Archive for July, 2009

Geetha Saram 17-27 to 18-1..

July 26, 2009

..sloham 17-27..In Bharat dynasty were born Pandu and Dhridarashtra. To get relieved of the curse of sage Durvasa, Pandu came and lived here and so this place is called Pandukeshwar.  Pandukeshwar is on the way to Badrinath. This place is situated on Ganga river..Swami Ramanuja had come here and stayed. Where Pandu meditated and where Swami Ramanuja stayed, there is a temple for Swami Ramanuja. As if this place is connected with him, names here are interesting! The river is called Sesha Dhara; nearby forest is called Sesha Vanam; and, the mountain is called Sesha parvat! Sesha means Adisesha, who incarnated as Swami Ramanuja! In Swami Ramanuja temple, we can see Sri Seshasayi Perumal, reclining on Adisesha! It seems the Lord was in Ganga river for Thousand years and was discovered by a noble person, in whose dreams the Lord indicated the place, where He was lying! A very beautiful idol, with Sri Maha Lakshmi at His Divine feet! Swami Ramanuja is seated with right hand in Upadesa mudra and left arm holding manuscript! He is seated on a Sesha peetam and the hood of the serpent is like umbrella. Nearby is an idol of Nammalwar. There is also an idol of Sri Sakshi Gopal, crawling with butter in one hand! Here a Go-shal [cow shed] is maintained. Since all pilgrims might not be able to come here and worship the Lord, a Sri Raghunatji Mandir is on the main road itself. We can worship marble idols of Sri Rama, Sri Sita and Lakshmana. In Pandukeshwar, Dhyana Badri and Yoga Badri are there.The Lord appeared to King Pandu, when he was meditating here, and so He is also appearing in meditating pose! And so, He is holding the conch in the right hand and discus in the left hand! Beneath Him is Sri Utsavar. Nearby is Sri Lakshmi Narayana Perumal, seen embracing Sri Lakshmi. On another side we can note Madri, second wife of King Pandu…

yajñe tapasi dāne ca sthitiḥ sad iti cocyate
karma caiva tadarthīyaṃ sad ity evābhidhīyate ..

..Yajne tapasi dane ca = yagnas, tapas [meditation] and danam [charity], sthiti = are sustained [by SAT]…Karma caiva = even such Vedic karmas or activities..Tad artiyam = such karmas are meant for such Vedic scholars to perform, sad ity eva = is also SAT, abhidiyate = as told…In Chandokya Upanishad it is told that a father preached his son. He says SAT is Sriman Narayana or Brahmam. ‘San moola: somya! ima sarva praja: sadaayatana: sat pratishta:’ – ‘ My dear son! All those which are perceived in the Universe, including movables and stationary, have originated from SAT. They are sustained by SAT. And, merge with SAT in pralayam’! Thus Brahmam or God is SAT responsible for Creation, Sustenance and Convergence in the end. Swami Koorattalwan says that Mahopanishad and Subalayopanishad, etc., say that SAT, Brahmam, etc., convey Sriman Narayana..

Ramanuja’s Commentary for sloham 17-27.. The Supreme Lord Krishna explains that the word SAT denotes eternal existence and perpetual goodness. The words sad-bhave exemplifies eternal existence and the words sadhu-bhave exemplifies perpetual goodness. This is the correct understanding in which SAT is to be comprehended in the Vedas as well as its utilisation by the recitation of SAT in prescribed Vedic rituals performed exclusively by the Vaisnavas and brahmanas. Similarly the transcendental sound of SAT may be evoked for any auspicious activity ordained by the Vedic scriptures by duly initiated Vaisnava brahmanas in any of the 480,000 types of humans existing throughout creation.To follow the prescribed Vedic duties of yagna or propitiation and worship by the Vaisnava brahmanas, tapah or austerities by the ksatriyas the royal warrior class and danam or charity by the vaisyas or merchant class are all considerd in sattva guna or mode of goodness because they are conscientiously following the ordinances and injunctions of the Vedic scriptures. Thus all such activities are known as SAT denoting perpetual goodness and due to being dedicated to the Supreme Lord they possess auspicious attributes of an eternal nature and for this they are also known as SAT.

Thus the relationship of OM TAT SAT to the Vedas, the performance of prescribed Vedic activities performed by Vaisnava brahmanas and protected by the ksatriyas while supported by the vaisyas clearly and succinctly demonstrates what is factually Vedic in society and what is actually situated in sattva guna while simultaneously clarifying comprehensively by the logic of opposing parallels what is not Vedic in society and thus doomed to the perdition of exclusion from the ascending orbit of sattva guna.

 ..sloham 17-28.. Kandam yennum kadi nahar-Deva prayag..saranagathi.ananya sharanathvam..His feet is the only means..purushartham is kainkaryam.

.aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat
asad ity ucyate pārtha na ca tat prepya no iha .

..Asraddhaya = without interest or involvement, krtam = performed, hutam = yagna like homam, dattam = danam or charity, tapas taptam= performing meditation..Ity = such uninterested performing is, asad = ASAT, ucyate = so called. SAT means good karma; ASAT means not good. Tat = that [karma], na prepya = will neither reward with superior Moksham, no iha = nor this worldly [pleasures]. Therefore, the essence we get, is that we should perform only Shastras accepted Karmas and with involvement!..

Ramanuja’s Commentary for sloham 17-28.. Lord Krishna concludes this chapter by emphasizing that even if prescribed Vedic activities are performed meticulously according to the ordinances and injunctions of the Vedic scriptures; if they are devoid of sraddha or resolute faith they have absolutely no value and are known as a-sat the antithesis of SAT or perpetual goodness. Without the prerequisite faith in the Supreme Lord Krishna, in the absolute authority of the Vedic scriptures, in the Vaisnava spiritual preceptor; the performance of prescribed Vedic activities bestow no rewards in this life or in subsequent reincarnations. For all time and energy, all efforts are wasted for nothing is obtained in the present life and nothing is attained in a future life for the practitioner of prescribed Vedic activities who is devoid of sraddha. So the indispensable value of resolute faith cannot be overestimated.
 
 ..Summary of chapter 17..Deva prayag..Perialwar, while praising this Kshetram says that the green color of Tulasi on Sriman Narayana mixed with Ganga; also, the brown color of Konrai [கொன்றை] flower on lord Shiva mixed with Ganga! That is how Bhagirati is green and Alakananda is brown!..From time immemorial this place has been haunted by Devas and so this is Deva Prayag…Perialwar says in his pasuram that the smoke from the Yagnas’ agni kunds, used to spread on both the shores of the river Ganga here. There is a witness to the Lord here. Sri Rama after killing Ravana, came here and meditated to wash off the sin arising out of killing Ravana.As we proceed to the temple after a bath in the river, we can notice the Footprints of Sri Rama on a huge rock. Ganga flowed from the Divine feet of Lord Sri Trivikrama; and, Lord Sri Rama’s Divine feet are on the banks of Ganga!..In the temple we see Sri Purushottama, Sri Rama, Sri Maryada Purushottama, Sri Raghunatha, etc. We are surprised to see the rock seat on which Sri Rama meditated. It has a backrest also! We also see a big Vata vruksham [banyan tree]. This tree is existing for many thousands of years. This Divya desam and Sri Rama are connected and Perialwar does not forget to mention in his pasuram! He mentions ‘em dasarathi and em purushottama எம் தாசரதி, எம் புரோஷோத்தமன் ‘[my Dasarathi and my Purushottama]! He says, “He, Who disfigured Soorpanaka and killed her brother, is my Dasarathi” This place is surrounded by Dasaratha parvat [hills]. Lord Sri Dasarathi is gracing as Lord Sri Purushottama…After slaining Ravana, the war was over. All the Devas assembled over the sky and praised the Lord! ‘Bhavan Narayanodeva:‘ [You are Sriman Narayana]! But Sri Rama never accepted and wanted to be as King Dasarata’s Son and one among humans – ‘Atmanam manusham manye. Ramam dasaratatmajam’! Since the Lord wanted Him to be counted one among us, Perialwar also says ‘em dasarathi’ [my Dasarathi]…Perialwar says that recitation of these pasurams would fetch them the same punya of going to Deva Prayag and worshiping the Lord after bath in Ganga.. Sastra = [this Gita] Shastra [with 18 Chapters and 700 slokas], sara artha = essence of meaning, ucyate = are described. Therefore, in this Chapter, Four important aspects are described:

  1. The cognition that Iswara or the Lord is the doer of all actions.
  2. All actions have to be done with satva quality.
  3. Doing our prescribed duties, would get transformed to obtain Moksham.
  4. The essence of Bhagavad Gita is Bhakti.

..We should recollect earlier advice of the Lord, that we should do any action without the feeling that we were doing. We had also seen Three types of Tyaga [sacrifice] earlier: Kartrutva buddhi tyagam, mamata tyagam and phala tyagam. With such sacrifice if we do karma, it becomes the means for Moksham..In Vedanta, both sanyasa and tyaga are mentioned. Arjuna’s doubt was whether these words were one and the same or not. Swami Alavandar says that in this last Chapter, the Lord is the doer. Tyagam and the Lord is the doer, more or less convey the same meaning. Tyagam is sacrificing the feeling that we were doing. Sanyasam is sam  – well, nyasam  – presented or submitted. That is we present the result of our action at His Divine feet! When we sacrifice the feeling that we were the doers, then, someone has to do that action

..arjuna uvāca

saṃnyāsasya mahābāho tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana

..maha baho = Long handed!, kesi nisudana = Killer of Kesi [demon]! and hrsikesa = Controller of senses! Sanyasasya = about sanyasa‘s, ca = and, tyagasya = about tyaga‘s, tattvam = truth, veditum = to understand, icchami = I [Arjuna] am eager, prthak = [and their] difference..Upanishads say ‘na karmana na prajaya na danena tyagenaike amrutasyamanishu:’ – Moksham can not be obtained by more of karmas, or by having children, or by wealth; only tyagam will lead to Moksham. In another place, Upanishad says that one attained Mukti only by sanyasa. Arjuna asks the right Person to clarify!..

In chapter eighteen Lord Krsishna sums up the conclusion of the previous chapters and describes the attainment of salvation by the paths of karma in chapters one through six and in jnana yoga section which are chapters thirteen through eighteen. The Lord explains that while doing so one must offer without reservation everything to God. The knowledge revealed gets progressively more and more confidential then in all the previous chapters. Thus this chapter is entitled: Final Revelations of the Ultimate Truth.

Let us see the summary of this Chapter:

  • It started with a question by Arjuna as to what rewards awaited a person performing non-vedic karmas, but with involvement. An irritated Sri Krishna said that non-shastra karmas are never to be performed; otherwise Asura quality will be obtained.
  • Vedc karmas, in turn, are of Three types, according to the Three qualities satvam, rajas and tamas.
  • Slokas 8,9 and 10 deal with satva, rajasa and tamasa type of foods.
  • In slokas 11, 12 and 13, satva, rajasa and tamasa Yagnas were explained.
  • Tapas performed by body, mind and speech were described in slokas 14,15 and 16.
  • Satvika tapas, rajasa tapas and tamasa tapas were mentioned in slokas 17, 18 and 19.
  • Slokas 20, 21 and 22 described the Three types of danams [दानम्] .
  • In sloka 23, it was told that OM, TAT and SAT words were created along with Vedas, Vedic scholars and Vedic karmas at the time of Creation.
  • In sloka 24, the Lord told that every Vedic karma, whether performed to obtain Moksham or other worldly rewards, had to be associated with OM, in common.
  • TAT word is to be associated with all Vedic karmas by those desirous of Moksham and performing them without any desire for results. This was told in sloka 25.
  • In slokas 26 and 27, it was told that for reward other than Moksham, whether enjoyment in other worlds or in this world, Vedic karmas were to be associated with SAT word.
  • Finally, in sloka 28, the Lord said that doing any Vedic karma without involvement or interest would neither get Moksham nor other worldly rewards…Lord Shiva said the glory of Chapter 17, is connected with the same elephant! When the elephant was mad, it was tried to be controlled by one, Ducchasana; but in the process he was crushed by the elephant and was killed. While dieing, his mind was after the elephant. As told in Gita, earlier, he was therefore, born as an elephant! This elephant was able to recognize freinds and relatives of the past birth, but showed no interest in them. As this elephsnt grew older, it slowly started sinking. The owner of this elephant was worried. At that time, the elephant spoke to the person in human language, that he should read Chapter 17 before the elephant. Listening to that the elephant would reach Moksham, said the elephant. The owner did likewise and the elephant got Moksham..

