why the sage did not elaborate on the Lord, Who helped his grand fathers, Yudhishtra and his brothers. The sage replied that being a King, Parikshit might be feeling hungry and might require rest. Parikshit replied that having drunk the nectar or amrut of the Lord’s stories, by listening to the sage, he was never feeling hungry and required nothing else.

Ramanuja’s Commentary 

The words mac-citta means those who devote their hearts on Lord Krishna. The words mad-gata-prana means those whose lives cannot exist without Lord Krishna. Such great beings constantly enlighten each other about His transcendental attributes and extraordinary lila’s or divine pastimes and exchange bliss by relating the realisations they have experienced from such. The sense of satisfaction from the mere conversation about Lord Krishna makes them so blissful that there contentment is permanent and needs nothing else to complete it. Furthermore simply hearing about Lord Krishna’s lila’s causes these devotees to become ecstatic, exhibiting a rapturous and exultant glow of love.

 

 

..sloka 10-10..Bhakti has three stages: Para Bhakti, Para gyana and Parama Bhakti. In Para Bhakti, the devotee understands that being with the Lord is happiness and parting Him is sorrow. This is also called Gyana dasa [ஞான தசை], where the devotee gets knowledge. Next stage is Para Gyana, which is also called Dharshan or sighting the Lord. For him, at this stage, the Lord is seen by him, whether the eyes are closed or opened. Third stage is Parama Bhakti, when the devotee attains the Lord and experiences one with Him. This is also called Prapti [प्राप्ति]. So the stages are gyana, dharsana and prapti. Gyana is realizing the knowledge that parting Him is grief and being with Him is delight. Dharsanam is sighting the Lord everywhere. Prapti is attaining the Lord. Alwars were all in these stages only..The 10th sloka is going to tell the 2nd stage [dharsanam]. .The 10th sloka is going to tell the 2nd stage [dharsanam].thiru nedum thandaham has 30 pasurams..The First 10 songs are composed by the Alwar as a male Bhakta. Thus the the First ten songs are the meaning for the word chitha, in sloka 9..In the next Ten pasurams the Alwar imagines himself to be the mother of the sweetheart of the Lord. ‘She’ laments seeing the plight of ‘her’ daughter suffering at the parting away of the Lord. This indicates the word mad gata prana in sloka 9, when the devotee is unable to bear the parting of the Lord. This girl is simply in tears and she is unconsolable; can not be pacified by anything. She wants to speak out His name, which she had trained her parrot also, but she is unable to raise her voice. She is playing a veena instrument, but imagines that to be the Lord and so she is stroking it, as if the Lord is embracing her. ‘Mother’ is very much perturbed. In the Third Ten pasurams, Alwar imgines himself to be the Sweetheart of the Lord. ‘She’ talks to her friend about the Lord and it is the stage mentioned as bodhayanta paraspara in sloka 9. That is the devotees talk only of the Lord always among themselves and in mutual conversations. Thus Thirumangai Alwar’s pasurams are like commentary for the sloka 9 of Chapter 10. Now we see sloka 10, which is the stage after Para Bhakti:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.”

Satata = always, yuktanam = never parting [the Lord], bhajatam = performing Bhakti or in devotion, yena = by which, mam = Me [ Sri Krishna], te = they, upayanti = would attain. Tam = that, buddhi yogam = Dharsanam, priti purvakam = with full happiness, dadami = [ I, Sri Krishna] grant.. buddhi yogam means dharsanam.. Alwar is celebrated with three Utsavams. One is Thanana utsavam [தானான உத்சவம்]. This is the Vedupari [வேடுபறி] festival, in which Parakalan beconmes Alwar. It is about his self and so it is Thanana Utsavam. Next is Than ugandha utsavam [தானுகந்த உத்சவம்]. This utsavam is liked by the Alwar. It is the Eleven Garuda seva, celebrated every Thai amavasya [தை அமாவாஸ்யை]. All the Lord from the Eleven Divya desam would assemble in this Kshetram and bless the Alwar. It is a rare sight. Third is Thamar ugandha utsavam [தமர் உகந்த உத்சவம்]. Thamar means the devotees of the Alwar and they celebrate his birth day [திரு நக்ஷத்திரம்], every Karthika month Kruthika star. During the Eleven Garudotsavam, all through out the night one can witness the Mangalasasanam [மங்களாசாசனம்] of the Lord of each temple by Alwar, who is accompanied by Swami Manavala Mamunigal. [Garudotsavam can be viwed on http://thirunangur.blogspot.com/2007/05/manimada-koil.html ].

Ramanuja’s Commentary 

The words satata-yuktanam means those who constantly aspires for Lord Krishna’s association. They aspire by incessantly worshipping Him and intensely meditating for communion with Him. To such persons out of loving compassion, Lord Krishna gives them buddhi-yogam or spiritual intelligence so that their individual consciousness can attain communion with the ultimate consciousness of the Supreme Lord and come to Him.

 

 

 

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Geethaa Saaram 10-1 to 10-5

August 30, 2008

..slokam 10-1..vaikunda vinnaharam sannithi..anantha sadya varga vimanam..svethakethu-ishvahu vamsam-prarthu peru petraan..Allavandar’s..

svakaly¯an.a gun.¯anantya kr. tsna sv¯adh¯ınat¯amatih.
 bhaktyutpatti vivr. ddhyarth¯a vist¯ırn.¯a da´samodit¯a [14

..Dasamo visthirna = explained in the Tenth Chapter.Bhakti utpatti = for the originated devotion, vivrudyarta = to grow, sva = Self [Sri Krishna’s], kalyana guna = auspicious qualities, anantya = infinite nature, svadhinata = in the control and domain of the Lord, krtsna = everything in this Universe without exception, mathi = knowledge..Therefore, Tenth Chapter deals with His abundant auspicious qualities and total control of everything..now for the slokam..

sri-bhagavan uvaca
bhuya eva maha-baho
shrinu me paramam vacah
yat te ’ham priyamanaya
vaksyami hita-kamyaya

“The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.”
..maha baho = Arjuna with great handsSo Arjuna is priyamanaya = dear to the Lord. bhuya eva = again this topic [of the greatness of the Lord], me = about Me [Sri Krishna], paramam vacha = most superior words [ Bhakti yoga], hita kamyaya = for Arjuna’s benefit [ as he has to foster Bhakti yoga], shrinu = [so] listen carefully. Aham vakshyami = I [Sri Krishna] am going to tell [Arjuna]. ..

Ramanuja’s Commentary The science of bhakti or loving devotion with its requirements was revealed by Lord Krishna in chapter nine. In order to nourish and engender such loving devotion and increase it, Lord Krishna undertakes with compassion to discourse further and expatiate on the subject of the infinity of infinite glories of the Supreme Lord, such as unrivalled sovereignty, indomitable will, inviolable power, unparalleled compassion, paramatma or the Supreme soul within all sentient beings and all creation comprising His transcendental form…Lord Krishna speaks the words te priyamanaya which can mean one who possesses divine love or one who is a beloved confidant. Because Arjuna became delighted by listening to the glories of the Supreme Lord to further increase his joy and to fan his ardour for loving devotion Lord Krishna once again reveals revelatory information regarding the sublime glories and incomparable attributes of the Supreme Lord. This He does desiring Arjuna’s highest good and ultimate benefit…sloka 10-2..

na me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah

“Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.”
..

Sura gana = groups of Devas, like Sanaka, Sanatkumara, Indra, Chandra, Brahma, Narada, etc., na me vidhu = may not know Me [Sri Krishna], prabhavan na maharishi = [Sri Krishna’s] greatness [is not realized by ] great sages also. Maharishi like Vasishta, Vamadeva, Jabali, Viswamitra, Gautama, Bharadwaja or Valmiki or Veda Vyasa, have not known His greatness. Devanam = to Devas, Maharishinam ca = and to great sages, aham adi = I [ Sri Krishna] am the Cause, sarva sa = by every means..

