..sloham 12-2..Sri Anni maa malar mangai naachiyaar Thaayaar sannithi –Thirumangai Aazlvaar 86 Divya Desam -than-Aadalmaa kuthiraiyil -sentrum nadanthum – mangalaa saasanam panni erukiraar..orey edathil naangu thiru kolam sevai saathithaar..antru aayar kula kodo yodu anni maa malar mangai –malar mangai-sri devi .. maa-periya– thaayaarai kolla perisaaha vullathu ..lotus -padmaasini -seat as well as decoration-padma maalaiyum tharithu konndu ..anni-aabarannangall….maasi and chitrai -vuthiram thorum kalyaanna vudsavam..gaja lakshmi-
sri-bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
shraddhaya parayopetas
te me yuktatama matah
“The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.”
Ye = [the devotee] who, upasate = meditates, nitya yukata = with the desire of being always with, mam =Me [Sri Krishna], avesya = focussed or concentrated-selutha patta -, mano = mind, mayy = on Me [Sri Krishna], parayopeta shraddhaya = -mihuntha aarvathodum-yeedu paattodu-with very great dedication or commitment, te = [such a person] he, yukta tama = elakkai sulabamaaha adaivaarkall..siranthavar..reach the objective easily and early, me mata = [this is] My [Sri Krishna’s] opinion. nirbharo nirbhayasmi – no responsibilities and no fears. .yen edathil-vuruvam–gunnangall-anbu seluthuvanaay -avan mel kooda aasai pattu — anubavithu -mad karma-seyyum seyal yellaam avanukku thaan -palan karuthaamal..avanai adaiyvathey palan..manam avan edam yeedu pattu kaariyam panninaal yellaam nantraaha erukkum.. naan-svandran ellai adimai thaan..bayam yetharkkum varaathu -paaramum ellai ..thudippudan, aarvathudan, vunnmaiyaaha erukka venndum –neermai gunnathil yeedu paduvathu sulabam.. kuselan, viruthan pola ..
Ramanuja’s Commentary ..The words avesya manah means focusing the mind and includes fixing the heart exclusively upon Lord Krishna otherwise if it is not exclusive something else may enter in and then it will not be possible for the Supreme Lord to be their only object of meditation. The word sraddha means firm faith and those so endowed eagerly and enthusiastically strive for divine communion with the Supreme Lord. Those who propitiate Lord Krishna in this way with mind and hearts absorbed totally in Him are His best devotees and yuktamamah the most superior of all as they joyfully and skilfully with great eclat and determination navigate themselves swiftly through the currents of life to attain eternal communion with the Supreme Lord.
..sloham 12-3.12-4,12-5..Thiru neer malai mel..kidantha ,eruntha, nadantha thiru kolam..kaanndava vanam..Neervannan-nintraan-Thiru naraiyor-Naachiyaar Koeil pola..Shantha Narasimhan-Erunthaan-Thiruvaali pola..Sri Renganaathan-Kidanthaan-Thiru Kudanthai aaraa Amuthan..Thiru vikraman-Nadanthaan-Thiru kovaloor ..Narasimhar – abaya hastham valathu thiru karam..aahvaana hastham-edathu thiru karam..odaa ariyai paasuram..
tv aksharam anirdesyam
avyaktam paryupasate
sarvatra-gam acintyam ca
kuta-stham acalam dhruvam
sanniyamyendriya-gramam
sarvatra sama-buddhayah
te prapnuvanti mam eva
sarva-bhuta-hite ratah
kleso ’dhikataras tesam
avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate
But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are mbodied.”
