Geethaa Saaram 10-1 to 10-5

..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..

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