Ramanuja’s Commentary ..The myriad hosts of demigods totally 330 million in charge of universal management throughout all creation and even the great liberated sages who are highly illuminated and capable of super subtle perception knowing past, present and future are both not incognizant of the Supreme Lord Krishna’s prabhavam which is His supreme, sublime divine appearance. This means that they are not aware of the transcendental nature of His rupa or form, His guna or attributes, His lilas or pastimes, and His dhama or abode. In every way Lord Krishna is the cause and the source of the essence, intelligence and power possessed by all gods, demigods and sages. Whatever intelligence and power they have is limited corresponding to the measure of entitlement warranted and which is awarded solely by the Supreme Lord according to their merits. This is what makes them have their position and makes them demigods and great sages. Their consciousness being limited it is impossible for them to fathom Lord Krishna divine, transcendental nature which is inconceivable to comprehend with the mind. Yet now such knowledge although inconceivable will be revealed by Lord Krishna which will remove the irascible impediments and obnoxious obstacles that detrimentally impede bhakti or loving devotion to the Supreme Lord from germinating and growing.

..sloka 10-3..ari meya vinnaharam..ari=hari=one who snatches the mind of devoties..kudamadu koothan ..moolavar with His one foot on a pot..gardanukkaha amurthathai snatch panni vittu aaduhiraar..yesha Narayana sriman ksheerarnavaniketana:

nagnanagaparyanka mudruchya papato mathuram purim.

Sriman Narayana was born as Sri Krishna and remained in Mathura. All Alwars and Sri Andal have praised that Sri Krishna snatches away our papa. Sri Krishna tells in Gita sloka ‘sarvadharman parityachha….’, that He would drive away all our sins..kaalaiyil ezlunthathukm har hari yentru 7 thadavai sollanum..paapam vilaha..

yo mam ajam anadim ca
vetti loka-maheshvaram
asammudhah sa martyesu
sarva-papaih pramucyate

“He wwho knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins.”

Ya = he mam = I [Sri Krishna] am, ajan = without birth or birthless, vetti = understands, anadhi = never born, loka maheswara = regards as the God of entire Universe. martyeshu = among men, asamooda= not confused or not a fool. Sarva papaihi pramuchyate = [such a person] is relieved of all sins.

Ramanuja’s Commentary .. One who is never born is ajam or without birth. This attribute connotes the Supreme Lord Krishna as contra-distinguished from the transitory insentient matter and the sentient beings bound by samsara or the perpetual cycle of birth and death. The term anadim meaning without beginning differentiates the Supreme Lord from the muktas or liberated beings in the spiritual worlds who although having become birthless did have a beginning at the time of their liberation. The nature of liberation implies being freed from bondage at some time and is thus characterised by previously being associated with the material manifestation and duality. Hence the term anandi denotess that the Supreme Lord never had contact or association with duality and materialism due to the fact that He is transcendental to duality and everything material, The Svetasvatara Upanisad VI.XIX beginning niravadyam meaning the Supreme Lord is perfection, confirms this. it sometime had to be freed from a state of bondage. Thus the spiritually intelligent among mortals are those who realise that the Lord Krishna is the Supreme Lord over all other gods and lords being completely different from them in essence and in substance. The spiritually intelligent also realise that Lord Krishna is the antithesis and eternally contrary to anything associated with evil and unrighteousness. The word asammudhah means those who are not deluded, alluding to the spiritual intelligent which comprises being free from the illusion of perceiving anything as equal to the Supreme Lord, being free from the illusion of believing that anything is separate from the Supreme Lord and being free from the illusion of not identifying oneself as being an eternal, infinitesimal portion of the Supreme Lord. Thus one who is asammudhah is free from the defects and impediments of karma or reactions to sinful actions which is great obstacle in the development of bhakti or loving devotion to the Supreme Lord. Another angle of vision is that as in the world the emperor although the most powerful monarch amongst humans, he still is like all others subject to old age, disease and death. Yet he has been awarded emperor by the Supreme Lord due to some act of merit. This holds true also for Indra the king of all the demigods and even higher with Brahma the architect of the material existence, both were also awarded their posts by the Supreme Lord as a result of great acts of merit. Although they live for millions of years by Earth time calculations for them it is as 100 years and at the end of that time they die also and transmigrate into another form in another existence. Even exalted beings come under the three-fold bhavanas of material existence being karma bhavana like Janaka and others, brahman bhavana like Sanaka and Sanatana and ubhaya bhavana like Brahma himself and are subject to birth and death according to their acts. The Vedic scriptures confirms this. In Vishnu Purana VI.VII.IIL it states that: Therefore they are all accountable for their acts. The Svetasvatara Upanisad VI.VIII states: Yo brahmanan vidadhati meaning He who creates Brahma. This also applies to any mortal who has acquired the eight main siddhis or perfections such as anima or manima etc.But the Supreme Lord is loka-maheshvaram the Supreme Lord of all beings in all worlds.Loka is the total cosmos being the aggregate total of all sentient and non-sentient categories in conditions of inactive latency or active patency. The sentient includes both muktas or liberated beings as well as baddhas or not liberated beings. So all this is under the Supreme Lord’s control and rule.1) Maha is greatness and consists of the Supreme Lord being the storehouse of unlimited attributes of glorious qualities and His always being the eternal antithesis of all that is unrighteous, demoniac and evil. 2) Isvarah means Lord as being the supreme, sovereign ruler eternally, independent of all.Thus the Supreme Lord is completely unlike all others, singular unto Himself alone, independent and superior to all. One who does not incur the error of including the Supreme Lord Krishna amongst all the various other lesser gods and who understands Him to be the sole cause, the sole source and the sole origin of all creation, verily realises Him and by His grace is relieved from all reactions to previous actions.Thus by illustrating how meditation on the factual absolute nature of the Supreme Lord removes the obstacles impeding the blossoming of bhakti or loving devotion unto the Supreme Lord causing such bhakti to become inaugurated; Lord Krishna will next explain how bhakti may be activated by deep and profound meditation on His sublime transcendental divine qualities and attributes…sloka 10-4..gokulathil erunthu vanthaar kudamadu koothan entha ari meya vinnaharathil..thiru mangai 3-10 pathihathil thiru mahalum mann mahalum kooda eruppathaha aruliya padi Amrutha kada valli natchiyarum Andalum sevai saathikiraarkal..Thiru naanguril entha divya desathil thaan Andallukku thani sannithi.alwar loses his mind on seeing the kuda koothu..valathu thiruvadi amrutha kalasathin meley vaithu erukiraar..

buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo ’bhavo
bhayam cabhayam eva ca

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness…Buddhi = intelligence or analytical mind, [to decide on the course of any action we contemplate], jnanam = knowledge [that is attained after analysing using buddhi], asammoha = confusionless clarity,
kshama = patience [quality exhibited when we are likely to get angry], Satyam = satyam bhuta hitam proktam, mindful of the welfare of all living beings. Dama = control of our external sense organs like eyes, nose, etc. Sama = control of mind. More difficult than other sense organs. Sukham = those which are favourable to atman, dhukham = those which are unfavourable to the atman..Bhava = happiness due to those favourable to atman and abhava = sorrow due to those unfavourable to atman. Bhayam = fear of getting something we do not want, abhayam = confident of not getting what we do not want..thus these 13 qualities are listed.. more in next sloka..all these are under His control..every thing is happening under His command..

Ramanuja’s Commentary The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.

..sloka 10-5..ari meya vinnaharam..In the 6th pasuram of Thiruppavai [புள்ளும் சிலம்பின காண்], She says, ‘வெள்ளத்தரவில் துயில் அமர்ந்த வித்தினை உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் மெள்ள எழுந்து அரி என்ற பேரரவம்’. We should desire what Sri Andal and Sri Krishna desired. kudamadu koothanukku aruliya paasuram..thiru nangur divya desathil moontru edathil kanna sevai..parthan palli and thiru kavalam padi and here .ramanahi nadathavai katti..krishnanaha geethaiyil nadakka veundiyathai aruluhiran..

ahimsa samata tustis
tapo danam yaso ’yasah
bhavanti bhava bhutanam
matta eva prithag-vidhah

“nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone.”

The Lord says that all these mind variations are because of Him. Prithak vidah = different types of, bhava = behaviour of, Bhutanam = all living beings, matta eva = by Me [Sri Krishna] alone, bhavanti = happen. Ahimsa = exact opposite of Himsa. It means not being responsible for others’ misery. Being responsible for others’ plight is Himsa..Samata = showing equal attitude to reciepts by us and by others. Tusti = showing satisfaction with every living being, without any partiality. Tapa = reducing our comforts and bearing discomforts..Dhanam = donating the liked ones and which are owned by us, to others. Yasa = fame of good character, ayasa = fame of bad character..All these [20] qualities are happening because of Him..

