..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.
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
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
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
‘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
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 ..
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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