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..sloha 18-33..

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

Ramanuja’s Commentary  for sloha 18-33..The potency of unwavering meditation and pranayama or breath control by which one enables and directs all the energies of the mind and controls the senses is an auxillary of yoga the individual consciousness attaining communion with the ultimate consciousness and is the only means of moksa or liberation from material existence. Bhakti yoga is exclusive loving devotion to the Supreme Lord Krishna or any of authorised avatars or incarnations as revealed in Vedic scriptures. This is absolutely the only way one may be freed from the enslavement of samsara the perpetual cycle of birth and death. There is no other alternative. Bhakti is glorious and sanctified, bestowing beatific bliss upon the performer and blessings upon all creation and is the only means for attaining the ultimate goal of all existence. On who has cast all other conceptions and designations far away and exclusively engages in bhakti yoga to the Supreme Lord with their mind, senses and body has their dhriti or determination situated fully in sattva guna the mode of goodness.

..sloha 18-18.and 18-19…Kanaka bhavan-SriRama antha puram..From His 12th age, till He was 24, Sri Rama spent His time with Sri Sita, in this place very happily..

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ..

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
procyate guṇasaṃkhyāne yathāvac chṛṇu tāny api ..

Karmacodana = [Vedas pronouncements] inducing one to do karmas. That is the rules of Vedas are, trividha = three types. Jnanam = the knowledge or Gyana [to perform a karma], jneyam = those karmas [target of our knowledge], parijnata = knower or the person who has knowledge and who is to perform the karmas. Knowledge, karma and doer are mentioned here…Karma sangraha = various types of actions or karmas [specified in Vedas], karanam = implements or tools [needed for performing that karma, like curd or paddy or milk, etc.], karma = [actual] action, karta = performer..Yata vat tan api = about them also, chrunu = listen, guna samkhyane = [satvam, rajas, tamas] qualities, while assessing, procyate = are effected. Jnanam = knowledge, karma = action, karta = doer, gunabhedata = according to quality, tridhaiva = be differentiated into three types..

Ramanuja’s Commentary for sloha 18-18..The threefold activities that are the motivating force of all actions are itemised now. 1) Jnanam means knowledge of the activity. 2) Jneyam means knowing how the activity is to be accomplished. 3) Parijnata means the knower who performs the activity. These three activities are prerequisite and are the impetus which impels one to perform prescribed Vedic activities for the satisfaction of the Supreme Lord Krishna. Contrarily they are also the impetus to enact mundane activities for personal gratification. Among these three activities jneyam is comprised of three subdivisions and explained in context of the Vedas are: 1) karanam how the activity becomes reality such as by donations of wealth or materials. 2) karma or engagement in the act itself such as yagna or ritualistic propitiation. 3) karta the agent who performs the action or initiates the action to be performed.

Ramanuja’s Commentary for sloha 18-19.. Knowledge is understanding the action to be performed. The effort is the means and method to perform the action and included with the agent as the performer of the action. The phrase guna-sankhya refers to the Sankhya philosophy of analytical deduction by Lord Krishna’s incarnation of Kapila- deva, which describes the characteristics of the three gunas or modes of material nature and their relationship to knowledge and agent as described in the next three verses.

..sloha 18-20..kanaka bhavan..We can see the imprints of the Divine feet of Lord Sri Rama here. The place where these imprints are seen, has a speciality. In Accordance with the boons granted to Kaikeyi, Sri Rama departed for 14 years life in forests. To climb the chariot, Sri Rama pressed the ground and this is that place..He was 24 years old and ready to ascend the throne, when He was made to exile to forests..In Perumal Tirumozhi, Kulasekara Alwar has written Ten pasurams as from a crying Dasarata! Dasarata used to ask Sri Rama to go, and as an obedient Son, He would go and Dasarata would admire His beauty from behind. Then, he would ask Sri Rama to come and appreciate His beauty from the front!..In Sri Krishna Avatar, everything like trees, calves, birds, etc., were all messengers of Kamsa trying to kill Sri Krishna! But in Sri Rama Avatar, all persons used to visit temples and prayed that Sri Rama should live with good health and for long years!..

In this sloka Sri Krishna talks about Satva Gyana: 

sarvabhūteṣu yenaikaṃ bhāvam avyayam īkṣate
avibhaktaṃ vibhakteṣu taj jñānaṃ viddhi sāttvikam 18.20

Tat jnanam = that Gyana or knowledge is, sattvikam = [acquired in] satva quality, viddhi = understand. He tells Arjuna to understand that Gyna as Satvika Gyana. Yena = by which [knowledge or gyana], vibhaktesu = different [types of], sarvabhutesu = all living beings [which are different by species, by birth, by size, by color, etc.], avibhaktam = no differentiation or unity, avyayam = changeless or constant, ekam bhavam ikshate = [all atman are] seen as with singular quality..

Ramanuja’s Commentary for sloha 18-20..In varna-asrama or the divisions of society the Brahmins comprise the spiritual heiarchy, the ksatriyas the royal and warrior class, the vaisyas the farmer and mercantile class and the sudra the worker class serving the previous three. The other four divisions are brahmacari or celibate student life, grihasta or married householder life, vanaprastha or separation from wife and family and sannyasa or complete renunciation from society and exclusive devotion to the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures. There are all variances in appearance within these eight divisions such as tall, strong, attractive, delicate, etc. Yet one who sees the one undivided, spiritual reality of the atma or immortal souls existing equally within all jivas or embodied beings and perceives that they are all inconceivably indivisible although manifesting individually sharing collectively in eternality is firmly situated in sattva guna the mode of goodness. One who sees the atma as indestructible and unchangeable within the destructible and changeable physical body and who although performing variegated prescribed activities in any capacity has comprehended that they are not the actual doer and also have no interest in the rewards of actions is situated in sattva guna. 

..sloha 18-21 and sloha 18-22..Dasaratha bhavan..To the right of Sri Rama and Sri Sita, are Bharata and his wife Mandavi. On the left are Lakshmana and Urmila. To the right of Bharata, are Shatrugna and Srutakirti. Like this all the Four couples are gracing at the center..Sri Rama derived happiness in introducing Himself as son of Dasaratha. That is at least natural. Sri Sita was born in another family and joined this family as the Daughter-in-law. But Sri Sita would, with pride, introduce Herself, as the Daughter-in-law of Dasaratha! In Lanka, Hanuman discovered Sri Sita, after a great search. During conversation with Hanuman, Sri Sita mentioned Her plight. She said that had Dasaratha been alive, She would not have had Her current difficulty. That shows the great confidence She had in Her father-in-law..

pṛthaktvena tu yaj jñānaṃ nānābhāvān pṛthagvidhān
vetti sarveṣu bhūteṣu taj jñānaṃ viddhi rājasam

Tat jnanam = that knowledge or Gyana, rajasam = [emanates] from rajo quality, viddhi = understand. Sarvesu bhutesu = in all living beings, prthakvena = differences [in bodies or by birth, etc.], prthakvidhan = [and] difference in characters, nanabhavan = various groups of living beings..a person with Rajasa Gyana, sees the differences in the physical characters, and assumes, those of atman also..

yat tu kṛtsnavad ekasmin kārye saktam ahetukam
atattvārthavad alpaṃ ca tat tāmasam udāhṛtam .. 