Ramanuja’s Commentary The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.

 

 

 

 

 

 
 

 

 

 

 

 

 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Geetha Saaram 9-30 to 9-34

August 26, 2008

..slokam 9-30..mangai madam..veera narasimhar. alwar 1000 sri vaishnavarkallukku  nithyam thayaradanam pannina edam..semkamala valli thayar.perum thottamum  elai amuthu koodam pakkam erukirathu..Ugram veeram mahavishnum j walantham sarvathomukham|
Nrusimham bheeshanam bhadram mrutyum rutyum namam yaham||’
All the Nine Divine names of the Lord Sri Narasimha indicate the Five Narasimha here. Ugram, at Thirukkuraiyalur Sri Ugra Narasimha. Veeram, at Sri Veera Narasimha here in Mangaimadam. Mahavishnum, as Sri Yoga Narsimha in Thirunagari. Jwalantham and Sarvathomukham, as Sri Hiranya Narasimha in Thirunagari. Nrusimham, Bheeshanam and Bhadram, as Sri Lakshmi Narasimha in Thiruvali..cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

“Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.”..api = even a bad cultured or evil disciplined person [acharam means daily disciplines or good character]. Cet = if, su = very [ evil charactered person], bhajate = worships, mam = Me [Sri Krishna], ananya bhak = without diverting the mind on anything else. Sa = such a person, sadhur eva = among devotees, mantavya = will be honoured. Samyak = firmly, vyavasita = determined, sa = he is…

..

Ramanuja’s Commentary  

Persons of this world are born into different castes with each caste having its own ordinances of conduct some injunctions being mandatory and other injunctions being prohibitory. Even if a member of a particular caste transgresses the injunctions of that particular caste they deserve to be accounted for as praiseworthy if they have resolved themselves to performing exclusive worship of the Supreme Lord Krishna. Such a person is to be esteemed and honoured as spiritually enlightened and the best of human beings equal to His devotees previously mentioned. It may be questioned how can this be possible that such a transgressor of the injunctions of his caste can achieve this position. It is because their present conduct and resolution are definitively focused in the right conclusion of unwavering bhakti or loving devotion to the Supreme Lord. Such a fixed state of mind consists of the implicit understanding not available to everyone that Lord Krishna solely is cause of all creation, that Lord Krishna alone is the source of infinite universes, that Lord Krishna Himself is the ultimate controller of everything movable and stationary. That Lord Krishna is the Supreme Lord of all and is also my teacher, my friend, my sole object of supreme delight. A person thinking like this is always situated in righteousness. Such a person is always to be honoured and should not be disregarded due to any dereliction of duty or deviation from the dictates of his caste. To the contrary because all his attention and energies are focused in propitiation and worship of the Supreme Lord such a person is to be even more respected and honoured. But if there is still any objections that by transgressing the customary injunctions and ordinances of one’s caste must cause obstacles and impediments for developing atma tattva or realisation of the soul and taking one further away from the Supreme Lord as stated in the Vedic scriptures that such a person shall not attain the Supreme Lord if they have not ceased from unrighteousness, who is not free from passion, whose mind is not under control and whose senses are unbridled even if such persons possess knowledge of the brahman or spiritual substratum pervading all existence.

..slokam 9-31..thiru mani koodam..gajendra varada perumal..chandra pushkarani..kanaka vimanam..sooryan is also divi mani..chandran soorya are mani-jewels-in sky..thiru mani koodam..

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati

“He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.”

Me bhakta = My [Sri Krishna’s] devotee, na pranasyanti = never is destroyed..Ksipram = very soon, dharmatma = bhakta or a great devotee, bhavati = he becomes. Sasva = for a long time or permanently, chanti = bad character, nigacchati = would be eliminated. So, Bhakti would drive out the sins for ever..Kaunteya = Arjuna, janehi = understand. Pratijanihi = take vow…

Ramanuja’s Commentary  By bhakti or loving devotion rendered exclusively to the Supreme Lord Krishna for His satisfaction alone without any thought of reward one becomes ecstatically transformed by such intense love and by this one is firmly fixed in sattva guna the mode of goodness with all traces of raja guna the mode of passion and tama guna the mode of ignorance rooted out. In this way one is ksiprin or speedily, divested of all sinful reactions and becomes dharmatma or a righteous soul, worthy of praise by all. Such is the position of one who becomes an unadulterated devotee of Lord Krishna worshipping Him exclusively. It is this exclusive devotion that was referred to in verse three of this chapter with the word dharmasyasya or pure eternal righteousness. A person performing bhakti goes to the sublime eternal state of the spiritual worlds from whence there is no return. A state where all energy and effort contrary to attaining the Supreme Lord ceases. Here Lord Krishna gives encouragement to Arjuna to boldly declare His statements with certitude that whoever is an unadulterated devotee of Lord Krishna never perishes or is ever vanquished even if such a one was possessed in the past with a demeaning character degraded by inimical actions. The paramount virtue of bhakti or loving devotion is that it completely destroys anything that is opposed to bhakti and having eradicated all karma or reactions to previous actions one achieves the eternal position of moksa or freedom from the material existence and thus such a devotee becomes irrevocably imbued with deep and lasting love and devotion to the Supreme Lord.

..slokam 9-32..bakthi ontral mattum avanai adaiyalaam.. deva rajan sannithi ..

mam hi partha vyapasritya
ye ’pi syuh papa-yonayah
striyo vaishyas tatha shudras
te ’pi yanti param gatim

“O son of Pritha, those who take shelter in Me- though they be born due to papa in the past or as woman, vaishyas [merchants] and shudras [workers]—can attain the supreme destination.”

They also attain Moksham. Te ‘pi = they also, yanti = attain, param gatim = supreme place [Moksham].  Partha = Arjuna, mam hi = if I [Sri Krishna] am, vyapasritya = taken as shelter specially, ye’pi = anyone, papa yonaya syuhu = having born due to past papa, they willl also reach the supreme place.Striya = women, vaishya = vaishya community, tatha = and, shudras = labour community, everyone can attain the Lord..pull mudal yavarkkum raman motsham koduthaal pola..gajendran is a fine example of bakthi margam.

Ramanuja’s commentary..There is no commentary for this verse

..slokam 9-33.vann purushothaman kovil..dedicated to Rama..vyagra padar munivar-tiger footed-was meditating..his son ubamanyu was crying ..thayar brought paar kadal for feeding him..pushkarani is called paar kadal..sanjeevana vimanam..ellarukkum motsham tharum..

kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam

“How much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.”.kausika raja became sage visvamitra and by meditation graduated as  rishi,raja rishi and brahma rishi..Kim puna = why talk of, punya = those born of past punya or good deeds, bhakta = those worshiping the Lord, rajarasyas tatha = and those who are Rajarishi.Mam bhajasva = worship Me [Sri Krishna], prapya = [those] suffering in, imam =this, lokam =world.. anityam = not permanent, asukham = uncomfortable..here sadana bakthi is spoken..

Ramanuja’s Commentary ..By putting full trust and faith in the Supreme Lord Krishna under the guidance of a bonfide spiritual preceptor in authorised disciplic succession from one of the four channels of spiritual empowerment even the lowest born mleechas or meateater who are lower then untouchables, who are lower then sudras the servant class who are lower than vaisyas the business class, who are lower then women all can qualify themselves to attain the supreme destination of the eternal spiritual worlds and eternal association with the Supreme Lord. If such is so then Brahmins and Vaisnavas as well as royal sages and kings who are devoted to serving Lord Krishna with love attaining this blessed state need not ever by questioned. The word asukham meaning miserable is used to remind one that human life is stricken with the irrevocable three fold afflictions of old age, disease and death applicable to everyone. Also everyone is forced to suffer from afflictions self caused, afflictions from interacting in the world and from afflictions manifesting from beyond this world. Thus since all humans are existing in this world and are sentient beings endowed by Lord Krishna with an atma or eternal soul to attain this blessed supreme destination, then without question all human beings should fully worship and propitiate Lord Krishna. 

