Geetha Saaram | Thiruvonum's Weblog

Archive for the ‘Geetha Saaram’ Category

Geetha Saram 17-2 to 17-6..

July 11, 2009

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

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

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

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

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

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

Ramanuja’s Commentary for sloham 17-4..Those who are imbued with sattva guna the mode of goodness become attracted to activities in purity and goodness and they are devoted to worshipping the Supreme Lord with full faith, concerned only with the transcendental bliss derived from bhakti or exclusive loving devotion unto the Supreme Lord Krishna which is completely transcendental to material existence and untainted by darkness and suffering. Those in raja guna or mode of passion offer diabolical rituals to demoniac entities from the physical and astral realms to gain pleasure, power, wealth and fame. The results are bitter sweet when succeeding and bitterly painful when failing because one has to give something physical in return such as the death of a family member or one’s health. Those in tama guna or mode of ignorance pay homage to the ghosts and spirits which give no joy and is filled with pain and anguish. The results of these three gunas or modes of material nature are determined directly by whichever one is situated in along with the quality of the faith in which the worshipper is performing even if it is in accordance with the Vedic scriptures. Lord Krishna has categorically emphasised and declared that not even the most miniscule modicum of happiness is derived from any activity which is contrary and opposed to the Vedic scriptures; which embody all that is for the highest good for all. Those who are inimical to the Vedic scriptures which benefit all creation are evil and possess a demoniac nature.

..sloham 17-5..Swami Vedanta Desika in his Dayasatakam, says,
‘Vigahe theertha bahulam seethalam guru santhathim|
Srinivasa dayamodhi parivaha paramparam ||’
We should take bath in the refreshing cool water of daya [mercy] of the Lord! To do this we require bathing ghat. Where is it? It is the pasurams of Alwars and stotrams and guidelines given by Acharyas!..[பவித்ரோத்சவம்]. Pavitrata means sacred and so, pavitrotsavam means very sacred festival.In the festivals any such deficiencies like mantra lobha [deficiency in mantras] or kriya lobha [ deficiency in

aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ
dambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ 17.5
Ye jana = those people, ghoram = very violent, tapyante = perform tapas or meditation..asastravihitam = not prescribed by shastras..kama = with

karṣayantaḥ śarīrasthaṃ bhūtagrāmam acetasaḥ
māṃ caivāntaḥśarīrasthaṃ tān viddhy āsuraniścayān ..

Acetasa = fools or persons with no intellect. They do not know which are the actions to be done to get happiness in this world while alive or in the other worlds after death. Karsayanta = torture [themselves], sarirastham = this body and its, bhutagramam = assembly of organs..Antahsarirastham = [residing] inside the body, mam caiva = I [Sri Krishna] am also [tortured]…Tan viddhy = [therefore] understand these persons, asura niscayan = standing firmly on Asura qualities, like not caring for shastras..

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

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 16-23 to 17-1..

July 11, 2009

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

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

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

Ramanuja’s Commentary for sloham 16-23..The word sastra refers exclusively to the Vedic scriptures. Vidhi means the injunctions and ordinances within them. The Vedic scriptures are the Supreme Lord Krishna’s mandates. Whosoever foolishly abandons these instructions and utsrjya or transgresses the injunctions and ordinances to drift whimsically wherever their desires aimlessly take them will never achieve siddhi or perfection beyond mundane conceptions, never achieve sukham or happiness of any longevity or param gatim the supreme goal of human existence. ..sloham 16-24..Today’s [9th June 2009] lecture is from the sannidhi of Sri Varaha Perumal, on Swami Pushkarini. Demon Hiranyaksha, hid Sri Bhudevi in the pralayam ocean. The Lord took the form of a gigantic Boar! He dived into the water and brought out Sri Bhudevi on His tusks. After killing Hiranyaksha, He graced with Sri Bhudevi on His lap! To take rest, He ordered Garuda to bring His vimanam from Vaikuntam. Since the vimanam came from Vaikuntam, this hill is called Vaikuntadri. Since it was for the Lord to play, the hill is called Kreetadri! Since it was for Sri Varaha, it is called Krodadri! Since it was brought by Garuda, it is called Garudadri! Garuda brought the hill with Vimanam from Vaikuntam in Kruta yug! The Lord Sri Varaha found this to be an ideal place for resting! Thus this is Varaha Kshetram. Tirumazhisai Alwar said just verpu [வெற்பு] meaning mountain. But later realized that it meant Tiruvenkatam or Tirumala! Even now mere mention of malai [மலை] means Tirumala only! Alwar says that for mere mention of Tiruvenkatam, the Lord was pleased to grant Moksham! He wonders, what great action he did to get Moksham! Nammalwar, as a very infant girl, used to fold ‘her’ hands, at the mere mention of Tiruvenkatam! For good education, concentration, all round development and for family happiness, Sri Varaha is to be worshiped here. Both Sri Lakshmi Devi and Sri Bhudevi, argue with the Lord and ensure our requests are fulfilled! Tirumazhisai Alwar calls Sri Lakshmi as ‘Noolatti [நூலாட்டி]’, meaning She is the Head of all [Vedic] literature. He

tasmāc chāstraṃ pramāṇaṃ te kāryākāryavyavasthitau
jñātvā śāstravidhānoktaṃ karma kartum ihārhasi 16.24

He tells Arjuna, iha = in this world, karma = Karma yoga, then Bhakti yoga, kartum = to do, arhasi = [Arjuna is] well qualified.In this Chapter the theme was Entity [tatvam तत्त्वं தத்வம்], which is the Real. The tatvam in Vedas is the Lord or Sri Varaha! Bhakti marg was means to reach Him. Thus the means and the Destination, have to be understood by Vedas only. This is the theme of this Chapter. Tasmad = therefore…te = to you [Arjuna], karya = actions to be done, akarya = actions should not be done, vyavastitau = to be decided, sastram = Vedas, pramanam = are axioms or basic reference. Pramanam or axiom is that which helps in getting true knowledge. Vedas impart true knowledge..Sastravidhanoktam = clarified or decided by Shastras or Vedas, tatvam or God, jnatva = understand…

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

In chapter seventeen Lord Krishna classifies the three divisions of faith, revealing that it is these different qualities of faith in the Supreme that determine that character of living entities. These three types of faith determine one’s consciousness in this world. Thus this chapter is entitled: The Three Divisions of Material Existence.

..The Jeer is officially known as Srimad Paramahamsetyadi Srimad Vedamarga Pratishtapanacharya Ubhaya Vedantacharya Sri Ramanuja Siddhanta nirdharana Periya Koil Kelvi Appan Sriranga Ramanuja Jeer [shortly, Periya Jeer] and Siriya Koil Kelvi Appan Ramanuja Jeer [shortly, Chinna Jeer]. To confer authority, seal from Hanuman sannidhi is with the Jeer and this is used to show the authority..when Swami Ramanuja visited, Swami Anantalwan mentioned that the heat of separation from his Acharya was burning him, Swami Ramanuja dipped his feet in a pond and asked him to meditate there. It is called Sri Pada pushkarini. Thus this service is going on..

..sanga nithi/pasma nithi at the entrance..kodaliyum sevikalaam nuzai vaayilil..We find the statues of Venkata Raya, Achyuta Raya and his wife and Krishnadeva Raya and his Two wives. These are the people who have contributed enormous services to the temple. On the left, inside, we see Ranganayaka mantapam…1923 padai yeduppaal Nam perumaal ezunthu aruli erunthaar..On the left we can see the famous Meyan Venkatam [மேயான் வேங்கடம்], or Sri Varadaraja Perumal sannidhi…In Sampangi pradikshanam, we can see Phoola bhavi [flower well] -perumaal soodiya pushbangallai poda -and Potu or the main kitchen.Daily about 150,000 laddus are made here for offering to Lord and then distribution. [Inside is Potu Amma or Sri Madaippalli Nacchiyar, Who is Sri Maha Lakshmi!]…We see the grand Ananda Nilaya Vimanam.
..Swami Ramanuja had inscribed Sri Varaha Swamy, Sri Narasimha Swamy, Sri Lakshmi Narayana and Sri Venkatesa on each of the Four sides. Sri Vimana Venkatesa is a famous image…we can see Bangaru bhavi or the golden well..Further inside are Three mantapams. First is Koluvu mantapam. Lord Sri Koluvu Srinivasa is gracing to supervse income/expenditure and listening to Panchangam daily.After crossing Koluvu mantapam, we come to Ramar Medai [ராமர் மேடை], where Sri Rama had come.
..Now Sri Rama idol is inside garbhagruha itself. After this we come across Sayana mantapam and Oonjal mantapam. Here Lord Sri Bhoga Srinivasa daily arrives in the night to sleep, through out the year, except in Margazhi, when Sri Krishna arrives to sleep. Next is garbhagruha. But before that we can see the step called Kulasekaran padi [குலசேகரன் படி]. Once we cross it we are in Vaikuntam! Thus in Tirumala, Kulasekaran padi separates Vaikuntam from Leela vibhuti or our Universe!..Swami Alavandar condenses the theme of Chapter 17 in one sloka in his Gitarta Sangraha:

a´s¯astram.¯asuram.kr. tsnam.´s¯astr¯ıyam.gun.atah.pr. thak |
laks.an.am.´s¯astra siddhasya tridh¯a saptada´soditam || (21)

ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ 17.1

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

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

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

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 16-18 to 16-22..

June 7, 2009

….sloham 16-18..Kruta yugthil this hill was called Vrushabadri [வ்ருஷபாத்ரி]. In Treta yug, it was called Anjanadri [அஞ்சனாத்ரி]. In Dwapara yug, its name was Seshadri [சேஷாத்ரி]. In Kali yug it is called Venkatadri [வேங்கடாத்ரி]. In addition it is also called Vedadri [வேதாத்ரி], Garudadri [கருடாத்ரி] and Anandadri [ஆனந்தாத்ரி].The Vimanam over the Lord is called Ananda Nilaya Vimanam..Vedas grade happiness as Modam, Pramodam, Sammodam, Aamodam and Anandam. Brahmam is Anandam. Worshiping the Lord here is Anandam!Venkatam is Vem [வேம்] + Katam [கடம்], and gives the same meaning in Tamil and Sanskrit. Vem means sins and kata means destroyed. Thus remaining even for a little on the hills our sins are burnt away! In Tamil vem means burning and katam means sins. Thus in both languages same meaning is conveyed. At the entrance to the hills, are Jaya and Vijaya in very large statues guarding the entire hills. Poigai Alwar says that afte we enter the hills and worship the Lord, we should not return!