Tat = that [Gyana] is, tamasam udahrtam = called Tamasa [Gyana]. Yat tu = that Gyana, which [is different from what had already been explained in the last slokas].Ekasmin karye = in some action or karma, krsnavad saktam = full rewards or results will be found..ahetukam = [he has] no reasons..Atattvarthavad = based on false knowledge. He has wrongly understood that such inferior karmas would reward him with superior results. Alpam = [such knowledge is] inferior..

Ramanuja’s Commentary for sloha 18-21..The word prthaktvena means separate individuality alluding to differences in appearance between jivas or embodied beings. The words nana-bhavan refers to plurality of substance in falsely surmising that the atma varies in quality or quantity with the variance of the physical body inhabited by the jiva or to wrongly conclude that the atma varies in size and potency according to the body it is in. This mentality is indicative of those situated in raja guna the mode of passion and includes those desirous of receiving rewards for their actions. 

Ramanuja’s Commentary for sloha 18-22..One who clings to a single activity in a stagnant and obstinate manner such as the worship of an impersonal conception of God and considers that such an insignificant activity has the highest perfection in existence to the exclusion of all other possibilities and not considering any other conception as tenable and in stagnation ceases to develop and grow is the epitome of one shackled in tama guna. The word ahaitakam means irrational, without reason, imagining that which gives meagre results to give great results. The words attatva-arthavat means devoid of reality, without substantiation of the Vedic scriptures. The word alpan means limited in scope and relates to foolish, trivial pagan acts such as worshiping ghosts and spirits for material power. So thus showing how the three gunas or modes of material nature have a direct effect on the knowledge possessed by the performer of any action; Lord Krishna will next expound upon their direct influence upon actions themselves. 

..sloha 18-23..yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham 4.7
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge 4.8
These are the words of Sri Krishna. He told about His time of Avatar and its purpose. Whenever Dharma was humiliated or disgraced and when Adharma was at its peak, the Lord descended on this Earth. To protect sadhus or noble persons, and to destroy evil persons and to establish Dharma, the Lord takes an Avatar, and such Avatars have been countless. In such Avatars, as He Himself, with complete auspicious qualities, the Lord was born as Sri Rama. He was a personification of all auspicious qualities, and it looked as though such qualities were coronated, when Sri Rama was crowned as King. He was born in the month of Chaitra, in star
Punarvasu, in Navami Tithi and in Kataka Lagna. He was in Kausalya’s womb for Twelve months..the marriage of Sri Rama and Sri Sita was celebrated. Then all of them returned to Ayodhya, in palanquins. The place, where Sri Rama & Sri Sita alighted from their palanquin, is called Ram Durbar..in Kruta yug or Treta yug or Dwapara yug, people would chant ‘Sri Ram‘ only; but in Kali yug, they would always chant ‘Sri Sitaram’!..

niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam
aphalaprepsunā karma yat tat sāttvikam ucyate ..

Yat = which [karma is as per these conditions], tat = that [karma] is, ucyate = called, sattvikam = Satvika [Karma]. What are the conditions? Niyatam = [that karma should] conform to [varana asrama of the performer].Sanga = attachment, rahitam = devoid of. That is karma should be done with sacrifices or Tyaga [here, Kartrutva tyaga and mamata tyaga are indicated]. I-am-doing and I-am-the-beneficiary feelings should be discarded. Aragadvesata = without raga [likes] and dvesa [dislikes]. One should perform a karma without likes and disikes. Here like and dislike are not for the rewards, because in the next line of the sloka, Sri Krishna tells about Phala tyaga..

Krtam = [karma] should be performed. Aphalaprepsuna = with no desire in results and rewards. Such a Karma is Satvika Karma. Thus Four conditions are to be fulfilled:

1. Should conform to Shastras.
2. Should be free of attachment.
3. Should be without likes and dislikes.
4. Should be free of desire in results.

Ramanuja’s Commentary for sloha 18-23..Lord Krishna uses the word niyatma meaning consistency and refers to the regulated performance of prescribed Vedic activities as a matter of duty according to varnasrama the position and status one is situated in society. The words sanga-rahitam means free from attachment and egoism that one is the doer. The words araga-dvestha mean devoid of attraction to fame, power and an enjoying nature as well as void of aversion for defeat, failure and obscurity. Acts performed without a mentality of attraction and aversion are without vanity and ego and bereft of desire for phala or rewards and are firmly situated in sattva guna the mode of goodness.

..sloha 18-24..Valmiki bhavanam..Koojantam ramarameti maduram maduraksharam
Aruhya kavita sakan vande valmiki kokilam |
Valmikermuni simhascha kavitavanacharina:
shrunvan ramakatha natham konayadi parangatim ||
These slokas describe the glory of Valmiki and his Ramayana epic. On the top of the tree of Vedas, cuckoo Valmiki sat and sang Ramayana to delight all devotees! Valmiki taught his epic Ramayana to Lav and Kush, sons of Sri Rama. Lav and Kush sang Ramayana all over the world and spread its glory. Finally, they also sang Ramayana before Sri Rama! After Sri Rama, Lava – Kusha ruled Ayodhya and made the people of Ayodhya, devotees of Sri Rama…Valmiki wrote 24,000 slokas and each sloka is valuable in millions. All these slokas have been carved on the walls of the two floors..from Himalayas to Kanyakumari, many people write ‘Ram’, ‘Sri Ram’, ‘Sri Sitaram’, ‘Sri Jayaram’, ‘Sri Ramajayam’, etc., and all those books and notebooks are collected here. During Kumbhmela or during Sri Ramanavami, collected books are presented to Sarayu river, by immersion..

yat tu kāmepsunā karma sāhaṃkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tad rājasam udāhṛtam 18.24

Tat = that [karma] is, rajasam udahrtam = called Rajasa [Karma]. Yat tu = which, karma = action or deed, kamepsuna = performed with desire [in results], sa ahamkarena = with ego [that is with the attitude I-am-doing], va = also [that is both desire in results and ego], puna = again, kriyate = performed with, bahula = enormous, ayasam = efforts…

Rajasa Karma is one with any or all of the following:

1. Desire in results.
2. Ego [or Kartrutva buddhi].
3. Enormous efforts.

Ramanuja’s Commentary for sloha 18-24..Continuing Lord Krishna affirms that actions done to acquire rewards and which are escorted with conceit and attended by ahankarena or egoism, thinking that one is the actual doer and desirous of everyone to know and which is accomplished only after great endeavour and expenditure of effort is of the nature of raja guna the mode of passion

..sloka 25, about Tamasa Karma:

anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate

Tat tamasam ucyate = that [karma] is called Tamasa [Karma]. Yat = that [in which], anubandham = [sorrow] follows. After performing a karma if sorrow still folllows, it is Tamasa Karma. Ksayam = decline [of wealth due to wasteful expenditure], Himsam = hurting [performer and others..