 

.slokam 9-34..He is Purushothaman and hence praises I,My,Mine six times in this slokam..From Ayodhya vann Purushothaman came here..uthaman among purusha and hence purushothaman..purusha=jeevatma.ongi ulahallantha uthaman yenkirall Andal..The Lord is the Cause of all and so Sri Purushotthama.thayar is Purushothama nayahi..saranam adaiyamaley radshada pennkalai kaathaval..udhankarukkum kadaisiyil visva roobam kattina kannan pola..Alwar in the last pasuram of this Kshetram says that by worshiping the Lord here, he redeemed himself [உய்ந்து போனேன்]. He uses the words அண்ணல், சேவடி and உய்ந்து. First word annal indicates tatva .. second word sevadi demotes hita ..and the last word uyndhu points to purushartham Tatva is the entity, which we have to attain. Hitam shows us the means and purushartha is the final reward we get. Thus by seeking the Divine feet of the Lord, we can redeem ourselves. Gita tells us this concept in 700 slokas, while Alwar tells this in a single pasuram.
..

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaishyasi yuktvaivam
atmanam mat-parayanah

“Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.”

 Man mana bhava = have the mind in Me [Sri Krishna], mad bhakta = love, or perform Bhakti in, Me [Sri Krishna], mad yaji = perform aradhana or pooja to Me [Sri Krishna], mam namaskuru = prostrate to Me [Sri Krishna], by doing like this, mam evaishyasi = attain Me [Sri Krishna] alone, evam = thus, atmanam = [Arjuna’s] mind, yuktva = is practiced, mat parayana = I [Sri Krishna] am the objective or purushartha or destination. Four types of pooja services we can do: 1) Aupacharikam [ஔபசாரிகம்] – we honour Him with thiruvandhikkappu [திருவந்திக் காப்பு] with camphor lit flame, etc. 2) Samparthikam [ஸாம்பர்திகம்]- presenting flowers, garlands, sandalwood paste, etc. 3) Sandhrhrushtikam [சாந்த்ருஷ்டிகம்] – showing mirror, lamp,etc., and 4) Aapyavaharikam [ஆப்யஹவகாரிகம்] – presenting food and other eatables..

Ramanuja’s Commentary ..The words man mana means be always conscious of Lord Krishna. This means one’s consciousness should always be focused on Him as a continuous stream of thought. The Supreme Lord of all, the sole abode of all excellence, devoid of any fault, the omniscient, omnipotent and omnipresent One of indomitable will. The Supreme Lord Krishna, the sole source, the sole cause and the sole origin of all creation, who is Parabrahman the supreme manifestation of the spiritual substratum pervading all existence and Purusottama the supreme personality, who possesses large, beautiful, lotus shaped eyes and whose transcendental body is of dark blue complexion. Lord Krishna resplendent as 1000 suns simultaneously shining, Lord Krishna the epitome of all beauty and loveliness with effulgent yellow hued raiment, ornate and immaculate diadem, dolphin shaped earrings, celestial garlands and ungents, bracelets, rings and armlets. Lord Krishna isvara parama the ultimate controller of all, who is an ocean of infinite mercy, compassion, beauty, sweetness, perfection, bounty and affection. The refuge of all planes of existence in all the trillions of universes without any contradiction in any of them regardless of uniqueness and differences. Lord Krishna the Supreme Sovereign Lord of all. Furthemore one should be mad bhakto or have their consciousness permeated with unadulterated love for Lord Krishna as their beloved friend. Then one should become maj yaji or Lord Krishna’s devoted worshipper taking great delight in their intimate and individual relationship with the Supreme Lord internally. Yaja denoting yagna indicates all the myriad of wonderful and sublime ways of offering bhakti or loving devotion unto Lord Krishna, the way a dear friend offers everything they possess to please another dear friend. Offering as yaji is of three kinds. 1) aupacharika is external worship such as offering incense and waving ghee lamps, fanning etc. 2) samsparsika is tactual service such as garlanding, applying ungents, smearing sandalwood paste, etc. 3) abhyaaharika is offering of vegetarian food such as milk products, fruits and vegetables. Yaji is thus rendering all kinds of pleasing and delectable services for Lord Krishna’s supreme satisfaction and this whether great or small is accomplished perfectly by bhakti or loving devotion and by no other means. The purport is: Let my mind be so aligned that it takes great delight in always rendering such pleasing services to the Supreme Lord Krishna. Next is advised namaskuru which is the humble prostration of obeisance unto the Supreme Lord. This infers to not let one’s mind merely bask in the satisfaction of rendering service out of infinite love created by communal bliss with the Supreme Lord but to also be prostrated in homage with humility to the Supreme Lord as the internal monitor within as Paramatma the supreme soul who witnesses all thought and activities of every living entity. Mat-parayanah means one who has totally surrendered to the Supreme Lord. Who accepts the Supreme Lord as their only shelter and refuge and who independent of Him could not tolerate existence therefore such a person depends completely on Him. Thus disciplining the consciousness in one pointed focus so that everything one does is directly related to the Supreme Lord one should guide their consciousness in such a way that it can revel and delight in personal communion with the Supreme Lord at every moment. Possessed of such a wonderfully evolved spiritualised consciousness thou shalt most assuredly attain the Supreme Lord without fail. The word atma used here denotes the consciousness beyond the mind. The import of this verse is that if a person prepares and develops their consciousness to meditate on the Supreme Lord, to render loving service to the Supreme Lord, to delight in communion with the Supreme Lord, to prostrate in humble homage to the Supreme Lord, then putting their full trust to Him alone they will undoubtedly attain Him. So practically one should perform all worldly duties required to maintain bodily subsistence and then to please the Supreme Lord one should adhere the ordinances of the Vedic scriptures fulfilling both daily and occasional duties as to varnasrama or one’s status and position in society according to time and circumstances. Performing all these activities for the satisfaction of the Supreme Lord one becomes essentially His dependent although inspired and activated to perform these services by the Supreme Lord within by His feature as Paramatma the supreme soul. Thus one will be ever loving engaged in chanting the names of Lord Krishna, singing His praises, reciting His glories, rendering services, prostrating before Him. Thou shalt realise that every aspect of creation, preservation and dissolution is under His Supreme authority, rule and guidance and is in fact His appendage. Meditating daily in full devotion, reflecting and marvelling over the unlimited multitude of phenomenal qualities and marvellous attributes such a blessed soul attains the ultimate goal of all existence, eternal communion with the Supreme Lord in their eternal spiritual form.

 

 

 

 

 

 

 

 

 

 

 

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Geetha Saaram 9-25 to 9-29

August 26, 2008

..slokam 9-25..thiru nahari..moontru gopurams..7,5,3 tiers..thiru anthi kaappu..thirshti pola..pidi sothil ney pola adi thorum archai paaduvaar thirumangai..86 desam mangalaasanam panni  ullaar..evar mattum 47 divya desam aruli erukiraar..

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino ’pi mam

“Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.”

Deva vrata = those intending to become a deva [ or reach deva loka], devan yanti = [ by doing specified karmas for that] attain deva loka. Pitr vrata = [similarly] those wanting to reach pitru [deceased ancestors] loka, yanti = attain [ by taking specified efforts] , pitrn = the world of pitrus. Bhutani = groups of bhutas, like rakshasas, gandharvas, etc., yanti = are attained [ by performing ], bhutejya = karmas related to such bhutas. One does a karma to reach Indra lok and worships Indra with the knowledge and intention that Indra is to grant the desire of reaching Indra lok. But, Yanti = attain, mam = Me [Sri Krishna, in Vaikuntam], mad yajino = [who] perform karma to reach Me [Sri Krishna], api = only.The Lord is not asking anyone to change the karma; but only asking them to change the sankalpam..

.Ramanuja’s Commentary  The word vrata means sacred resolve and undertaking. Those whose resolve and willingness to perform ceremonies to the demigods such as darsa purnamasa for the full moon etc. desiring entry in the heavenly planets worship Indra the celestial chief and join him there. Those who determine to offer profuse ritualistic ablations in honor of the ancestors go to Pitriloka the realm of the ancestors. Those who undertake to worship demons, ghosts and spirits go to the realms of the respective elemental spirits of those invoked. But those who with devotion judiciously offer all propitiation and worship to the Supreme Lord Krishna who exists inside as paramatma the supreme soul and whose transcendental body comprises all of the demigods attains the Supreme Lord eternally. The votaries of the demigods share the joys of the heavenly kingdoms for an allotted time and then they fall down but those who direct their rituals, ceremonies and worship to the Supreme Lord. Who is without beginning, without end. Who is omniscient, omnipresent, omnipotent and infallible. Who is a vast ocean of multitudinous attributes and infinite glories. Who is measureless bliss personified and from whom once attaining there is no return to the worlds of mortals. Next will be given another distinguishing characteristic of Lord Krishna’s devotees.  