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ
mām ātmaparadeheṣu pradviṣantobhyasūyakāḥ 16.18

Ahankaram = ego [that they are responsible for their success in life and they needed none’s help], balam = strength [of their own responsible for their life], darpam = pride [consider all others as secondary or insignificant], kamam = lust or desire [to satisfy their senses], krodham = anger [ against all those preventing them from enjoying what they desired], ca samsrita = and think they have attained. Atma = self [ and the likes of Asura quality people], para = others [devoted to the Lord], dehesu = in their bodies, mam = [residing] Me [Sri Krishna], pradisantobhy = [these asura quality persons] hate and, asuyaka = are jealousy.

Ramanuja’s Commentary for sloham 16-18..Here Lord Krishna describes more telltale signs and characteristics of the demoniac. The word ahankara means egotistic thinking they are independent of the Supreme Lord The word darpam means insolence, thinking that they as demons are all important. Pradvishantah means despise, the envious demoniac openly despise the Supreme Lord.Even though the Supreme Lord is atma-para-devesu or situated within them and all living entities as the immortal supreme soul, the demoniac endeavour in earnest most spitefully to cause great evil to all creatures. The demoniac exhibit overt malice and aggressiveness against anything righteous and determinedly oppose the Supreme Lord at every opportunity in every way they can. They take great pains to degrade moral values, encourage depraved activities and destroy the family unit. They propagate that god does not exist, that creation came from a random mixture of chemicals and that there is nothing existing after this life so it is better to eat, drink and be merry without cessation. They concoct many doctrines, conduct many seminars and establish many schools of thought to negate the idea of the existence of a singular consciousness, a Supreme being or Supreme Lord that is the creator and supreme controller of all creation. This is the demoniacs gross folly and unredeemable sin is that they despise the Supreme Lord Krishna who is the origin of their very existence and the creator of the complete cosmic and material manifestations

.tān ahaṃ dviṣataḥ krurān saṃsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu 16.19..

Aham = I [Sri Krishna, the Mightiest and Most Superior],ksipamy = push, tan = them [Asura quality persons], dvisata = haters [of the Lord], kruran = cruel [minded towards the Lord], into, samsaresu = in samsaram [this society], naradhaman = as lowest among humans, ajasram = many, many times [in samsaram].Asuris = most wicked natured, yonisu = families, asubhan = [they are also] most inauspicious...āsurīṃ yonim āpannā mūḍhā janmanijanmani
mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim 16.20
asurim yonim = with demon like character, janmani janmani = birth after birth, mudha = with no knowledge [about the Lord or about the means to reach Him], aprapyaiva = without getting any knowledge to reach, mam = Me [Sri Krishna], tata = thereafter, adhamam gatim= they attain, even worse than what they already got, levels or births..

Ramanuja’s Commentary for sloham 16-20..

The words asurim yonim means demoniac wombs and refers to birth of those jivas or embodied beings and even subtle existences that are diametrically opposed to the divine will of the Supreme Lord Krishna. Those of a demoniac nature never have an affinity or even tolerance for the path of righteousness and so they spawn and are hurled into wombs of lower and lower degraded demoniac forms as their reward to increase their venomous delusion. As such the words aprapya eva means that the demoniac can never attain the Supreme Lord and denotes that they are never imbued with the intelligence to have the consciousness to seek the association of the Vaisnavas or exclusive devotees of Lord Krishna and learn the ultimate truth submissively from them. Where after by receiving the mercy of the Vaisnavas devotees they would gradually become sanctified and after many births eventually achieve the qualifications necessary to be accepted as a disciple of a Vaisnava devotee who guides them on the path to the Supreme Lord. Otherwise without this eternal process it is impossible for the demoniac to ever receive the opportunity to attain Lord Krishna and thus they slip deeper and deeper into the darkness of ignorance birth after birth after birth after birth.

The root cause by which those of a demoniac nature lose their paramount position as human beings imbued with free will and self-determination and instead sink into the instinctive consciousness of animal and reptiles, descending further into insects, worms and maggots is revealed next.

sloham16-21..Thomalai sevai..kurumbarutha nambi thantha clay pushbam virumbinavan..Thomala means malai [மாலை – garland] hanging from thol [தோள் -shoulder]. Or thodukkappatta [தொடுக்கப்பட்ட – assembled] malai [மாலை – garland] and so Thomalai. It is believed that Swami Anantalwan, to whom we are indebted for this seva, is present as a tree [magizha maram -மகிழ மரம்] in the garden here. To prove this, every year, Sri Malayappa Swamy – Sri Utsavar – arrives twice in this garden. Once on Sri Andal’s birthday – Thiruvadi Pooram [திருவாடி பூரம்]; and again, on the next day of Theerthavari in Brahmotsavam. All honours are presented to the tree, believed to be Swami Anantalwan!..kodaliyai entrum kovil nuzaivayilil sevikalaam..பச்சை கற்பூரம் – refined camphor] on the Chin of the Lord and this practice is continuing even now! It reminds us Swami Anantalwan!..Swami Anantalwan is also regarded as the Father-in-law of the Lord! Once, the Lord and Sri Thayar were playing in the garden maintained by Swami Anantalwan! They plucked away many flowers. Swami Anantalwan was worried as quantity of flowers to be presented to the Lord was getting reduced and so made a special watch! When he found the Divine Couple was plucking flowers, he chased Them! The Lord ran away, but Sri Thayar was caught. Swami Anantalwan still cahsed the Lord, Who ran around the temple in apradhakshinam [அப்ரதக்ஷினம் – anti-clock wise]. To commemorate this incident, bhagh savari utsavam [भाघ or बाघ ] or back savari utsavam. In Sanskrit, bhagh means garden; or, in Hindi, bhag [बाघ] means escape; or, in English, back means reverse order! Swami Anantalwan has spelt out how a true Sri Vaishnava devotee should be. When he was asked by a devotee, how he should behave, to be a true Vaishnava, Swami Anantalwan said after keeping the devotee to wait for a long time: ‘Kokku pol iruppan, kozhi pol iruppan, uppu pol iruppan, ummai pol iruppan [கொக்கு போல் இருப்பான், கோழி போல் இருப்பான், உப்பு போல் இருப்பான், உம்மைப் போல் இருப்பான்..That is, like a kokku [crane bird] waiting for the proper fish, one should wait for enjoying the Lord only and not in worldly matters. Next, like kozhi [hen] picking only the food it required from the heap of mud, one should pick the means of reaching the Lord only, in the heaps of Vedas. Thirdly, like uppu [salt], when added to water, is invisible to eyes but can be detected by taste, one should be invisible and at the same time serve the Lord. Finally, ummai pol [like the devotee], one should be patient. These are the qualities of a true

Vaishnava..trividhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet 16.21

Tyajet = discard..Narakasyedam = to [reach] naraka [this is not the abode of lord Yama, but naraka here means the ignorance about the Lord, or lack of efforts to reach the Lord, or the wrong assumptions about the Lord], trividham = Three types of, dvaram = gates [are there], for, atmana = these persons, themselves, nasanam = to get destroyed. What are those gates? Kama = lust or desire, krodha = anger, tatha = and, lobha = greed.Tasmat = therefore, etat trayam = these Three [qualities], tyajet = are to be discarded.

Ramanuja’s Commentary for sloha 16-21..Lord Krishna confirms that the demoniac nature is in itself a hellish condition of life perpetuating more and more degraded hellish existences. The three portals to hellish existence are lust, greed and anger which completely destroy and ruin all opportunities for advancing in spiritual consciousness. Lust, greed and anger are the foundations for all the other vices and sinfulness described previously which run rampant among the demoniac. The word dvaram means portal and gate inferring the cause. The words nasanam atmanah means destructive or even suicidal denoting how utterly negative lust, greed and anger are in evolving the consciousness to commune with the immortal soul. Therefore Lord Krishna emphasizes that lust, greed and anger must be permanently abandoned, fully relinquished and completely neutralised since these three voracious vices comprise the cause that leads a jiva or embodied being directly to dreaded naraka or the hellish planets. ..sloha 16-22..Pitamahasvyapi pitamahaya pracheta sadesa palapradaya |
Sri bhashyakarottama desikaya sri shaila purnaya namonamastat ||
This sloka tells about the glory of Swami Periya Tirumalai Nambi…Pitamaha means father’s father or paternal grand father. Lord Brahma is regarded as the Pitamaha or grand father of this Universe! The Lord Sri Srinivasa is Father of lord Brahma. Since the Lord addressed Swami Periya Tirumalai Nambi as father, he becomes the Pitamaha or grand father of Universe’s Pitamaha or lord Brahma! He taught Srimad Ramayana by Valmiki, aka Prachetas, for one year to Swami Ramanuja, at Adipuli [now known as Alipiri]…On 23rd dayof adyayana uthsavam,Thanneer Amudu thiruthum utsavam [தண்ணீர் அமுது திருத்தும் உத்சவம்] takes place.The descendents of Swami Periya Tirumalai Nambi are known as

etair vimuktaḥ kaunteya tamodvārais tribhir naraḥ
ācaraty ātmanaḥ śreyas tato yāti parāṃ gatim 16.22

Param gatim = reaching the most supreme level [reaching the Lord at Vaikuntam]…Kaunteya = Arjuna!, etair = from these [Three bad qualities mentioned earlier], vimukta = [he, who is] freed..tamo = darkness or ignorance about the Lord, tribhir dvarai = Three gates, namely, Kama, Krodha and Lobha, a person, atmana = to himself, sreyas = that which would benefit him, acaraty = starts following..

Ramanuja’s Commentary for sloha 16-22..Lust, greed and anger are all situated deep in tama-guna the mode of ignorance and as such causes the demoniac to be deluded by immense illusion regarding the factual reality of the Supreme Lord Krishna. Although difficult to rectify the jiva or embodied being who is able to avert them can escape their control and employ themselves in a manner that is conducive to the development of spiritual consciousness and atma tattva or realisation of the soul. Any jiva who achieves actual, factual knowledge of Lord Krishna as the creator of all and His absolute paramount position as the Supreme Lord of all existence will naturally develop reverence for Him. This results in a harmonious spirit attuned with the divine nature, cooperation with His devotees and the utmost respect for all life and creation. From this point of consciousness one will attain association with Lord Krishna’s devotees and by their mercy proceed to attaining the sublime, ultimate goal under their guidance. That disregard and disrespect for the ordinances and injunctions of the Vedic scriptures is the main reason why a jiva will be forced to go and suffer in hell is explained next.

