..sloham 11-33..Vulahu allanda perumaall kovililey Thiru kaaraham-Kaarahathaan sannithi–karu meham yenghum poyum, yaar keyedkaa vidilum mazlai peyyum–karutha maaham nintru nithanamaha peytha pinbu meham velluthu erukkum..nam muhil vannanin karunnai theeraathathu ..kaar vanna maahavey eruppaan.. yugah thorum palarai thiru thi panni kanndaalum, niram maaraamal..perumaall aadiseshanil amarntha thiru kolam..kaar meha vannan yentru solamal kaar ahathaan yenkiraar..vulaham yethum kaara hathaay..vurahathaan-soeseelayam kaattineerahathaan-sarva radshahan..In Thirukkaragam, the quality of sarvasamasrayaneeyatvam-ஸர்வ சமாச்ரயணீயத்வம்] is displayed.Hunter Guha, huntress Sabari, monkey Sugriva, rakshasa Vibheeshana, cannibal Ghantakarna, dairy vendor Dadipanda, Draupati, etc,along with nithya soories..
tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin
“Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.”
Savya-sacin = Arjuna, capable of shooting arrows by the left hand also. Tasmat = therefore, tvam = you [Arjuna], uttishta = get up, yaso = fame, labhasva = acquire, jitva = by winning, satrun = enemies, samruddham = full of prosperity, rajyam = kingdom, bhunksva = enjoy. The Lord tells Arjuna to therefore, get ready and fight his enemies to win them and acquire fame and enjoy the ever flourishing Kingdom. Purvam eva = long ago, maya eva = by Myself [Sri Krishna], ete = all thses [kings and warriors], nihata = were killed or destroyed, nimitta – matram = only a tool, bhava = you [Arjuna] are. ‘Therefore’ means, the Lord has already decided on the fate of these kings and warriors, and Arjuna has to understand this. gaanndeebathai keezley pottavan, eppo setha paambai adipathu pola sandaikku thayaar aahi vittaan..arjunan-avanathu enthaleelaiyil – thaan oru karvi yenbathai purinthu konndaan..
dronam ca bhismam ca jayadratham ca
karnam tathanyan api yodha-viran
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan
“Drona, Bhishma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.”
sankalbam panni vittaan ..dronar as acharyar -sariyaana paadam kathu koduthu erukkannum..bhishma darmam nilai eruthi erukkanum.. jaya badran abi manuyai thappaana vazliyil kontraan..karna draupathi ava maanam padum pozluthu parthu konndu erunthaan.. draupthi kurai theera thaan yutham..paandavarkallum entha thappai-avall evan sothu yentru vunnaaraamal-erunthaarkall..Tatha anyan api yodha-viran =and, all the other battle warriors. Sri Krishna adds further to the list. Maya = by Me [Sri Krishna], hatam = have been killed. That is all these persons listed are decided by the Lord, to be killed in this battle. Tvam = you [Arjuna], jahi = would win, ma vyatishta = do not tremble or shiver. Arjuna should not vacilate as to whether to kill his kin and teacher, etc. Yudhyasva = fight well, sapatnan = these enemies, , rane = in this battle field, jetasi = victoriously.
sanjaya uvaca
etac chrutva vacanam keshavasya
kritanjalir vepamanah kiriti
namaskritva bhuya evaha krishnam
sa-gadgadam bhita-bhitah pranamya
“Sanjaya said to Dhritarashtra: O King, after hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Krishna in a faltering voice, as follows.”
Aha = [Arjuna] told, sa gadgadam = in wavy or undulating voice, pranamya = prostrating, kesavasya = Sri Kesava’s [Sri Krishna’s], eta = these, vacanam = speech or replies [in slokas 32, 33 and 34], chrutva = after hearing, kritanjali = with folded hands, vepamana = trembling, kiriti = the crowned [Arjuna]. There are three words kritanjali, namaskritva and pranamya..Namaskritva = prostrating, bhuya = again, krishnam = to Sri Krishna [ spoke with undulating voice]. Kesava means the Lord of ka = Brahma and isa = ShivaGetting up and with shivering body, he wanted to say to the Lord and so again fell down to prostrate and then with folded hands spoke to the Lord. A [अ ] indicates the Lord. So anjali means by our action of anjali or folded hands, the Lord melts like water [jalam]. ..sloham 11-36..Ashda puja perumaall kovil..Periya Thirumozli 2-8 pathiham evarukku ..entha divya deam mattum thaan -vaikunnda neel vaasal-Kanchiyil veru yenghum ellai..gopurathukku ethiriley vullathu..entha kolathudan vanthu gajendranai radshithaar..Peyaazlvaar paasuram etharkku vunndu..
arjuna uvaca
sthane hrishikesha tava prakirtya
jagat prahrsyaty anurajyate ca
rakshamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah
“Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.”