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Geetha Saram 17-22 to 17-26..

July 26, 2009

..sloham 17-22..After worshiping Veda Vyasa in the cave, we have now come to a nearby rock. This is called Bhim pul or Bhima’s bridge..When Draupati found it difficult to cross the river, she requested Bhima to help. Bhima gathering his strength lifted a huge rock and placed it as a bridge to cross. We are seeing that rock bridge only. The sight of the huge mountain and the steep valley, and the rushing Saraswati river, all make us nervous! This bridge connects one mountain to another. As they crossed, in the way one after another died and reached Swarga. Yudhishtra was the last surviving of the Pandavas. That is called Swargaarohana. Just above Bhim pul, is a temple

…adeśakāle yad dānam apātrebhyaś ca dīyate
asatkṛtam avajñātaṃ tat tāmasam udāhṛtam..

Tat = that [dhanam], tamasam = is tamasa type , utahrtam = as told [ by learned persons]. Adesa = at improper place, akale = at improper time, apatrebhyas = to improper persons, yad danam = such dhanams, diyate = given [is tamasa dhanam]…Asatkrtam = without respect , avajnatham = with disrespect…

Ramanuja’s Commentary  for sloham 17-22..Now Lord Krishna states that danam or charity given at an inauspicious location such as in cities where cows are slaughtered, at inauspicious times such as dark of night and to inauspicious persons such as meat eaters are situated in tama guna the mode of darkness. Also showing disrespect by failing to properly welcome a worthy recipient such as a Vaisnava brahmana who knows atma tattva or knowledge of the immortal soul. As also showing disdain by failing to wash his feet and drink the water, showing dishonour by failing to offer ceremonial etiquette by performing arati of waving lamps, incense and flowers, etc. are all considered to be in tama guna the mode of ignorance even if accompanied with opulent gifts. .
 
.sloham 17-23..crossing Vyasa cave, Bim pul and Draupati temple, we reach this place..We come across Vasudhara…We find many badari [ ilandai இலந்தை in Tamil] trees here..After Vasudhara is Lakshmi vanam [Laxmivan]. It is a glacier.
..From there another road Sat path [commonly known as Satopanth], leads to Swargarohini..
..Path or panth means marg or road. ‘Nanya:pantha ayanaya vidyate‘ – there is no other way to reach [Brahmam, except by Gyana and Bhakti, says Upanishad]. Sat means noble persons. This is therefore, the road of noble persons…To get married to Sri Narayana, Sri Lakshmi meditated here. At this place, Draupati, unable to continue her journey fell down and died and reached heaven. Without turning back, the Five Pandavas continued their journey. Next, they came across Sesha dhara. At this place the youngest of Pandavas and son of Madri, Sahadeva, died. After some distance, Nakula, also died unable to proceed further. The remaining Three – Yudhishtra, Bhima and Arjuna continued their journey. Eight KMs from here Sathopanth glacier starts. Then we come across Balupata. Beyond this Bhimasena was unable to continue and he died here. Then, Yudhishtra and Arjuna continued further. Then we come to Chakra Theertham. Here Arjuna died. Yudhishtra continued and along with him one dog followed. Next, we see Trikona saras, a lake surrounded by hills on Three sides.
..Just before this we can also see Sahasra Dhara, where many water falls could be seen. If we proceed from one side of Trikona saras, we come across Swargarohini…That is the place which was reached by Yudhishtra and left for Swarga! On another side we come across Alakapuri. Earlier, it was mentioned that from Alakapuri, river Alakananda flows.
..yudishtra/dog/puzu kathjai..Badrikashram is the birth place of Pranava

oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ
brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā

Pura = in the ancient time, that is at the start of Creation, tena = this way [the Lord created]. Om tat sad = OM TAT and SAT, iti nirdesa = these words, trivida = three types. Brahmana = while performing Vedic activities, smrta = are always associated. Vedas ca = and the Vedas, yajnas ca = and the activities mentioned [in Vedas], vihita = were created [by the Lord]…

Ramanuja’s Commentary for sloham 17-23..Up  until this time Lord Krishna has elaborated upon the distinctions between yagna or propitiation, tapah or austerities and dana or charity and how they are categorised in the three gunas or modes of material nature. Now the Supreme Lord will illustrate how yagna, tapah and dana become spiritualised by being unified with the pranava OM. The term pranava refers to first breath which is first vibrated as OM commencing all Vedic rites. It is derived from the root word prana meaning breath and is properly pronounced AAH with mouth open OOH with lips puckered and MMMM by pursing them together. The triplicate formula OM TAT SAT is used in reference to the brahman or spiritual substratum pervading all existence which is the impersonal aspect of the Supreme Lord. The brahman also refers to the Vedas which also originally emanated from the Supreme Lords prana. The Vedas denote Vedically ordained activities of which yagna, tapah and dana are essential. All Vedically ordained yagnas, rituals and ceremonies are only bonafide and valid if prefaced with the pranava OM at its commencement accompanied by its auxiliaries TAT and SAT. The absence of the transcendental sound of OM vibrating from the very inception of any Vedic activity automatically disqualifies it and renders it invalid even if subsequent rituals are performed perfect and perfunctory. The pranava OM is an eternal prerequisite for every expiatory rite prescribed in the Vedic scriptures and thus indispensable. The pranava OM is the transcendental sound vibration personally representing the Supreme Lord Krishna. The auxiliary TAT denotes complete perfection and auspiciousness and the auxiliary SAT denotes the source of all creation.The Vaisnavas and the brahmanas are those who have the sole right and exclusive authority to vibrate these transcendental sound vibrations audibly and inaudibly during all rituals prescribed in the Vedic scriptures. Brahmanas are those seminally born in India in the topmost caste of Brahmin families. Vaisnavas are devotees of the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures, who are born in any caste, in any country, in any planetary system and who are so attracted to the Supreme Lord Krishna that they make themselves available to receive twice born Brahmin initiation from a Vaisnava acarya or bonafide spiritual master from one of the four authorised sampradaya or bonafide channel of disciplic succession. Only duly initiated Vaisnavas and Brahmins are ordained to perform Vedic rites, no others have this authority and in this matter there is no exception. The Brahmins and the Vaisnavas were originally created by the Supreme Lord along with the Vedas and yagnas to harmoniously evolve and perfect all creation. 
 
..sloham 17-24..when He took avatar as Sri Rama, Kausalya was His mother. Devaki was the mother of Sri Krishna. Similarly, there was a mother of Sri Narayana and Sri Nara, and there is a temple for her. We may recall that we have worshiped Vyasa cave, then Bhim pul, then Draupati temple and then Sathopanth and Swargarohini. All these were on one side of river Alakananda. On the other side of Alakananda, we can see Mata Murti temple.
..The idol is small. During the month of Avani, on Shukla paksha Dwadasi, Sri Badrinath arrives here to pay respects to His mother! This festival is celebrated annually, and the Lord is taken on a grand procession! It is celebrated as Sri Mata Murty mela and Badarikashram wears festival look! After a day’s stay in this temple, the Lord returns to Badarikashram by evening.
tasmād om ity udāhṛtya yajñadānatapaḥkriyāḥ
pravartante vidhānoktāḥ satataṃ brahmavādinām
..Vidhanokta = such karmas [performed by Brahmavadinam] should have been prescribed in Vedas. Yajna dana tapa kriya = [such Vedas prescribed] actions like Yagna, Dhanam and Tapas. How are they to be performed? Om ity udahrtya = by chanting OM [ all such karmas are performed]. OM is chanted to commence any Vedic activity. Why so? Tasmad = [because of the reasons mentioned in sloka 23, and..satam = always, pravartante = perform, with OM in the beginning and OM at the conclusion…In Katopanishad, ‘sarve veda: yatpada mamananti tatamsi sarvani vadanti‘..It means that what was the unique thing told by all Vedas, what all words of Vedas point to one unique thing, and which unique thing is pursued by yogis and sages, that would be told very precisely. It is OM. Upanishads very clearly say that all Vedas’ essence is OM. Further, its prakruti or the First letter A, represents the Lord Sriman Narayana. Thus, OM, which encapsules the Lord, would always do good only!..வேதத்துக்கு ஓம் என்னுவதுபோல் உள்ளதுக்கெல்லாம் தான் மங்களம் ஆதலால்]’..
 
 

Ramanuja’s Commentary for sloham 17-24.. Lord Krishna elaborates the ontology of OM TAT SAT and how they are interrelated. The words brahma-vadinam are those who follow the injunctions and ordinances of the Vedic scriptures and refers to the three higher varnas or castes beginning with the brahmins or priestly class, ksatriyas the royal and warrior class and vaisyas the merchant class. Yagna or propitiation and worship to the Supreme Lord is performed exclusively by the Vaisnavas and Brahmins. Tapah or austerities is performed by the Vaisnava brahmins and the ksatriyas. Danam or charity is performed by the ksatriyas and vaisyas and is offered to the Vaisnavas and brahmanas to be utilised for the service of the Supreme Lord Krishna or any of His avatars or authorised incarnations and expansions according to vedic scriptures. Thus the relationship between the three higher varnas has been clarified. All prescribed Vedic rituals must be performed exclusively by the Vaisnavas and brahmanas and always commence with the transcendental sound vibration OM. The Vedas begin with OM as well. Thus the eternal connection between OM and the Vedas and OM and yagnas has been demonstrated and firmly established as only in conjunction with the transcendental sound of OM at the commencement are the Vedas recited and the performance of yagnas is bonafide.

..sloham 17-25..keshava prayag..Two rivers confluence. One is Saraswati river and the other is Alakananda river. This joining is called Keshava prayag. Saraswati river is in pale green color, while Alakananda is in muddy color.In samsaram, when we are afflicted by Kama, Krodha, Ahankaram, Mamakaram, etc., sadhu sangamam or association with great devotees, would help us to get relieved. Therefore, each Prayag should be a lesson for us to live in company of devotees..

tasmād om ity udāhṛtya yajñadānatapaḥkriyāḥ
pravartante vidhānoktāḥ satataṃ brahmavādinām
..Vidhanokta = such karmas [performed by Brahmavadinam] should have been prescribed in Vedas. Yajna dana tapa kriya = [such Vedas prescribed] actions like Yagna, Dhanam and Tapas. How are they to be performed? Om ity udahrtya = by chanting OM [ all such karmas are performed]. OM is chanted to commence any Vedic activity. Why so? Tasmad = [because of the reasons mentioned in sloka 23, and..satam = always, pravartante = perform, with OM in the beginning and OM at the conclusion…In Katopanishad, ‘sarve veda: yatpada mamananti tatamsi sarvani vadanti‘..It means that what was the unique thing told by all Vedas, what all words of Vedas point to one unique thing, and which unique thing is pursued by yogis and sages, that would be told very precisely. It is OM. Upanishads very clearly say that all Vedas’ essence is OM. Further, its prakruti or the First letter A, represents the Lord Sriman Narayana. Thus, OM, which encapsules the Lord, would always do good only!..வேதத்துக்கு ஓம் என்னுவதுபோல் உள்ளதுக்கெல்லாம் தான் மங்களம் ஆதலால்]’..
 ..tad ity anabhisaṃdhāya phalaṃ yajñatapaḥkriyāḥ
dānakriyāś ca vividhāḥ kriyante mokṣakāṅkṣibhiḥ
 

 Ramanuja’s Commentary for sloham 17-25..Whatever prescribed Vedic activities performed by the Vaisnavas and brahmanas such as study of the Vedic scriptures and yagna or propitiation and worship by ritual to the Supreme Lord, tapah or austerities by the ksatriyas or royal warrior class and danam or charity by the vaisyas or merchant class are all done out of devotion and dedicated to the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures without the slightest desire for material rewards. Such activities devoid of motivation for mundane results are designated as TAT signifying that such acts are for atma tattva or realisation of the immortal soul, perception of the brahman or spiritual substratum pervading all existence and attaining communion with the Supreme Lord. The Vishnu Sahasrasa confirms that: sah, vah, kah, klim, and tat denote the Supreme absolute. Hence the ontology of TAT has been demonstrated to signify its connection to transcendental and eternal activities which independently bestow moksa or freedom from material existence and promotion to the eternal spiritual realms. 