Ramanuja’s Commentary for sloham 16-19.. Wherever the demoniac may chance to take birth, these vile, evil, degraded living entities who blaspheme and spite the Supreme Lord are kept revolving in samsara or the perpetual cycle of birth and death and flung into lower and more degraded forms of life. Since the demoniac adamantly desire to be irreversibly opposed to the Supreme Lords Krishna’s divine will, He permits them to pursue their wishes and they are hurled into demoniac wombs birth after birth in order that their aversion to Him will be increased. Impelled by the Supreme Lord’s sanction their desires are satisfied and they receive the opportunity in a suitable demoniac environment to exercise their free will and voraciously vent their vile, evil and degraded nature.

sloham 16-20..vazi emberumaanaar kovil..Two imprints of the Divine feet of the Lord appeared, as Swami Tirumalai Nambi was lecturing. Even now we can see those imprints..Swami Ramanuja is titled ‘appanukku chankazhi alitthavan [அப்பனுக்கு சங்காழி அளித்தவன்]..during his Third trip, Swami Ramanuja established the Periya Jeer Mutt. Swami Ramanuja decided to climb up the hills, as many elders prior to him had climbed up..While climbing he found difficult to climb up, at this place known as muzhangal muricchan [முழங்கால் முறிச்சான்] – knee breaker, where the terrain was very steep. As he was climbing, he and his disciples felt great thirst and hunger. They rested on a rock near this sannidhi. At that time an young Boy came and offered some prasad and a mango fruit to them. But the disciples refused to accept, as they could not accept from anybody, unless the Boy was a disciple of an Acharya! They inquired as to who was the Boy’s Acharya? The Boy replied that Swami Anantalwan in Tirumala was His Acharya! He was asked to chant the taniyan [தனியன்] – sloka praising the Acharya! The Boy immediately chanted ‘ akilatmagunavasam agyana timirapaham asritanam susaranam vande anantarya desikam’ – Prostrate Anantaalwan Acharya, who has all good qualities, capable of dispelling the darkness of ignorance, devotees could easily approach him’! Swami Ramanuja’s disciples were not impressed with the taniyan, as it did not say about Swami Ramnuja, who was Acharya of Swami Anantalwan! It was customary to mention about Acharya‘s Acharya in Acharya‘s taniyan! The Boy instantly, rectified by mentioning another taniyan and said: ‘ srimat ramanujacharya sri padambhoruha dwayam saduttamanga sandharyam anantaryam aham bhaje‘ – Prostrate Anantarya who was praised by all and who was like the twin lotus feet of Swami Ramanuja’! The disciples were now satisfied and accepted the prasad and mango fruit.

..sloham 16-19..’Prabhatye tam girim praya: srinivasa anukampaya |
Ikshusara sravantyeva yenmurtya sarkarayitam ||’
This is the First sloka of Daya Satakam, by Swami Vedanta Desika. The Lord Sri Srinivasa is like sugarcane!..Around Tirumala are many ‘Theerthams’ like Pandava theerthem, Japali theertham, etc,. Today’s lecture is from Akasha Ganga, one of the many theerthams, and which is connected with Tiruvenkatam. Swami Periya Tirumalai Nambi was serving Lord Sri Srinivasa in Tirumala. He was the maternal uncle of Swami Ramanuja. Daily he used to go upto Papavinasam and bring water in pot for the Lord. Once the Lord took the form of a young Boy. When Swami Periya Tirumalai Nambi was returning with pot full of water, this Boy approached him and requested for water to drink. The Lord as Boy addressed him as ‘tata [तात தாத]’, which in Sanskrit meant father! Thus the Lord personified Swami Tirumalai Nambi as His father and requested for water! But Swami Tirumalai Nambi declined to offer water and proceeded to go to the temple! The Boy, from behind, threw a stone and made the water to leak out from the pot; and, He drank water as it flowed out! Realizing pot was emptied, Swami Tirumalai Nambi chided the Boy, as he had to go back again to the far away Papavinasam to fetch water. The Boy replied that he need not go that far and pierced the earth at a nearby place and water sprang out abundantly! It is believed that Ganga sprang out and so it is called Akasha Ganga.We can see a well very near the sannidhi of the Lord and it is called Bangaru

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 16-13 to 16-17..

May 31, 2009

..sloham 16-13..Pushkarani-padma sarovaram-Thaayar came from 1000 pettalled lotus flower..So she is caledSri Padmavathi thaayar..sukla panchami-utharada nadchathrathil thiru avatharam..Sri Thayar graces processions on various vahanams like Sesha, Karpaka Vruksha, Swan [Hamsa], Lion, Garuda, Elephant, Ther [தேர் chariot], Horse, etc. On the last day, Panchami, from Tirumala, the Lord sends Panchami Theertha padi [flowers, Tulasi, parivattam, prasada, etc.]Thayar thirumanjanam kandu arullukiraal.. sudarsana alwar from vishvak senar sannithi theertha vari kandu aruluhiraar..

idam adya mayā labdham imaṃ prāpsye manoratham
idam astīdam api me bhaviṣyati punar dhanam .

.Idam = all these [their consorts, children, properties,etc.], adya = at present, maya = by me [Asura quality person], labdham = have been acquired. Asura quality persons feel that by their own efforts they obtained all their children, properties, etc. Imam = [in addition] those, manoratham = planned [to acquire more properties, etc.], prapsye = will be attained [by their own efforts]. They think that all acquired and to be acquired were by their own efforts only. Idam dhanam asti = these wealth are, idam api = and those [wealth, planned], bhavisyati = which are going to be possessed, puna = again [by their own efforts only].

Ramanuja’s Commentary for sloha 16-13.. Lord Krishna uses the word idam meaning this. The idam He is talking about refers to possessions such as wealth, property, family, etc. The demoniac mentality is that all my possessions have been acquired by me alone, by my own efforts and exertions. They believe there is no other power or subtle unseen cause involved. The word manoratham means desirable object and whatever is desirable the demoniac feel it is their right to enjoy regardless of morality. The wealth that they gain by any means lawful or unlawful, or by cheating and stealing they see as moral and rightful as it was gained by their own brain and brawn over others brain and brawn. The demoniac follow the idea that might is right and do not believe in any subjective force or higher power. They forcefully take whatever they desire and are totally unconcerned of any consequences, oblivious to even the possibility that a god or supreme force sanctioning their endeavours could exist. The demoniac feel that they are so powerful that they themselves are gods because they can destroy their enemies as a whim and consider everyone except themselves to be of unimportance.

The demoniac think like the following examples illustrate. I am the most powerful. I was born into a dynasty of aristocracy and wealth. Who else in this world is equal to me? Who else by dint of their exertions have acquired every pleasure there is to enjoy and secured so much happiness and stability? I will eat, drink and be merry, enjoying sense gratification to the maximum without restraint. There is no need for me to believe in any god or supreme power; but anyway I will perform some pseudo rituals and imitate some pious activities by ostentatious donations for charity to gain renown so others will think that I am also a great religious personality as well. This is how the demoniac think.

The demoniac see themselves as the enjoyers, the manipulators and the controllers, The demoniac believe that they are all powerful, independent, masters of their own destines and independent of any supreme and unseen power; but so deluded are they that they completely ignore the reality that death will come and indiscriminately abduct them from all their possessions. This is mysteriously completely imperceptible to them.

.sloham 16-14..this concept of Dwayam in these Two Tiruvaimozhis mentioned. They are ‘Ozhivil kalamellam udanai manni [ஒழிவில் காலமெல்லாம் உடனாய் மன்னி]’ in 3.3 and ‘Ulagamunda peru vaaya [உலகமுண்ட பெருவாயா]’ in 6.10..both are for Thiruvenkadam udaiyaanukku..athanaal thaan Azvar Thirunakariyil yella pakkamum thiru venkadathaan sannithi unndu..ஆழ்வார் தீர்த்தம் thirumalai adivarathil unndu.. Azvaar sannithiyum unndu..Lakshmi narayana perumaal sannithiyum undu..Sri Venugopala swami kovilum undu..guhaiyum undu.. thondaimaan thirumalai poha yerpadu seythathaam..azvar theertham also known as kapila theertham..Govinda rajarum engey theerthavari kanndu aruluhiraar..தண்ணீர் அமுது திருத்து]utsavam adyayana uthsavam pothu-22 naal nadakkum engey-orunaal azvar uthsavarum perumaalum engey ezunthu aruluhiraar..thiru adi pooram-neeraattu uthsavam pothum engey ezunthu aruluhiraar..Adi puli [அடி புளி], reminding Tamarind tree of Nammalwar..maruvi alibiri aanathaam. azvar theertham is like viraja nathi..

asau mayā hataḥ śatrur haniṣye cāparān api
īśvaro.aham ahaṃ bhogī siddhohaṃ balavān sukhī 16.14

Asau satru = this eveil enemy, hata = was destroyed, maya = by me [Asura quality person].Hanisye ca aparan api = and, even the future enemies [would be killed by their own efforts..Charuvaka [sweet words] or Lokayada [only perceptibles, are accepted type of people..Isvara aham = I [Asura quality person says] am isvara or leader, aham bhogi = I [Asura quality person] enjoy…Siddhoham = I [ Asura quality person] am the attainment of Gyana and other superior levels, balavan = [Asura quality person himself is] mighty, sukhi = enjoy comforts [of family, property and money..

Ramanuja’s Commentary for sloha 16-14..Lord Krishna uses the word idam meaning this. The idam He is talking about refers to possessions such as wealth, property, family, etc. The demoniac mentality is that all my possessions have been acquired by me alone, by my own efforts and exertions. They believe there is no other power or subtle unseen cause involved. The word manoratham means desirable object and whatever is desirable the demoniac feel it is their right to enjoy regardless of morality. The wealth that they gain by any means lawful or unlawful, or by cheating and stealing they see as moral and rightful as it was gained by their own brain and brawn over others brain and brawn. The demoniac follow the idea that might is right and do not believe in any subjective force or higher power. They forcefully take whatever they desire and are totally unconcerned of any consequences, oblivious to even the possibility that a god or supreme force sanctioning their endeavours could exist. The demoniac feel that they are so powerful that they themselves are gods because they can destroy their enemies as a whim and consider everyone except themselves to be of unimportance.

.sloham 16-15..

āḍhyobhijanavān asmi konyosti sadṛśo mayā
yakṣye dāsyāmi modiṣya ity ajñānavimohitāḥ

..sloham 16-16..The Lord arrived from Sri Vaikuntam, and is representing the Lord there, as Sri Srinivasa in Tirumala. Similarly, representing Sri Ksheerabdi Natha in Tirupparkadal [Milk Ocean], He is Sri Govindaraja, reclining at Tirupati. ‘ Sri Vaikunta virastaya swami pushkarini thate, ramaya ramamaanaya venkatesaya mangalam’ – is the mangala sloka of Lord Sri Venkatesa. ‘Esha narayana sriman ksheerarnavaniketana: Naga paryanka mudristya chapato maturam purim’. Thus the Lord at Sri Vaikuntam is at Ksheerabdi [Milk Ocean] and also here as Sri Govindaraja..ஸ்ரீ புண்டரீகவல்லி தாயார் sannithi..Sri partha sarathy mudalil eruntha divya desam.. kalyana venkatesa perumaal sannithiyum undu..

anekacittavibhrāntā mohajālasamāvṛtāḥ
prasaktāḥ kāmabhogeṣu patanti narakeśucau Aneka = many, citta = thoughts, vibhranta = [as a result] pushed into.moha = delusions, jala samavrta = surrounded or immersed.Prasakta = devoted in, kamabhogesu = cheap and illegal enjoyments, asucau = in flthy and frightening, narake = hell, patanti = [they] fall into..