Paurusham = [human] capability. One should indulge in activities, where his capability could be shown. Anapeksya = beyond or exceeding. One should not try in activities beyond one’s capability. Mohad = with delusion, arabhyate = commenced [karmas]. That is the performer thinks, he is doing and not understanding thet the Lord is the actual Doer. Following aspects, any or all, constitute Tamasa Karma:

1. Agony continues even after performing karma.
2. Wasteful expenditure.
3. Hurting others and self.
4. Exceeding one’s capability.
5. With delusion.

..Ramanuja’s Commentary for sloha 18-25..The word mohat means in illusion, deluded. The word ksaya means loss referring to loss of time, energy and expenditure. The word anubandham meaning consequences is not considering the consequences of one’s actions and paurusam meaning capacity denotes oblivious to whether or not one has the capability to complete it. The word himsa meaning violence denotes causing injury to others. Lord Krishna reiterates that such endeavours engaged in foolish delusion are locked in tama guna the mode of ignorance.

..sloha 18-12..Sarayu nathi then karaiyil Ayodya ..Manas saovar-brahma bakthi uruhi varum nathi ethu. pinbu kizakku poy gangaiyudan kalakirathu..Sarathi hi sarayu – because it is flowing it is Sarayu. Sage Vasishta is said to have brought the river from North. Sarayu is to have originated from the eyes [netram – of Sriman Narayana, and so it is Netrata! Sage Vasishta, who was the family Guru of Ikshvaku dynasty, desired all Kings should get the blessings of the Lord, and so he brought it from Manasarovar, down South and so it is known as Vaasishti..pinda pradanam/pithru tharbanam/go daanam engey panninaal viusesham..vaitharini nathi pasuvin vaalai podithu pithrukal thaanduvaar kalaam..ashoka vanathil ramar pannina go danam solli sirithaal seethaa devi..

aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavaty atyāgināṃ pretya na tu saṃnyāsināṃ kvacit

..one had to perform those karmas without desire in results, but as a pooja for the Lord and think that such act would please the Lord. If we desired in that manner and performed the karma, then that karma would fetch us this pleasure of the Lord and this in no way would be against reaching Moksham. Therefore, we have to perform these prescribed karmas, in accordance with our varna-asrama Dharma, without aspiring for any inferior results, but purely as Bhagavat–aradhanam and for His pleasure…This is in logic [tarkam] called viniyoga- prutakya nyayam.. Vniyoga means objective and prutakya means different. Anistam = undesirables [like hell], istam = desirables [like swarga], misram = combined [like the life in this world mixed with happiness and sorrow], karmana = actions’, phalam = results are, trividham = Three types [as mentioned – only happiness or only sorrow or mixture]. Who will get these Three results? Atyaginam = [persons who do] not sacrifice [results], bhavati = realize these results, pretya = after completing the karma. Samnyasinam = [but] for sanyasi [person, who has sacrificed results and perform karma], na kvacit = never happens…

Ramanuja’s Commentary for sloha 18-12..

There are three types of rewards that a jiva or embodied being accepts after death as a result of actions. They are anistam or hellish rewards in naraka the hellish planets, istam or godly rewards in svarga the heavenly realms and misram or human rewards in the material worlds. These results only bind those who have not renounced the desire for rewards for their actions expecting renumeration. The three types of renunciation to be abandoned are: the rewards of the actions, the attachment to the actions for the reward and the sense of authorship as the doer. If these three are relinquished then there is no bondage to any action. The word preyta means after death when in the next life the appropriate rewards will be reaped but it does not preclude that some results cannot be experienced even before death such as having a son or being exposed and that as such renunciation may still be applied even while receiving the results in life. But the emphasis is on renouncing the desires to receive rewards for one’s actions. Anyway even if there is some desire for rewards one should never under any circumstances peform any activity inimical to the Vedic scriptures, the Supreme Lord Krishna or His devotees the Vaisnavas.

It is undeniably true that prescribed Vedic activities are obligatory for everyone according to varnasrama or rank and status in life. This is confirmed by the fact that one is born automatically in a certain family, in a certain society, country, continent, planet, etc. based on the hankering for rewards in the previous life by which karma or reactions to actions were incurred awarding the results of one’s past life activities. Yet the very same prescribed activities performed without desire for rewards bestows completely different results. This is known as known as viniyogah prithaktva nyaya and is the justification of dispensation by appropriate application. The aspirant for moksa or liberation from material existence who does not desire any rewards is awarded something different then the furtive hankerer. As declared previously, by study of the Vedic scriptures, by yagna or ritual propitiation and worship, by tapah or austerities and by danam or charity the Vaisnava Brahmins seek to commune with the Supreme Lord. Hence the sannyasa or renunciation that is revealed in the Vedic scriptures is non-different from tyaja the renunciation of the desire for rewards, both which include absence of authorship and ego sense and no attachment. In this way prescribed Vedic activities and obligatory activities can be performed without reactions proving the reality that the cessation of all activity is not necessary neither is it feasible or even practical.

The manner of divesting from oneself conceptions of authorship thinking of oneself as the doer is to be situated in sattva guna the mode of goodness and assign authorship of all actions which conform to Vedic scriptures over to the Supreme Lord. From this correct determination arises the feeling of selflessness while performing actions and an absence of desire in actions performed. The Supreme Lord controls everything external through His agency of prakriti or the material substratum pervading physical existence and its triplicate agency of the three gunas or modes of material nature which impels all jivas or embodied beings to follow the impulses of the pranas or life airs and the natural propensities of the body they inhabit based upon karma or reactions to actions due to desire for rewards in previous lifetimes. Hence even the gratification of the senses such as appeasing one’s appetites and all activities which natures demands necessitates all belong to the Supreme Lord and not the individual. Surrendering all actions solely unto the Supreme Lord is the understanding aspirants are imbued with.

..sloha 18-13..vasishta beedam in Ayodhya..Sri Rama and His Three brothers studied here only [gurukula vasam]…We see sage Vasishta with his wife Arundati on his left. Sarayu river was born as daughter to Vasishta and Arundati. Sarayu is on his right side. We can also see Sri Rama, Sri Sita, Lakshmana and Anjaneya..As we go down further through long steps, we find water filled Vasisht kund. This pond was supplying water to the Ashram of Vasishta. Water for this kund comes straight from Sarayu river. The water level of Sarayu river and Vasisht kund are always same. Near this kund is written Sarayu’s history, tapas of Vasishta, reasons for names of Sarayu like Netraja, Vaasishti, Ragabandha, etc. In this place Sri Rama studied from sage Vasishta. He studied for Tweleve years only…At present we are going to see a very important spot. In this place Putrakameshti Yaga was performed. This place is called Yagnashala, Yagna Bhoomi, Putra Kama Ishti Bhoomi, etc. There is Yagna bhoomi in Vasishta’s Ashram we already visited. This Yagna Bhoomi is about 20 KMs from there. Here the King invited sage Rishyasringa and performed a yagna, when a Deva emerged from the havan kund, with a vessel containing payasam..

pañcaitāni mahābāho kāraṇāni nibodha me
sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām

..Mahabaho = long handed [Arjuna]! Perhaps, Sri Krishna is pointing to Arjuna’s muscle strength, so that he should get mental strength also from His teachings. Etani = these, panca karanani = five reasons, me = from Me [Sri Krishna], nibhoda = learn. The Lord asks Arjuna to learn from Him the Five reasons. Sarvakarmanam = all actions, siddhaye = to fructify or even to start yielding results. Sarva karmani includes all domestic [laukika] karmas and also Vedic [Vaideeka] karmas…Sankhya = buddhi or intellect, in accordance with Vedas. Krta = to be done, ante = decision.A princess uses a parrot for her plays. Surely, here, princess only enjoys. But to keep her enjoyment, she nourishes the parrot. Unless, the parrot is well looked after, she can not enjoy. Therefore, whatever parrot does, like eating and sleeping, is all for the enjoyment of the princess. Similarly, we are like the parrot and all our actions like eating, etc., are meant for the Lord, like the princess! Therefore, we are not doers, nor karmas are ours and neither results are ours. We should note tha sankhya mentioned is not about sankhya philosophy, which never accepts there is Lord or Sarveshvara! Sankhya here means intellect conforming to Vedas…

Ramanuja’s Commentary for sloha 18-13..