 ..sloham 17-26..In the Stotra Ratnam,in  one sloka Sri Allavandaar  says that this samsaram is a large ocean with unfathomed depth.
Aparadha sahasra bhajanam patitam bhimabavarnavavodare |
Agatim saranagatim hare krupaya kevalamatmasat kuru || (48)
He says that he was struggling in a very deep ocean; and prays that He should save him with mercy. This sloka was written in Srirangam, in South India. But daily in the Sayana Harati, being performed to Sri Badri Narayana, this sloka is chanted! This practice was established by Swami Ramanuja. Not only this, a sloka from Mukunda Mala, written by Kulasekara Alwar, is also chanted. In that sloka the Alwar prays that in his thoughts the Lord’s Divine feet should always be there. Listening to these in another corner of India gives great pleasure. Swami Ramanuja had arrived here and chanted many slokas like these and also established certain practices in the temple. There is one Ramanuja Kootam here. It is a separate building, outside the temple. We can worship Sakshi Gopal and Swami Ramanuja, in this place. Swami Ramanuja idol is well maintained. He is praised to be always chanting the works of his predecessors and eyes always showering compassion. We also worship Sakshi Gopal, as Sri Navaneetha Krishna! We can also see the Lord with Chatur Bhujam [Four hands]. In this Ramanuja Kootam, one Swami is performing daily services. Nearby is Sri Rama Sthambam or Sri Rama Sthupa. In 1961, one Jeer Swami came here and performed Sri Rama Krathu yagna. We have heard of Sri Tridandi Jeer Swami of Sita nagar near Vijayawada, A.P. Tridandi Sriman Narayana Jeer [Pedda Jeer Swami] had come to Badarikashram and staying in a cave in meditation for 6 months attained Ashtakshara siddhi. By this he got the power of accomplishing tasks undertaken. He performed 108 Sri Rama Krathu in 108 Divya desams. In that task, he got a building constructed some 47 years

sadbhāve sādhubhāve ca sad ity etat prayujyate
praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ..

Partha = Arjuna!, yujyate = [like this] is deployed. In which circumstances and in which meaning the word SAT is being deployed? Sad bhave = in conveying existence [of a matter], sadhu bhave = in conveying good quality [of a matter]. Sadbhavam means existence..Etat = this [word SAT], prayujyate = is used..Prasaste karmani = [to convey] an act as superior or noble..Tat = that [word SAT], sacchapda = in that meaning also, yujyate = is used…The karmas or actions mentioned in this sloka are laukika or domestic in nature. Karmas mentioned in sloka 27 are Vedic karmas, like Yagna, Tapas, Dhanam, etc. By worshiping Sri Badri Narayana we should become SAT! Tirumangai Alwar in the last, 20th, pasuram on Badarikashram, says that those who chanted these 20 pasurams would rule this world and other worlds..

Ramanuja’s Commentary for sloham 17-26.. The Supreme Lord Krishna explains that the word SAT denotes eternal existence and perpetual goodness. The words sad-bhave exemplifies eternal existence and the words sadhu-bhave exemplifies perpetual goodness. This is the correct understanding in which SAT is to be comprehended in the Vedas as well as its utilisation by the recitation of SAT in prescribed Vedic rituals performed exclusively by the Vaisnavas and brahmanas. Similarly the transcendental sound of SAT may be evoked for any auspicious activity ordained by the Vedic scriptures by duly initiated Vaisnava brahmanas in any of the 480,000 types of humans existing throughout creation.To follow the prescribed Vedic duties of yagna or propitiation and worship by the Vaisnava brahmanas, tapah or austerities by the ksatriyas the royal warrior class and danam or charity by the vaisyas or merchant class are all considerd in sattva guna or mode of goodness because they are conscientiously following the ordinances and injunctions of the Vedic scriptures. Thus all such activities are known as SAT denoting perpetual goodness and due to being dedicated to the Supreme Lord they possess auspicious attributes of an eternal nature and for this they are also known as SAT.

Thus the relationship of OM TAT SAT to the Vedas, the performance of prescribed Vedic activities performed by Vaisnava brahmanas and protected by the ksatriyas while supported by the vaisyas clearly and succinctly demonstrates what is factually Vedic in society and what is actually situated in sattva guna while simultaneously clarifying comprehensively by the logic of opposing parallels what is not Vedic in society and thus doomed to the perdition of exclusion from the ascending orbit of sattva guna.

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Geetha Saram 17-17 to 17-21..

July 17, 2009

..sloham 17-17..Kodikal asainthu nammai thoza azaikintrana..mudalil Garuda sannithi..aduthu Sri Maha Lakshmi Sannithi..aduthu ganda karna sannithi..Three times this Lord had been discovered under water. First time He was under Alakananda river. Next He was discovered in Narada kund. Third time He was found in Tapta kund. In each of the Three times, only great persons had discovered and installed Him in the temple. Some important Darshans are daily performed. Maha Abhishekam is performed in the morning from 4:30AM to 6:00 AM. It is combined with Nirmalya darshan and Viswaroopam. In this we can have a darshan of the Lord with all ornaments, flowers and garments removed…At the center is seated the Lord on golden throne, with gold crown. He is seated in Padmasanam with both legs folded. His lower Two arms are on His knees. Upper Two arms are holding discus and conch. On His right is Kubera and Garuda. To His left is Narada. As mentioned earlier, sage Narada had meditated here for a very long time. Narada kund is important as from it only the Lord was discovered. Near Narada is Uddhava. In the end of Dwapara yug, Lord Sri Krishna was about to depart for Sri Vaikuntam. Uddhava was very much grieved and wondered how His devotees would withstand His departure. Either He should carry all to Vaikuntam or He should remain in this world with them! When Uddhava prayed like that, Sri Krishna said that His departure was necessary; Uddhava could go to Gandamadana Parvatam [hills] and meditate on the Lord. The hill backdrop we see behind Sri Badrinath temple is Gandamadana parvatam. After Sri Krishna left for Vaikuntam, Uddhava came here and meditated on the Lord. Further left to Him, are Sri Nara and Sri Narayana. The Lord Himself appeared as Sri Nara and Sri Narayana…Thus in the garbhagruha there are Seven Murthi..To worship the Lord very near, we have to book for Gita pata seva or Veda pata seva, for which we have to book in the previous day itself. Here we can spend about Five minutes sitting very closely to the Lord! Again in the evening from 3:00 PM till 6:00 PM, these sevas are available. In the evening is Harati seva. At about 8:45 PM, just before the Lord retires to bed, sayana harati is performed. At that time all His ornaments and flowrs are removed. This is also called Gita Govinda seva..

.śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ
aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate .

.thirumalaiyil anthill adiyil tapam panninathu pola Badriyil Sri narayanan tapam purihiraar..sadvika tapam..In this sloka the Lord has uttered a very important word ‘yuktai:’. Aphalaanksibhi = performed without any desire in rewards..Yuktai = [performing tapas for His pleasure is the only] objective. Paraya = best, sraddhaya = dedication, taptam tapas = so performed tapas or meditation, trividham = Three types [satvikam, rajasam and tamasam]. First line tells there are Three types of tapas and second line says what is satvika tapas, which is performing tapas for His pleasure alone.
..

Ramanuja’s Commentary for sloham 17-17..The words aphala-akanksibhih means those who have no desire for rewards. Those devout and evolved jivas or embodied beings with ardent faith, who are imbued with the consciousness that all their actions are humble offerings of worship rendered to the Supreme Lord Krishna or any of His authorized incarnations and expansions as revealed in Vedic scriptures; performing the three aforementioned types of austerity of the physical body, speech and mind are known to be in sattva guna the mode of goodness. .
 
.sloham 17-18..Brahma kapalam..This is the place, where the Kapalam [skull], sticking on lord Shivas hand, was shattered to pieces…After performing Gaya shrarddham, people come to Badrikashram. In Gaya, the Lord is gracing after killing the demon Gaya. There, after bathing in Palguni river, pinda pradhanam [offering food] is to be performed. Likewise, here also after bathing in Alakananda, at this place pinda pradhanam is performed. By doing so the deceased souls as well as we attain welfare. Our sins are diminished. Therefore, pinda pradhanam here is customary..Any karma like Yagna, tapas, japam or shrarddham done here gives rewards of performing million times
satkāramānapūjārthaṃtapo dambhena caiva yat
kriyate tad iha proktaṃ rājasaṃ calam adhruvam

Tat = that, iha = here, proktam = is called, rajasam = rajasa [tapas]. What are its benefits? Calam = slippery, adhruvam = never permanent…Satkara = for others to think great of us, mana = others to praise by speech, pujartham = others to worship us..Caiva = also performed with, dambhena = publicity and pomp. Such tapas are performed only for others to have us in high esteem! Kriyate = [such tapas] are performed. This is regarded as rajasa tapas. Tapas was performed by Hiranyakasipu, Ravana, Kamsa, etc. They are all rajasa tapas and their results would slip and never be permanent. Only short term benefits, temporary gains and ordinary rewards are obtained..

Ramanuja’s Commentary for sloham 17-18.. Lord Krishna describes the austerities that are situated in raja guna the mode of passion are those that are enacted with the expectance of praise, prestige, acclaim and with the hope of receiving adulation and adoration from others is in raja guna along with any Vedic activity that is impelled by hidden motives of garnishing rewards or desire for recognition and worship from others even if enacted according to the Vedic scriptures
 
sloham 17-19..To the West of the river is Narayana Parvat and on the East is Nara mountain. Sri Badrinath temple is on Narayana parvat. Opposite this mountain is Nara mountain, slightly shorter in height. Alwar says ‘varanam konarndha gangai [வாரணம் கொணர்ந்த கங்கை]’ – Ganga was brought by elephant!When Ganga rushed down with force from heaven, at the prayer of Bhagiratha, this mass of earth stopped its flow further. Seeing this, Indra wanted the river should benefit people, and so, he ordered his Four tusked white elephant, Airavata to break the mass of the earth..சிஷ்யர் இருக்கும் இருப்பு நாட்டார் அறிகைக்காக naranaahavum vanthaar... Badrikasramam is on Narayana malai..This mass of land slowly drifted for about 55 Million years and joined present Asia continent. Thus our country was annexed with Asia some 35 Million years back! But when it joined Asia, it did with severe force. This resulted in upheaval at the junction and the earth raised to form mountain, which is Himalayas. This mountain range is for about 1500 Miles from Kashmir to South East of Nepal. Many perennial rivers like Ganga, Sindhu, Yamuna, Brahmaputra, etc., are flowing from Himalayas..eiravatha yanai konndu-four tusked elephant-pillantha malaikal..It is said that Sri Nara and Sri Narayana, were later born as Arjuna and Sri Krishna! While in Badarikashram, Tirumantram was preached..Thus Tirumantram and Charamasloka are united..
mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ
parasyotsādanārthaṃ vā tat tāmasam udāhṛtam ..