Ramanuja’s Commentary for sloha 16-16..the demoniac completely controlled by maya the imperceptible bewilderment of illusion delude themselves by thinking that they are capable of accomplishing anything merely by their own brains and might. The demoniac think they are independent and not dependent upon any Supreme Being even if it does at all exist. In this way they are full of anxiety which tempestuously buffets them about by foolish, greedy thoughts such as this is mine, that to will soon be mine, I want this, I want that, this I shall do and that I will also do, etc., etc. In this way by their very own minds they are caught in the web of illusion and pursuing their lust for sense gratification they are totally bereft of sound judgement, discrimination and moral conduct. Lord Krishna confirms that beyond material nature, unseen and unperceived, death is waiting very patiently for the allotted time to snatch them away from all they covet and force them to suffer their karma or reactions to their unrighteous sinful actions in the darkest of hells.

..sloham 16-17..Sri ramanuja swami..வெள்ளை சாத்துப்படி உத்சவம் -6th naal nadakkum..எப்பொழுதும் யதிராஜர் வடிவழகு என் இதயத்தில் உள்ளதால் இல்லை எனக்கெதிரில்லை எனக்கெதிரில்லை எனக்கெதிரே..

ātmasaṃbhāvitāḥ stabdhā dhanamānamadānvitāḥ
yajante nāmayajñais te dambhenāvidhipūrvakam 16.17

Yajante = [these Asura quality persons also] perform Yagnas.Avidhi purvakam = [but they perform] not in accordance with rules. They perform to attain inferior results. Nama = for name, dambhena = for cheap publicity…Atma sambhavita = self praising. These people praise themselves to publicize. Stabhda = haughtiness…Dhanam = wealth, manam = abhimanam or pride of having born in a particular family or society or beauty,etc. Madanvita = [due to these undesirable qualities, they] move about with haughtiness. Swami Tiruvarangattamudanar says that Swami Koorattalwan overcame all the pride due to education, wealth and family. In Tamil it is called mukkurumbu [முக்குறும்பு]..

Ramanuja’s Commentary for sloha 16-17.. Lord Krishna describes telltale signs and characteristics of the demoniac.Sambhavitah means conceited, self aggrandizing. The demoniac flatter themselves.Stabdah means impertinent, pompous. Thinking they are the better than all others.Dhana-mana-mada-anvizah means inebriated and puffed up by wealth, bloodlines, etc.Avidhi-purvakam means the demoniac do pseudo rituals condemned by the Vedas.

Posted in Geetha Saaram | 1 Comment »

Geetha Saram 16-8 to 16-12..

May 23, 2009

..sloham 16-8..Udhaya nangai-Azvaar’s mother pirantha divya desam ..Lakshmi theertha pushkarani..also called soma theertham..Sri Rama/Sita Lakshmanar sannithiyum undu..Thiru vaaz Marban here in Thiruvan parisaram/thiru pathi saram.. only Eruntha divya desam in malayala desam..Indra Kalyana Vimanam..asatyam apratiṣṭhaṃ te jagad āhur anīśvaram
aparasparasaṃbhūtaṃ kim anyat kāmahaitukam 16.8

Asatyam = abrahmatmakam – that is this Universe does not have Brahmam or the Lord as its atman since satyam means Brahmam [from satyam, gyanam, anantam brahmam], asatyam means not accepting Brahmam‘s role as atman of the Universe. Satyam also means everlasting.
Apratishtam = not supported [by Brahmam]. That is they [Asuras] say that the Universe is self sustaining and self supporting.
Anisvaram = not commanded by Iswara or the Lord.Te = they [Asuras], ahu = tell, jagad = about Universe!Aparaspara = without mutual, sambhutam = intercourse or union, kim anyat = what else could be?..Kamahaitukam = [they further say that] lust is the reason..Sat indicates atman. Ti indicates Achit or materials without intellect. Yam means commanding. That is He who commands atman and achit, is Satyam or the Lord..

Ramanuja’s Commentary for sloham 16-8..The demoniac declare that creation is asatyam or unreal and that creation is not an effect of anything. The demoniac state that creation exists without any aparaspara or cause. The demoniac propund that creation is without apratistham or any support, maintenance or foundation. The demoniac postulate that creation is anisvaram without any controller and is godless. But the fact exists that after manifesting creation the Supreme Lord places it on the hood of Sesa Naga as confirmed in the Visnu Purana II.V.XXVII beginning ten eyam naga varenya sirasa vidhirita mahi stating: Creation rests on the hood of Sesa Naga, which in turn supports the chain of spheres in the material worlds which is the abode of demigods, humans, beasts and demons.The demoniac have also concocted theories which they strictly adhere and propagate. They hypothecate that creation is not under the auspices of or created by the Supreme Lord Krishna, who is eternal, infallible, omnipotent, omniscient, omni-present and who is the Supreme controller of everything. Their only evidence is that everywhere they look they see male and females of such and such species cohabitating to continue the preservation of that species and hence they have concluded that sexual passion alone is the cause that propels mutual union between male and female and evolves creation.

..sloham 16-9..Sri kamala valli naachiyaar never leaves His marbaham..Kulesekara Raja kattiya Dvajasthambam..Perumaal 9 ‘ tall eruntha Thiru kolam..sevan rishis are also in garba graham..Hanumaan/Vibeeshanan /Ahasthiyar and Kulesekarar also in Sri Ramar sannithi..Ahasthiyar Hanumanukku Ramayanam sonnaaraan enghu..8-3 pathihathil oru paasurathil-வருவார் செல்வார்-pilgrims coming and going fom here are not carrying any message for him..என் திரு வாழ் மார்பன்..yenkiraar .. yen thiru yentrum yen thiru vaaz maarban yentrum kollalaam..sangu chakaram thookka oruvan erukiraan yenkiraar.. Lakshmanan pola kainkaryam panna aasai evarukku..etāṃ dṛṣṭim avaṣṭabhya naṣṭātmānolpabuddhayaḥ
prabhavanty ugrakarmāṇasubha jagatohitāḥ 16.9

Etam = thus these persons’, drstim = view. Avastabhya = cling violently [to this view], nasta atmana = lose [sight of] soul, alpabuddhaya = and are very obscure minded. ugra karmana = do violent actions, that is, they would perform deceit, for their own welfare. Ksayaya = destruction of, jagata = world, prabhavanty = take efforts.asubha = lack auspiciousness..

Ramanuja’s Commentary for sloham 16-9..Continuing further Lord Krishna gives some precise insights to the demoniac mentality. 1) Avastabhya means indiscriminately adopting erroneously as in the verse before. 2) Nasta-atmanah means devoid of any contact with their immortal soul. 3) Alpa-buddhaya means limited intellect due to being incognizant of the cognizant. 4) Ugra-karmanah means vile, heinous, horrendous activities destructive to all.Such creatures are demoniac and are a parasitic, virulent virus destabilising all creation.

..sloham 16-10..5100 varusham munbu Brinda and Thiruvaaz marban got married..Udaya nangai was born for this couple..Pon kari married her..ஸ்ரீ நின்ற நம்பி in Thiru Kurungudi arulaal avaney vanthu azvaaraha avatharithaar..entha Divya desathil kaatti kodutha thiru kalyana gunam -சௌகுமார்யம்-quality of being gentle..avanin sukumara thiru meni ninainthu avanin Sangu chakaram thaan thookki vara kedkiraar..

Mardhavam [மார்தவம்], the Lord is unable to bear separation of His devotees, in Thirumoozhikkalam [திரு மூழிக் களம்].
Aavrutanchyam [ஆவ்ருதாஞ்சயம்], compassion to rescue devotees from samsaram, in Thirunavai [திரு நாவாய்]. (Next we visited Thiruvittuvakodu, but this was praised by Kulasekara Alwar; and so is not counted in this list.)
Souseelyam [ஸௌசீல்யம்], mixing easily with devotees, without caring for His position, in Thirukkatkarai [திருக் காட்கரை]. (Uptill this we visited Kshetrams North of Trichur)
Nayaka lakshanam [நாயக லக்ஷணம்], considering devotees as consorts [nayaki நாயகி], in Kutta Nattu Thiruppuliyur [குட்ட நாட்டு திருப் புலியூர்].
Ananda vrutti [ஆனந்த விருத்தி], happiness with devotees, in Thiruvaranvilai [திருவாறன் விளை].
Sowryam [சௌர்யம்], displaying His valour and strength, in Thiruchenkunrur-Thiruchitraru [திருச் செங்குன்றூர்–திருச் சிற்றாறு].
Sthairyam [ஸ்தைர்யம்], the determination to protect His devotees, in Thiruvanvandur [திரு வண்வண்டூர்].
Krutagya [கிருதக்ஞ்யை], always remembering devotees’ good deeds, however small they are, in Thirukkaditthanam [திருக் கடித்தானம்].
Krupa [கிருபை], assuring devotees His protection, in Thiruvallavazh [திருவல்லவாழ்].
Saamyam [ஸாம்யம்], He is equal to all devotees, in Thiruvanantapuram [திருவனந்தபுரம்].
Pranata Parathantriyam [ப்ரணத பாரதந்த்ரம்], His unique character of acting to the wishes of devotees, in Thiruvattaru [திருவட்டாறு].
Sowkumaryam [சௌகுமார்யம்], gentle nature of His body, in Thiruvanparisaram [திருவண்பரிசாரம்].

..we also visited Thiru Vithuvakodu and Thiru vanchikalam..

kāmam āśritya duṣpūraṃ dambhamānamadānvitāḥ
mohād gṛhītvāsadgrāhān pravartanteśucivratāḥ 16.10

Duspuram = unsatisfied.Kamam = desire that can never be satisfied, asritya = attains. dambha = cheap publicity, mana = durabhimana or unlawful attachments, madam = vulgar pride [of education, wealth, beauty and family].Asadgrahan = illegal wealth, grhitva = acquired, mohad = delusion, asuci vrata = following fasting against Shastras…Pravartante = live, with such wrong beliefs and actions..

Ramanuja’s Commentary for sloha 16-10..Lord Krishna explains that the demoniac are propelled by lust and greed that is insatiable and constantly seeking to be fulfilled in the hope of being gratified. The demoniac endeavour to procure such fulfilment is mohad or deluded illusion and through gross improprieties they forcefully misappropriate and enjoy things which are not lawfully theirs. The compound word asuci-vratah means the demoniac fiendishly execute devilish rituals such as blood sacrifices and the killing of animals and even humans in following their diabolical rites. Specifically engaging in forbidden acts prohibited by the Vedic scriptures which oppose all sense of righteousness, morality and decency. By resorting to duplicity, hypocrisy, sorcery, evil magic, and surreptitious deception the demoniac nature is able to prevail and flourish.