The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishna’s incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishna’s expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.

.sloha 18-14 and sloha 18-15…hanuman gadi..Steep steps and tall gopuram welcome us.There is an Yagnashala, where daily yagna is performed. Through out the day, Hanuman is offered ‘Bhog‘ [eatables]. Apart from fresh preparations, Hanuman is also offered eatables we procure from outside. These are returned to us as prashad! Hanuman lived for a long time in Ayodhya – he is still living in Ayodhya..Tamil Poet Kamba says that during coronation, Hanuman supported the Simhasanam or throne [Ariyanai anuman thanga அரியணை அனுமன் தாங்க]. It is a great fortune to worship Hanuman here. Hanuman is gracing as Vinaya Anjaneya with folded hands…In Upanishads it is said ‘nanyapantha: ayanaya vidyate tamevam vidwan amrutam ihabavati ‘ – to reach Moksham, other than Gyana marg, there is no other means.We had earlier seen that for doing an acton Paramatman [God], Jeevatman [self], our body [essential for the atman to reside], organs of the body and the Five pranas [airs, indicating the body was active] are necessary. An association of all these Five only can initiate any action…

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāś ca pṛthakceṣṭā daivaṃ caivātra pañcamam

arīravāṅmanobhir yat karma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ

..Tasya hetava panca = for that, factors are Five. That is, for all our actions or karmas, Five are responsible. Sarira = by body, vak = by speech, manobhi = and also by mind, yat karma = whichever action, nara = human, prarabhate = initiates, nyayyam va= justified [by Vedas], viparitam va = restrained [by Vedas]…Adhisthanam = body [occupied by soul], tatha kartha = and the doer, that is atman or soul, prthag = different, vidham = types, karanam = implements [to perform various actions – like karmendriya mouth, hands, legs, excretion and reproductive organs, etc., and gyanendriya like eyes, nose, tongue, ears, skin, etc., and various others], prthakcesta = involved in various activities [Five vayus or airs – prana, apana, vyana, udana and samana, each having different tasks like for respiration, exhaust gas, keeping pressure balance in the body, for yawning, for assisting limbs to move, for digestion, etc.], caiva = and, atra = here [where all these Four factors are described], daivam = God [most important and all controlling Lord], pancamam = [these] Five [factors]. Body, atman, organs and airs are important; but all these Four factors are controlled by the Lord, and all these constitute Five factors. Atra word qualifies only daivam and so all the other Four [body, soul, organs and airs] are controlled and commanded by God..

Ramanuja’s Commentary for sloha 18-14..

The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishna’s incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishna’s expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.

Ramanuja’s Commentary for sloham 18-15..

The actions enacted by mind, speech and body which are righteous and meritorious are those that are sanctioned by the Vedic scriptures. Those actions which are unrighteous and unmeritorious are those that are prohibited and those not prescribed in the Vedic scriptures.

In all actions of any nature whether pertaining to mind, speech or body the following are the five-fold cause. 1) Adhistathanam the physical body comprising the five elements of material creation. 2) Karta the jiva or embodied being endowed with the properties of intelligence and action giving the ability to think and act accordingly. 3) Karanam are the various organs such as eyes, ears etc. along with those of locomotion such as feet, hands, etc. endowed with functions of combining to produce actions. 4) Pranas is the vital airs which in the form of automatically breathing sustains life 5) Paramatma the Supreme Soul exists simultaneously within all jives as the witness and monitor and includes the atma or individual immortal soul.

That the jivas ability to perform activities is dependent upon paramatma but not influenced by Him is confirmed in Vedanta Sutra II.III.XXXX beginning krita prayatnapek shastu vihita prati siddha meaning: The Supreme Lord impels the jivas according to their nature and tendencies from previous activities and does not interfere in the freewill or invalidate the injunctions or ordinances of the Vedic scriptures in any way.

It might be speculated with an objection that if the jiva performance of action is dependent upon and is a consequence of paramatma then there is no need to be concerned about karma or reactions from actions. But this is an erroneous conception and not harmonious with the injunctions and interdictions of the Vedic scriptures. Paramatma grants the jiva a physical body and its organs to function by the powers inherent in them. All jives are empowered by and dependent upon paramatma without exception. The jivas thus equipped to function are factually dependent upon paramatma although they have been bequeathed freewill which is above instinctual animal behaviour and if they choose to utilise it they have the ability to determine and choose their actions and execute the appropriate effort for such to manifest. Internally within the etheric heart paramatma unbeknownst to the jiva is monitoring all thoughts and actions, sanctioning them silently by not interfering in the freewill of any jiva. The jiva in this sense is the secondary doer because of freewill and thus is subject to the mandatory results of karma or reactions to actions. Just as a heavy boulder requires the combined efforts of many people to move it yet the person for whom it is effected for derives the benefit or detriment of its removable. In the same manner the effort to accomplish an action although comprised of different elements, bestows the positive or negative results to the jiva who enacted the effort.

..sloha 18-16..Nandigram..15 miles south of Ayodya..seeing hanuman and barada-One was the devoted brother of Sri Rama, while the other was the faithful servant of Sri Rama; one was worshiping Sri Rama as elder brother, while the other was His messenger. It was like the union of Bhakti and Bhakti, Gyana and Gyana, and Vairagya and Vairagya! Asakrutva Anusandhanam’s personification were Bharata and Hanuman! Each embraced the other..A great old person is maintaining this for the past 70 years or so. He is so intimately connected with this, that Bharata and Hanuman converse with him!..seeing both we will know we are never independent [swatantram], but dependent [paratantram] on another Entity

..tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ
paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ..

..asyati = sees, na pasyati = does not see..Evam sati = while it is so [that the Lord is the Motivating Force to act, as explained in the previous slokas], tatra = there [where one tries to understand atman], kevalam = only, atmanam = atma or self is, kartaram = doer or performer, yah = [he,] who, pasyati = looks, akrtabhuddhitvan = with intellect not obtained properly [by understanding of Shastras], sa = he, na pasyati= does not see, durmati = [he is] fool [evil knowledged]…This way asakrutva anusandhanam is explained by the Lord…

Ramanuja’s Commentary for sloha 18-16..