Sri Krishna tells Arjuna. Dehavadbhi = associated with a body, ordinary people will not be able to meditate on atman that easily. Ye tu = [those] who are, upasate = meditate on, aksharam = not diminishing, that is atman, anirdesyam = not identifiable [ that is atman can not be identified as we identify various objects], avyaktam = not perceptible [by sense organs], sarvatra-gam = in all bodies [same atman takes various bodies in various births], acintyam = can not be comprehended or understood, kut-stham = common [to all living beings], acalam = not slipping [ that is atman never slips from its characteristic], dhruvam = everlasting, that is body is destroyable while atman is not. San-niyamya = controlling, indriya-gramam = all sense organs. Sarvatra = all atman in various bodies, sama-buddhaya = are same knowledge. Sarva-bhuta- hite raha = showing same attitude to every living being, te = such a person [ devoting on atman], prapnuvanti = reach, mam eva = Me [Sri Krishna] alone.Klesam = the sufferings [in reaching one’s own atman] are, adhikatara = much more [than in reaching the Lord]. Why so? Because, they are meditating on asakta – cetasam = involved mind in, avyakta = unperceptible [atman, not felt by sense organs]. Dehavadbhi = associated with body, Avyakta = atman, gati = as destination or goal is, hi dukham = also sorrowful, avapyate = in reaching.
Ramanuja’s Commentary .-sloham-12-3-. Those who are attracted to meditation and upasate or worship on the avyakta or the unmanifest, impersonal brahman being the spiritual substratum pervading all existence or are devoted to realising the imperishable nature of their atma or eternal soul which is indefinable by the mind and imperceptible find that both ways are completely impossible to be perceived by any of the senses. The phrase sarvatra-gam acintyam means all pervading and inconceivable, respectively. The understanding is that despite the atma or eternal soul being present in the etheric heart of every living entity everywhere in creation in the demigods, the humans, the animals, the fish, the plants etc. It is completely inconceivable how the total aggregate of all these trillions upon trillions of souls approaching even an infinite amount actually comprise the transcendental, spiritual body of the Supreme Lord Krishna. Not only is it not possible to conceive this, it is also impossible to imagine what such an infinite spiritual form would appear like so it is completely indescribable. Even if one achieved atma- tattva or soul realisation and were able to perceive the form of their individual atma it would not be of any consequence in conceiving by any stretch of the imagination such an infinite and phenomenal spiritual form. The word kutastham means stable or uniform denoting that essence which never changes in form regardless of the constant changing of bodies of all living beings every life, thus it is acalam or immutable because of its singular unmoving nature and thus dhruvam or everlasting. Along with this must be sanniyamyendriya-gramam meaning all the senses must be fully controlled and restrained from absorption in their accustomed sense objects. The phrase sarvatra sama-buddhayah means equanimity towards all living entities which manifests itself when the cognition of the atma residing in the etheric heart of all living entities being of variegated and diverse species seen specifically as consciousness although concealed by various forms becomes a reality. Firmly fixed in this understanding one automatically becomes sarva-bhuta-hite ratah or favourably disposed to the welfare of all living entities or it can mean well removed from wishing any enmity towards any jiva or embodied being, for enmity is a product engendered by false ego due to imagining gradations in the atma’s between jivas because of external differences in their physical bodies.
Ramanuja’s Commentary..sloham 12-4..Those who are attracted to meditation and upasate or worship on the avyakta or the unmanifest, impersonal brahman being the spiritual substratum pervading all existence or are devoted to realising the imperishable nature of their atma or eternal soul which is indefinable by the mind and imperceptible find that both ways are completely impossible to be perceived by any of the senses. The phrase sarvatra-gam acintyam means all pervading and inconceivable, respectively. The understanding is that despite the atma or eternal soul being present in the etheric heart of every living entity everywhere in creation in the demigods, the humans, the animals, the fish, the plants etc. It is completely inconceivable how the total aggregate of all these trillions upon trillions of souls approaching even an infinite amount actually comprise the transcendental, spiritual body of the Supreme Lord Krishna. Not only is it not possible to conceive this, it is also impossible to imagine what such an infinite spiritual form would appear like so it is completely indescribable. Even if one achieved atma- tattva or soul realisation and were able to perceive the form of their individual atma it would not be of any consequence in conceiving by any stretch of the imagination such an infinite and phenomenal spiritual form. The word kutastham means stable or uniform denoting that essence which never changes in form regardless of the constant changing of bodies of all living beings every life, thus it is acalam or immutable because of its singular unmoving nature and thus dhruvam or everlasting. Along with this must be sanniyamyendriya-gramam meaning all the senses must be fully controlled and restrained from absorption in their accustomed sense objects. The phrase sarvatra sama-buddhayah means equanimity towards all living entities which manifests itself when the cognition of the atma residing in the etheric heart of all living entities being of variegated and diverse species seen specifically as consciousness although concealed by various forms becomes a reality. Firmly fixed in this understanding one automatically becomes sarva-bhuta-hite ratah or favourably disposed to the welfare of all living entities or it can mean well removed from wishing any enmity towards any jiva or embodied being, for enmity is a product engendered by false ego due to imagining gradations in the atma’s between jivas because of external differences in their physical bodies.