..sloham 16-11..ஸ்ரீ அலர்மேல்மங்கைத் தாயார்]. [திருச்சானூர்]. [திருச் சுகவநூர்]. Here, Sri Padmavati Thayar is gracing. dvajasthambathiley Thaayaar sevai..Sri Krishnar came here earliar..Balaraman Rukmini Sadya baamai udan sevai..Karthika, shukla Panchami, Uthrada star thaayaar avatharam..Panchami theertha uthsavam or brahmosthavam..Thirupaarkadal/kolha puri aduthu engey vanthaal..11.4 Millions] of Rama nishkamas kadan thiru kalyanathukku kuberan edam petraar perumaal..namakaaha அகலகில்லேன் என்றிரையும் அலர்மேல் மங்கை உறை மார்ப!] erukiraall.

.cintām aparimeyāṃ ca pralayāntām upāśritāḥ
kāmopabhogaparamā etāvad iti niścitāḥ 16.11

Aparimeyam =unlimited, pralayantam = even upto pralayam time, cintam = thinking..kama = sensual pleasures or lust, upabhogam = experiencing [these pleasures], parama = devoted fully, etavad = with the concept [that there was nothing superior to experiencing Kama].Niscita = [they are ] certain [about their wrong concept]…Azvaar calls Him as Chinthaamani..eravaiyum pahalaaha kaatti konndu eruppaan..

Ramanuja’s Commentary for sloha 16-11..Although death is waiting patiently for their demise at any moment; to carry them off to hellish worlds of great suffering; Lord Krishna explains that the demoniac are so involved in the deception of their material manipulations for planetary power and control of planetary wealth which they amass to the maximum that they become oblivious to the existence of a higher reality. The demoniac are deceived in the vastness of their own schemes and undertakings which consumes all of their time as they are constantly endeavouring to keep their power intact. Simultaneously the demoniac are pursuing their lusts for sense gratification with full power imagining that it constitutes the apex of success as the highest ambition of all existence. The demoniac are so completely deluded that they believe that enjoying the objects of the senses is the final goal of all hopes and dreams with no conception more advanced than this. In this way they deceive and fully shackle themselves in bondage by the illusion of their own hopes and expectations which keeps them bound inexorably in perdition.

..sloham 16-12..Thaayarai Azvaar வேரிமாறாத பூ மேல் இருப்பாள், வினை தீர்க்குமே!]yenkiraar..puthu mana penn pola Thiru kolam..Kalyana uthsavam oonjal uthsavam daily undu.. velli thorum thiru manjanam..navarathri uthsavam.. theppauthsavam -5 naallum..3 naall thaayarukkum 1 naal krishnar 1 naal sundara raja perumaallukkum..மாதஸ்ஸமஸ்த ஜகதாம் மதுகைட பாரே, வக்ஷோ விஹாரிணி திவ்ய மூர்த்தே!] – ‘You are the Mother of entire Universe and seated auspiciously with mind captivating form on the chest of the Lord, Who killed Madhu and Kaitapa!’. ‘ஸ்ரீ ஸ்வாமினி ச்ரிதஜன ச்ரியதான சீலே!]’ – ‘ You are the [Lady] Leader and blesses all followers..

śāpāśaśatair baddhāḥ kāmakrodhaparāyaṇāḥ
īhante kāmabhogārtham anyāyenārthasaṃcayān 16.12

Anyayena = illegally or unlawfully, samcayan = acquire, artha = wealth, ihante = [these persons] are interested.Satair = with hundreds of, asa = desires, pasa = attachment, baddha = well bonded [in samsaram], parayana = well involved in, kama = lust, krodha = anger..kama bhogartham = [just] enjoying worldly pleasures..If we surrender, our sins will be dissolved, which will divert our interest from Kama. This will enable passion and attachments to be cut off. Then, asura quality would disappear. This will make sattva and divine qualities to grow. Ultimately, we reach Moksham..

Ramanuja’s Commentary for sloha 16-12..Although death is waiting patiently for their demise at any moment; to carry them off to hellish worlds of great suffering; Lord Krishna explains that the demoniac are so involved in the deception of their material manipulations for planetary power and control of planetary wealth which they amass to the maximum that they become oblivious to the existence of a higher reality. The demoniac are deceived in the vastness of their own schemes and undertakings which consumes all of their time as they are constantly endeavouring to keep their power intact. Simultaneously the demoniac are pursuing their lusts for sense gratification with full power imagining that it constitutes the apex of success as the highest ambition of all existence. The demoniac are so completely deluded that they believe that enjoying the objects of the senses is the final goal of all hopes and dreams with no conception more advanced than this. In this way they deceive and fully shackle themselves in bondage by the illusion of their own hopes and expectations which keeps them bound inexorably in perdition.

Posted in Geetha Saaram | 1 Comment »

Geetha Saram 16-3 to 16-7..

May 17, 2009

..sloham 16-3..Thiru antha puram..Matsya Theertham or Varaha Theertham..இலுப்பை மரம்..mudalil moolavar..1686 Marthaanda varma raja ..fire pinbu over 40 years pinbu..1729 varusham 12000 saalagraamathaal moolavar panni ..12000 saligramam adutha thadavaikku vaithaaraam….6o00 workers/4000 sculpters/100 yaanaikall velai seytha pinbu sambroshanam..450′ neelam/350′ ahalam corridor ..sriveli nitham nadakkum prakaaram..400 sqft kal mandabathil ahalittu-thudappathaal perukki..paapam pokkalaam..raja peyar -padmanaba dasar..raja vara mudiyaa vidil 160 rs fine kattuhiraar..9th day palli vettai..10th day araattu-theertha vaari at sangu muham in the beach..mura jabam badra deepa uthsavamum mukkyam..100,000 lamps are lit..

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā
bhavanti saṃpadaṃ daivīm abhijātasya bhārata 16.3

Bharata = Arjuna [of Bharata dynasty], bhavanti = [these qualities] are, daivim = divine, abhijatasya = born persons.

Teja = Enemies are afraid of his blazing personality.
Kshama = Patience. It is not the patience while asleep or in faintness! It is control of our senses, when the surrounding is to make us burst out!
Dhrti = Resoluteness. Resolve to complete the undertaken task, despite all hindrances.
Saucam = Cleanliness, of mind, words and actions.
Adroha = Droha means strong person cheating weaker ones. So, adroha means mightier does not harm weaker ones.
Natimanita = manam, atimanam and na ati manam. Abhimanam is praising. Durabhimana is ego or ahankara. Persons can have abhimanam because of education or wealth.

..sloham 16-4..அமரராய் திரிகின்றார் yenkiraar aazvar engey..ஆதி] – leader, that is Brahma, Amarar kon [அமரர் கோன்] – Vishvaksena.. அர்ச்சிக்கின்னு yentru malaiyaala pechu..narasimhar sannithiyum vunndu.. thiranthu erukkum pothu sri ramayana paaraayanam seettram thaniya pannuhiraarkall..vennaikku aadum kannan sannithiyum vunndu..bali beedam aruhil hanumaan.. venney vuruhaathaam..ஸா ஸைன்ய சுக்ர சிஷ்ய சாத்ய சுத்த பூசுரர்க்கு..]’ – that is Nityasuris’ leader Senapati, Vishvaksena, then leader of siddhas lord Brahma and disciples of Alwar, Bhusuras of this World, ‘..முக, நாபி, பாதங்களை தியான த்ரயத்திலே காட்டும் ஸாம்யம்..

dambho darpobhimānaś ca krodhaḥ pāruṣyam eva ca
ajñānaṃ cābhijātasya pārtha saṃpadam āsurīm 16.4

Asurim abhijatasya = those born with wicked qualities, sampadam = these are their properties.

Dambha = donation for publicity.
Darpa = becoming haughtier, with enjoying more and more materialisic pleasures. We should never go near things prohibited by Shastras. Even in Shastras permitted actions, we should be moderate and never exceed.
Abhimana = pride and ego, because of wealth, education, personality, etc.
Krodha = excessive anger, causing harm to others.
Parusyam = being harsh with noble persons. One might be harsh with culprits like thieves. But these persons with Asura qualities, are harsh with good persons.

..sloham 16-5.. Thiruvaattaaru Divya Desam..ஸ்ரீ ஆதி கேசவ பெருமாள் sannithi..nathi-parali aaru- vattamaha kovilai suthi varuvathaal vaattaaru yentra peyar..ஸ்ரீ மரகதவல்லி நாச்சியார்.. Vimanam is Ashtanga vimanam. Here, Sri Parasurama and Chandra meditated on the Lord..sarasvathi kobithu kesha/keshi vunndakki yagnam kalaikka paarthaall.. athai thadukka aathi kesava perumaal..keshi arakki thaan nathi.. moovaattu muhathil theerthavaari..

daivī saṃpad vimokṣāya nibandhāyāsurī matā
mā śucaḥ saṃpadaṃ daivīm abhijātosi pā

Daivi = divine qualities, sampad = wealth, vimoksaya = responsible for liberation [from samsaram] or for Moksham..Asuri = [but the wealth of] demonic or Asura qualities, nibhandhaya = will keep bonded [in samsaram..Ma suca = do not worry. ethu eranndaavathu maa suca.. aduthu moontraavathu sarama slohathil.. Daivim = in divine qualities, abhijatosi = [Arjuna] was born..

..sloha 16-6..thiru vaattaru.. niraiya sculptures.. 22 adi neella perumaal..adi kesavar aahaiyaal nabiyil brahma ellai..merkku paartha thiru muham..Inside garbhagruha, is sage Hapalopa. There was one Somayaji, who performed Yagna, with his wife, for begetting a child. The sage appeared in that Yagna. One Devakumara, Chitivrata, playfully asked the child, who were his parents! The child not knowing what to reply showed a banana tree! But the Lord appeared from that tree and preached Ashtakshara mantra to the child and retained the child [sage] in the garbhagruha! Vimanam is Ashtanga vimanam..the idol of Sri Moolavar Sri Adikesava, is made of 16,008 salagrama stones, bonded with mustard, molasses and mortar, by a process called kadisarkkarai, similar to the one at Thiruvanantapuram. Therefore, Sri Moolavar is not bathed in water [thirumanjanam..dvau bhūtasargau lokesmin daiva āsura eva ca
daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu 16.6

Partha = Arjuna [son of Pruthu, aunt of Sri Krishna] me srunu = listen to Me [Sri Krishna..Asmin loke = in this Universe. Loke does not mean only our world, but every Karma bhoomi at all places, starting from Satya loka to Patala loka..Dvau = Two, bhuta = living beings, sargau = creations…Daivo = [about] such divine persons, vistarasa = in a detailed way, prokta = [Sri Krishna had] explained..Asuram = about Asuras [persona with Asura qualities], srunu = listen [now]..In Chapters 7, 8 and 9, the Lord explained in detail about those in Bhakti Yoga. All those persons are with divine qualities..