So because verily the jiva or embodied being is subject to the sanction of paramatma the Supreme Soul, one should never consider themselves as independent nor think of themselves as the doer of anything. Lord Krishna states that one who erroneously does so will be durmati one whose intelligence is perverted and deluded and thus bewildered is oblivious that other elements are the essential factors in manifesting all activities.

sloha 18-17..aayiram ramar ennaiyaavaro baranukku yenkiraar kambar..In the basement we can see Sri Rama’s Padukas! In Chitrakoot, Sri Rama gave His Padukas and Bharata carried them on his head. After paying his respects to Sri Rama, Bharata along with Shatrugna, came to Nandigrama. He placed the Padukas on a throne and performed Pattabhishekam to the Padukas!.Even if the open sky was paper and all the Seven seas were full of ink, and if the 1000 hooded Adisesha were to write, Padukas’ glory could never be completed!-says Desikar..Sri Rama mortgaged His Padukas, so that He could be let off by Bharata, in the bargain! Thus Padukas are more valuable than Sri Rama!..Daily Bharata used to perform Abhishekam to the Padukas, with water from Sarayu river. In the Padukas preserved here, we can note Royal features in them. We find the markings of Chakra, Shanka, Dwajam, Ankusham, Kamalam, Sun, Moon, etc. We worship the Padukas. They are so shaped that the top [front] and bottom [back] are wide and the middle is narrow..The middle portion did not feel the touch of His Divine feet and so yearning for that touch, middle portion pined and grew slimmer! This is how Swami Desika praises Padukas. After Bharata performed Abhishekam for the Padukas, the water drained and mingled with the river, which merged with the Ocean in the East.In the 14 year rule, the Kingdom prospered and Nine times the revenue was presented presented to Sri Rama! Bharata would say that he did not rule, only Padukas ruled the country…

asya nāhaṃkṛto bhāvo buddhir yasya na lipyate
hatvā.api sa imāṃl lokān na hanti na nibadhyate.
Hatva api sa= even if he was a killer of, imam lokan = all [the people] in this world, na hanti = he is not a killer…Na nibadhyate = [he] is not immersed [in the papa of killing]. It is like, though Bharata ruled, yet he was not the ruler. He ruled as Padukas’ representative and as his duty, entrusted by Sri Rama. He never considered it as his kingdom [mamata tyagam]; he never thought he was ruling [kartrutva tyagam]; and, he never for a moment thought all comforts of good Kingdom was his [phala tyagam]…Yasya bhava = whose mind or behaviour is, na ahamkrta = was not the result of ego or ahankaram [that is not a result of I-am-doer] [kartrutva tyagam], yasya = [and] whose, buddhi = intellect, na lipyate = not touched [by possessiveness and rewards] [mamata tyagam and phala tyagam].

Ramanuja’s Commentary for sloha 18-17..

The word ahankarah means the ego and refers to one who thinks themselves the doer of actions. It is an erroneous figment of the mind that illusorily attaches itself to one’s own self the conviction that: I myself am doing such and such action. This false notion arises out of identification with the false ego and infatuation to a bodily conception. Such notion and conceptions are completely absent in those of spiritual intelligence who have surrendered themselves to the Supreme Lord. The words na lipyate means not attached to the rewards of actions. Since one of spiritual intelligence understands that they are never independent they realise that the rewards from their actions is not of their concern. Hence they do not consider themselves the doer and are solely dependent upon the Supreme Lord. Whose intelligence has been refined in this manner is known to be purified and untainted. The inference is that although one may perform innumerable activities they perform them not because they are bereft of considering themselves the doer they are not subject to be a recipient to receive the consequent merits or demerits resulting from any action. This highly evolved consciousness of being fully dependent upon the Supreme Lord and never considering oneself as the doer of any action arises out of a jiva or embodied being prevalence of sattva guna the mode of goodness. Therefore it is a virtuous trait and worthy of acquisition to be cultured and implemented. Next the differentiation of actions resulting from interaction and influences of the three gunas or modes of material nature will be examined by Lord Krishna in detail to illustrate from where the inducement and incentive to perform actions arises.

..sloha 18-7..Azvaars/acharyars/Andal darsaam pani mukthi natha perumalai sevikirom..padmasana eruntha thiru kolam..sri devi/boo devi nintra thiru kolam..swayam vyaktha shedram..

1. Vanamamalai [Nanguneri or Totadri]
2. Srirangam
3. Sri Mushnam
4. Tirumala or Tiruvenkatam
5. Pushkaram
6. Naimisharanyam
7. Badarikashram
8. Salagrama or Muktinath.

..thottu annaithu sevikalaam..tamo thayagam patri aruluhiraan..

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ..

Tamo quality will induce delusion, laziness, sleepiness or drowsy and carelessness…This wrong perception is called vipareeta gyana. He mistakes dharma as adharma! Niyatasya = routine or nitya, karmana = duties [as prescribed in Shastras], samnyasa = sacrifice, tu na = also not, upapadyate = agreeable. Avoiding our nitya karmas is not agreed upon. Because, mohat = due to delusion, tasya parityaga = sacrificing the karma itself, parikrita = is believed to be, tamasa = out of tamo quality…munbey 3-13 gyana yogikalum karma pannanum yentru arulinaan..

Ramanuja’s Commentary for sloha 18-7..

Prescribed Vedic activities are niyata or eternal. Some are daily duties such as chanting mantras or sacred incantations for the benefit of all creation at the three junctures of the day. Some are occasional duties such as fasting from all grains twice a month on ekadasi which is the 11th day of the waxing and waning moon. Still other prescribed Vedic activities such as a Vishnu yagna which is ritualistic propitiation and worship of the Supreme Lord are performed during extraordinary celebrations such as the installation of the vigraha or authorised deity form of the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. Ceasing to performed such sanctifying and purifying Vedic activities which benefit all creation would be unrighteous and cause unimaginable degradation to humanity specifically and evolution in general. Lord Krishna already confirmed in chapter three, verse 8: That bodily sustenance cannot even be maintained without appropriate actions otherwise it is not possible. . Even if one is able to assimilate bodily sustenance from sunshine or by air alone as some elevated yogis do that is still performing action.

Food not first consecrated unto the Supreme Lord is considered sinful and such food produces delusion and bewilderment in thinking. It is confirmed in Chandogya Upanisad VI.V.IV beginning anna mayam hi somya mana states: The mind is verily composed from food. The purifying vestiges of sanctified food ingested after the performance of the holy yagna is capable of imparting sacred knowledge conducive to atma tattva or soul realisation. Cognition of the Supreme Lord and communion with Him is dependent upon internal and external purity which are mandatory pre-requisites. Purified food purifies the mind, a purified mind has the ability to access the esoteric spiritual reality that assures moksa or liberation from material existence. So the reality is that prescribed Vedic activities and obligatory duties are to be performed all throughout one’s life even up to the last day of departing the present existence as they guarantee one is able to fulfil the goals of human existence. So abstinence from performing them is not in one’s best interest. Those that desist, ignore, disregard and blaspheme are influenced by illusion and are locked in tama guna the mode of ignorance. For it has been traced by the enlightened that the idea of abstinence of prescribed Vedic activities was induced by tama guna and governed by illusion. Ignorance is that which is hostile to wisdom and exists as perverted knowledge. So abstaining from prescribed Vedic activities is in the category of perverted knowledge. Lord Krishna will illustrate this futher in verse 32.

