Geetha Saaram11-01 to 11-05.

..sloham 11-01..Maa muni sannithi–eipasi moolam nadshadram–yeedu virithu vuraithaar..aadi seshan avathaaram lakshmanan, bala raman, raamanujar pola..vyaakyana granthangall pala..aazlvaar thiru nahari avatharam.. sesha beedam thanthaan arangan.. beedathilum, greedathilum aathi seshan..koopiya kaikall..anjali hadtham..aani moolam yeedu porthy ..than guruvin thaall ennaimel.. thiru naadukittaathu than thaallai pattrinaal yenkiraar.. gjanam anushdanam vulla guruvai adaiyannum..nasthihar, aasthihar, asthiha nasthihar moontru koshdi.. munnavarum pinnavarum moorkar yentru vittu aasthiharai thodarannum..asthi yenkira puthi–erukiraar perumaimvuunddukaakiraar thaangukiraar yenkira vunnmai therinthu..arjunan thaanaasthihan yenkiran moontru slohangallil..nantri therivikiraan thannai anugrahithatharhaha–atma vishayamvubadesithathaal..nantri solli,bakthan anathai sollukiraan..visva roobam paarkka bakthi venum..mad=yennai..kuzlambi kidantha yennai..yutham seyya solla villai.nalla vazli kaatta -darmam solli athanaal sandai panna solluhiraan yentru arjunan solluhiraan..atma-deham sambandam theriyaamal-ethil kuzlambi eruntheyn yentru theriyamal eruntha yennai ..padi padiyaha solli koduthathai ninaithu–kannkall kalangi nantri solluhiraan.. sishyan, athai pillai yentru..mayakkam tholainthathu eppo yenkiraan.

arjuna uvaca
mad-anugrahaya paramam
guhyam adhyatma-samjnitam
yat tvayoktam vacas tena
moho ’yam vigato mama

“Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled.”

By three slokas Arjuna claims he was a devotee of Lord Sri Krishna, an Astika and faithful to Sri Krishna. Arjuna says gratefully, that his illusion was dispelled. Mad anugrahaya = to bless me [Arjuna], paramam = top most, guhyam = secret [that is not easily understandable or not easily instrutible]. Adhyatma = about atman, samjitam = embedded, vaca = teachings. That is, the Lord has blessed Arjuna with important secrets incorporating atman. Tvayoktam = told by You [Sri Krishna], mama = my [Arjuna’s], ayam = that [regarding atman], moha = illusion, vigata = dispelled.-vilahipinathu…

Ramanuja’s Commentary.. In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna. This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained.Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul. Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma. The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, verse 12 and ending in chapter six, verse 46Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth. But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter

..sloham 11-2..raamanujar divya desa kainkaryam seythaar pala edangallil.

Srirangam Karisailam Anjanagirim Tharkshyadri Simhachalau
SriKoormam Purushtthamam cha BadariNarayanam Naimisam
Seimad Dwaravati Prayaga Mathura Ayodhya Gaya Pushkaram
Salagrama girim nishevya ramate Ramanujoyam muni.

..kaanjiyil vithyai pala kattraar..

Srirangamangalanidhim karuna nivasam
Sri Venkatadri shikaralaya kalamakam
Sri Hasthisaila shikarotjvala parijatam
Srisam namami sirasa Yadhusaila deepam

..naharil siranthathu kaanchi..varada rajan-devaperumaan kovil..sri rengam, thiruppathi kanchithiru naarayanna puram.kovil thirumalai perumaall kovil–vishnu kaanchi-sadya vradam shedram-brahmanukku kaatchi koduppeyn yenkira virathuthadan..–ka =brahma anchdan =vannanga pattavan..merkku paarthu perumaallpallavar kaala thiru pannikall pala .We are also at Anantah saras -endless pond..ellai attra..aadi seshan vannanginathaal entha peyar.. perumaalley pushkarannikull.. marathaal suthaa thirumeni arangam silaa thirumalai.. oru manndalam2019 nadakka erukirathu..nagam kaathunndu erukkum.. sanyasa aasramam yettru kolluhiraar raamanujar engey thaan varaha perumaal sannithiyil..dasavathara manndabam–ethiril renga nathan sannithi..7-10 adyayam sonnathukku surukkam ethu..atharkku nantri.perumaikall, bakthi yoham, avan sothu pattiyal sonnathai..yellaam evanidam pirakirathu evanidam yentru 7th ..vunndai villakaha ketteun kamalakannaa yenkiraan.. vubanishad sonnathu pola.thaamarai kannan yen kannin vullaan pola..mukkya adaiyaallam param porullukku ..ellai attramaahadyamum therintheyn.. noolai pola radnam anaithum kokka pattathu pola–ellai attra pushkaraniyil ellai attra avan perumai kettom..

bhavapya -yau hi -bhutanam
srutau vistara so maya
tvattah kamala-patraksha
mahatmyam api cavyayam

“O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.”