Arjuna says that Rakshasas were running helter-skelter in all directions in fear of the Lord. Groups of Siddhas were worshiping with folded hands. It is understandable and the Lord deserved this, says Arjuna. Hrishikesa = Lord Sri Krishna. Hrishikesa means controlling the sense organs. That is controlling His senses and the devotees’ senses. Tava = Your [Sri Krishna’s], prakirtya = seeing this greatness, eminence, jagat = people of the Universe, prahrsyaty = are happy, rajam means love and anurajam means enormous love, anurajyate = [people..are in great love or devotion for [Sri Krishna..Rakshamsi = Rakshasas [demons], bhitani = scared of, diso dravanti = running away in all directions, sarve = all, siddha sangha = groups of Siddhas [ accomplished persons], namasyanti = with folded hands pay respects and chant in praise [of the Lord].Sthane = deserve [the praise by Siddhas and devotees, and Rakshasas running away].
kasmac ca te na nameran mahatman
gariyase brahmano ’py adi-kartre
ananta devesa jagan-nivasa
tvam aksharam sad-asat tat param yat
“O great one, greater even than Brahma, You are the original creator. Why then should they not offer their respectful obeisances unto You? O limitless one, God of gods, refuge of the universe! You are the invincible source, the cause of all causes, transcendental to this material manifestation.”
This sloka has to be understood carefully. Devesa = Lord of Devas, jagan-nivasa = having Universe as His abode or Universe residing in Him, pervading in and around Univeres, ananta = without an end in space or by time or by substance. This is called trivida parichhedarahityam That is He can not be limited by time or by place. He also can not be identified in certain materials only. Kasma = who, na nameran = will not worship, te = You [Sri Krishna]? Mahatman = superior to all atman. Gariyase = greater than, brahmana = lord Brahma, api = even, adi-kartre = prime cause Karta indicates nimitta [result] cause. Adi indicates the Lord is also the upadhana [raw material] cause. That is He is the cause for Brahma in all respects. Tvam = You [Sri Krishna] are, aksharam = undestroyable or everlasting atman. Here, atman indicates the bhaddha atman or all those still in this samsaram, struggling and not liberated. Sat indictaes all achit with form and name. All are mud in karana stage; they assume name and form as toy or pot or plate, in the karya stage. Sat is the resultant material occupying the Universe. Asat is moola prakruti. Thus Arjuna tells that the Lord is both sat and asat. That is the Lord is both achit – in karana stage and in karya stage. Aksharam is the atman entangled in the karana, karya achit. That is Muktatman . That is the Lord is,
- Param, that is Muktatman,
- Aksharam, that is the bonded souls,
- Asat, achit of Moolaprakruti in karana stage and
- Sat, achit of all perceptible materials in karya stage.
Ramanuja’s CommentaryThe word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishna’s vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence. It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause. Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible. What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.
Having heard the direct orders given by Lord Krishna who is addressed as Keshava the controller of Brahma and Shiva and an ocean of love for His devotees; Arjuna trembling in divine fear, with head bowed and palms joined, prostrated Himself before the Supreme Lord and with faltering voice choked up by emotion spoke the following verse.
The word sthane means appropriate or most worthy. Who is most worthy? The Lord Krishna is the most worthy. What is appropriate? It is appropriate that all the hosts of heavenly beings including the Devas or demigods, the Gandharvas, Siddhas, Yakshas, Vidyadharas, Kinnaras, Kimpurushas should have come to witness the astounding spectacle of Lord Krishna the Supreme Lord of all displaying Himself by the request of His devotee as charioteer in the battle of Kuruksetra and to appropriately admire His greatness and praise His unmatched compassion to manifest Himself for them to see by His grace and to subsequently rejoice and revel at the phenomenal glory of it all. How could they not anurajyate or feel devotion this way about the Supreme Lord who is their originator and omit to give Him who is worthy of every adulation, full glorification. To the contrary it is also appropriate that the unrighteous raksasas or demons should be dejected, disheartened and fearful, fleeing in all directions.
Lord Krishna confirms that Drona, Bhishma, Karna along with innumerable warriors have already been slain by Him so Arjuna should not hesitate or feel remorse for slaying his enemies be they superiors, preceptors, relatives or friends in battle for they fighting for the unrighteous Duryodhana have already been marked for destruction by Lord Krishna. In this verse Arjuna is assured of victory over his enemies on the battlefield and he should not feel even the slightest doubt about this or think he is performing sins by slaying his enemies.
Lord Krishna is instructing Arjuna to arise from his lethargy of mind and fight for righteousness. By vanquishing the Kauravas he will acquire lasting glory and enjoy the prospering kingdom of Earth which will be rightfully administered and protected by the Pandavas. Lord Krishna alone by Himself has already determined the course of the battle and the destruction of all the unrighteous. In this work Arjuna is merely an instrument and must only accept the role of conqueror as an implement of war. Arjuna is addressed as savya-sacin or expert archer from the root shach meaning equal. This was because he was ambidextrous and could fix an arrow to a bow shooting it equally with left or right hand.
Leave a Reply