..sloham 14-3..sri varada rajar sannithi in thakkan kullam..3rd nall garuda sevai. swami thottaacharyarkku sevai..merkuu gopurathil eintrum nadakkum kudai maraithu..devaraja panchaham arullinavar.. sri lakshmi narasimhar/ swami ramanujarum sevai..
mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata
“The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.”
Mahad brahma = large, vast and enormous prakruti, yoni = cause [for all living beings], mama = is Mine [Sri Krishna’s]. We had seen earlier how the entire Universe emerged from Him. Tasmin = in that, sarva bhutanam = every living beings are, garbham = impregnated, dadhamyaham = by Me [Sri Krishna]..Aham dadhami means the Lord says that He fertilizes Moolaprakruti with the entity of jeevatman. By this Sankhya philosophy is condemned. According to Sankhya philosophy, enunciated by sage Kapila, only prakruti and atman are responsible for creation and the Lord has no role in that process. But Sri Krishna categorically says here that He fertilizes atman into prakruti. Tata = hence [by this fertilization of atman in prakruti by the Lord], sarva-bhutanam = all living beings, sambhava = births, bhavati = happen…
Inanimate and inert earth, water, fire, air, ether along with manas or mind, buddhi or intelligence and ahankara or ego all constitute Lord Krishna’s eightfold differentiated aspects of matter. But they only comprise His external energy and are inferior. The mahad-brahma signifies the infinite extension of prakriti or the material substratum pervading physical existence by dint of its being the primal source of all variegations of species and subspecies which emanate thereof correspondingly in the forms of manas, buddhi and ahankara. Passages found in various Vedic scriptures sometime refer to prakriti in specific circumstances in the purview of the brahman or spiritual substratum pervading all existence. An example is seen in the Mundaka Upanisad II.II.VII. beginning yah sarvajnah sarvavid which states: The Supreme Lord is omniscient and omnipotent and His glory is pervading through all of creation. He eternally dwells in Vaikuntha the eternal, transcendental spiritual worlds and simultaneously with the heart of every jiva or embodied being. The term garbha means seed as in embryo in the form of all the animate myriad trillions of atmas or immortal souls manifesting within the jivas en masse at the time of their appearance. So in the inanimate, womb like nature of prakriti the Supreme Lord casts the animate seeds in aggregate corresponding precisely to the exact finite number of atmas for every jiva in creation. The purport is that the Supreme Lord impregnates material nature with souls in the form of incalculable living enities that assume unlimited forms throughout material existence. The ksetrajna or knower of the field of activity uniting with the ksetra or field of activity. Thus are all jivas from Brahma down to a one-cell amoeba manifested by the combination of the aforementioned principles; generated by the will of the Supreme Lord. That such manifestation is actually and factually from the Supreme Lord will be given next.
..sloham 14-4..aadi kesava perumaal sannithi ..chola raja/simha yenbathaal chola simha puram..swami thottacharyar/srinivasa maha guru sthabithaar..1588 varusham..uthsavar ellai.. sravanam thorum thiru manjanam..baktho chitan thani sannithi.. thiru malaikku ezunthu arulla panna thaniyaha thiru petti.. navaneetha krishnan antha samayathil–venneykku aadum naattiya thiru kolam..
sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita
“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.”