Bhutanam = all living beings’, bhava = [both] origin, appyaya = disappearance, srutau = was heard, vistarasa = in detail, maya = by me [Arjuna], tvatta = by You [Sri Krishna] Yourself. Kamala patraksha = Lotus eyed [Sri Krishna], avyaya = infinite-ellai attra , mahatmyam = eminence..Thus by the sloka 1, Arjuna tells he had understood Gita Chapters 1 to 6; and, by sloka 2, Chapters 7 to 10..

Ramanuja’s Commentary ..Likewise from the seventh chapter till the end of chapter ten, Lord Krishna has revealed the reality of the emanating of all beings from Him as well as the influx of all beings back into Himself. The word avyayam means imperishable and mahatmyam means the majesty and greatness of being neutral to all things sentient and insentient although being their source, due to complete omniscience, omnipotence and omnipresence along with unlimited vibhuti or divine transcendental opulence as the controller of every breath, every thought and every action being the foundation of everything. The word hi meaning certainly is an adverb indicative of the forthcoming vision of Lord Krishna’s universal form.

..sloham 11-03..koorath aazlvaan sthavathil –

Srinidhim nidhimaparamarthinam
artitarthaparidana dikshitam |
Sarva bhutasuhrutam dayanidhim
devarajamadhirajam asraye ||
..sri nithiyaha, vulahukku sri tharubavan..varada rajan erukiraan..potri paathukaathu vezla malai -hasthi giri–merkku gopura vasal–periya angannam–eranndu naalu kaal manndabam.. thiru vanthi kaappu harathi vulley–aadi-pooram engey maalai maattri thiru kallyanna vudsavamum..tholl azlahu thani sirappu evanukku..krishnadeva rayar pallava rajar thirupanni..vahana manndabathil desihar, dadaacharyar sannithi..sarsvathi erunndu-villaku olli revathi chitrai madam deebaprahasar.. paravai miruha roobam-ashda pujam kovil chitrai-rohini avatharithu ..vellam eduthaall.. vega vathiyaay vanthaalthiru vehhaa-kidanthu yathothakaari–chitirai-punarvasu.moovarum thontri..brahma yaagam seyya devarjan thontrinaar..brahma kanndaar-neruppukku naduvil vadukkalthiru muha manndabam thyaaha manndabam engey..boga,pushba.punnya kodi vimaanam..per arullaalan–brahma paartha vunnai kaannanum yenkiraan arjunan..nee arullinathu yellaam-gjanam, kallyanna gunnangall vunnmai yentru yetru kolkireyn yentru solli…sadya vratha shedram..paradvam therintheyn..nenju nimirnthu nirkiraan deva rajan–adimai saasanam ezluthi kodukkalaam..eisvaryam mika vunathu vuruvathai-visva roobam sevikka aasai yenkiraan..purusharkallil vuthaman..agni madyathilthotri thontriyathaal athamar-thaazlnthavar..kettathai yellaam koduthu koduthu kai neennda perumaan-varadan..athil rajan varada rajan..

etad yathattha tvam
atmanam paramesvara
drastum icchami te rupam
aishvaram purushottama

“O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.”

Te rupam = Your [Sri Krishna’s] enchanting beautiful image, drastum = to see, icchami = [I, Arjuna, am] desiring..Yata = whatever,tvam = You [ Sri Krishna], atmanam = about Yourself [Sri Krishna], atta = explained, etad = let that be [as truth]. ..

Ramanuja’s Commentary ..Lord Krishna is addressed as paramesvara or the Supreme Sovereign Lord. Although Arjuna has fully accepted all that has been stated by Lord Krishna; he still desires that the Supreme Lord Krishna being the abode of all glorious attributes, out of compassion for His lieges and devotees show His resplendent, unparalleled visvarupa or divine universal form expressive of His divine, transcendental powers such as ruling, protecting, creating, maintaining, sustaining and destroying. Only the Supreme Lord Krishna, the ultimate reality of all realities, who is sublimely unique from everything else in existence is able to reveal this form.