..sloha 16-7..pirakaarathil 224 pillars..yella vatrilum villakku yethiya bommai..eipasi/panguni uthsavam..ஓணவில்லு..thachan vil samarpikiraar varusham thorum..மோக்ஷ தானத்தில் ப்ரணத பார தந்த்ரம் வளம் மிக்க நதியிலே கரை புரளும்..pranata para dandriyam..10-6 Thiruvaay mozi..thanathu ஸ்வதந்த்ரம் vittu பார தந்த்ரம் kaattu hiraan..pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate 16.7

Asura jana = people with Asura qualities. na vidhu = will never know, pravrttim ca nivrttim = pravruttim and nivruttim means or methods.Na saucam = no cleanliness..Here both internal and external cleanliness are implied..Na api ca acara = also not even the basic discipline, prescribed for every individual in Shastras..Na satyam = never speak truth..

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 15-19 to 16-2..

May 9, 2009

..sloham 15-19..Entha Divya desathil kaattiya gunnam -nantri..சாத்ய ஹ்ருதித்யனாயும் சாதன பெருக்கெடுத்தும் க்ருதக்ஞத கந்தம் தானப் பதியிலே..Avan பிரதி உபகாரம் kaattuhiraan aazvaarai pettru kodutha Divya Desam yentru..in 8-5 மாயக் கூத்தா! வாமனா! வினையேன் கண்ணா aazvaar asked Him to come to him for atleast one day-ஒரு நாள் காண வாராயே..suddenaha vanthaal thaanga maattaar yentru -aazvaar engu varuvatharkku kaathu erunthaar-செங்கண் சிறிச் சிறிதே எம்மேல் விழியாவோ pola..Yeri vantha yenniyai yetti vuthaaiyaathavan pola entrum engey sevai saathikiraan..Arputha Narayanan/Narasimhar sevai..Sriveli pothu moontrtu murai valam varuhiraar.. Sahadevan-son of Pandu/Madri punar nirmaanam seytha divya desam… festival ‘deepakkazha தீபக் கழா’-karthihai antru nadakirathu..Madri udan kattai yerinathai kurikka.. Banana leaf virithu villakku yettru kiraarkall..Duvaja sthambam adiyil Ashda Lakshmi sevai.. Thaniyaaha Narasimharukkum duvaja sthambam..yo mām evam asaṃmūḍho jānāti puruṣottamam
sa sarvavid bhajati māṃ sarvabhāvena bhārata 15.19

Ya = he, who, mam eva = Me [Sri Krishna] alone, purushottamam janati = understands as Purushottama, asammudho = without any doubt, sa = he, sarva vid = knows everything. Here everything means, this person knew all the means to reach the Lord. That person, sarva bhavena = by all methods, bhajati = worships, mam = Me [Sri Krishna].

..sloham 15-20..திருவல்லவாழ்..vallaba shethram..5-9 pathiham..paraangusa naayahi baavathil ethil sarana gathi pannuhiraar..garudanaiyum gopuram mel sevai..மங்களத்தம்மா yenkira bakthai ekadesi thathi aarathanam pettru konda perumaal..Tholakaasuranai kontru mudithaan..thayir saatham/uppu maangaay in paakku kottaiyil koduthaalaam.. entrum brahmanan oruvanukku thantha sesham perumaallukku samarpikiraarkall..iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata 15.20

Bharata = Arjuna [of Bharata dynasty], iti = thus, guhya tamam = most important secret.Sastram = science or branch of knowledge, idam = this way, maya = by Me [Sri Krishna], uktam = explained..Anagha = blemishless [Arjuna]…Etat buddhva = thus learnt [Purushottama vidya], buddhiman syat = [one] becomes great scholar, krtakrtyas ca = and accomplishes [all those to be] accomplished..Vedas shastram param naasti na daivam kesavat param..In Vishnu Purana, sage Parashara tells, ‘ tat karma ennabhandhaya sa vidya ya vimokshaye‘ – that is good action [karma] which releases from bondage [of samsaram], that is learning which shows us the path for liberation [Moksham..

..Earlier we saw that a woman was following Ekadasi fasting and the Lord killed the demon Tholakasura. To commemmorate that incident a Ten day festival is organized here. Ninth [Palli vettai பள்ளி வேட்டை] and Tenth [Aarattu ஆராட்டு] day festivals are important. They are similar to Paarivettai [பாரிவேட்டை or ambu podudhal அம்பு போடுதல்] and Theerthavaari [தீர்த்தவாரி] in Tamilnadu temples! The Lord Sri Utsavar is taken on procession, riding an elephant and visits a nearby place. After a ceremonial hunting and other celebrations, the Lord returns to the temple. Next day, the Lord visits the nearby Pushkarini. In the previous day it is believed that the Lord washed Sudarsana discus, in this pushkarini. On Aarattu day, the Lord graces Thirumanjanam, to the accompaniment of various musical instruments. Then He returns back to the temple riding an elephant. This place is famous for Chendai melam [செண்டை மேளம்] also called Pancha vadyam [பஞ்ச வாத்தியம்], when special drums are beaten…ganda karnan mosham pettra divya desam.. durvaasarum thinam vanthu poojai seykiraaraam..Lord Sri Krishna gave this idol to His chariot driver Satyaki, at the end of Dwapara yug…Chapter 15, described Purushottama Vidya. Different from and much superior to Bhaddha jeevatman and Mukta jeevatman, the Lord is Purushottama..In sloka 15, the Lord told that He was inside heart of every living being and all Vedas described His glory only..entha 15th chaptar kettaaley mosham pettra kathaikall vundu..

..sloham 16-1..This Chapter describes Deva – Asura vibhgam . The Lord classifies some as Devas and others as Asuras! In Gitartha Sangraha, Swami Alavandar summarizes this Chapter 16:

dev¯asura vibh¯agokti p¯urvik¯a ´s¯astrava´syat¯a |
tattv¯anus.t.h¯ana vij˜n¯anasthemne s.od.a´sa ucyate || (20)

He says that these were told in Chapter 16: that to gain tatva gyana and practice well, such persons were Devas and others were Asuras. Like this the Lord made a classification. In the pasuram 5.9.9. kazhalvalai poorippa yam kandu [கழல் வளை பூரிப்ப யாம் கண்டு], Alwar, by worshipping the Lord with folded hands [கை கூப்பி], found the bangles got enlarged with happiness! Alwar is performing saranagati, and so he is raising folded hands to show ‘nama: . He says that the humming sound of bees in the garden in this place, is like or better than the music of flute and veena instruments! He is eagerly expecting the blessings of the Lord Sri Vallabha, Who is holding the rotating discus in His right hand! The auspicious quality, which the Lord exhibited here to Alwar is krupa [ கிருபை] or mercy! ‘Meliyilum semam kolvikkum krupai innagarile nityam [மெலியும் சே(க்ஷே)மம் கொள்விக்கும் கிருபை இந்நகரிலே நித்யம்!]abhayaṃ sattvasaṃśuddhir jñānayogavyavasthitiḥ
dānaṃ damaś ca yajñaś ca svādhyāyas tapa ārjavam 16.1

These qualities are going to be continued in the First Three slokas. Abhayam = fearless, sattvasamsuddhi = purity of mind [because of increased] sattva quality [and decreased rajas and tamas qualities], jnana yoga vyavathithi = thoughts about atman [necessary for performing Karma yoga, Gyana yoga and Bhakti yoga], danam = donation [of rightfully earned wealth to deserving persons], damas ca = and control [of external sense organs and internal mind], yajna = performing Yagna [ pancha maha yagna – worshiping God, feeding guests, feeding ancestors, animals and birds, etc.], svadyaya = chanting [Vedas with enthusiasm], tapas = ritualistic [following Ekadasi fasting, etc., as prescribed in Vedas], arjavam = honest living [by mind, by words and by action]. These are the identities of Devas..

In chapter sixteen Lord Krishna describes explicitly, explaining seperately and in detail the divine properties, conduct and actions which are righteous in nature and conducive to divinity. Also he delineates the evil propensities and ill conduct which are unrighteous in nature and which determine the unrighteous and which are antagonistic to divinity. Thus this chapter is entitled: The Divine and the Demoniac Natures Defined..

..sloham 15-2.. Thiru anantha puram..Bil;va mangala swamikku 13 km periya sevai mudalil..avar vendiya padi 18 adiyaaha surukki sevai saathikiraar..ezu nilai gopuram..both Bilwa Mangala Swami and sage Diwakara inside the garbhaguha itself as also all the Devas created by lord Brahma. On one side we can see sage Diwakara and on the other we can see sage Kaundinya. Sri Bhudevi also can be seen..Sri Hari Lakshmi thaayaar..Nityasuris view the Lord from the First gate; lord Brahma and all Devas view from the middle gate; and, people like us worship Him from the Third gate. Thus Sri Ananta Padmanabha is regarding us, Brahma and Devas, and Nitysuris as equal. Nammalwar has praised the Lord of this Kshetram in ten pasurams [10.2], starting with sezhumidarayavellam kesava…[செழுமிடராயவேல்லாம் கேசவா!..

ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṃ mārdavaṃ hrīr acāpalam 16.2

Some more qualites, qualifying to become Devas, are listed. In all 26 qualities are listed in the Three slokas, by the Lord, as the qualities of Devas. Then He is to list the behaviour of Asuras.

Ahimsa = harming no living being. Behaving without any injury to any living being is Ahimsa.
Satyam = speaking truth, for the welfare of all living beings. ‘Satyam bhuta hitam proktam‘ – even uttering lie is satyam, if the lie would save a living being. So satyam is not just truth, but truth for the welfare of all.
Akrodha = Not getting angry. That is mind is not debased. Our reaction should not cause injury to others.
Tyaga = Sacrificing all, which do not contribute to our atman sakshatkaram or upliftment of atman. It is not merely sacrificing materials, but behaviours like satire and mockery speeches, gambling, etc.
Santi = Not allowing our senses to wander.Proper control of our senses.
Apaisunam = no slander or backbite talks. Sri Andal in Thiruppavai Second pasuram says ‘theekkuralai senrodhom [தீக்குறளை சென்றோதோம்]’. We should rerain from talking badly about Third persons.
Dhaya bhutesu = being merciful to all living beings. Unable to bear sufferings of others – showing mercy, not merely to our dear ones, but to everyone. Just like Sri Ananta Padmanabha Swamy shows compassion to all equally!
Aloluptvam = lola means playful. That is we should not desire in unwanted matters and keep the mind from loitering.
Mardavam = soft natured. It is not about soft body, but being soft to move with by others.
Hri = Shyfulness. One should be shy to violate any act of Shastras.
Acapalam = Not greedy for materials. If a favourite dish is kept in front of us, we should control and avoid desire to taste or avoid chapalam! We should control ourselves from being downgraded.