..sloham 18-8..meley yeri ponaal narasimhar sevai. colourful perumaal..nintra thiru kolam. thirumangaiyaarum narasimhanai saligramathaal..He says further that, the Lord is in each and every object we could perceive. Entire Universe is His body. He says ‘thanai [தானாய்]’, meaning that He has everything, like air, fire, earth, etc., as His body..hough, the Lord is as air, water, etc., we will not feel satisfied to worship them. Understanding the desires of ordinary devotees like us, Tirumangai Alwar, therefore, adds the word ‘thanum aanan [தானும் ஆனான்]’, meaning He is also available in idol form to worship…rajasa thyaham patri ethil aruluhiraan..tamasa gyana is vipareetha gyanam.. rajasa gyanam is anyata gyanam..

duḥkham ity eva yat karma kāyakleśabhayāt tyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet

..Tyagaphalam = result of sacrifice, naiva = never, labhet = obtained. Karma = [this person, affected by rajo quality, thinks] actions, dukham ity eva = these are only sufferings, kayaklesabhayat = are only hurting the body, tyajet = [and so] abandons [karma], sa krtva = he does, rajasam tyagam = rajasa sacrifice. So, he does not reap any rewards for sacrifice! Both tamasa and rajasa tyaga are therefore, unacceptable, the Lord says…

Ramanuja’s Commentary for sloha 18-8..

Undoubtedly prescribed Vedic activities are conducive to achieving moksa or liberation form material existence but as they also include penance and austerities they may cause discomfort, difficulty and even pain to accomplish. Sometimes fasting is required putting the physical body under duress causing fatigue which is agonising to the mind. Dreading such inconvenience one may limit themselves solely to the practice of astanga yoga with its numerous exercises, or pranayama maintaining strict breath control or sit for long hours in meditation to achieve moksa. All of these activities may have merit but if they keep one refraining from performing prescribed Vedic activities and obligatory duties then such abstention is known to be contrary to the conclusions of the Vedic scriptures and is situated in raja guna the mode of passion. The benefits that one thinks they are gaining by abstaining from prescribed Vedic activities to perform other works are factually never accrued. It is just a figment of the imagination like a mirage for without supplicating everything to the Supreme Lord Krishna through the medium of the bonfide spiritual master in disciplic succession it is not possible to receive His grace. This topic will be addressed further in verse 32.

..sloham 18-9..Thyirumangaiyaar sees this perumaal as Sri Ramar also in Periya Thirumozil 1-5-1..Lakshmar peyarai solla villai. nizal thaaney avar..sara sarangalai vaikunthathukku yetriyavan mukthi naathan thaaney..thara yentra paravaiyaiyum paaduhiraar ethil..satvika thyagam patri ethil aruluhiraan.

āryam ity eva yat karma niyataṃ kriyaterjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ

..sa tyaga = that sacrifice is, satvika = satvika, mata = [in My – Sri Krishna’s and great persons’] opinion…Niyatam karma = prescribed [by Shastras] karma. Pancha maha yagna is one such prescribed karma..These Pancha maha yagna are Brahma yagna, Deva yagna, Bhuta yagna, Pitru yagna and Manushya yagna.Niyatam karmas are Nitya and naimittika karmas. Karyam ity eva = [these niyatam karmas are] to be performed actions. That is, we have to do these karmas, as they are prescribed in Vedas, without expecting any result. This is basic in our philosophy..Sangam = attachment, phalam caiva = and also result, tyaktva = sacrifice. Attachment is I-am-doing [mamata] buddhi. Such tyaga is Satvika tyagam, according to the Lord…Shastras say ‘ ahara suddhau satva suddhi: satva suddhau dhruva smriti: smritilambe sarva grantinam vibra moksha:‘ – good and satvika food will grow satva quality; satva quality enables unperturbed meditation; with continuous meditation, mind is cleared of all doubts and sins. By performing karmas with satvika tyagam, our mind is cleared of doubts and sins, and such performance becomes the means to reach Moksham.

Ramanuja’s Commentary for sloha 18-9.

It should be understood and clearly comprehended that all prescribed Vedic activities both nitya or eternal and naimittika or occasional are obligatory duties for aspirants seeking moksa or liberation from material existence and communion with the Supreme Lord. These prescribed activities devolve into the specific duties varna and asrama or the stage and class one is situated in. This may be initiated by birth but it is established inherently and qualified by deeds. Actual renunciation is performing such prescribed Vedic activities free from egoism, without any attachment or desire for any rewards. This is real renunciation and is situated in sattva guna the mode of goodness where the source of spiritual realisation commences; properly situated in correct knowledge, untainted by delusion and free from illusion. This theme will appear again in verse 30.

..sloha 18-10.. Salagramam means, sala means rejoice [kondattam கொண்டாட்டம் in Tamil], and gramam means community or group; that is, group of rejoicing. Or, many rejoices!..A worm Vajrakireeta, resides inside a Salagrama stone and carves out to form patterns and marks. Similar stones are found in Dwaraka and they are called Dwaraka shila…Lord Shiva told Parvati that considering these Salagrama as mere stones or selling or buying Salagrama in exchange of money, would push one into hell. We have to worship Salagrama as a priceless possession…there are many types.. sri GadhadhaaraPradyumna is small chakara in size.. Anirudra is long and  elliptical with hole on top..Narayana is black with garlands and rekas..Narasimha is brown  with gadha reka in center, also with large chakara with three holes..Varaha is with two unequal chakaras..Matsya is fish and lotus shape with hole and rekas..Vamana is round with chakara on left..Anantaka is multi coloured.. Hayagreeva is with five rekas on all sides..in one house if there are 12 or more salagramams it is considered as Divya Shethram..

na dveṣṭy akuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ

..Na dvesty = not hating, akusalam karma = actions producing undesirable results or papa, kusale = good results or punya, na anusajjate = never desires. That is he does not desire punya nor hates papa. Why? Tyagi = he has already sacrificed [results and feeling of self doing], satvasamavista = satva quality in exalted position, medhavi = well understood about entities, samsaya = doubts, chinna = destroyed. For this person with Satvika tyagam, satva quality is flourishing, and so this person has learnt all good things and cleared all doubts…Just like we view neighbour, we [our atman] should view our body. If this is properly felt, then we will remain aloof from whatever happens to the body. Thus this person having satvika tyagam is unaffected and remains without any change…

Ramanuja’s Commentary for sloha 18-10..

The aspirant who renounces both the desire for rewards as well as any ego- sense as the doer is fully in sattva guna the mode of goodness. Situated in correct knowledge and hence free from all doubts such a one is neither besieged by unrighteous acts nor relieved from righteous acts. Righteous acts are those that bestow positive reactions such as progeny, cows, entry into the heavenly planets, etc. An unrighteous act is that which one may accidentally or unintentionally commit that will accrue negative reactions such as misery, pain, entry to the hellish planets, etc. It should not be misconstrued that final emancipation applies to anyone who deliberately engages in unrighteous activities for the Katha Upanisad I,II.XXIV beginning na virato duscharitanna shanto states: One who has not desisted from evil unrighteous actions or who is of unrestrained mind can never achieve final emancipation even if one is a paragon of intellect and knowledge.