..slokam 9-26.

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.”

..

Ramanuja’s Commentary  Whoever offers the Supreme Lord Krishna even the most easily obtainable articles such as a flower, a fruit, some water or even a leaf, He will accept if the are offered with bhakti or exclusive loving devotion. Lord Krishna’s devotee love Him so ardently and enthusiastically that without dedicating all they have for His acceptance the devotee finds themselves unable to tolerate their very existence and subsequently so impassioned do they feel this love that their very act of offering in devotion even a leaf has great merit in the fulfillment of their enthusiasm to please the Supreme Lord. The compound word prayatmatmanah means a devoted, pure minded and pure hearted being. Pure in mind, pure in heart consists of an attitude and mentality of dedicating everything they offer to the Supreme Lord exclusively with only motives of pure devotion and love which is the topmost ambition and goal of the spiritually enlightened. Thus such humble offerings as water or even a simple leaf are given with love by such persons.The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is unalterable. Who is completely self-satisfied. Whose glorious qualities and attributes are transcendent and limitless. Who is the sole source of all created beings and from Whom all the trillions of universes come into existence, He views their appearance and disappearance like a marvelous show that is like sport for Him. Although He is supremely and sublimely satisfied naturally in the unlimited bliss of Himself in unparalleled felicity; He is always joyful to receive an offering from His devotees no matter how simple. The Supreme Lord accepts even the most humble offering from His devotee even if it is only fresh water or a flower which are easily available because it is given with bhakti or loving devotion. The Moksa Dharma states: The Supreme Lord looks at such offerings as being so rare and precious that they are comparable to the most cherished possession of desired expectations in a longing heart. In Mahabharata, Santi-parva, chapter CLXXI, verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with exclusive single focused devotion, the Supreme Lord Himself accepts them upon His head. Inasmuch as these are the special characteristics of the exalted, noble souled bhaktas or loving devotees of the Supreme Lord. Everyone regardless of position should without consideration of thinking or acting become such a bhakta and along with all family members attain loving devotion to the Supreme Lord as has been profusely described. Such a one should always be singing His glories, chanting His praises, remembering His pastimes, rendering service to Him, worshipping Him, prostrating before Him and offering everything to Him. All these things should be lovingly performed along with one’s secular and religious duties according to one’s varna and asrama or class and position in society as authorized by Vedic scriptures.

..slokam 9-27..vayalali manavalan.seated posture on rice bag..kalyana renga nathan..veda raja perumal…uthsavar is vayalali mainthan..silai valavan sannithi aruhil..eruvaraay vanthaar yenkiraar alwar in my vannam narum kunji pasuram of thiru nedm thandaham..natta kunji ragam is my valam..

yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam

“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunti, as an offering to Me.”

Tat kurushva = do that, mad arpanam = [as] offering to Me [Sri Krishna]. This is what we daily recite in ‘kayena vacha amnasaindhri aiva... Narayana iti samarpayami’. Whatever we do by mind, words and organs, we should submit to the Lord. Yat karoshi = whatever you do [of worldly living], yad asnasi = whatever you eat [ for living], yad juhoshi = whatever yagnas you do, yat dadasi = whatever gifts [dhana] you do, yat tapasyasi = whatever meditations you do, tat kuruushva = do all of them, mad arpanam = in My [Sri Krishna’s] favour, kaunteya = Arjuna..lowhiha and vaidiha activities to be done as His service..whatever we do we dedicate to Him..

 ..Ramanuja’s Commentary   

Whatever mundane requirements according to varnasrama or class and position in society one may be engaged in out of necessity to maintain one’s life. Whatever vegetarian food one may be eating and whatever non-alcoholic beverages one may be drinking. Whatever daily and occasional Vedically enjoined duties one may be fulfilling such as juhosi or offerings in rituals, dadasi is giving in charity, tapasyasi is austerities or vows all should be offered internally to the Supreme Lord. Everything that is intended, dedicated and delivered unto the Supreme Lord is known as arpanam an offering to Him. One should perform all activities in such a sublime way as the performer of the action, the enjoyer of the action are actually part of the worship offered unto the Supreme Lord. The exact understanding is that in all actions constituting rituals of demigods and lesser gods there are limitations in scope and power. The individual performs such ritual and is the enjoyer of its rewards; but both the performer and the demigods as well as lesser gods are all part and parcel of the Supreme Lord Krishna and are sustained and maintained by Him alone. As He is the sole support of everything in creation they are all dependent upon Him for all their impulses and for their complete existence.

The Supreme Lord Krishna is the absolute controller , the independent indwelling monitor, the performer of the worship, the enjoyer of the worship and the object of worship. He is all the hosts of demigods and all lesser gods. He is the sum total of all acts constituting worship in accordance to the Vedic scriptures and He is the recipient of them as well. One should fashion the intention of their mode of meditation on the Supreme Lord Krishna or any of His Vedically authorized incarnations or expansions in the mood of bhakti or loving devotional communion with the absolute understanding that He is the source of everything, He comprises everything, and everything emanates from Him as His part and parcel.

..slokam 9-28..neel nila muttram in thirunahari..peri alwar, nam alwar and thiru mangai alwar have separate dvja sthambam for them..8-2-2 pasurathil neenila mutrathu minnuthal nokkinal..alwar facing south towards thiru kanna puram neenila muttram..Swami Manavala Mamunigal has portrayed the beauty of the Alwar:
அணைத்த வேலும், embracing spear
தொழுத கையும், folded hands
அழுந்திய திருநாமமும், well imprinted thiruman
ஓம் என்ற வாயும், mouth always chanting om
உயர்ந்த மூக்கும், long nose
குளிர்ந்த முகம், merciful face
பரந்த விழியும், broad eyes
பதிந்த நெற்றியும், broad forehead
நெறித்த புருவமும், well defined eye brows
சுருண்ட குழலும், curly hair
வடிந்த காதும், shapely ears
அசைந்த காது காப்பும், dangling ear rings
தாழ்ந்த செவியும், ears ready to listen to [mantras from the Lord]
சரிந்த கழுத்தும், flowing neck
அகன்ற மார்பும், broad chest
திரண்ட தோளும், bulging shoulders
நெடிந்த முதுகும், long back
குவிந்த இடையும், narrow stomach
அங்கி கயிறும், robes on stomach
தூக்கிய கருங் கோவையும், beautiful hairstyle
தொங்கல் தனி மாலையும், garlands
மிளிர நிற்கிற நிலையும், standing style
திருத்தண்டையும், ornament on feet
வீரக் கழலும், ornament on ankle
தஞ்சமான கால் இணையும், feet in attention
குந்தியிட்ட கணைக் காலும், slightly raised heels
குளிர வைத்த திருவடி மலரும். lotus feet capable of calming our miseries..

..adal ma kuthiraiyil sentru nithi thirattuvaar..Alwar had four disciples –Neermel nadappan[நீர் மேல் நடப்பான்], Nizhalil odhunguvan [நிழலில் ஒதுங்குவான்], Thaloodhuvan [தாள் ஊதுவான்], Tholavazhakkan [தோலா வழக்கன் ]. neelam was his original name..see http://hk.youtube.com/watch?v=RwXt0Yl6Feg..arasa maram-peepal tree- adiyil thiru mantram petraar..thirumanam kollai vedu puri uthsavam nadakkum edam..

subhasubha-phalair evam
moksyase karma-bandhanaih
sannyasa-yoga-yuktatma
vimukto mam upaisyasi

“In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.”

Sanyasa = relinquished. Here sanyasa does not mean ascetics who wear safron robes and who have renounced worldly life; but those who have dedicated all their actions, their yagnas, their food, their gifts, etc., in favour of the Lord. Sanyasa yoga = such people, yuktatma = with such minds [always dedicated to the Lord]. These people do their actions, not with any selfish motive, nor for any cheap and inferior rewards, but dedicated to the Lord. They are indicated in the words sanyasa-yoga-yuktatma. Moksyase = [such a person] is liberated, evam = in this way [by dedicating all actions to the Lord], subha = auspicious or happiness, asubha = inauspicious or sorrow, phalai = rewards. Happiness comes out of good deeds or punya; and sorrow emerges from bad actions or papa. Karma bandhanai = bound by karmaVimukta = such a liberated person, upaisyasi = attains, mam = Me [Sri Krishna].