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 15-14 to 15-18..

May 2, 2009

..sloham 15-14..Thiruvannvandur divya desam..Raman kaakkaa vidil yaar kaappaar..paraankusa nayahi thoothu vidukiraall..pambai nathi vada karaiyil vullathu..Sri Paambannai appan..pambai nathi annaithavan.. aravin annai mel paduthavan..The Lord is also called Sri Kamala Nathan [ஸ்ரீ கமல நாதன்] and Sri Thayar is Sri Kamalavalli Nacchiyar [ஸ்ரீ கமலவல்லி நாச்சியார்]. Vimanam is Vedalaya vimanam. Pushkarini is Shanka Pushkarini.This temple was reconsecrated by Nakula of Pandavas. Earlier we had seen temples reconsecrated by Yudhishtra [Thiruchitraru Thiruchengunnur திருச்சிற்றாறு திருச்செங்குன்னூர்], Bhima [Thiruppuliyur திருப் புலியூர்] and Arjuna [Thiruvaranvilai திருவாறன்விளை]. Nakula and Sahadeva were born to Madri, second wife of Pandu and are the youngest of Pancha Pandavas. One reason attributed to the name of this place is that the name Thiru Pandavanur [திரு பாண்டவநூர்] got transformed to Thirvanvandur! Another interpreattion is that when Nakula came here and enquired the name of this place, he was told by the locals that Thiruvan [திருவன்], meaning the Lord, undu [உண்டு], meaning existed! So the place got the name Thiruvan undu oor [திருவன் உண்டு ஊர்], which in due course became Thiruvanvandur!Tha Lord is responsible for proper digestion of food in living beings and proper distribution of energy derived from digestion! The food we eat is classified into Four types, depending on how we consume:
1. Swallowing. Like rice balls in our daily food.
2, Biting and chewing. Hard snacks like murukku [முறுக்கு].
3. Licking. Like pasty honey or payasam or lehiyam [லேகியம்].
4. Drinking. Like water and sharbet.
Whatever be the type, all of them have to be

ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham 15.14

Pacamy = I [Sri Krishna] [get the food] digest, chaturvidham = the Four types of, annam = food. Pacamy means, normally, cooking. But here it means digesting. Aham = I [Sri Krishna], vaisvanaro = [normally it means god of Fire or Agnidev, but here it is] jataragni or the fire responsible for digestion. It is believed that in the deep ocean there is a fire called vatavagni [வடவாக்னி ] to maintain proper temperature of the ocean and is believed to have face of a horse! Similarly, in our bodies, as also in all living beings, there is a fire controlling and maintaining temperature. Praninam bhutva = in all living beings, deham asrita = in bodies [of the living beings], prana apana samayukta = with the air prana and apana..prana,apana,vyana,udhana,samana are the five types of air..

Ramanuja’s Commentary-for sloha 15-14..Lord Krishna declares that He is vaisvanara the digestive fire which joins together with the vital breaths of prana or exhalation and apana or inhalation. Together they digest in the stomach the four kinds of food which are foods that are khadva or chewed, soshva or sucked, lehya or licked and peya or drank. In these last three verses Lord Krishna is specifying integral functions of the jivas or embodied beings and of the Earth that are manifestations of His opulent glories. The expressions that He becomes the light of the sun, moon and fire etc. are meant to indicate the predicated relationship that theses object have in regard to Him. That fact that such realtionships exist in reference to all things is substantiated in the next verse.

..sloham 15-15..Narathar davam seytha divya desam ..naradeeya purannam engey eyatrinaar.

Ramanuja’s Commentary for sloha 15-15..

Lord Krishna’s manifestation of Himself as paramatma the Supreme Soul situated within the etheric heart of every jiva or embodied being next to His expansion of the atma or individual immortal soul. The heart is the exclusive, absolute center from where all consciousness radiates. It is also the factual center from where all impulses and frequencies originate both active and passive. The Brihadaranya Upanisad V.VI.I beginning manomayo ayam puruso states: One meditating should perceive the resplendent Supreme Lord the ruler and lord of all within the heart of the size of a grain of rice. The Chandogya Upanisad VIII.I beginning harih sum atha yadidamasmin states: Within the jiva or embodied being in the inner sanctorum of the heart abides the atma or immortal soul which is an infintesimal portion of paramatma. Hence from the Supreme Lord comes all memory remembered from past experience. All wisdom accruring from factual true perception and inference. Intuitive knowledge related exclusively to the authority of the Vedic scriptures and meditation which expands the consciousness. Contrarily also from the Supreme Lord comes the antithesis of the above which are loss of memory, speculative reasoning, erroneous hypothesis, conjectural suppositions and deprivation of consciousness.

The Supreme Lord is to be known by the exclusive authority of the Vedic scriptures. He is the atma within all jivas, the witness, the monitor, the inner guide. The terms found in the Vedas of demigod, humans, demons, etc. are alluding to the jivatma or individual immortal soul within the myriad of varieagated forms of embodied beings. The compound word vedanta-krt refers directly to Lord Krishna’s avatara or incarnation of Vedavyasa who compiled the Vedas and divided them into four divisions. It also denotes the performance of Vedic enjoined rituals. The antonym antah also means the end which infers the fruits, the results of such rituals. He is the sole bequeather of all the fruits promised in the Vedic scriptures. This was previously touched upon in chapter seven verses 21 and 22 where Lord krishna confirms that in whatever form one chooses to worship the Supreme Lord, He renders there faith firm and they obtain the wishes they yearned for from Him alone. He is also the supreme knower of the Vedic scriptures for they originated from Him to guide and teach jivas about Himself. Whosoever understands the Vedic scriptures otherwise then what has been instructed by Lord Krishna in Srimad Bhagavad-Gita factually has no knowledge of it at all. This is due to their understanding and comprehension being influenced by under faulty assumptions and erroneous suppositions. The Vedic scriptures must be understood exclusively in light of the comprehensive and full authority of the Bhagavad-Gita.

Ramanuja’s Commentary for sloha 15-18..

The reality of the Supreme Lord Krishna’s transcendence to both the ksarah or perishable which includes all jivas or embodied beings as well as aksarah or imperishable including all the atmas or immortal souls. He is celebrated and gloridied as Purusottama the Supreme Being. The word loke obviously means worlds but due to its proximity to vede meaning the Vedas it can refer to the smriti’s such as the Vishnu Purana V.XVII.XXXIII which states: Incarnations of Purusottama descending from Vishnu are without a beginning, middle or end. An example from sruti is the Chandogya Upanisad VIII.XII.III beginning: evamevaisa samprasado asma charirat samuthaya param states: Achieving liberation the spiritsoul attains a glorious effulgent form revelling in its position at the feet of the Supreme Being. So in conclusion loke vede can mean that the Supreme Lord celebrated as Purusottama is glorified in both sections of the Vedic scriptures known as sruti and smriti and it can mean that He is glorifeied in all the worlds.

..sloham 15-16..Paraangusa naayahikku -Thiru vaay mozi 6-1..kaattiya gunnam-rakshana ukku -seethai rishi-kathi kathai solli villin mahaathmyam unnarthinaall..sriveli-sri bali maruvi..uthsavar ezuntharulli panni seyvar..

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 15-9 to 15-13..

April 24, 2009

..sloha 15-9..Sri Vishnu Sahasra namum Sri Ramayanamum Thani kelvi..antha kurai pokka Thiru vaay mozi ennai kelvi..[ஆனந்த வ்ருத்தி]. ..ப்ரவண சித்தரை பரத்வ விமுகமாக்கும்..7-10 pathihathai than thiru devimarudan sernthu anubavikiraan..Arjunan/Brahma/Veda vyasar vanangiya shethram Thiruvaaran villai..Pushkarani is named veda vyasa pushkaranni..Arjunan than papam pokka -karnanai kontra paapam -vanthaan..beeman Dronarai kontra paapam theerkka Kutta Naattu Thiru puliyoor vantha maathiri..periya bali beedam.. uyarntha dvaja sthambam..thanga kavasam poonnda thiru mandaba thoonkall..Sri Thiru Kurallappanai sevikka thaan namathu pulankall..

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9

Visayan upasevate = experiences matter..Srotram = organ for hearing, ears, caksu = organ for seeing, eyes, sparsanam = organ for feeling touch, skin on the body, rasanam = organ for tasting, tongue, ghranam = organ for smelling, nose, eva ca = only with [these organs], adhistaya = experiences. That is only with the aid of these organs, atman, experiences various senses. Image, food, music, etc., are the objects and are experienced by atman with those organs. Manas ca = also mind, the leader of all organs. With all these organs and mind, atman experiences…

Ramanuja’s Commentary for sloha 15-9..

Lord Krishna manifesting as the atma is the master of prakriti the material substratum pervading physical existence from which generates the gunas or three modes of material nature from whence arise the senses . The atma or immortal soul rules the senses as they are designed to function experiencing through them the enjoyable delights of their appropriate objects such as sights and sounds.

..sloha 15-10..Sri Thiru Kural Appan and Sri Padmasini thayar..7-10-7 pasuram says palar adiyaar munbu arulliya-valmiki/vyasar/parasar pontror erukka evarai ettu thiru vaay mozli kettaan..Jambavan, Angadha, Mainda, Dwividan, Nalan, Neelan, etc.erukkum pothu sri Hanuman edam than Kanai aazi thanthathu pola..Periya Namiyai powder thoovi Sri rengam kovilai radshikka Ramanujar kettathum mukurumbu aruththa Koorath azvanai-Swami Mudaliyandan, Vaduga Nambi, Kidambi Aacchan, Vangipuratthu Nambi, Somasiyandan, Engal Azhvan, Arulala Perumal Emperumanar, -pontor erukkum pothu – athai thooki vara sonnathu pola..Azahiya Manavaallan eedu saathikka Maa muniyai Pannithathu pola..utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10

An atman is, gunanvitam = is always associated with the three qualities [satvam, rajas and tamas]. Ukramantam = [such an atman] departing [from one body], sthitam vapi = [or] residing [in a body], bhunjanam va = [or] experiencing [all materials from a body]. Vimudha = [not differentiating body and soul] great fools, nanupasyanti = do not see…Jananacaksusa = [those] with Gyana ‘eyes’, pasyanti = ‘see’..

Ramanuja’s Commentary for sloha 15-10..