Ramanuja’s Commentary .sloham-12-5…Whosoever devotes themselves to contemplation of the atma will certainly prapnuvanti or attain the Supreme Lord which means that by realisation of the atma is essentially realising an essence of the Supreme Lord which is like unto His essence as paramatma the Supreme Soul within the etheric heart of all living entities. This is what is affirmed later in chapter 14, verse 2 with the words mama sadharmyam agatah meaning endowed with a form similar to the Supreme Lords. The Mundaka Upanisad III.I,II,III beginning niranjanah paramam samyam states: Absolved from all sins one achieves sublime similarity with the Supreme Lord. Also in Mundaka Upanisad I.I-V beginning atha para yaya tad aksharam adhigamyate which means: Now that the higher science by which the aksara can be reached. Parabrahma or the Supreme Lord Himself is also designated by the word aksara for He is the source of all beings. That the Supreme Lord is known as Parabrahma is confirmed as distinct from the atma will be explained later in chapter 15, verse 17. But those who minds are attracted to avyakta the unmanifest, impersonal brahman, their tribulations and difficulties are great. This includes those who meditate upon the atma as well for the meditation of controlling the mind to think of all activities in relation to one’s individual atma without being able to imagine it in any way while performing physical and material activities is tantamount to great struggle and futile results..
.sloham 12-6,12-7..Thiru vikraman-menmai. neervannan-ellimai ..Bhoha sayanam-naangu thiru karangall..Sri devi,Boodevi thiru adiyil sevai.. vudsavar-semkol vaithu erukiraar.. angu aarum soraatha ..sem kol vudaiya thiru aranga selvan.. vishvak senar vaithu aallu hiraan..vudsavar keezley ezlunthu arulli erukiraar..
ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate
tesam aham samuddharta
mrityu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam
“But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death.”
Mayi = unto Me [Sri Krishna], sarvani karmani = everyone’s responsibilities, the result of everyone’s actions and attachment to those responsibilities,-thozlil, palan, pattru anaithaiyum – sannyasya = dedicate. Mat-parah = yennaiyey ladshiyamaay-elakkaay- avan thiru vullam mahizla vaikka -ethu thaan bakthi ..having Me [Sri Krishna] as the destination or objective. Ananyenaiva yogena = yoga, [with objectives] none other than reaching,-veru payan yethir paaraamal– Mam = Me [Sri Krishna].Dhyayanta upasane = devotion with meditation and the likes. The word upasana here means all activities like meditation, prostrating, archana, singing, pradakshinam [going around in temples], making garlands, offering flowers, making sandal wood paste, helping devotees, gifting food [அன்ன தானம்], etc. All thses are considered as in Bhakti marg or devotional path. Ye tu = such a person [ doing all listed above]-eppadi evan erukiraano avan… tesam = to them, aham = I [Sri Krishna] am, samuddharta = redeemer [one who lifts a struggling person]-thaanndu vippavan.. , mrityu-samsara-sagarat = from the death like samsara [worldly life] ocean. the cycle of births and deaths.-piravi yennum perum kadalil erunthu ..aatma svaroobathai azlikkum samsaaram..mirthu-vudal koduthu aatma gjanathai mazlunga vaikkum ..thukkam suham-alaikall koodina samsaara kadal.. Partha =Arjuna, na cirat = not for long or quickly, is rescued. -cira-vehukaalam ..vahu seekiramaaha mukthi allikireyn ..Because, avesita – cetasam = [the devotee’s] involved mind, mayy = in Me [Sri Krishna].