Ramanuja’s Commentary 

 

The words sannyasa-yoga means the individual consciousness attaining communion with theultimate consciousness by the complete surrendering and offering of everything one has and is unto the Supreme Lord Krishna. One whose nature has found refuge in such inner resignation is known as a yuktatma or a renunciate of the eternal soul. Thus constantly meditating on the atma or soul as being the eternal part of themselves and the Supreme Lord and realizing that they are totally under His control they perform all actions whether they are natural, scriptural, daily or occasional as direct intended propitiation to Him. Thus thinking and acting in this way they are released from the fetters of all karma or reactions to actions from the immeasurable past which barricades the path leading to the Supreme Lord from time immemorial and being freed from them attain the eternal spiritual worlds in association with the Supreme Lord. Next here about His transcendental and paramount nature beyond the sway of material nature.

 

 

..slokam 9-29..thiru kuraiyaloor.alwar avathara sthalam. athanal kurai ellatha thiru kuraiyaloor peyar..neelanaha piranthu mangai mananaha aanavar..ugra roobam.seated posture..

samo ’ham sarva-bhutesu
na me dvesyo ’sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.”

Sarva bhutesu = to all living beings, samoham = I [Sri Krishna] am equal or impartial. Na me dvesyo asti = no hatred is there [to anyone], na priya = nor any dear [to Sri Krishna]. The Lord says that he harbours no hatred for any nor shows love to any; He is the same to all. Ye = they, who, bhaktya bhajanti = worship with bhakti or love, mam = Me [Sri Krishna], mayi te = they are in Me [Sri Krishna], ca = and, aham =I [Sri Krishna], tesu = in them. He is same to all devotees ..For Him, Prahalada, Vibheeshana, Sugreeva, Hanuman, Guha, Vasishta, Sandeepa or Gopika are all equal, as all of them are His devotees..Five year old Sri Andal could order that He shall not leave Her unprotected [குற்றேவல் எங்களை கொள்ளாமல் போகாது]. That is intimacy. Prahalada, an asura child, could dare to go near the Ugra Sri Narasimha, when all gods and even Sri MahaLakshmi were scared. The Lord also reciprocates their love as we see His love for Gopikas. Sage Sukha was so overwhelmed that he wanted to be born as the dust under the feet of Gopikas..

..Ramanuja’s Commentary

 

 

Whether it is the divine, heavenly kingdoms, or the human worlds, whether the jiva or embodied being is advanced or primitive, whether the jiva is of a dark color or a light color, whether the jiva is of good character or bad character, whether the jiva occupies a form as an animal, bird or fish or even resides in a form in the stationary kingdoms of trees and plants, Lord Krishna declares that He is the refuge to all and independent to any external considerations being equal to all without distinction. The conception of inferiority due to lack of beauty, absence of wealth, no education, menial position, low class family etc. is not an obstacle for any one desiring to surrender to the Supreme Lord, accepting Him as their refuge. Neither is it applicable for one possessing beauty, abundant wealth, good education, a high position in society coming from a first class family to think that they are entitled to any special privileges or have the right to have access to the Supreme Lord because of it. Whoever selects the Supreme Lord as their all in all, their life and their refuge exclusively, to them alone does the Supreme Lord accept and reciprocate and they due to their unflinching devotion are especially dear to Him. Whoever whether they be of any description, who worship the Supreme Lord with bhakti or loving devotion which is most endearing. Who worships the Supreme Lord with a fervor that if interrupted would feel as if their very life was in peril. Who worships the Supreme Lord as the sole aim and goal to be attained. Such beings regardless of any external position of inferiority or superiority would be filled with such blissful blessedness that could compare only with His own blissfulness.

 

 

 

 

 
 

 

 

 

 

 
 
 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Geetha Saaram 9-20 to 9-24..

August 18, 2008

..slokam 9-20..

trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan

“Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.”

..Ramanuja’s commentary..There is no commentary for this verse..

..slokam 9-21..Thiru devanaar thohai. moolavar Deiva nayahan.nintra thiru kolam merkku nokki…Thayar Deiva nayahi thayar..uthsavar Madava nayaha and thayar is Madava nayahi thayar.(kadal mahal natchiyaar).Shobana theertham.. shobana vimanam..dhava=leader.. madavan..Sridhara means carrying her in His  chest…te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam vishanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante“When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death..

..normally geetha slokas will have 32 letters anushtup chandas.. in 20 ,21 and 22 these have 44 letters.
Te =they(those who perform jyotish homa, etc.) tam =such, bhuktava = pleasure is experienced, visalam = vast, svarga loke = heavens. ..Ksine punye = all punya get reduced [as the pleasures of swarga lok are enjoyed and as time passes], martya lokam = the world of mortals or human beings, vishanti = return. ..’ksine‘ -reducing. It is not completely exhausted, but with a particular low level reached, they are reborn in this earth. Evam = thus, anuprapanna = following, trayi dharmam = three Vedas. labhante = attain, kama kama = desired places and desired pleasures. Are these permanent? Ghata aghatam = they go [to heaven to enjoy] and return [to suffer in this samsaram].
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Ramanuja’s Commentary .. The compound word trai-vidya denotes the lower spiritual sciences known as karma kanda or actions for fruitive rewards also enjoined in the three Vedas. Persons who perform worship for rewards are known as trai-vidya and are not devotees of the Supreme Lord as they have desires other than devotion to Lord Krishna or His authorised avatars or incarnations and expansions and so they revolve perpetually in samsara the endless cycle of birth and death. The devotees of Lord Krishna who understand Him as the goal to be known and the highest attainment are indeed the mahatmanas or great beings and as stated in verse 14 they inspiringly sing His glories and as stated in verse 15 they enthusiastically learn and enlighten each other about all aspects of His divine glory intensely focusing on Him exclusively in remembrance and meditation as their sole ambition in life and the acme of their ambition. To the contrary those votaries who are addicted to studying the three Vedas for fruitive rewards are known as trai- vidya and they desire Svargaloka the heavenly planets where there is no old age and disease and everyone may partake of Soma or the heavenly nectar after offering it to the demigods and lesser divinities, such votaries enjoy in full energy and bliss as prescribed in the Rig Veda, Sama Veda and Yajus Veda where the Atharva Veda was extracted. The ordinary sins which obstruct the passage of a jiva or embodied being from this world to Svargaloka are thus dissolved by the worship and adoration of Indra the heavenly chief and entering the heavenly spheres they reap their rewards of exquisite heavenly delights never realising that it is the Supreme Lord Krishna alone who sanctions those rewards and that Indra is merely His representative. Thus those of fruitive desires abandon themselves to the full pursuit of delectable pleasures fully accessible in the vast regions of Svargaloka. But after a long duration of time, once their accumulated merit has been exhausted and the time allotment for their heavenly sojourn has expired they again fall back into material existence of samsara.Thus those who hanker after material delights following the karma kanda sections of the Vedas, ignoring the superior spiritual knowledge found in the Vedas as well revolve up and down, back and forth obtaining lives of elevations and recessions. The word gatim denoting destination comes from the words gat – agatam meaning transitory states with no permanence this infers that the enjoyments of Swargaloka are of a trivial and temporary nature involving a revocation and termination. Whereas the mahatmanas hanker only for the Supreme Lord, giving themselves completely in bhakti or ardent loving devotion to Him and thus they assuredly achieve the eternal spiritual worlds never returning and attain the Supreme Lord Krishna who is immeasurable, inexpressible and inconceivable annada or bliss personified. Additional characteristics distinguishing the mahatmanas is given next.
..slokam 9-22..Thiru kavalam badi–Gobala Krishnan..Raja gobalan with cow, calf and pole in one and whip in another  hand..thada malar poyhai pushkarani.. nahathin nadukkam theerthaan..naham=elephant..ka=gardan or grove..valam=fertile..padi=place..as protector he will grant us ishta prabthi and anishta nivruthi..

ananyas cintayanto mam
ye janah paryupasate
tesham nityabhiyuktanam
yoga-ksemam vahamy aham

“But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.”