Tat = that is, tamasam = tamasa [type of tapas], udahrtam = as described.Mudha grahena = fools, unable to grasp good…Atmana = themselves, pidaya = hurting..Utsadanartham = for causing troubles or injury to, parasya = others…Tat = such tapas, tamasam = is tamasa type of tapas..

Ramanuja’s Commentary for sloham 17-19..Now  Lord Krishna explains the austerities that are of tama guna or mode of ignorance. The word mudha means foolish. The word grahena means endeavour. Those who foolishly endeavour are the ignorant. Those who torture and give pain to themselves and diabolically cause injury and suffering to others are depraved and their dark resolves are at the pinnacle of nescience. Whatever activity they enact by such convoluted resolves regardless of success or failure is in the darkness of tama guna. ..sloham 17-20..’JAIBADRI VISHAL!
JAI BADRINATH KI!!
JAI GANGA MATA KI !!’
..We have seen Narayana and Nara mountains, opposite to each other. Then there is Urvasi [or Oorvasi] parvat, where the Lord created Urvasi, the beautiful damsel of heaven. She emerged from the thigh of the Lord .. Behind Urvasi mountain is Nilakanta parvat, covered by snow. When Sun rises behind this mountain, we see the brilliant rays. Beyond this mountain is Charana Paduka…Sahasra Kavacha Rakshasa lived here..it took 10000 years of tapas to break one kavasam..nara/narayana did tapas for 9999 days to break all the kavasams..the Rakshasa was born as Karna with the remaining single kavacha, in Dwapara yug, when Sri Krishna appeared..

dātavyam iti yad dānaṃ dīyatenupakāriṇe
deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam
..in this place a dhanam made gets punya of 10 Million times dhanam made! Yad dhanam = that dhanam, diyate = donated, datavyam iti = according to dharma shastras..Anupakarine = to that person who had not helped us in the past or who is likely to favour us in the future..Dese = [dhanam should be made] in proper place, kale = at proper time, ca patre = and to proper person(s)…

Ramanuja’s Commentary for sloham 17-20..It is a duty to offer danam or charity to worthy recepients. Lord Krishna explains that danam that is offered without expectation of reward, hopes for services or wishing anything in return that is offered at an auspicious place, at an auspicious time to spiritually enlightened Vaisnavas brahmanas steeped in the conclusive knowledge of the Vedic scriptures is to be understood as the best of danam and situated in sattva guna the mode of goodness. ..sloham 17-21..Vyasaya vishnurupaya vyasarupaya vishnave |
Namovai brahmanidhaye vasishtaya namo nama: ||
Vyasam vasishta naptaram shakte pautramakalmasham |
Parasharatmajam vande shukatatam taponidhim ||
Tamyam nayakalapena mahata bharatena cha |
Upagrnvita vedaya namo vyasaya vishnave ||
Sage Veda Vyasa wrote 18 Puranas and Mahabharata epic, besides segregated Vedas into Four parts…At about 3 KMs from Badarikashram, is the place Mana, which is almost near the border of India. This is the last village and after about 40 KMs or so, our neighbouring country starts. In this cave in this village, Vyasa wrote the 18 Puranas and Mahabharata. He also propagated the Four Vedas from here, through his disciples. He spread Vedas through his disciples like Jaimini, Sumantu, Pyla, etc. Vyasa means segregating or dividing. He segregated Vedas into Rig, Yajur, Sama and Atharvana and so he is Veda Vyasa..This cave-vyasa poti- is 5110 years old.We see an ancient small idol of Vyasa. A recent large idol is also installed here. Near him is a white marble idol of Swami Vallabhacharya. In North India, Vallabhacharya sampradhayam is very famous. Some 500 years back, Swami Vallabhacharya had come here. He was fortunate to have had direct vision of Veda Vyasa. Later, Swami Vallabhacharya spread all the Puranas and greatness of the Lord..this cave has the glory of birth of Mahabharatham, Srimad Bhagavatam and the 18 Puranas..He also authored Brahma Sootram, which is collection of aphorisms on Brahmam, exracted from Upanishads. It has 156 adhikaranams, 545 soothrams [aphorisms] in 16 Chapters in Four parts.

yat tu prattyupakārārthaṃ phalam uddiśya vā punaḥ
dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam

..Yat tu = [that dhanam] which is, pratyupakarartham = for the sake of return help..uddisya = expecting, phalam = rewards like reaching heaven, etc..Pariklistam = [dhanams] done with displeasure..

Ramanuja’s Commentary for sloham 17-21..Lord Krishna clarifies that danam or charity that is bequeathed with an inner desire and expectation for reward or danam that is proffered reluctantly, or danam that is inferior due to damage or spoilage, or danam that is undamaged and perfectly good and fresh unspoiled articles are stingily given grudgingly are all known to be situated in raja guna the mode of passion.

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Geetha Saram 17-12 to 17-16..

July 13, 2009

..sloham 17-12..Sri Joshimatt..Narasimhar..Thiru prithi.. must have been at a higher place than Badri..Winter maathangalil enghu thaan Badri perumaal ezunthu aruluhiraar..should have been aeay from Ganga but near a lake..manosaravar-at the ht of 17000ft may be.. Badri is at 10000ft ht..in pasuram 1.2.1, ‘peeli ma mayil nadam cheyum thadam chunai [பீலி மாமயில் நடம் செய்யும் தடம் சுனை]’, meaning that when clouds climb up Himalayas, peacocks on the banks of great lake, dance! In pasuram 1.2.6, ‘panangal aayiramudayan nallavaravanai pallikol paramavenru… [பணங்கள் ஆயிரம் உடையான் நல்லவரவணை பள்ளி கொள் பரமாவென்று…], meaning that the Lord is reclining on the Thousand hooded snake, Adisesha, Supreme Lord [Parama Purusha]. The Lord of Tiruppiridi is Sri Parama Purusha [ஸ்ரீ பரம புருஷா] and Sri Thayar is Sri Parimalavalli [ஸ்ரீ பரிமளவல்லி தாயார்]. Vimanam is Govardhana vimanam [கோவர்த்தன விமானம்].But the Lord at Joshimath is Sri Narasimha in seated pose!..pasuram 1.2.6, Alwar asks his mind to go to Tiruppiridi, where fragrant ‘madavi [similar to jasmine]’ flowers are there. Madhavi is also called ‘kurukkatti [குருக்கத்தி]’, which is a creeper. It seems these creepers were growing up and wanted to cling to something. At that time clouds were passing and so the creeper caught hold of the clouds to further spread. With clouds trying to pass, there was a tug-of-war between the creepers and the clouds! In the process all the buds blossomed and plenty of kurukkatti flowers were seen. Swarms of bees came to suck the honey in these flowers! Bees thanked the clouds and the creepers for their fight, as they had enough honey! But Swami Periyavacchan Pillai does not see mere nature in this pasuram! Sri Thayar is Sri Parimalavalli Thayar, that means Sri Thayar Herself is radiating fragrance! She is the Creeper and the Lord is the Cloud! She stops the Lord and persuades to look at the devotees and pardon them! The Lord, seeing the great many sins committed by the devotees, wants to go away; but He is pulled by Sri Thayar, the Creeper. Devotees are like the bees, benefited and sing songs in praise of the Divine Couple, which is like the humming of bees! In pasuram 1.2.8, Alwar says that there are great serpents in the place, waiting in the dark nights, yawning, and awaiting prey..

abhisaṃdhāya tu phalaṃ dambhārtham api caiva yat
ijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam

Abhisamdhaya tu phalam = in results other than His happiness..Bharatasreshtha = noble among Bharata dynasty [Arjuna], ijyate = any yagna performed like this [for worldly gains and for publicity], viddhi = understand, yajnam rajasam = [they are] Rajasa Yagna! These Yagnas performed for inferior rewards and for fame, are to be avoided..

Ramanuja’s Commentary for sloham 17-12..That yagna or acts of propitiation and worship which may follow the Vedic scriptures but is ostentatiously enacted out of desire for prestige with a secret, greedy longing for enjoying the effects of rewards is known to be situated in raja guna the mode of passion. 
 
sloham 17-13..When the Lord took Sri Trivikrama Avatar and when His Divine foot entered Satya loka, lord Brahma washed the foot with the water, which was Sri Pada Theertham, and became Ganga. Of the many names Ganga is called, Vishnupati is one! It means Ganga flows from Sri Vishnu’s Divine feet. Swami Koorattalwan says this in one sloka. Vishnu padam means either Lord Sri Vishnu’s Divine feet or His abode. By drinking or bathing or just seeing Vishnupati, we can reach Vishnupadam! We are in Vishnu Prayag, a very important place en route to Badrikashram..We allay our fears by chanting Gita and Vishnu Sahasranamam! We feel highly nervous when the vehicle crosses hair-pin bends in the road! We think that these drivers have understood Gita correctly! They say that Sri Badrnath is protecting them and they are confident that the journey will always be safe! In fact to get that confidence we are studying Gita and Sahasranamam! At Vishnu Prayag, is the confluence of rivers Vishnu Ganga and Alakananda. Here, sage Narada meditated for a long time. We can see one river is in mud color, while the other is in pale green color. It is like disturbed mind and clear mind. Can they come together? We should not see in that way. Normally, we have disturbed mind in worldly affairs; whereas our mind should be disturbed, when we hear stories of the Lord. We seem to be least disturbed when we hear Sri Krishna is threatened by demons. We should be clear of worldly affairs. Now, we further travel up and reach Pandukeshwar. Since we have to see many places here, we will spend more time while returning. Next, we reach Hanuman Chatti.At this place Hanuman meditated..To reach Hanuman Chatti, we have to cross an iron bridge. When vehicles travel on this, we can hear thundering sounds! While going this sound can be interpreted as the reflection of our eagerness to worship Lord Sri Badrinath; and while returning, same sounds reflect our yearning for one more Darshan! We worship Hanuman to make our trip successful! After Hanuman Chatti, the journey is steeper! In 18KMs, we gain height by 1500 Metres or about 4500 Feet! Now we have arrived at the welcome arch of Badarikashram!
..vidhihīnam asṛṣṭānnaṃ mantrahīnam adakṣiṇam
śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate
..Asrstannam = with materilas not procured in honest ways…Mantrahinam = mantras not properly or adequately chanted…Adaksinam = by not giving the remuneration to various persons in the performance of Yagna…Sraddhavirahitam = without earnestness to perform. Saying that he had no interest but doing for others’ sake or giving maney to perform yagna and not participating, are all in Tamasa Yagna. Yajnam = such Yagnas are, paricaksate = considered, tamasam = Tamasa type…
Ramanuja’s Commentary for sloham 17-13..Any religious ritual or ceremony of any kind that is vidhi-hinam or devoid of following the ordinances and injunctions of the Vedic scriptures and without being conducted by Vaisnavas and brahmanas who are pre-eminent both in precept and in practice is recognizably known to be fully situated in tama guna the mode of ignorance. The words asrsta-annam means without the sanctified food and ingredients required to perform a bonafide yagna or propitiation and worship. The prohibition is that no ingredient may be acquired from those without faith in Lord Krishna; so it is a mandatory requirement that all ingredients are to be received only from devotees. Those situated in tama guna cannot fulfil this mandate. So in conclusion whatever religious activity that is performed without adhering to the authority of the Vedic scriptures, without Vaisnavas and brahmanas chanting Vedic mantras and without adoration of the Supreme Lord Krishna or any of His authorised incarnations and expansions is not valid and being bogus is totally situated in tama guna. If such activities were anyway somehow or other able to be clandestinely orchestrated by unqualified schemers it would still have no efficacy due to the absence of devotion to Lord Krishna and lack of faith in the absolute authority of the Vedic scriptures. ..sloham 17-14..In Sri Vaishnava 108 Divya desams, Eight are swayamvyakta Kshertrams. That is, these are places where the Lord has appeared spontaneously. Among them is Badarikshram and we have reached that place. Badri or badari is the Sanskrit name of a berry [Tamil – ilandai இலந்தை]. Since Sriman Narayana meditated under a badri tree, this place got the name Badarikashram. Apart from this being a swayam vyakta Kshetram, this is also the temple, where Ashtaksharam, one of the Rahasya Trayam, was preached. Tirumangai Alwar starts his Periya Tirumozhi, with pasurams eulogising Ashtaksharam. Ashtaksharam will eliminate diseases, famine and will procure wealth and health. It will cultivate Gyana and Bhakti. We have come to worship the Lord of Ashtakshara, in the same place where Ashtaksharam was born! Sriman Narayana preached Ashtaksharam to His disciple Nara, in this Badarikashram..Ganga has many names like Bhagirati, Tripadaka, Vishnupati, Janhavi, etc. Here she is called Alakananda. Beyond Narayana hills is Alakapuri and this river originates from there and so this name. Alaka means the lock of hair on the head. We have heard of Triveni sangamam at Allahabad or Prayag. 