Ramanuja’s Commentary ..sloham-12-6-Actions are of two types. One is worldly activities undertaken to maintain and progress the material existence of the physical body such as obtaining food and shelter and material development. The other is spiritual activities enjoined by the injunctions of the Vedic scriptures such as propitiation to the Supreme Lord, absence of violence to any living being, charity, etc. in short every act without an ulterior motive and without a hopeful gain. Whosoever being spiritual minded without any motive except for satisfying the Supreme Lord Krishna and without any desire of seeking anything in return from Him, who offer all their activities as devotion to Him, keeping Him alone as their sole goal and in one-pointed devotion focus their meditation on Him fully while worshipping Him in all their activities such as chanting His holy names, glorifying Him, offering prayers to Him, prostrating before His deity form, hearing about His lilas or divine pastimes, enlightening others about His glories, etc. as the be all and end all of all existence itself. To such devotees as these who always are in communion with Lord Krishna in their hearts and minds, He Himself personally becomes their saviour by being their samuddharta or deliverer from mrtyu-samsara-sagarat or the deadly ocean of the perpetual cycle of birth and death which is the principle barrier which stops the atma’s or eternal souls of all jivas or embodied from attaining Him when the end of each physical life has transpired..
Ramanuja’s Commentary..sloham 12-7-Actions are of two types. One is worldly activities undertaken to maintain and progress the material existence of the physical body such as obtaining food and shelter and material development. The other is spiritual activities enjoined by the injunctions of the Vedic scriptures such as propitiation to the Supreme Lord, absence of violence to any living being, charity, etc. in short every act without an ulterior motive and without a hopeful gain. Whosoever being spiritual minded without any motive except for satisfying the Supreme Lord Krishna and without any desire of seeking anything in return from Him, who offer all their activities as devotion to Him, keeping Him alone as their sole goal and in one-pointed devotion focus their meditation on Him fully while worshipping Him in all their activities such as chanting His holy names, glorifying Him, offering prayers to Him, prostrating before His deity form, hearing about His lilas or divine pastimes, enlightening others about His glories, etc. as the be all and end all of all existence itself. To such devotees as these who always are in communion with Lord Krishna in their hearts and minds, He Himself personally becomes their saviour by being their samuddharta or deliverer from mrtyu-samsara-sagarat or the deadly ocean of the perpetual cycle of birth and death which is the principle barrier which stops the atma’s or eternal souls of all jivas or embodied from attaining Him when the end of each physical life has transpired.
.. sloham 12-8..Thiruvikram sannithi..-nadanthaan.. Valmihi virumbiya padi Sri Ramar sannithi ..chakaram-baradan sangu-sadrunan, lakshmannan-aadi seshan..gopurathukku neraha raamar sanithi .. yelaa avathaaramum sevikkalaam engu..thiru naraiyoor, thiru kudanthai,thiruvaali ..eranndu thiru kai -valathu -ontru .. edathu -eranndu .. moovadi mann ..seerkaazli-edathu kaiyil yengey yenbaar ethil .. valathu..thiru kovaloor pola..nintran erunthaan ..paasuram.. vudsavar vamanar pola..padadvamum ellimaiyum sernthu ..vaalmihi vigrahamum vunndu keezl..bakthi pirakkum anaivaraiyum sevithaal-erumbu pol valiya nenjathaiyum vurukkuvaan..akkarai erunthavanai ekkarai konndu thalluvaan..
mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah
“Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.”
The Lord tells Arjuna, na samsaya = never have any doubt.-santheham veynndaam.. Mayy eva = only in Me [Sri Krishna], mana = [Arjuna’s] mind, adhatsva = layikka, nilaikka -should concentrate. Mayi = in Me [Sri Krishna], buddhim = intellect-manam-nenju puthi -vuruthi kolvathu -darma booda gjaanam..ninaivum vuruthiyum vennum ..vazliyum, serum edamum evan thaan..thannaiyey koduppaan. anubavikka, nivesaya = be dedicated. He is both Sadhana and Parama [Supreme] Prapyam. Ata = pirpaadul- then, urdhvam = onwards, mayy eva = with Me [Sri Krishna] alone, nivasisyasi = yen edathil vaazlvaay..modsham ellai–sarva radshahan yentru -naam yethu kollvathu thaan -ethirthu erukka maattom ..kavalai attru vaazlvom..be present [liveSwamy Vedanta Desika in his Nyasa Vimsati says at the end ‘nirbharo nirbhayasmi‘ – no responsibility [of protecting self] nor worry or fear.-payamum, paaramum ellai.. Both our welfare and responsibility of living are His concern.nambi-bakthi pannanum . naalvarum .. malai pola vuruthy kallannum..