Aham = I, Sri Krishna, tesham = their, yoga – kshemam = yoga and kshemam, vahamy = do Ye jana = those devotees, those who think of Sri Krishna as all for them, ananya = not [desiring] anything else [other than the Lord], mam = Me [Sri Krishna], cintayanto = thinking, paryupasate = meditate on His auspicious qualities, on His Divine beauty, on the good things the Lord has done to them. Such people, nitya = always, abhiyuktanam = desiring to be with the Lord..When we enquire yoga kshemam of others, we should mean whether the unexpected Bhakti has been acquired and whether the acqired Bhakti is continued without any reduction..amuthinai kannda kannkal mattru ontrai kaanaathu pola..atchuvai perinum veynndathathu pola..gopies ullathil yentrum vuraibavan gopala krishnan..

..When we enquire yoga kshemam of others, we should mean whether the unexpected Bhakti has been acquired and whether the acqired Bhakti is continued without any reduction.

.. Ramanuja’s Commentary..The word ananyas meaning exclusivity refers to those who have excluded themselves from all other desires except the Supreme Lord Krishna who is their sole source of joy and only center of hope. Always meditating upon Him day and night in terms of his qualities and pastimes as well as what He may be doing and reflecting in relation to them. Deprivation of such meditation and reflections would be tantamount to cessation of their very lives, hence incessant remembrance of the Supreme Lord is wonderful for them in and of itself. The mahatmanas or great, noble beings of this description who devoutly contemplate the Supreme Lord in all His glory and splendour as the source of all glory and splendour throughout the cosmos all over creation and furthermore who contemplating Him thus intensely aspire for eternal communion and association with Him. Then the Supreme Lord Himself accomplishes that yoga or the attainment of the individuals consciousness in communion with the His ultimate consciouness. The word kseman means perpetually this denotes that it is eternal and indicates that there is no return back to the material existence for those so exclusively devoted

..slokam 9-23..svayambu vimanam in kavalam padi.. 11 divya desa perumals in thiru nangur came from various shedrams..dwaraha perumal eingey vathullaar..11 rudrarkallukaka..lord Srinivasa came to Thiruvella kulam..Thiruvida venthai -Nithya Kalyana perumal came to Thiru thevanar thohai..thirumangai speaks about dwraha natha in his paasurams on thiru kavalam padi..here He is with Rukmini and Sadya bama..

ye ’py anya-devata-bhakta
yajante shraddhayanvitah
te ’pi mam eva kaunteya
yajanty avidhi-purvakam

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.”

..This gyana that the Lord is the inner soul of all these gods is necessary to obtain greater benefits..Ye api = even these persons, who are different from those devotees, who think only Sri Krishna is all for them, anya devata bhakta = devotees of other gods, yajante = worship, shraddhayanvita = sincerely..Te api = even those persons, yajanty = worship, mam evam = only Me [Sri Krishna], avidhi poorvakam = without understanding the Vedas correctly.

Ramanuja’s Commentary   

 

 

Lord Krishna confirms that everyone who worships the demigods like Brahma or Shiva as prescribed in traividya or the karma kanda or fruitive reward sections of the Vedas; as well as worship of lesser divinities such as Indra and Surya and also worship of impersonal conceptions of god are all in reality propitiation to the Supreme Lord but offered in an unconscious, indirect way. For this reason as stated previously all the 330 million demigods comprise the body of the Supreme Lord Krishna and within the etheric heart of each He is residing as paramatma the Supreme Soul as also within all living entities. In every sense all the demigods find their highest good and noblest purpose by supplication to Him. The ignorant who worship the demigods and other lesser gods are totally oblivious to this eternal truth and are not performing worship of the demigods in the manner prescribed in the Vedic scriptures. The Taittiriya Upanisad III.II.II beginning chatur hotaro yatra sampadam gacchanti devaih states: By paramatma the four Vedic rituals known as hotri are fulfilled by the demigods. The Supreme Lord in His localised aspect is paramatma who makes the ritual successful. Thus it is clear that the benefits gained by ceremonial worship to any of the demigods is only by grace of the Supreme Lord. The four hotri rituals as prescribed in the karma kanda section of the Vedas such as Agnihotra or propitiation to the sacred fire by offering it oblations of ghee and grains everyday. Two of the other hotris given in the Taittriya Upanisad I.VI.VIII beginning ya evam vidvan are Purnamasa or penance for full moon and Darsa or penance for new moon. The followers of traividya cannot comprehend that all the rituals and worship that they offer to the demigods is in reality indirect worship to the Supreme Lord who has Brahma, Shiva, Indra, Surya and all the 330 million demigods as part of His transcendental body and that He is the actual object of their worship. Hence because they worshipped indirectly they are entitled to indirect recompense because it descends from the Supreme Lord back down through the demigods who taking their share bestow whatever mundane and transitory desire the ritual was performed for such as entry into the heavenly planets and because such a boon is not eternal when the allotted time fo enjoyment has expired they will be recycled back into samsara the perpetual cycle of birth and death again as mortals. It should be clearly understood that although the Vedic scriptures directly enjoin worship of the demigods they also explain that the demigods constitute the transcendental body of the Supreme Lord and that He is the spirit soul within each and every one of them as well and thus the spiritually intelligent mahatmanas or great souls easily understand that by worshipping the Supreme Lord all the demigods are automatically worshipped as well and thus with great love and devotion they exclusively worship the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures.

.slokam 9-24.uthsavar Raja gobalan..on His chest madavarai mangai ..Our worship also should be with that gyana or knowledge that the Lord is the antharatman in the god we are worshiping. Without this gyana, they are destined to get only what was prayed for..

aham hi sarva-yajnanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te

“I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.”

Aham hi = I [ Sri Krishna] am alone, sarva yajnanam = of all the yagnas’, bhokta = beneficiary, ca = and, prabhur eva = only giver of benefits in return. Tu = but, mam = My [ Sri Krishna’s], tattvena = true nature is, na abhijananti = not understood [ by them in this way]. Te = they, cyavanti = slip away [from not getting superior benefits and reach only inferior results]. The Lord, in this sloka, says that He represents everything in an yagna: the yajamana, actual performer, the holy fire, the god prayed for, the payasam, etc. He is the inner soul of all. Because of Him all have their capacity or power. He performs yagna; He is worshiped; and He is the giver of results..

Ramanuja’s Commentary  

 

 

Lord Krishna speaks the words prabhur eva ca meaning that He alone is the sole bestower of rewards in every respect. Amazingly fascinating it is that humans who engage in the very selfsame activities of propitiation and worship are differentiated and classified by the simple difference of the intention and motive by which it was performed. Some performers of activities merit paltry, minimal results such as reaching the heavenly planets and when there allotment of time there has expired they have to start all over again. While other performers of the same activities merit unlimited and transcendental eternal results such as atma tattva or realisation of the soul and never lose it ever as they attain moksa or liberation from material existence.

 

 

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Geetha Saaram 9-15 to 9-19

August 18, 2008

.Slokam 9-15..Annan kovil.Thirumangai calls both Thirumala perumal and this perumal as Annan..He is all relatives to us father, mother etc..

jnana-yajnena capy anye
yajanto mam upasate
ekatvena prithaktvena
bahudha vishvato-mukham

“Others, who engage in addition, sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.”..

Anye api = some others..jnana yajnena ca = by gyana yagna also, yajanta = perform pooja [aradhana]. mere knowledge will never grant Moksham. Only Sri Govinda nama sankeerthanam would redeem us..Ekatvena = in unison..Bahuda = in many, prithaktvena = but in separate,vishvato mukham = appear in the entire Universe..Viswatomukham means everything is body to the Lord..