.devadvijaguruprājñapūjanaṃ śaucam ārjavam
brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate

Pujanam = worshiping, deva = Devas, dvija = Brahmins, guru = Acharyas, prajna = Gyanis or well learned elders, are all satvika persons do bodily. This is easy to perform and can be done at wherever we are. Saucam = cleanliness of body, mind and speech. Arjavam = honesty..Brahmacaryam = celibacy…Ahimsa = never even think of harming any living being. We should not harm any other bodily..

Ramanuja’s Commentary for sloham 17-14..Now in order to explain the three types of austerities incorporated in and corresponding to the three gunas or modes of material nature; Lord Krishna describes their character first as that of bodily austerity, that of verbal austerity and that of mental austerity from each of the three gunas from where tapas manifests. Worship of the Supreme Lord Krishna or any of His authorised incarnations and expansions in their installed deity forms after being duly initiated in the prescribed mantras by the Vaisnava spiritual master, worship of the Vaisnavas and brahmanas, worship of the singular diksa guru the initiating spiritual master and the elevated siksa gurus or instructing spiritual masters. The word saucam means internal and external cleanliness. Arjjavam means no duplicity, the intention of the mind and the action are not different. Brahmacaryam is celibacy the absence of thinking about engaging in sexual relations. Ahimsa is not causing harm to any living entity by thought, word or deed. All these activities constitute austerity of the physical body in sattva guna the mode of goodness. 
 
..sloham 17-15..In youth times if we come here, weather, trekking the hilly terrain or taking bath in the swift river Alakananda, would never be a problem. Near the river, Sriman Narayana meditated under Badari tree..Near the river, Sriman Narayana meditated under Badari tree. We are studying [in Gita] various types of tapas [deep meditation] performed bodily, by speech and by mind, at the same spot where the Lord meditated! This place is called Panchasila..First is Garuda sila, just outside Sri Badrinath temple. Here Garuda lived for a long time. It is believed that Garuda is inside. Along this is the hot water spring. Next is Narada sila, where Narada performed tapas. Near this is Narada kund, a pond. It appears the Lord’s idol which is of saligrama, was found in Narada kund only. The Lord was later installed in the temple. Next is Markandeya sila, near Tapta kund. Sage Markandeya was and is performing pooja for the Lord for a long time here. We hear that Devas, Rishis, etc., perform pooja..From Deepavali till Akshaya tridiyai, temple is closed and no one lives in this place…during that time the Lord is in Joshi math and poojas are performed there. During this time rishis like Markandeya and Devas like Brahma come here and perform pooja! Next we see Narasing sila. Here Lord Sri Narasimha rested after slaining Hiranyakasipu! We can also come and relax and forget all our problems in routine life! Opposite this is Varaha sila. Tirumangai Alwar also in the very first pasuram mentions yenamumagi [ஏனமுமாகி], meaning the Lord took the form of Boar! The Lord Sri Varaha, after killing Hiranyaksha, came and rested here! Amidst all these Five rocks, the Lord Sri Badrinath meditated…

anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat
svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate 17.15

 

Vanmayam = by speech, tapa = tapas, ucyate = so are described.Anudvegakaram = causing no bitterness, vakyam = speech. Our speech should never be despised by others; they should never hurt others. Satyam = [speech should be] truthful. ‘Satyam bhutahitam proktam’ – we should speak the truth for the welfare of all living beings…’Satyam bruyat; priyam bruyat; nabruyat satyam apriyam’ – speak the truth; speak the pleasant; speak not just the pleasant but that is helpful [hitam]; speak not the helpful, but that is pleasant…svadhyaya abhyasanam = practice chanting [vedas]. Here, like Vedas, Gita, Sri Vishnu Sahasranamam, Alwars’ pasurams, Acharyas’ stotrams, etc., are also to be chanted..

Ramanuja’s Commentary for sloham 17-15..  Lord Krishna states that what is known as austerity of speech is svadhaya or the recitation of Vedic mantras after first being duly initiated by the Vaisnava spiritual master. Words which consist totally of truth yet do not offend those spoken to and which are imbued with sweet and pleasing words that are inspiring and beneficial are austerities of speech in sattva guna the mode of goodness. ..sloham 17-16..Tapta kund means warm water pond..It is a natural hot water spring amidst molten sulphur. We do not know from where this water comes and where it goes! This water is at the foot of sage Narada. We have to take certain precautions while bathing in this. Outside is all very cold. Many arrive in the evening and after braving a cold night, and eager to worship the Lord early in the morning, come to this pond for bathing. It is advisable not to immediately plunge into the hot water pond. There are separate ponds for males and females. First we should dip only our feet in the pond and with hands sprinkle hot water all over the body and get acclimatized. Then, if we take a dip in the water, we might not face any problem. At first, the water might appear to be too hot; but once we get into it, we might feel like bathing for long! What is the significance of this tapta kund? Upanishads say: ‘Yesha brahma pravishtosmi. Greeshme seethamida pradam‘. In the cold surroundings, bathing in hot water is pleasant! Thus this heat balances coldness. Similarly, enjoying Brahmam is pleasant..It appears Swami Adi Shankara, when he came here, discovered the present idol of the Lord Sri Badrinath, in Tapta kund and got it installed in the temple.

.manaḥprasādaḥ saumyatvaṃ maunam ātmavinigrhaḥ
bhāvasaṃśuddhir ity etat tapo mānasam ucyate

Ity etat = all these are, ucyate = described as, manasam tapo = mental tapas.Mana = mind, prasada = clarity or without confusion, anger, jealousy and hatred…Soumyatvam = good thought [for the welfare of all]. Soumyam means beauty, love and good thoughts for the welfare of all…அடியார்கள் வாழ, அரங்கன் வாழ, சடகோபன் தந்த செந்தமிழ் வாழ, கடல் சூழ் மண்ணுலகம் வாழ] yentru solluvathu pola..Mounam = silent or mind controlling voice…Atmavinigraha = focussing atman. Not allowing our mind to wander, atman is focussed at the Divine feet of the Lord. Mind is concentarted on atman. We should not get involved in the worldly affairs going around us..Bhavasamsuddhi = [our] purity of behaviour..

Ramanuja’s Commentary for sloham 17-16..The austerities of the mind are manah-prasadah or self satisfaction and serenity free from mental imbalances. The word saumyatvam means serenity and benevolence to others. Maunam is silence externally and reflecting internally. Atma-vinigrahah is self-controlling the mind to stay focused on realisation of the atma. Bhava-samsuddhih is purity within and purity of purpose. These austerities of mind are confirmed by Lord Krishna to be in sattva guna the mode of goodness.

 

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Geetha Saram 17-7 to 17-11..

July 11, 2009

..sloham 17-7..During Sri Rama’s time, one Vegavati wanted to marry Him, but since it was not possible in that Avatar, She was born as Sri Padmavati. Vagulamalika was the mother of the Lord. She was connected with Sri Krishna Avatar! The Lord told His mother Vagulamalika, that He desired to marry Sri Padmavati, daughter of the King Akasha raja..

āhāras tv api sarvasya trividho bhavati priyaḥ
yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu

Shastras say ‘ ahara siddhau tattva siddhi: tatva siddhau dhruva smrithi:’. If food is pure, satva quality would develop, which would permit dhyanam or meditation. In meditation if we remember the Lord, then all our doubts would be cleared. Aharas tvapi = even food, sarvasya = for everyone, bhavati = are, priya = liked, trividho = in Three types…Tatha = similarly, yajna = yagna or sacred Karmas, dhanam = donation or charity, tapas = penance or meditation, tesam bhedam = [three types of] difference among them, imam srunu = now listen [from Me, Sri Krishna]…Swami Prativadhi Bhayankaram Anna composed Sri Venkatesa suprabhatam, which also consists of Venkatesa Prapatti and Venkatesa Mangalam. This is being chanted daily and is popular. He was one of the Ashta Dik Gajams of Swami Manavala Mamunigal. He says that the Lord, Who is in all minds, is always in the thoughts of Swami Manavala Mamunigal, the last of Poorva Acharyas of Sri Vaishnavas. This clearly demonstrates that the Lord remains for ever in minds of satva people.
..sriyakkanthaye kalyana nidhaye nidhayerchinam |
srivenkata nivasaya srinivasaya mangalam ||

Ramanuja’s Commentary for sloham 17-7..Food the support of life is also of three types by food’s relationship with the three gunas or modes of material nature. Similarly yagnas or propitiation and worship by rituals is also of three types corresponding to the three gunas; as well as austerities and charity. The distinct gradations and variances found in the quality of each and every activity commences next. ..sloham 17-8..Hardwar..about 150 Miles from New Delhi, is the gate to enter Himalayas! Hrishikesh is about 20 Miles from here. Mountain route starts from Hrishikesh. Hima is snow and achalam is mountain. Thus Himalayas are considered as snow bound great mountains. Ganga originates from Gangotri at the top of the mountain. Alwar says that the mere uttering of the name Ganga, would absolve us of all sins. Ganga is the Sri Pada Theertham of the Lord; and so mere sight of Ganga would clear our sins accumulated over 21 births! Glory of Ganga can not be completed even in lectures for Two years. There is a sahasranamam [Thousand names] for Ganga, in Skanda purana in Kasi canto! Bhagirati, Jhanhavi, Tripadaka, etc., are some of the names. Gam bhuvam gata iti ganga – since she reached this Earth from sky, she is Ganga!..Ganga travels about 1560 Miles..According to puranas, on a shukla tridiyai in Vaisaka month Ganga reached Earth. So it is celebrated as Baisaki festival, when harvesting is done. It is the same day as Akshaya tridiyai in South!āyuḥsattvabalārogyasukhaprītivivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ

Ayu = for longevity, satva = doing good for us, bala = strength by generating more prana vayu or oxygen and maintaining body temperature steadily, arogya = health, sukha = happiness, rasya snigdha sthira = food eaten is well digested and providing nutrients to the body, hrdya = pleasant looking, ahara = foods, satvikapriya = are liked by satva quality persons. Food with good appearance and smell, providing energy and strength to the body, would increase longevity and health, and are liked by persons with satva quality…

Ramanuja’s Commentary for sloham 17-8..To those who are situated in sattva guna the mode of goodness, foods that are of the nature of sattva or goodness such as milk, fruits, grains and vegetables are very dear. Such foods promote long life, invigorating the body and elevating the mind in its function of intelligence. As was confirmed earlier in chapter XIV verse XVII: From the quality of sattva guna knowledge arises. Sattva guna facilitates spiritual knowledge and likewise food that is sattva also facilitates spiritual intelligence as well as good health, strength, happiness and relish. The word sukla meaning happiness refers to the pleasure experienced while ingesting the food and afterwards when it is digesting and assimilating within the body. The word priti means satisfaction that is derived from the intake of pure foods inspiring congenial interest in spiritual activities. The word rasayam means succulent, delectable. Snigdhah means oleaginous, unctuous. Sthirah means nourishing, sustaining. Hrydha means agreeable, pleasing. These are the qualities of sattva foods which are very much appreciated by those in sattva guna.Foods that are acidic, bitter, salty, sour, spicy, pungent, dry, hard or burning are the foods that those in raja guna are very much attracted to. The word tiksna refers to food of no value because they are either to cold or to hot. Raksa are foods which are to dry and hard. Vidhahinah are those foods that cause a burning sensation in the body. These foods produce pain, distress, sickness and misery and decreases longevity of life and increase desires for more and more rajas or passion.Ramanuja’s Commentary for sloham 17-10..To those who are situated in sattva guna the mode of goodness, foods that are of the nature of sattva or goodness such as milk, fruits, grains and vegetables are very dear. Such foods promote long life, invigorating the body and elevating the mind in its function of intelligence. As was confirmed earlier in chapter XIV verse XVII: From the quality of sattva guna knowledge arises. Sattva guna facilitates spiritual knowledge and likewise food that is sattva also facilitates spiritual intelligence as well as good health, strength, happiness and relish. The word sukla meaning happiness refers to the pleasure experienced while ingesting the food and afterwards when it is digesting and assimilating within the body. The word priti means satisfaction that is derived from the intake of pure foods inspiring congenial interest in spiritual activities. The word rasayam means succulent, delectable. Snigdhah means oleaginous, unctuous. Sthirah means nourishing, sustaining. Hrydha means agreeable, pleasing. These are the qualities of sattva foods which are very much appreciated by those in sattva guna.