Ramanuja’s Commentary ..Inasmuch as the Supreme Lord Krishna is the paramount of all and the ultimate achievement being the highest possible attainment for all living entities throughout creation, one should dedicate themselves exclusively for His satisfaction so He will become easily and swiftly attained by His desire. Let thy manas or mind and buddhim or spiritual intelligence be fully reposed in the Supreme Lord remembering Him always and let thy heart be full of bhakti or exclusive loving devotion for Him. Thus when the mind has been trained and disciplined and the heart has been infused with divine love then urdhvam meaning after this life, one will reside with Him eternally in the spiritual worlds. Lord Krishna emphasises this as reality with the words na samsayah meaning without a doubt..
.sloham 12-9..Thiru nintra voor- Thinnanoor-maruvi ..rathi mathi sarasavathi ,gjanam peruha nadbu malara mahaalakshmi anugrahathaal peruhum..Sudha valli thaayaar-yentrum peyar..amuthil varum penn amuthu ..sudha=amirtham..karum kadal palliyil neengi-seethai yaaha piranthaall-kamban..Yennai pettra thaayaar-azlaithat-hum, samudra raajanukku-kaadchi….ahila jagad maadaram..Baktha vadsala Perumaall-nithila thothu ..9-12 slohangallaal oru karuthu solhiraan.. manathai nilai paduthi bakthi panna vuruthi anaivarukkum varaathu yentru ..aasai erunthaalum, puthi vuruthi kittumaa..veru vazli naankilum solluhiraan.. namakku yetha slohangall..vazlimuraiyai elimaiyaaha aakku hiraan-vaadsalyathudan-nammai kolla ..
atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato
mam icchaptum dhananjaya
“My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.”
Dhananjaya =Arjuna! -danam jeyathivaney-Mayi = in Me [Sri Krishna], sthiram =vuruthiyaaha- determined, chittam = mind, samadhatum = involvement, atha = if, na saknosi = not possible [by Arjuna]. Iccha = desire, aptum = to reach, mam = Me [Sri Krishna], abhyasa- yogena = kallyaanna gunnangallai sinthanai seyvathu eppozluthum –vuruthi yerpada-prahlaadan petrathu pola..meditating on the various – auspicious qualities of the LordRamanuja in his Gita Bhashyam lists some of the great qualities of the Lord such as: soundaryam, souseelyam, souhardam, vatsalyam, ghambeeryam, audaryam, paratvam, souryam, veeryam, parakramam, saarvagyatvam, satyasankalpam, sathyakamatvam, sarvajagat karanatvam, sarvesvaratvam, etc..yeertha thakka saritham, gunnangall pazlaha pazlaha vuruthi yerpadum yenkiraan ..
Ramanuja’s Commentary ..If one is unable to focus their mind steadily on the Supreme Lord Krishna without distraction and interruption then one should continuously endeavour to perform abhyasa yoga which is repeatedly fixing the mind on the Supreme Lord while simultaneously restraining oneself from all worldly affairs. Reflecting on Lord Krishna being the quintessence of all wonderful qualities and exalted attributes such as love, beauty, compassion, sweetness, wisdom, majesty, courage, valour, etc. while realising that He alone is the Supreme Lord of the spiritual kingdom and the material worlds being the ultimate source and the ultimate goal of all things at the same time being the antithesis and antidote of all that is demoniac and unrighteous. True endeavour for the Supreme Lord is bhakti or exclusive loving devotion to Lord Krishna. By remembering and meditating constantly on Him in this way, steadiness and equanimity of mind is achieved and one will directly realise themselves how to attain Him.
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