..Ramanuja’s Commentary .. The mahatmanas or those of great souls discuss, sing and reflect on the glories of Lord Krishna without abatement in what is called jnana yagnena or propitiation by knowledge. How is this to understand? By constant meditation of Him as the unity comprising the infinite variations of unlimited diversity displayed in creation as the form of the cosmos. The essence of understanding this phenomena is as follows. The Supreme Lord Krishna alone is the sum total of all having within His spiritual body the most fine and supra subtle state chit or the principles of consciousness and also that of achit or inconsciousness without names, forms and distinctness. By His indomitable will the Supreme Lord resolves to manifest from His spiritual body consciousness and inconsciousness into their relative material states having names, forms and distinctness. Thus the Supreme Lord Himself being the totality of all is perceived in His manifested cosmic form exhibiting the marvelous variegations of existence such as the heavenly demigods, humans, flora, fauna and aquatic as well as the stationary kingdoms. Contemplating the Supreme Lord as all inclusive they are worshipping Him. Therefore He is declared to be the universal form. ..slokam 9-16..Padmavathi thayar sannithi..Thiru maa magal came from indra loham and was fond of kumuda flowers..so she was called kumuda valli. she stipulated that Kaliyan should get pancha samskaram and perform thathiyaradanam for 1000 sri vaishnavas for one year daily..Sri naraiyor nambi became the acharya for Akwar.this pace is piranthaham for kumudavalli..in slokam 13 we saw sadya bakthi..in 14 and 15 sadana bakthi is explained..

aham kratur aham yajnah
svadhaham aham ausadham
mantro ’ham aham evajyam
aham agnir aham hutam

“But it is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering.”

He says He appears as all the various parts of a yagna. Though the list mentioned contains many, we should not forget that He, as One, appears in all. Aham = I, Sri Krishna, am, kratu = all the various yagnas performed to obtain swarga, etc., aham = I, Sri Krishna, am, yajna = activities like pancha maha yagna, one is expected to do daily [ brahma yagna, deva yagna, pithru yagna, manushya yagna and bhootha yagna], aham = I, Sri Krishna, am, svadha = offerings made to pithrus [deceased ancestors] for their welfare, aham = I, Sri Krishna, am, ausadam = havis or the sacred offerings made in sacred fire in yagna, aham = I, Sri Krishna, am, mantra = all the chanted mantras in an yagna, aham = I, Sri Krishna, am, eva = alone, ajyam = ghee offered in the sacred fire in yagna, aham = I, Sri Krishna, am, agni = the sacred fire itself, aham = I, Sri Krishna, am, hutam = the entire homa or yagna or yaga. In the yagna, He is the total yagna, the fire, ghee offered, the person performing, the mantras chanted, offered havis, and what not..

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Ramanuja’s Commentary . So in this verse Lord Krishna describes some of His qualities concerning Vedic rituals.He is Kratu or Vedic rituals like Jyotishtoma which awards Swarga the heavenly planetsHe is Yagna or the act of daily propitiation enjoined in the Vedic scripture.He is Sraddha the food oblations offered to the departed ancestors and presiding deitiesHe is ausadham the potency within the healing medicinal herb..He is the mantra or the sacred verses chanted at the performance of all Vedic rituals.He is ajam or the ghee which is clarified butter extracted exclusively from cows milk..He is the fire known as Ahavaniyas the sacrificial fire ignited from the consecrated fire…He is hutam denoting homan or the oblations offered into the fire and the ritual itself.   

 

 

 

 

 

 

..slokam 9-18.. aalinganam seythu konda edam aali naadu..in Thirunahari moolavar is Veda Raja Perumal.. uthsavar is Vayalali Manavalan..Poorna maharishi’s daughter is Amirtha Valli thayar..Panguni uthsavam 8th day wedding..antha kalyana kolathil thaan ,yella aabarannangallaiyum thiruda vanthaar kaliyan..vimanam in Thiruvali is kesar astha vimanam..kesari=lion..uthsavar is thiruvali naharalan.. alwar calls Him as sinthanaikku eniyavan..

gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam

“I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.”..

..Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. medicine and doctors could also be saranam..Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. medicine and doctor (beshajam and bishak) could also be saranams..Suhrt = all those who think well of one..Prabhava = originate, pralaya = merging, sthanam = place..Avyaya = never undergoing any change nor changing in quality or quantity, beejam = seed. Seed implies cause. That is the raw material, the maker and the implements…

.. Ramanuja’s Commentary 

Lord Krishna states that He embodies the following atributes in this verse: 1) gatih the ultimate goal of all existence. 2) bharta the support like a husband, the sustainer as gravitation sustains. 3) prabhuh the master, the sovereign, the ruler. 4) saksat the witness, the monitor of all thoughts and actions. 5) nivasah the abode where all things dwell. 6) saranam the refuge where all spiritual beings may resort to for guidance. 7) suhrt the dear most friend and well wisher. 8) prabhava pralaya sthanam the basis of creation and dissolution wherever it occurs. 9) nidhanam that from whence all things arise from and all things return to. 10) avyayam bijam the imperishable seed of all, the inextinguishable cause of everything..

..slokam 9-19..pancha narasimhar–representing pancha boothams..in Thiruvali Lakshmi Narasimhar for water..alwar was with his mother and He came and stole him..both of them were inlove and hence in their mad love they could have gone any where..

tapamy aham aham varsam
nigrhnamy utsrijami ca
amritam caiva mrityus ca
sad asac caham arjuna

“O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. All in all times, past, resent and future, are in Me.”

 

 

..He talks of rain here and aptly the Lord Sri Narasimha is representing water, in this Kshetram. Aham = I, Sri Krishna, tapamy = burn or produce heat.. Aham = I, Sri Krishna, nigranhamy = suck [ by evaporation] water from various sources like ocean or lakes, etc., by the Sun’s heat, utsrijami = and as cloud produce, varsam =rainAmrutham = life saving, ca = and, mrithyu = death. Here, amruth denotes various lifesaving devices and not the nectar obtained by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama mantra, anything which saves a life from departing a body.Arjuna = Arjuna, aham = I, Sri Krishna. am, sad = all those existing in the present, and asad = all those different from present; that is both past and future. So, all that are existing now are His body..By these Four slokas, the Lord exhausts everything we can perceive in this Universe and says that He, as One, is the Soul of all these and command them to do their jobs.. 
..
Ramanuja’s Commentary  

The Supreme Lord Krishna explains some of His potencies that through the sun and fire He is tapami or causes heat and He withholds and releases rain. He is amrtam or immortality being by which the world exists. He is also mrtyus or death that by which this world becomes destroyed. Never in contradiction the Supreme Lord is sat or that existence which manifest in the present time and asat or that existence which is unmanifest in present time but which existed in the past and which may manifest in the future. Thus Lord Krishna exists in every reality as the sum of all things intelligent and unintelligent which compose His transcendental body. The mahatmanas or great, noble beings referred to in verse 13 are those who meditate on the Supreme Lord as the unity, manifesting itself in corporeal multiformity and variegatedness throughout creation in the macrocosmic sense. So in order to more fully understand the attributes of the Supreme Lord characterized by the mahatmanas and the method they commune with the Supreme Lord has been depicted. Next will be described the behavior of the ignorant who full of desires covet enjoyment.

 

 

 

 
 
 

 

 

..He talks of rain here and aptly the Lord Sri Narasimha is representing water, in this Kshetram. Aham = I, Sri Krishna, tapamy = burn or produce heat.. Aham = I, Sri Krishna, nigranhamy = suck [ by evaporation] water from various sources like ocean or lakes, etc., by the Sun’s heat, utsrijami = and as cloud produce, varsam =rainAmrutham = life saving, ca = and, mrithyu = death. Here, amruth denotes various lifesaving devices and not the nectar obtained by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama mantra, anything which saves a life from departing a body.Arjuna = Arjuna, aham = I, Sri Krishna. am, sad = all those existing in the present, and asad = all those different from present; that is both past and future. So, all that are existing now are His body..By these Four slokas, the Lord exhausts everything we can perceive in this Universe and says that He, as One, is the Soul of all these and command them to do their jobs.. 
..
Ramanuja’s Commentary  

The Supreme Lord Krishna explains some of His potencies that through the sun and fire He is tapami or causes heat and He withholds and releases rain. He is amrtam or immortality being by which the world exists. He is also mrtyus or death that by which this world becomes destroyed. Never in contradiction the Supreme Lord is sat or that existence which manifest in the present time and asat or that existence which is unmanifest in present time but which existed in the past and which may manifest in the future. Thus Lord Krishna exists in every reality as the sum of all things intelligent and unintelligent which compose His transcendental body. The mahatmanas or great, noble beings referred to in verse 13 are those who meditate on the Supreme Lord as the unity, manifesting itself in corporeal multiformity and variegatedness throughout creation in the macrocosmic sense. So in order to more fully understand the attributes of the Supreme Lord characterized by the mahatmanas and the method they commune with the Supreme Lord has been depicted. Next will be described the behavior of the ignorant who full of desires covet enjoyment.

 

 

 

 
 
 

 

 

 

 

 

 

 

 

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