Foods that are acidic, bitter, salty, sour, spicy, pungent, dry, hard or burning are the foods that those in raja guna are very much attracted to. The word tiksna refers to food of no value because they are either to cold or to hot. Raksa are foods which are to dry and hard. Vidhahinah are those foods that cause a burning sensation in the body. These foods produce pain, distress, sickness and misery and decreases longevity of life and increase desires for more and more rajas or passion.

The foods liked by those in tama guna the mode of ignorance are yata-yaman meaning stale, foods that are old from the previous day, foods cooked more than a yama which is literally three hours before. Gata-rasam means those foods which have lost their original flavour and have become tasteless. Puti means putrid, possessing a foul smell. Paryusitam means decomposed, unrecognisable. Ucchistam means eating the remains of others food after they have eaten. This does not apply to honouring the remnants of mahaprasadam or sanctified food first offered to Lord Krishna and then eaten by the spiritual preceptors who mercifully leaves some for their devotees which is then glorified by them as maha mahaprasadam. Amedhyam means unsanctified foods due to not having been consecrated by first offering it to the Supreme Lord and thus impure. Partaking of foods in tama guna such as meat, fish, fowl, eggs, wine, alcohol, etc. breeds dark nescience and great ignorance.

So in conclusion those fortunate jivas or embodied beings with spiritual insight should absolve themselves from the intake of foods in raja guna and tama guna and resort exclusively to foods in sattva guna.

..sloham 17-11..

Ten special attributes are mentioned in Puranas. ‘ Ganga saraswati komal yamuna sarayu pati iravati neela uttarahi poorva vahini’ – according to this sloka east flowing rivers originating from Himalayas are Nine. Ganga is the leader among them! Her attributes are:
  1. Seetatvam – coolness. Those bathing are refreshed.
  2. Swadutvam – doing good for all those drinking Ganga water.
  3. Nirmalatvam – always clear.Those bathing are also cleansed.
  4. Atyanta ruchyatvam – sweet to drink.
  5. Patyatvam – diet like to cure diseases.
  6. Pavanatvam – very sacred and pure.
  7. Papa haaritvam – absolves sins accumulated over many births.
  8. Trishna moha dvamsavatvam – destroys desire and delusion.
  9. Deepamatvam – illuminates well our body, mind and atman.
  10. Pragya dharirvam – develops our knowledge and cultivates Bhakti….

..Yagno dhanam tapa: satyam shraddham cha sthira poojanam gangayam yatkrutam sarvam koti koti gunam bhavet’ – By doing yagna, gifts, meditation or poojas for ancestors or devas, on the banks of Ganga would bring billion times rewards to the performer. As we go higher and higher and look down, we find at some places crops are cultivated on the hill slope by cutting steps. As we look up we find many hills adjoining each other. Tirumangai Alwar, while traveling these places on his horse, Adalma, back, has described the beauty in many pasurams. He calls his mind to quickly come to go to Tiruppiridhi [திருப்பிரிதி]. He says that the trees here are tall enough to touch the clouds! On the other side he saw tigers roaming! It seems Devas descend down from heaven to bathe and gather flowers to worship the Lord, with the Thousand divine names! Tiruppiridi is the name of Joshimutt. Alwar says that Ganga flows in Himalayas with fragrance. From Gangotri, she starts and reaches Bindusaras, then as Bhagirathi she arrives at Devaprayag, and then flows to Haridwar and then to Kashi. On one side of Badrikashram is Naraynadri hills. From there Alakananda river flows and joins Bhagirati at Devaprayag.

Ramanuja’s Commentary for sloham 17-11..Lord Krishna explains the three fold nature of yagna or performing rituals of propitiation and worship. He begins with sattva guna the mode of goodness. The words aphala-akariksibhih means performing yagna to the Supreme Lord without a desire for any reward. Vidhi-distah means performing it in accordance with the ordinances and injunctions of the Vedic scriptures. Yastavyam eveti means performed as a matter of duty or as bhakti exclusive loving devotion unto the Supreme Lord Krishna or any of His authorised avatars or incarnations and expansions as revealed in Vedic scriptures. Such yagnas must be performed by duly initiated Vaisnavas and brahmanas chanting prescribed Vedic mantras for the exclusive satisfaction of the Supreme Lord. When such a resolve manifests a yagna into reality in this manner it is to be known as situated in sattva guna.  

 

 

 

The foods liked by those in tama guna the mode of ignorance are yata-yaman meaning stale, foods that are old from the previous day, foods cooked more than a yama which is literally three hours before. Gata-rasam means those foods which have lost their original flavour and have become tasteless. Puti means putrid, possessing a foul smell. Paryusitam means decomposed, unrecognisable. Ucchistam means eating the remains of others food after they have eaten. This does not apply to honouring the remnants of mahaprasadam or sanctified food first offered to Lord Krishna and then eaten by the spiritual preceptors who mercifully leaves some for their devotees which is then glorified by them as maha mahaprasadam. Amedhyam means unsanctified foods due to not having been consecrated by first offering it to the Supreme Lord and thus impure. Partaking of foods in tama guna such as meat, fish, fowl, eggs, wine, alcohol, etc. breeds dark nescience and great ignorance.

So in conclusion those fortunate jivas or embodied beings with spiritual insight should absolve themselves from the intake of foods in raja guna and tama guna and resort exclusively to foods in sattva guna.

 ..sloham 17-9..In Raghu dynasty, in which Sri Rama also was born, there was a king Sagara [सागर ஸாகரன்]. Once he performed Ashwamedha yagna. The holy horse was allowed to wander as was the custom. None should capture the horse and horse should return back to the yagna and would mark the completion of the yagna. But this horse was stolen and the King could not find where the horse was kept. He dispatched his 60,000 sons in search of the horse. They went to Patala lok and found the horse tied. Near it was the sage Kapila meditating. Without any enquiry, they decided that sage Kapila had stolen and tried to harm him. The sage was infuriated and cursed the sons of King Sagar to be reduced to ashes. The King was worried that his sons had not returned. He sent his another son Asamanjan, who was also not successful. Then he sent his grand son Amsuman to search for the horse and his other sons. Amsuman found the horse and sage Kapila. After gathering the news that all 60,000 sons of Sagar were reduced to ashes, he respectfully approached sage Kapila and requested for the horse and also to make the 60,000 sons to be alive! Sage Kapila gave back the horse, but said that by bringing Ganga from upper worlds, the 60,000 sons could be salvaged. Amsuman returned and did penance for bringing Ganga. But he could not succeed. In the Seventh generation of King Sagar was born Bhagiratha and he started the penance sincerely.
We have to see another story. Emperor Bali was performing one yagna on the banks of river Narmada. Completion of that yagna would make Bali powerful and so Indra requested the Lord to save him. The Lord was born as the dwarf Sri Vamana and went to the yagna and begged for Three steps of earth from Bali. When Bali promised to grant, the Lord took the gigantic form of Sri Trivikrama. In one stride His first step covered entire Universe. He lifted His left leg high up to stride and cover all the upper worlds. Seeing the Foot of the Lord in Satya lok, lord Brahma, as was the custom, tried to welcome the Lord by washing His foot! From his Kamandalu, lord Brahma washed the foot of the Lord and that water became Ganga, most sacred water!
When Bhagiratha requested lord Brahma to allow Ganga to flow down to earth, he asked Bhagiratha to ensure Ganga was received properly. Bhagiratha prayed lord Shiva and he agreed to receive Ganga. Ganga came down with force and in order to suppress Ganga’s pride, lord Shiva received her on his head and later kept her captured within his hairdo! Again at the request of Bhagiratha, Shiva released a small portion of Ganga to flow out! At the request of Bhagiratha, Ganga agreed to follow him so that he could guide Ganga to the ashes of his ancestors. While flowing, Ganga submerged many villages and washed away many huts. Sage Janu’s ashram also was washed away and the sage, to teach a lesson to Ganga, swallowed her fully in one gulp! Bhagiratha again requested the sage and so the sage released her. That is why Ganga is also called Janavi!
..kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ
āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ

These people with rajo quality like these types of food. Or, by taking these types of food rajo qualities become dominant in us. Too much of bitterness or too spicy or too sour are the food liked. Food which are too cold or too hot are liked by them.

..sloham 17-10..We are at Brahma kundam. Bhagiratha performed penance to bring Ganga on this Earth. We can see thousands of people waiting to take holy bath in this Brahma kundam. With well built steps to enable safe bathing and performing poojas, we can see many pilgrims here. This place is also known as Hariki pauri..Lord Brahma created many Prajapatis, of them Daksha Prajapati is one. Prajapatis are in charge of craetion of various living beings in this World. Shashi Devi was Daksha’s daughter, who was married by lord Shiva…The Lord Sriman Narayana also appeared on Garuda and after pacifying lord Shiva, resurrected Daksha. This is the place where Daksha’s yagna was conducted and so it is called Daksheshwar. Nearby is

yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat
ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasapriyam

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Geetha Saram 17-2 to 17-6..

July 11, 2009

..sloham 17-2..Perumaal thiruvadi sevai..thiru vikraman thaan thiru venkadathaan.. In the pasuram ‘ulagam unda peruvaaya [உலகம் உண்ட பெருவாயா]’, he asks where to join His feet. Then in the pasuram ‘koorai, neerai [கூறாய், நீராய்]’, he prays the Lord to bless him to join His Divine feet. In the pasuram ‘ vannamarulkol [வண்ணம் அருள் கொள்]’, he says that the Lord should appreciate and grant him His Divine feet! Like these, Alwar talks about His Divine feet in every pasuram. The Lord descended from Vaikuntam on this spot..Sri Utsavar is called Sri Malayappa Swamy and Sri Malaya Kuniya Ninna Perumal [ஸ்ரீ மலையை குனிய நின்ற பெருமாள்]. He is the main Sri Utsavar, Who graces all processions and Sri Kalyanotsavam. By His auspicious qualities, He is spread everywhere in the hills and so He is Sri Malayai Kuniya Ninra Perumal! He is gracing with Sri Ubhaya Nacchiyar, with His right hand pointing to His Divine feet and left hand on His knee. He is on the right side of Sri Moolavar. By the side of Sri Utsavar, is Sri Chakkarattalwar [ஸ்ரீ சக்கரத்தாழ்வார்] or Sri Sudarsana. The Lord dispels the sufferings of His devotees using Sri Sudarsana. On the left of Sri Moolavar, a number of idols are there. On the upper platform is Sri Rama, Sri Sita and Lakshmana.In another platform is Sri Krishna as the Boy dancing for butter [Sri Vennaikkadum Pillai ஸ்ரீ வெண்ணைக்காடும் பிள்ளை]! He is accompanied by Sri Rukmini and Sri Satyabhama. During month of Margazhi, Sri Krishna graces sayanam [sleeping]. Next to Sri Krishna is Sri Koluvu Srinivasa, Who supervises. Then is Sri Ugra Srinivasa, with Sri Ubhaya Nacchiyars. Being Sri Ugra Srinivasa, He is never taken out, except on one day, when He is hurriedly taken in procession, before dawn, as He should not be exposed to Sun, to avoid His ugram increasing! Near the Divine feet of Sri Moolavar, is Sri Bhoga Srinivasa, Who graces sayanam daily, excepting in Margazhi month..