.sloham 11-04..Namazlvaar sannithi..thanakku vubadesamaha sollum vigraham..aazlvaar Thii suttru–vaikasi-3 rd day , aani-swathi, aadi-powrnnami. moontru garuda sevai kanjiyil.. evarai kadaashitha pinbu thaan ..Thiruvirutam mudlil- emaiyor thalaivaa -yentrum Thiruvaaymozliyilum mudalil- ayarvarum amararkall athipathi-yentrum evaraiyey arullukiraar..arullaazli pud kadaveer yentru naayahi baavathil arulliyathai ninaithu entrum nadakkirathu.. athu pola thaan Arjunanum kedkiraan.valathu pakkam Madura kavi aazlvaarum, edathu pakkan Naathamuniyum sevai saathikirarkall.murud sangrahannam-collecting mud for all festival-enghu erunthu thaan.. evar thaan yellaam nadathi vaikiraar..

..manyase yadi tac chakyam
maya drastum iti prabho
yogeshvara tato me tvam
darsay atmanam avyayam

“If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.”

Manyase = if it is thought so, Prabho = Lord [Sri Krishna], yadi = this [ Arjuna’s desire], chakyam = possible, maya drastum = could be seen by me [Arjuna], then, atmanam = Your [Sri Krishna’s] image, avyayam =kurai vatra- limitless, me = to me [Arjuna], darsaya = show, yogeshvara = repository of auspicious qualities-kallyanna gunnangall eruppidam.

Ramanuja’s Commentary The word avyayam means in entirety. Arjuna wishes to see the complete visvarupa or divine universal form of Lord Krishna. The word yogesvara means the lord of yoga or perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. As the lord of yoga He possesses all divine attributes such a wisdom, power, sovereignty, splendour and glory to the maximum degree that is not found to be possessed by any other except Himself and is impossible to duplicate even a portion of it. These will become clearly apparent in the next verse when Lord Krishna tells Arjuna what he will see when beholding His magnificent visvarupa. To alleviate the yearning of supplication of His disciple who was earnestly desirous to see His divine universal form and who was enlivened and animated in rapturous emotion, the Supreme Lord Krishna spoke as follows..

.sloham 11-05.. aallavanthaar thiru suttru..kariya mannikka perumaall sannithi…maa muni,raamaanujan sannthikall aazlvaar-abisheha manndabam. .desihar paadi erukiraar evarai..aallvanthaar engey vanthu thaanaam nam mudalvan yentraar.. ellaiaazlvaar eyar peyar–yadava prahasaridam karkka vanthaar..sambradaayathukku evarai aakka vanthaar..thiru katchi nambi moolam therinthu konndaar..aam mudalvan yentru thathu yethi–thiruvaaymozli paasuram padi..kodukka deva perumaanai kettu petraar..avasthuvaha eruntha yen thosham ponathu yenkiraar raamaanujarey..kannan pathil solla aarambikiraan ethu muthal..5-8 slohangallil paarkalaam yentru vuruthi allikiraan..pirithaiyin pillai kunthi pillai partha..para, vyooha, vibava, andaryami, archai -pontra pala pala ..ov ontrilum palapala vundu..yen nintra yoniyumaay piranthaay pola..

sri-bhagavan uvaca
pasya me partha rupani
sataso ’tha sahasrasah
nana-vidhani divyani
nana-varnakritini ca

“The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms.”

Partha = Arjuna!, me = My [Sri Krishna’s], rupani = various images, pasya = -yennudaiyathu.look. Satasa = Hundreds of them, sahasrasa = thousands of them. Nana vidhani = variety of [images],veveru vahai divyani = Divine and wonderful-aacharyamanathu.., nana varna = variety of colors, akritini = sizes and shapes. Nana vidham means the identity of each Roopa varies. Some are with Two arms, Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc. By saying divyani, the Lord tells Arjuna that he could never imagine..

Ramanuja’s Commentary

Lord Krishna is instructing to behold His all encompassing, all sustaining transcendental visvarupa or divine universal form in hundreds of thousands of unique transcendental manifestations. The word d?vy?ni means divine denoting non-material spiritual colours and forms never seen before

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