In as much as the ego-sense is absent there is no impetus to exhibit aversion or attraction for either one or the other and since all other goals have been relinquished and resigned with the exception of moksa or final emancipation from material existence and communion with the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures then one is truly established in ultimate renunciation. Thus the conclusion is that relinquishing all ego-sense of authorship and abandoning any desire for rewards is actual renunciation and not mere abstention from actions.

..sloha 18-11..Sri ayodhya vanthullom..An old sloka summarizing them says that even monkeys would help an honest person; but even own brother would desert dishonest person!..Gita can be taken as Sri Rama’s life history..Ayodhya is also known as Saket, Koshal, Uttar Koshal, etc. Ayodhya means unable to fight – yodhya asakhyam iti ayodhya. Can not be wrecked; can never be invaded. Ayodhya aparajita – Ayodhya can not be won. In Sri Vaikuntam also known as Saket, the capital city is called Ayodhya..Ayodhya is First among the Seven Mukti yielding Kshetrams – Ayodhya, Mathura, Maya, Kashi, Kanchi, Avantika and Dwarika. In North, importance is not only given to the temple, but to the entire Kshetram, its Earth and river are considered sacred. Many do parikrama [going around chanting Lord’s names] of the place…Two parikramas are observed. One is going around entire city outskirts, nearly Nine miles. The other is internally, going around places, which may be about Six miles…Ayodhya is part of Koshal desh. Because Sri Rama was born, it is very sacred to all.

.na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ
yas tu karmaphalatyāgī sa tyāgīty abhidhīyate

..Dehabhrt = supporter of body or atman, na sakyam = can not, asesata = without leaving any, karmany = all actions, tyaktum = to be abandoned. That is, no atman with a body supported [ie. any living person], can ever remain without doing any action.Upanishad saying: ‘na karmanana prajayat anena tyagenaike amrutatvamanavasu:‘ – only by tyaga, moksham could be reached. What about this? This is replied by Sri Krishna in the latter part of the sloka. Ya tu = who, karma phala = results of actions, tyagi = sacrifices, sa = he is, abhidhiyate = commended as, tyagi =Tyagi. Therefore, he who sacrifices or does not aspire, the results of karma, and not abandon the karmas totally, is Tyagi and this is the interpretation for the Upanishad‘s saying also..

Ramanuja’s Commentary for sloha 18-11..

It should be clearly understood that whether confined to a physical body or a subtle body it is virtually impossible to entirely give up all action completely. In the physical body the heart is beating, the lungs are breathing, water must be drunk, some form of nourishment must be ingested. If it is a subtle body then sunshine must be absorbed or prana or energy must be assimilated. These things are indispensable for life in a physical or subtle body. Thus while residing in a physical body the observance of prescribed Vedic activities are essential and must be performed. It is the renouncing of desires for the rewards of actions that is factual renunciation and not the mere abandoning of activities. Such renunciation also includes idea of authorship and the bane of attachment. It may be argued that prescribed Vedic activities have rewards automatically associated with them such as entry to Svarga the heavenly planets so by such inseparable relationships they are clear incentives. This is also applicable to the merits accrued from nitya or daily duties and naimittika or occasional duties as well. These actions can be compared to planting a mango tree and the fruits can be considered the rewards thereof. But motivation for the rewards of actions opposed to bhakti or exclusive loving devotion to Lord Krishna and is inimical to moksa or liberation from material existence. Verily this is true. So all rewards whether or not desirable or undesirable must be renounced as only activities performed without motive and hankering for rewards are to be enacted and this is actual renunciation.

..Sloha 18-2..We are in Rishikesh..Rishis visualise mantras..we are in Lakshmana jula..Devadatta/his daughter Ooru also thapam purintha edam..kulla mambaza mara avathaaramum enghu thaan..sanyasam/thyagam pattri enghey sollukiraan.

.śrī bhagavān uvāca

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ..

Kavaya = poets, vidu = have understood [in the following way] about, sanyasam = sacrice [or tyaga], kamyanam karmanam = [Vedic] acts performed for [fulfilling] desires, nyasam = [should be] renounced or given up…There is a saying in Upanishad, that to attain Brahmam, Brahmanas search by performing yagna, tapas and danam! That means, these karmas have to be done. Then how can poets say to discard such acts. Here, we should understand that Upanishads do not talk of Kamya karma; but about Nitya and naimittika karmas. This is one school of thought. Vicaksana = well learned scholars feel, tyagam = sacrifice is, sarvakarma phala tyagam = renouncing the results of all [Vedic] karmas. These scholars are of opinion that while one could do all Nitya, Naimittika and even Kamya karmas, one should renounce the results or rewards for performing them. No karma is given up, but only the result…

Ramanuja’s Commentary for sloha 18-2.. Some learned philosophers contend that sannyasa or renunciation is the abstention from performing activities for rewards. Other sophisticated sages assert that in sections of the Vedic scriptures pertaining to moksa or liberation from material existence that tyaja or renunciation means abandoning the rewards attached to Vedic activities whether they are namittika or regular duties or kamya or specific activities prescribed for specific results. The contention here is the predominance of one or the other points of view when in contradiction. Is sannyasa or abandonment of the activities for rewards alone sufficient or is tyaja the abandonment of desires for rewards the essential attribute to be embraced? Both appear to be plausible and both are situated in renunciation and both may be used synonymously and considered as renunciation. More clarity concerning this topic is presented by Lord Krishna in verses four, seven and twelve..

..Sloha 18-3.. We are in Geetha Bavan in Rishikesh..Ram mandir/ Ram-Geetha parayana sthambam erukirathu..Ram ghat/Ram julha sevithom..famous Geetha pressum enghu thaan..Sri Lakshmi Narayanan sannithiyil 700 geetha slohamum ezuthi vaithu erukiraarkal..Akanda parayanamum chitrai-to -adi pannuhiraarkal.

.tyājyaṃ doṣavad ity eke karma prāhur manīṣiṇaḥ
yajñadānatapaḥkarma na tyājyam iti cāpare
Tyajyam = to be renounced, karma = any type of karma, because, dosavad = [any karma has] defects or blemishes. This group drops a bomb-shell! They say all karmas [nitya, naimittika and kamya] have to be totally renounced! Because every karma has blemish in it. This is the opinion of Sankhya philosophy, preached by Sri Kapila, an avatar of the Lord..Eke manisina = [advocated by] one type of persons, prahu = say..Iti ca apare = others are having differing [opinion] as, yajna dana tapa karma = [vedic] karmas like Yagna, Tapas and Danam, na tyajyam = are never to be renounced. All Vedic karmas have to be performed, is His opinion. But they have to be performed without any desire in result and without the feeling that we are doing. This is what we had seen in Chapter 3 and now we have come back in a circle! That is why even Jeers of various Mutts, perform Nitya karmas, like sandyavandanam, in spite of their priesthood. It is said that Swami Ramanuja, even when he was 120 years old, used to go to Kaveri river and with the help of his disciples perform sandyavandanam! This is the person who was guiding millions to Moksham…

Ramanuja’s Commentary for sloha 18-3..