.trividhā bhavati śraddhā dehināṃ sā svabhāvajā
sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu 17.2
Tam srunu = [Arjuna] listen to them. Dehinam = [body possessing] souls, sa svabnavaja = according to their nature. It means every individual’s taste [ruchi ருசி] or inclinations. Trividha = three types of, sraddha = involvement, bhavati = happens.Satviki = [if we have predominantly] satva quality, then we will have satva tastes and satva shraddha. Rajasi = [if our dominant quality was] rajas, taste and shraddha would be rajo type. Tamasi = [similarly] tamo quality..atman by its association with body, develops qualities of the body.

Ramanuja’s Commentary for sloham 17-2..three gunas or three modes of material nature are sattva guna the mode of goodnes, raja guna the mode of passion and tama guna the mode of ignorance. They are singularly inherent within the faith of all mankind and they conform to the characteristics and disposition particular to each jiva or embodied being. The impressions from past life incarnations arise as tendencies pursued in a present life correspondent to one’s mood and taste and from that mood and taste ones’ faith arises. Displays of enthusiasm are indications of faith where underlying is the belief that the effort will be successfully fulfilled. Tendency, taste and faith are actually properties of the atma or immortal soul; but they are only evoked when the atma happens by chance to come in contact with the gunas. It has been deduced that when there is tranquillity in the mind there is control of the senses and peacefulness of the body and such effect manifests the chance contact between the atma and the gunas resulting in sattva guna. Agitation of the mind, unbridled senses and over indulgence of the body results in raja and tama guna. Thus effectively the experiences from past lives manifest into one of the three gunas. ..sloham 17-3..Tirumangai Alwar describes a scene in his pasuram. One male elephant selects tender bamboo shoots with double joints, and after plucking them, soaks them in honey in honeycombs and feeds to a female elephant! Such is the natural beauty in Tiruvenkatam, admires Alwar!..according to Swami Anantalwan, the male elephant is Swami Ramanuja and his devotees are female elephants. The double jointed bamboo is Dwayam mantram. He teaches that with other mantram of Ashtaksharam and Charama sloka, compared to honey! Swami Ramanuja is called Sri Bhashyakara in Tirumala and has a sannidhi in the vimanam pradikshanam. This is the only Acharya sannidhi in the temple. He represents all Acharyas!..In the Twenty one days all pasurams of Nalayira Divya Prabhandam are chanted. Though Ramanuja Nootrandadi, praising Swami Ramanuja, is also a part, Swami Anantalwan wanted a separate day, 22nd day, for Ramanuja Nootrandadi, so that his services are given better recognition. The Lord accepted..There are about 206 pasurams about Tirumala in the Divya Prabhandam. Excepting Tondaradipodi Alwar and Madurakavi Alwar, all Alwars have praised Sri Venkatesa. The Divine sandals of the Lord are called Sri Satari or Sri Satakopa. Similarly, the sandals of Swami Ramanuja is refered as Mudaliyandan; but in this Kshetram alone, divine sandals of Swami Ramanuja are known as Anantalwan!..
sattvānurūpā sarvasya śraddhā bhavati bhārata
śraddhāmayoyaṃ puruṣo yo yacchraddhaḥ sa eva saḥ 17.3
Bharata = Arjuna [of Bharata dynasty], sarvasya = for everyone, sraddha bhavati = shraddha developsSattvanurupa = according to the mind [will shraddha be]…Yo = [he] who, yacchraddha = whatever shraddha is displayed by him, sa eva sa = he is accordingly.

Ramanuja’s Commentary for sloham 17-3..The word sattvanurupa means according to the mental characteristics. The qualities of the mind saturate every jiva or embodied being and correspondingly determines the of faith they are endowed with. Whatever state the mind exists in, faith naturally arises from that very state. This also implies the desires of the body and the attraction of the senses. The word sraddhamayo means inundated with one of the three types of faith situated from either sattva guna the mode of goodness, raja guna the mode of passion or tama guna the mode of ignorance. In whatever mode of faith one is united with into that mode of faith one is transformed. If such a jiva is imbued with faith for performing spiritual activities one will achieve spiritual results. Contrarily if one is attracted with faith to perform demoniac activities one will achieve demoniac results both in accordance with their faith. ..sloham 17-4..In Tirumala temple, Vaikanasa agama is followed in respect of poojas and other religious activities. We will have a glimpse of the eagerly awaited Brahmotsavam celebrations:
The Lord’s avatar day here is on Tiruvonam [Shravanam] in Purattasi month. The festival is for Nine days. On the first day is Dwaja Arohanam or flag hoisting. In the evening the Lord is in procession on Periya [big[ Sesha vahanam.On Second day morning He is on Chinna [small] Sesha vahanam and in the evening He is on Hamsa [Swan] vahanam…On Third day morning He is on Simha [Lion] vahanam and in the evening He travels by Muthu [Pearl] pallakku [palanquin]..On Fourth Day morning He is under Kalpaka Vruksham, which would grant anything we want. Alwar says the Lord is the real Kalpaka Vruksham, because He grants even Himself to Alwar! In the evening He is as Sarva Bhoopala! The Lord graces as the unquestioned Monarch!..On the Fifth Day, the Lord graces in Nacchiyar Tirukkolam [நாச்சியார் திருக்கோலம்], or in Mohini alankaram..In the evening is the very important festival of Garuda vahanam.On Sixth day morning it is Hanumantha vahanam, when Hanuman sees the Lord as Sri Rama and carries Him in procession. In the evening Vasantotsavam is celebrated and the Lord is in procession inside Golden Chariot. In Tirumala, they call it Bangaru Ratham..In the night the Lord rides on Elephant, Gaja vahanam..On Seventh day, in the morning the Lord is in Surya prabha and in the evening He is in Chandra prabha..On Eighth day is Ther [தேர்], most important..In the evening on Eighth day, the Lord gallops on Horse – Aswa vahanam…On the Ninth day – last day of the festival- the Lord graces from a palanquin. While devotees worship the Lord from both sides, the Lord Himself sees His beauty in the mirror kept in front of Him inside! After this is Chhornabhishekam and Theerthavari. In Choornabhishekam, the Lord is smeared with fragrant powders and He also graces  

yajante sāttvikā devān yakṣarakṣāṃsi rājasāḥ
pretān bhūtagaṇāñś cānye yajante tāmasā janāḥ 17.4

..Satvika = persons with satva quality and satvika shraddha, yajante = worship, devan = devas. Devas also include Sri Maha Vishnu, Who is Deva of Devas. Rajasa = persons with rajo quality [and rajo shraddha], yaksaraksamsi = [worship] Yaksha and Rakshasas..Tamasa jana = Tamo quality persons [with tamo shraddha], yajante = worship, pretan = dead persons [or ghosts], bhutaganas = demons..

Ramanuja’s Commentary for sloham 17-4..Those who are imbued with sattva guna the mode of goodness become attracted to activities in purity and goodness and they are devoted to worshipping the Supreme Lord with full faith, concerned only with the transcendental bliss derived from bhakti or exclusive loving devotion unto the Supreme Lord Krishna which is completely transcendental to material existence and untainted by darkness and suffering. Those in raja guna or mode of passion offer diabolical rituals to demoniac entities from the physical and astral realms to gain pleasure, power, wealth and fame. The results are bitter sweet when succeeding and bitterly painful when failing because one has to give something physical in return such as the death of a family member or one’s health. Those in tama guna or mode of ignorance pay homage to the ghosts and spirits which give no joy and is filled with pain and anguish. The results of these three gunas or modes of material nature are determined directly by whichever one is situated in along with the quality of the faith in which the worshipper is performing even if it is in accordance with the Vedic scriptures. Lord Krishna has categorically emphasised and declared that not even the most miniscule modicum of happiness is derived from any activity which is contrary and opposed to the Vedic scriptures; which embody all that is for the highest good for all. Those who are inimical to the Vedic scriptures which benefit all creation are evil and possess a demoniac nature.
..sloham 17-5..Swami Vedanta Desika in his Dayasatakam, says,
‘Vigahe theertha bahulam seethalam guru santhathim|
Srinivasa dayamodhi parivaha paramparam ||’
We should take bath in the refreshing cool water of daya [mercy] of the Lord! To do this we require bathing ghat. Where is it? It is the pasurams of Alwars and stotrams and guidelines given by Acharyas!..[பவித்ரோத்சவம்]. Pavitrata means sacred and so, pavitrotsavam means very sacred festival.In the festivals any such deficiencies like mantra lobha [deficiency in mantras] or kriya lobha [ deficiency in
aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ
dambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ 17.5
Ye jana = those people, ghoram = very violent, tapyante = perform tapas or meditation..asastravihitam = not prescribed by shastras..kama = with
karṣayantaḥ śarīrasthaṃ bhūtagrāmam acetasaḥ
māṃ caivāntaḥśarīrasthaṃ tān viddhy āsuraniścayān ..
Acetasa = fools or persons with no intellect. They do not know which are the actions to be done to get happiness in this world while alive or in the other worlds after death. Karsayanta = torture [themselves], sarirastham = this body and its, bhutagramam = assembly of organs..Antahsarirastham = [residing] inside the body, mam caiva = I [Sri Krishna] am also [tortured]…Tan viddhy = [therefore] understand these persons, asura niscayan = standing firmly on Asura qualities, like not caring for shastras..

Ramanuja’s Commentary for sloham 17-6..The word acetasah means indiscriminate. Such indiscriminate jivas or embodied beings torture and afflict their own body and the bodies of others in the pursuit of fulfilling their depraved and macabre rituals for dominion over material existence. The words raga balanvitah means by ostentatious displays of mental control and bodily power in such extremes that even the Supreme Lord feels tormented in His all pervasive form as the atma or immortal soul within all living entities. The words mam eva ca refers specifically to His inner presence. Hence whosoever executes rituals that are contrary to the ordinances and injunctions of the Vedic scriptures and engages in sacrifices that are prohibited in the Vedic scriptures, or practices penances which cause great pain and suffering upon themselves and others, molest the very elements contained within the body for its welfare to be abused and the atma to be disrespected are verily to be known as possessing the demoniac nature. The demoniac transgress the ordinances and injunctions of the Vedic scriptures and are known as asuras which means without light denoting without the light of divine consciousness. Due to their bellicose and belligerent disposition of opposing the Supreme Lords commands, the demoniac purposely act contrary in defiance. Because of this they are unable to derive even the most miniscule satisfaction and lasting happiness for their immense efforts. All they derive from their scheming conjures of evil actions is accommodation in the hellish planets direct at the conclusion of their life cycle. By their own demoniac actions and sinful activities they have voluntarily hurled themselves into such a dire predicament without relief.Next Lord Krishna will explain how natures differ according to the qualities of the three gunas or modes of material nature that a jiva is situated in and influenced by. As the three gunas are directly affected by the food a jiva chooses to eat and helps determine their present birth. The threefold nature of foods as they are situated in one of the three gunas of sattva guna, raja guna and tama guna corresponding to the mode of goodness, the mode of passion and the mode of ignorance will be described first. This is confirmed in the Chandogya Upanisad VI.V.IV beginning anna-mayam hi sommya manah it states: The mind is verily composed of the food that is eaten is further confirmed in verse VII.XXVI.II beginning rahara shudda sattva shuddhi which states: Taking pure food in pure condition after its been first offered to the Supreme Lord. As the purity of the food eaten so is the purity of the mind for pure food enhances the mind with purity.