Kaunteya = son of Kunti [Arjuna]!, sarva-yonisu = in species created by lord Brahma such as Devas, humans, animals, birds, insects, plants, etc., murtaya = bodies, sambhavanti = appear, tasam = they all, brahma = moola prakruti, is the cause. But moola prakruti by itself is not the cause. Moola prakruti by being the body of the Lord is the cause. Aham = I [Sri Krishna] am, pita = father, bija-pradha = fertilizing with seed [into the prakruti].. Thus the Lord is both Nimitta [doer] and upadana [means] cause for the creation. We have to note one difference here. While prakruti is compared to a mother and the Lord to a father, in our life we see father and mother are separate souls and bodies. But here, prakruti is the body of the Lord and He fertilizes it with collection of atman....sloham 14-5..Swami Doodayacharya was born in the year 1543, on a Thursday, in Masi month, Utthirada star, Krishna paksha, Trayodasi, Meena lagnam. He learnt all shastras from Swami Periyappa. He meditated on the banks of Charanamukhi, near Tirumala, for Twelve years. He was blessed by the Lord, Who granted His Sudarsana discus, which ensured victory in all his endeavours. Therefore, worshiping this Acharya means we get blessings of Sudarsana..erumbi is near chila simha puram..It is important to note that Swami Vedanta Desika, preached many aspects of Visishtadvaita to Swami Doddayacharya, through his dreams. Swami Vedanta Desika has written a book called Satha Dooshani [சத தூஷணி]. Swami Doddayacharya wrote a commentary on that, called Chandamarutam [சண்டமாருதம்] and so this Acharya got the title Chandamarutam Doddayacharya. Once he was carried in a palanquin by servants near Brahma theertham. Servants were feeling very hungry. Seeing their plight, Swami Doddayacharya ordered them to eat the bitter fruits of a poisonous tree [etti maram எட்டி மரம்] after touching it. The servants with fear ate, and found the fruits were sweet. To mark this incident, even now, when Sri Bhaktochita arrives on top of the hill, He is offered a sweet dish [appam அப்பம்], prepared with the fruits of that tree..swami lived from 1543 to 1607..Swami Doodayacharya breathed his last in Srimushnam, on aippasi -ashtami, in 1607.
sattvam rajas tama iti
gunah prakriti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam
“Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.”
Nibadhnanti = is bonded. Avyayam = birthless in natural state or without the three qualities in natural state, dehinam = atman, dehe = in body, nibadhnanti = bonded..Iti = these, satvam, rajas, tama = satvam, rajas and tamas, gunah = qualities, prakruti-sambhava = always associated with prakruti....sloham 14-6..devaraja guru/erumbi appa..maa muniyin pradana sishyar..Ashta Dik Gajam [eight elephants of eight directions]. Of them Three – Swami Ponnadikkal jeer [First of Vanamamalai Mutt], Swami Bhattarpiran jeer and Swami Tiruvengada jeer [his successors are serving Tirumala temple] – were ascetics. The balance Five – Swami Periya Koil Annan, Swami Kanchi Prativadi Bhayankaram Anna, Swami Erumbiappa, Swami Appillai and Swami Appullar – followed house hold dharma [gruhasta ..vada thiru arangam/vada thiru kaveri yentraar maa muni..Swami Erumbiappa had written many books praising his teacher, Swami Manavala Mamunigal. Among them Varavara Muni sathakam, Poorva dinasarya and Uttara dinasarya are important. It expalins the daily routines of Vishatavak Sikhamani Swami Manavala Mamuni. In Varavara Muni sathakam, he has praised his teacher and prayed that prosperity should be blessed on Srirangam. He also says that the disciples of Swami Manavala Mamuni would be without jealousy, ego, etc. They would be great learned and have skill in ubhaya [two] vedams [nalayira Divyaprabhandam and Vedas]. They would be compassionate to all living beings and remain detached from any desires. Swami Erumbiappa prays that he should be always in contact with such disciples. In appreciation, even now Sri Bhaktochita visits this place on Kanu Pari vettai [கனு பாரி வேட்டை] day, next day after Pongal festival. The Lord blesses Swami Erumbiappa and other disciples of Swami Doddayacharya..
tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha
“O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.”
Anagha = blemishless [Arjuna], ‘destroy your rajo and tamo qualities and develop satva quality’ says Sri Krishna. But Arjuna should not be bonded by the satva quality also. Tatra = there [amidst the three qualities], sattvam = satva quality, nirmalatvat = is without any blemish. It is without the blemish of covering or blocking the natural qualities of atman – Gyana or knowledge, and Ananda or bliss.. Prakasakam = it nourishes atman with Gyana and Ananda. That is, like removing the dust covering the jewel, it brightens the Gyana and Ananda of atman. Anamayam = [provide] diseaseless [life]. ..Sukha-sangena = [satva quality develops] interest in [worldly] happiness [or comfort]. Similarly, jnana-sanghena = interest in knowledge.