Kapila Muni the founder of the Sankhya philosophy which is based on analytical reason declares that since even prescribed Vedic activities have an aroma of desire for rewards attached to them and the resultant reactions keep one enslaved in samsara the perpetual cycle of birth and death in material existence. So even prescribed Vedic activities are fit to be abandoned by those aspirants striving for moksa or liberation from material existence. But those of the Mimamsaka philosophy who adhere to rationalistic thinking in interpreting the conclusions of the Vedic scriptures maintain that prescribed Vedic duties are not to be abandoned only the desires for rewards from such duties are in fact to be renounced.

..sloham 18-4..After visit to Sri Badarikashram, we are now visiting an equally high altitude place. We are in Salagrama, in Nepal. There are Two ways of reaching this place. One is to reach Kathmandu, capital of Nepal. From there by flight to Pokhra. From Pokhra to Jomson, one can go by flight again or jeep. From Jomson to Muktinath, one can go by flight or by bus or by pony or by walk. The other route is from Ghorakpur to Sunauli to Pokhara and then Muktinath

.om/t1/95/360595/4/58494689.jomsomtrek.jpg” alt=”Location of the long trekking.

.River Gantaki flows and later joins Ganga. Travel to Muktinath can be seen at http://www.ramanuja.org/sv/bhakti/archives/sep97/0045.html. This river is black in color, just as the saligrama stones it has. It is also called Kali Gantaki river..

niścayaṃ śṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ

..Bharata sattama -most noble among Bharata dynasty..Purusha vyagra-[Tiger among men..Srunu me = listen to Me [Sri Krishna], niscayam tatra tyage = be sure of that sacrifice..Tyago hi = even this tyaga or sacrifice, trividah = is of Three types, samprakirtita = as understood. They are Kartrutva buddhi tyagam, mamata tyagam and phala tyagam…

Ramanuja’s Commentary for sloha 18-4..

It is logically explained that even in the performance of prescribed Vedic activities and obligatory duties one can exercise tyaja or renunciation in its threefold composite. Abandonment of these is not required. First is the lowest stage likened unto tama guna the mode of ignorance whereby in renunciation one performs activities as a matter of duty or a matter of righteousness without desire for rewards. This can be done by abandoning desires for material benefits or heavenly delights. Second is the intermediate stage likened unto raja guna the mode of passion whereby renunciation of activities abandons the identifying ego sense attached to it. Relinquishing such mentalities as this work was accomplished by me, I did it, this is mine and the rewards are mine. Thirdly is likened unto sattva guna the mode of goodness and is renunciation whereby one surrenders all rewards and results unto the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. One should be cognizant that He is the supreme absolute truth, the supreme controller and the ultimate reality and not think that we are the controllers in any way.

..sloha 18-5..gantaki river..On one side is Annapurna hills range and on the other side is Daulagiri range…it is the World’s deepest gorge!..kag beni-crow pindam..nepaleese people offer pindam here..damodara kund is the origin  of  Gandaki river..mustang in nepal ..
yajñadānatapaḥkarma na tyājyaṃ kāryam eva tat
yajño dānaṃ tapaś caiva pāvanāni manīṣiṇām

..
Yajna dana tapa karma = karmas like Yagna, Tapas and Danam, na tyajyam = are not to be relinquished…Karyam eva = they are necessary duties, [because], yajna danam tapas caiva = even Yagna, Tapas and Danam, pavanani = [are capable of] purifying, manishinam = people. Manishina means those capable of thinking…In Chandokya Upanishad [8.15.1] it is said ‘..sa khalvevam vartayan yaavadaayusham. – we have to continue with our karma till our journey to reach Moksham, is there. As long as Bhakti is continued, karmas have to be followed. Brahma Sootram says [4.1.12] ‘Aaprayaanat, tatraapi hi drushtam – as long as journey is there or as long as Upasana is practiced, until Moksham is reached, karmas have to be performed. So, nitya- naimittika karmas are necessary as they purify us.

Ramanuja’s Commentary for sloha 18-5..

Lord Krishna emphasises that never under any circumstances are prescribed Vedic activities such as yagna or ritualistic propitiation and worship, tapah or penance and austerities and danam or charity to the Vaisnavas and brahmanas ever to be abdicated. They must be continuously performed all through the life some daily and others occasionally up until the moment of death. The reason for this is that prescribed Vedic activities situated purely in sattva guna or mode of goodness duly purify the performer and all involved especially those in varna asrama or the natural four divisions of society which are Vaisnava and Brahmin the spiritual class, ksatriya or royal and warrior class, vaisya or agricultural and commerce class and sudra the worker class. They also upgrade the general consciousness of the world in general. The performance of prescribed Vedic activities dissolves all impurities and eradicates the karmas or reactions to actions from past activities. The word manisinam means the wise, the conscientious, those whose consciousness is evolved in a spiritual sense. Such aspirants reflecting upon spiritual attainment throughout their lives are naturally in communion with the Supreme Lord at the moment of death.

..sloha 18-6..sage Sarangayana kettu konda padi sala vrushamaanaan.. athuvey pala kaalam pinbu fossil aaha maari salagramam aanathaam..There are many types of Salagrama like, Purushottama, Lakshmi Narayana, Thousand radii Sudarsana, Lakshmi Narasimha, Varaha, Matsya Murty, etc…the Lord descends another step and is available in Salagrama stones, which could be worshiped in houses. Thus in Dwaraka and in Gantaki, we obtain Two different types of ‘sila‘ or stones. Where both are worshiped there, one gets the result of Ganga or performing 1000 Aswameda yagna!..by worshiping Salagrama, we will have Bhagavat Prapti or His blessings. Around this temple, Gantaki river flows out through 108 gomukh [mouth of cows]..Those, who can not brave this chill water, may sprinkle the water on their heads…

etāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matam uttamam

..e matam = My [Sri Krishna’s] belief..niscitam = decisive and uttamam = the best…Eta = these, karmani api tu= karmas also even, sangam = attachment, phalani = results, tyaktva = to be discarded…Karmani means all karmas like nitya and naimittika yagna, tapas, danam, etc. Kartavya = doing such karma is prescribed in shastras. Iti = such of these, karmas are to be performed and this is His belief and decision!..By adding the word ‘api‘, the Lord says that while Upasana is the means to Moksham, karmas also have to be performed and can not be discarded…

Ramanuja’s Commentaryfor sloha 18-6..

Due to the fact that the performance of prescribed Vedic activities are sanctifying, purifying and lead to bhakti or exclusive loving devotion to the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. They should be performed daily and during special occasions throughout the whole life until the moment of death as a matter of joy or a matter of duty without desiring any reward and without any sense of ego involved. This is the final and best conclusion.

..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..

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!..

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..

..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…

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 17-25..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..

..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.
..

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..

..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..

.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..

..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 ||

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…

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