 

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Geetha Saram 16-23 to 17-1..

July 11, 2009

..16-23..Sri vaikunta virastaya swami pushkarini thate‘ – on the banks of the great temple pond Swami Pushkarini! Today’s [8th June 2009] lecture is from Swami Pushkarini, to the South of which is the sannidhi of Sri Srinivasa [we can see Ananda Nilaya vimanam].This pond is of not recent origin; but is existing from Kruta yug! On another bank of the pond is gracing Sri Varaha Perumal..Theerthavari of the Brahmotsavam takes place in this pond only. Theerthavari means the Lord takes a dip in the water; but normally, the Sri Utsavar idol will not be dipped and Sri Sudarsana idol would be dipped. Kulasekara Alwar says ‘koneri vaazhum kurugai pirappene! [கோனேரி வாழும் குருகாய் பிறப்பேனே!]’ – let me be born as a sparrow in Koneri! Swami Pushkarini means, this pushkarini is the leader of all pushkarinis in the World! Or, the Swami‘s or Lord’s pushkarini! Or, those devotees who bathe in this pushkarini, become lord or swami, and so Swami Pushkarini! In Tamil, this is called Koneri [kon =king, yeri = lake]. Many great persons have bathed in this sacred pond. Yearly once, it is believed that all sacred waters

yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ
na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim 16.23..

..Ya = [he] who, mostly with Asura qualities, utsrjya = violates, sastra = Vedas, vidhi = rulings, but, vartate = lives, kamakarata = to his liking..Sa = he [that type of person], siddhim = higher form of life in heaven, na avapnoti = will never attain, na sukham = never happiness [in this life in this world], na param gatim = never the highest level [of being in Vaikuntam and reach the Lord]…

Ramanuja’s Commentary for sloham 16-23..The word sastra refers exclusively to the Vedic scriptures. Vidhi means the injunctions and ordinances within them. The Vedic scriptures are the Supreme Lord Krishna’s mandates. Whosoever foolishly abandons these instructions and utsrjya or transgresses the injunctions and ordinances to drift whimsically wherever their desires aimlessly take them will never achieve siddhi or perfection beyond mundane conceptions, never achieve sukham or happiness of any longevity or param gatim the supreme goal of human existence. ..sloham 16-24..Today’s [9th June 2009] lecture is from the sannidhi of Sri Varaha Perumal, on Swami Pushkarini. Demon Hiranyaksha, hid Sri Bhudevi in the pralayam ocean. The Lord took the form of a gigantic Boar! He dived into the water and brought out Sri Bhudevi on His tusks. After killing Hiranyaksha, He graced with Sri Bhudevi on His lap! To take rest, He ordered Garuda to bring His vimanam from Vaikuntam. Since the vimanam came from Vaikuntam, this hill is called Vaikuntadri. Since it was for the Lord to play, the hill is called Kreetadri! Since it was for Sri Varaha, it is called Krodadri! Since it was brought by Garuda, it is called Garudadri! Garuda brought the hill with Vimanam from Vaikuntam in Kruta yug! The Lord Sri Varaha found this to be an ideal place for resting! Thus this is Varaha Kshetram. Tirumazhisai Alwar said just verpu [வெற்பு] meaning mountain. But later realized that it meant Tiruvenkatam or Tirumala! Even now mere mention of malai [மலை] means Tirumala only! Alwar says that for mere mention of Tiruvenkatam, the Lord was pleased to grant Moksham! He wonders, what great action he did to get Moksham! Nammalwar, as a very infant girl, used to fold ‘her’ hands, at the mere mention of Tiruvenkatam! For good education, concentration, all round development and for family happiness, Sri Varaha is to be worshiped here. Both Sri Lakshmi Devi and Sri Bhudevi, argue with the Lord and ensure our requests are fulfilled! Tirumazhisai Alwar calls Sri Lakshmi as ‘Noolatti [நூலாட்டி]’, meaning She is the Head of all [Vedic] literature. He
tasmāc chāstraṃ pramāṇaṃ te kāryākāryavyavasthitau
jñātvā śāstravidhānoktaṃ karma kartum ihārhasi 16.24
He tells Arjuna, iha = in this world, karma = Karma yoga, then Bhakti yoga, kartum = to do, arhasi = [Arjuna is] well qualified.In this Chapter the theme was Entity [tatvam तत्त्वं தத்வம்], which is the Real. The tatvam in Vedas is the Lord or Sri Varaha! Bhakti marg was means to reach Him. Thus the means and the Destination, have to be understood by Vedas only. This is the theme of this Chapter. Tasmad = therefore…te = to you [Arjuna], karya = actions to be done, akarya = actions should not be done, vyavastitau = to be decided, sastram = Vedas, pramanam = are axioms or basic reference. Pramanam or axiom is that which helps in getting true knowledge. Vedas impart true knowledge..Sastravidhanoktam = clarified or decided by Shastras or Vedas, tatvam or God, jnatva = understand…
 

 

Ramanuja’s Commentary for sloha 16-24.. Sastra meaning the Vedic scriptures is the sole absolute supreme authority deciding all matters of existence guiding all creation as to what is to be done and what is not to be done. What the ordinances and injunctions of the Vedic scriptures enjoin along with their auxiliaries such as the Puranas, Upanisads, Itihasas, etc reveals that the highest truth is the Supreme Lord Krishna, that all activities should be engaged in as devotion and propitiation to Him and that this in itself constitutes the means of attaining Him. Realising these ultimate truths to be absolute reality, nothing more is required and one should sagaciously act with full faith in accordance therewith. In Seventeenth Chapter, these are told. Which are? Krtsnam = without any residue, asastram = all those which are against Vedas, asuram = all are Asura quality.Sastriyam = those in accordance with Shastras, gunata = according to qualities, prthak = are separate [in Three categories]. Those is accordance with Vedas are sub-classified into Satva, Rajas and Tamas qualities. Firstly, the Lord broadly classifies all actions as either in accordance with Vedas or against Vedas. The latter are all with Asura qualities. Those in accordance with Vedas are sub-classified into Three categories. Sastra siddhasya = those Karmas, like Yagna, accepted by Shastras, are, with , tridha = Three, laksanam = identifications. These are Om, tat and sat. Thus the Shastras accepted Three sub-classifications are further identified by Three classes..

In chapter seventeen Lord Krishna classifies the three divisions of faith, revealing that it is these different qualities of faith in the Supreme that determine that character of living entities. These three types of faith determine one’s consciousness in this world. Thus this chapter is entitled: The Three Divisions of Material Existence.
..The Jeer  is officially known as Srimad Paramahamsetyadi Srimad Vedamarga Pratishtapanacharya Ubhaya Vedantacharya Sri Ramanuja Siddhanta nirdharana Periya Koil Kelvi Appan Sriranga Ramanuja Jeer [shortly, Periya Jeer] and Siriya Koil Kelvi Appan Ramanuja Jeer [shortly, Chinna Jeer]. To confer authority, seal from Hanuman sannidhi is with the Jeer and this is used to show the authority..when Swami Ramanuja visited, Swami Anantalwan mentioned that the heat of separation from his Acharya was burning him, Swami Ramanuja dipped his feet in a pond and asked him to meditate there. It is called Sri Pada pushkarini. Thus this service is going on..
..sanga nithi/pasma nithi at the entrance..kodaliyum sevikalaam nuzai vaayilil..We find the statues of Venkata Raya, Achyuta Raya and his wife and Krishnadeva Raya and his Two wives. These are the people who have contributed enormous services to the temple. On the left, inside, we see Ranganayaka mantapam…1923 padai yeduppaal Nam perumaal ezunthu aruli erunthaar..On the left we can see the famous Meyan Venkatam [மேயான் வேங்கடம்], or Sri Varadaraja Perumal sannidhi…In Sampangi pradikshanam, we can see Phoola bhavi [flower well] -perumaal soodiya pushbangallai poda -and Potu or the main kitchen.Daily about 150,000 laddus are made here for offering to Lord and then distribution. [Inside is Potu Amma or Sri Madaippalli Nacchiyar, Who is Sri Maha Lakshmi!]…We see the grand Ananda Nilaya Vimanam.
..Swami Ramanuja had inscribed Sri Varaha Swamy, Sri Narasimha Swamy, Sri Lakshmi Narayana and Sri Venkatesa on each of the Four sides. Sri Vimana Venkatesa is a famous image…we can see Bangaru bhavi or the golden well..Further inside are Three mantapams. First is Koluvu mantapam. Lord Sri Koluvu Srinivasa is gracing to supervse income/expenditure and listening to Panchangam daily.After crossing Koluvu mantapam, we come to Ramar Medai [ராமர் மேடை], where Sri Rama had come.
..Now Sri Rama idol is inside garbhagruha itself. After this we come across Sayana mantapam and Oonjal mantapam. Here Lord Sri Bhoga Srinivasa daily arrives in the night to sleep, through out the year, except in Margazhi, when Sri Krishna arrives to sleep. Next is garbhagruha. But before that we can see the step called Kulasekaran padi [குலசேகரன் படி]. Once we cross it we are in Vaikuntam! Thus in Tirumala, Kulasekaran padi separates Vaikuntam from Leela vibhuti or our Universe!..Swami Alavandar condenses the theme of Chapter 17 in one sloka in his Gitarta Sangraha:
a´s¯astram.¯asuram.kr. tsnam.´s¯astr¯ıyam.gun.atah.pr. thak |
laks.an.am.´s¯astra siddhasya tridh¯a saptada´soditam || (21)
 
ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ 17.1

In this sloka Arjuna asks the Lord, to clear a doubt. As mentioned earlier, Arjuna classified people into Three categories:
1. Those , who act according to their will and pleasure, caring little for Vedas.
2. Those, not doing anything according to Shastras, but doing actions sincerely, so that they could get at least some benefits.
3. Those, who act according to Shastras, and to get maximum awards.
Ye = [those] who, sastravidhim = commands of Vedas, utsrjya = neglected, yajante = perform Yaga and Yagnas, sraddhayanvita = [but] with sincerity. There are persons doing actions not conforming to Shastras, but doing sincerely. Tesam = such people’s, nishta = status, ka = what, krsna = Krishna? Krishna means grammatically, He, Who brings pleasure to land [persons living]. Sattvam = [will they be] involved in satva quality? aho = or, rajas tama = [will they get benefits for] rajas and tamas qualities?..

Ramanuja’s Commentary for sloham 17-1..In chapter sixteen the Supreme Lord Krishna delineated the difference between those endowed with the divine nature and those possessing the demoniac nature. The conclusion of that chapter is that the absolute truth and highest benefit for all creation as well as the means by which to attain communion with the ultimate reality of the Supreme Lord is based exclusively on the authority of the Vedic scriptures and no other source.In this chapter it will be illustrated that activities performed in contradiction to the Vedic scriptures actually oppose the divine will of creation and prove to be destabilising and destructive. The question involved is not concerned with contradictory activities. The question refers to religious activities performed not contradictory to the Vedic scriptures whether in sattva guna the mode of goodness, raja guna the mode of passion or tama guna the mode of ignorance corresponding to the intent and motive and if they are performed with faith what is the difference in results. If one is indifferent or not knowledgeable about the veracity of the paramount position of the Vedic scriptures and performs instead with faith the traditional rituals that one was born into, does that constitute sattva guna, raja guna or tama guna and what are the results.

Questioned in this manner Lord Krishna refrains from speaking about the utter futility of performing any activity contrary to Vedic scriptures even with faith and immediately expounds upon the relationship of the three gunas or modes of material nature.

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