The characteristics given by Lord Krishna of sattva or the mode of goodness within the three gunas or modes of material nature is that it is pure and lucid and shines brightly. Purity and clarity is that which negates obscuration of brightness and happiness. As illumination and happiness can only result from sattva it is understood to be their cause. The word prakasakam means illuminates, enlightens, reveals the exact knowledge of. The word anamayam means of peaceful quality, that which has no inherent cause for producing discomfort, pain or sickness denoting that sattva is the cause of good health. The quality of sattva produces in the jiva or embodied being the predisposition for happiness and knowledge. When the dispositions for happiness and knowledge arise in life one embarks upon such worldly material enterprises and spiritual pursuits as correlates to the level of one’s developement and evolution. Hence the jiva is propelled to take birth in such wombs that are favorably suited fot the enjoyment of one’s karma or resultant reactions to actions which arising out of sattva are positive. Born in sattva the inclinations and disposition that one has again gravitates towrds happiness and knowledge and in this way lifetime by lifetime in sattva guna the mode of goodness one has the opportunity to advance in spiritual life. But this opportunity is not accessible to those born in the two inferior gunas of rajas or passion and tamas or ignorance as will be described next.
…. from the descendent of Swami Doddayacharya, Swami Vedantacharya’s thiru maazihai… He and his family members are in the daily service of Sri Akkarakkani Perumal and Sri Bhaktochita. He is the Acharya of the lecturer [UVe. sri Velukkudi swami]. Swami Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendents are all called Kandadaiyar [கந்தாடையார்]. At present there are many Acharyas in this ancestry. We will just mention their names: Swami Koil Kandadai Annan [Srirangam], Swami Koil Kandadai Suddhasatvam Sirupuliyur Annan [Srirangam], Swami Thirumani [Triplicane], Swami Appan [Sriperumbudur], Swami Kumara Varadacharya [Kanchipuram], Swami Koil Kandadai Chandamarutam Vedantacharya [Sholingapuram], Swami Koil Kandadai Chandamarutam Periyappangar [Sholingapuram] and Swami Koil Kandadai Ilayavalli Kandadai Acchan [Sholingapuram]. From these Eight Acharyas, thousands of disciples get the relationship with Swami Ramanuja. The hereditary of this family is as follows: Swami Mudaliyandan, Kandadai Andan, Kandadai Thozhappar, Eeyan Ramanujacharya, Thirukkopurathu Nayanar, Deivangal Perumal Thozhappar, Poretri Nayan, Arasar Appai, Kandadai Nayan, Thozhappar Appai aka Devaraja Guru, Periyappangar and Chandamarutam Doddayacharya. Swami Vedantacharya, Acharya of the lecturer, is the 23rd Acharya in Swami Doddayacharya lineage of Acharyas. Acharyas perform Pancha samskara [பஞ்ச சம்ஸ்காரங்கள்] for their disciples. Pancha samskara are: Thapa: [imprinting of discus and conch on the shoulders], Pundra: [painting of ‘namam‘ on the forehead and on Twelve places over the body], Nama: [christening with a new name of disciple of Swami Ramnuja], Mantra: [preaching of sacred mantras], Yaga: [learning to perform daily aradana].
The three gunas or modes of material nature are sattva or goodness, rajas or passion and tamas or nescience and all arise from prakriti the material substratum pervading physical existence. The gunas in actual fact are the attributes and qualities of prakriti and their existence can be discerned from the effects that they are responsible for producing such as intelligence, dimwittedness or beautiful, ugly, etc. These attributes and qualities are in a latent state within material nature when it is unevolved but manifests themselves when in an evolved state. The results of their effects is that the immutable atma or immortal soul is nibadhnanti which means enslaved by material sentiments of the mind. Due to this the atma is impounded in a body as a captive, forced to be manufactured as a jiva or an embodied being and subject to birth and death within the body of a demigod, human, animal, fish, etc. The characteristics of the individual guna’s along with their method of imprisoning the jiva is given by Lord Krishna next.
Whatever forms that are generated into existence from the wombs of demigods, demons, human, animal, birds, reptile, fish, etc. all manifest from the great womb of inanimate existence within the brahman or spiritual substratum pervading all existence and is known as prakriti the material substratum pervading physical existence by dint of its modifications known as the three gunas of sattva or goodness, rajas or passion and tamas or nescience. These modifications manifest due to circumstances based on the individual karma of unlimited jivas or embodied beings who are embedded by the Supreme Lord with the animate aspect known as the atma or immortal soul. This is the cause of all created beings and thus Lord Krishna is thus the father of all. The primary reason for such diverse generating of jivas will be given next.
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