The word vimudha used by Lord Krishna means the ignorant, the fools, those who misconceive the outer, corporeal body to be the atma or immortal soul and who do not perceive that the atma is conjoined with matter, bound to limited conditions of space and time in various forms of existence as jivas or embodied beings exist. Such bewildered jivas never can detemine how the atma enters or how it departs with an embodied being. Neither can it ascertain how although abiding within it is distinctly different from the jiva nor understand how the atma is experiencing that which the jiva enjoys. Yet those who are jnana-caksusah or endowed with spiritual wisdom and enlightened realisation can perceive the atma existing in its essential nature within their own etheric heart and within the etheric heart of every jiva.

..sloha 15-11..[திருச் செங்குன்றூர் திருச் சிற்றாறு]. The Lord is Sri Imaiyavarappan [ஸ்ரீ இமையவர் அப்பன்] and Sri Thayar is Sri Senkamalavalli Nacchiyar [ஸ்ரீ செங்கமலவல்லி நாச்சியார்]. Theertham is Shanka Theertham and vimanam is Jagajyoti Vimanam..sanga theertham.. emaiyavar appan-leader of all devas..pamba nathi killai aaru odum edam-athanaal sittaaru yentra peyar..Chenaganur pakkam.7-4 pathiham entha divya desathukku. ..Yudishtrar than papam pokki konda divya desam..yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11

Yogina = those beginning to practice Karma yoga, yatanta = making efforts..Enam pasyanti = [they] see this, atmany avasthitam = residing [in a body] atman. These people see atman in a body, not as the body itself, but different from body. They are able to see, because they are performing Karma Yoga, which has become possible because mind is pure…Yatantopy = even if they are trying. Here the Lord is going to conclude this statement that even if they try, they would not be successful in atman sakshatkaram. Therefore, it becomes necessary to make the difference in the two lines of the sloka, by assuming that one is with saranagati and the other is without saranagati..Akrtatmana = their mind [not purified, by saranagati], enam = this [atman different from body], na pasyanti = do not see, acetasa = [because, their mind has] no strength. This strength to see atman by inner [intellectual] eyes [Tamil உட்கண்] is necessary, to differentiate atman from body…saranagati at His feet gives us pure mind/that gives us gjanam to see the differance between bady and atma/athanal vairagyam pettru modsham adaihirom..

Ramanuja’s Commentary for sloha 15-11..

Preserverance of the aspirant is the persistence essential to insure success once has fully resorted to bhakti or exclusive loving devotion to the Supreme Lord Krishna. By cultivating this path they purify their minds and hearts by yoga or the individual consciousness attaining communion with the ultimate consciousness. They then realise the true nature of the atma residing within the etheric heart of the physical body and perceive it distinctly different from the body. But if their efforts even if industrous are devoid of sufficient faith in the spiritual preceptor and unalloyed devotion to the Supreme Lord and thus spiritually impotent and feeble minded, then they are handicapped and incapable of atma tattva or realisation of the soul. Hence they do not perceive it. Although the light of the sun, the moon, lightning and fire are powerful antidotes to removing darkness, they are limited to removing only external darkness and they have this power due to their empowerment by the divine consciousness of the Supreme Lord which has the capacity to remove the darkness of ignorance in the phenomenal world externally and the darkness of ignorance within the consciousness of the jiva internally.

..sloha 15-12..thiru chenganoor thiru chitraaru.. jagad jyothi vimanam..emaiyavar appan.. Azvaar calls Him as Yen Appan..It was mentioned that this place was reconsecrated by Yudhishtra. When he reconsecrated, the Lord had discus in left hand and conch in the right hand. But when the temple was reconsecrated again some 25 years back, the present idol with discus in right hand and conch in left hand was installed…yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam 15.12

Viddhi = understand, tat teja = that brightness or luminous capacity is, mamakam = in My [Sri Krishna’s] control. Mamakam means ‘Mine- Sri Krishna’s’ or with ‘My [Sri Krishna’s]’ blessings. Which brightness? Yad = that, adityagatam = Sun’s, tejo = brightness, which, akilam = everywhere, jagad = in this World, bhasayate = illuminates. The brightness of the Sun, which illumintes everything and everywhere. Yad = that [brightness], chandramasi = of the Moon, yad = that [brightness of], agnau = fire. Thus brightness of Sun, Moon and fire are there because of His blessings or they are all in His control. ‘Na tatra sooryo bhasi, na chandra tharakam, ….’, neither the Sun nor the Moon nor the stars, lightning, nor fire, do not shine in His presence.

Ramanuja’s Commentary for sloha 15-12..

All the lights which illuminate all the worlds such as suns, moons, lighning, fire reflect the light of consciousness bestowed by the Supreme Lord Krishna as integral parts of creation. His effulgence was bestowed upon them being pleased by their service of universal management and by the propitiation from their personified forms such as Surya the demigod in charge of the sun, Agni the demigod in charge of fire, Soma the demigod in charge of the moon, etc.

..sloha 15-13..First pasuram [8.4.1], வார் கடா அருவி யானை..kuvalayaa beedam/mallar/ kanjan muditha aayanai -sittrayanai-sittrariley kanndaar..மகாமதிகள் அச்சம்கேட்டு அமரும் சௌர்யாதிகள் சிட்டாற்றிலே பொய்க்கும்….veera sowrya paraagramangallai kanndu Periaazvaar/Vithuran pontrorin -mahaa mathikallin-acham neengum..thanakkum than thanmai ariyaathavan.. vedangallalum ariya mudiyathavan..gām āviśya ca bhūtāni dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ 15.13

Here He cites Two examples: one is Earth and the other is Moon. Both, He says, are His body or under His control. He says that having these as His body, He does these actions. Gam = earth, ca = also [ to emphasize among others], avisya = as body [of the Lord], bhutani = all living beings, dharayamy = are supported by, aham = Me [Sri Krishna]. All living beings of this Universe, are supported by the Lord. How? This is the main point to be noted. Ojas = His unlimited capacity [to support and sustain everything ]! The Lord with His boundless capacity is supporting every living and non-living entities in this Universe! Sarva = all, ausadi = all plants like trees, creepers, etc., pusnami = nurturing or nourishing [with water and other inputs], by, rasatmaka = amrut like essence, somo bhutva = in Moon. Thus having Earth as His body, He supports all living beings; and, having Moon as His body, He nourishes all plants. The Lord tells that such is His boundless capacity. ..

Ramanuja’s Commentary for sloha 15-13..

The word gam means earth and denotes the Earth. The word ojasa means indomitable potency. Lord Krishna enters into every atom of the Earth by this potency and supports all mobile and stationary jivas or embodied beings by this potency. He also manifests the energy of the moon whose nature is ambrosial and which nourishes all plants, vegetables, fruits and herbs, yielding crops such as rice and grains.

Posted in Geetha Saaram | Leave a Comment »

Geetha Saram 15-4 to 15-8..

April 24, 2009

..slokam 15-4..Thiru kaadkarai appan..bogathil thattum maarum seela gunam kaatti thanthaan aazvarukku..போகத்திலே தட்டு மாறும், காட்கரையிலே கரையை அழிக்கும்..The Lord was too happy and did that service to Alwar with greater enthusiasm! Here the Server and the served should have been reversed; but because of the quality of sowseelyam, the roles had reversed..yennil munnam paarithu vizunginaan..avanai parthu nam vairagyam kuraithu kollanum..Praying Sri Thirukkatkarai Appan to bless us with vairagyam..

aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3

tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4..

..Enam = this [the samsara tree described in the last 3 slokas], aswattham = peepal tree has, suvirudhamulam = very well formed roots..Drdhena = resolute, asanga = detachment, sastrena = as the weapon [axe], chittva =to cut..Tatah = by that [such detachment], tat padam = that level [of Kaivalya Moksham], parimargitavyam = should be sought after..yasmin = that place, gata = attained [by those], bhuya = again, nivartanti = never return..Tam = that, adyam = Ancient and the Cause for all, purusham = Paramatma, Sri Krishna, eva = alone, prapadye = had to be approached in surrender, yatah = from Whom, purani = for a very long time, pravrtti = [desire in the Three qualities] development, prasrta = has been flourishing…
..

Ramanuja’s Commentary for sloka 15-4..

The jivas or embodied beings immersed in samsara or the perpetual cycle of birth and death are unable to comprehend this asvattha or banyan tree and its symbolism. It is impossible for them to understand that this tree symbolising material existence has its root above in Satyloka with Brahma and its branches descending downwards are all the innumerable jivas or embodied beings throughout all of creation and that humans are its terminals from where there are branches spreading upwards as well determined by karma or reactions to actions based upon following or ignoring the injunctions and prohibitions of the Vedic scriptures which apply when one finally achieves a human form out of the millions of different plants, birds, fish and animal species. As a human one is quickly indoctrinated into samsara with the conceptions of I am. I am a man. I am a king. I am the son of this person. I am the wife of that person. I am beautiful. I am great, etc., etc. Such I am conceptions keeps one locked in samsara and causes one to be fully occupied with mundane concerns and worldly affairs appropriate to such conceptions. Such persons look upon their bodily conceptions as there very self and are completely oblivious that they are factually eternal beings possessing an atma or immortal soul. They perceive not that they can gradually wean themselves from this ancient tree by renuciation of the three gunas or modes of material nature and detachment from the objects of the senses. Neither do they comprehend that the atma is seperate and distinct from the physical body. Nor can they differentiate that the ego is not the physical body and the atma is not the ego. Bewildered by illusion they believe what is unreal to be real and what is real they cannot perceive. The origin and source is unfathomable to them and so deluded they remain in ignorance.This asvattha tree with roots above and branches below that keeps the jiva enslaved in samsara can only be destroyed by the sword of non-attachment to objects of the senses. This renunciation arises from bhakti or exclusive loving devotion to the Supreme Lord Krishna which is the highest good and apex of all to be attained by every jivas and paramount to every other conceivable activity in existence throughout all of creation. Demolishing this strong and durable asvattha tree by the sharp weapon of detachment from sense objects produces disike and disdain for sense gratification which creates a desire for pure, sublime spiritual experiences which when one attains can no longer be subjected to the influence of the three gunas or modes of material nature. How can such a state of consciousness manifest and detachment from the gunas which causes delusion be guaranteed?

Lord Krishna has already previously confirmed in chapter VII.VII: That there is nothing superior to Him. In chapter VII.XIV: That those who surrender unto Him alone can surmount the three gunas. In chapter IX, X: That material nature is operating under His control. In X.VIII: That He is the origin and source of all material and spiritual worlds. So let glorious propitiation and devotion be given unto the Supreme Lord Krishna as He alone is the sole refuge of all living entities. Inasmuch as all material impressions, instincts and influences arise from contact with the three gunas proceeding from prakriti the material substratum pervading physical existence which is controlled byHim. It is logical to understand that by Him they can also be transcended. The question that naturally comes to mind is how? The word prapadye means surrender. In VII.XIV is stated prapadyante or have surrendered. In this verse a variant is stated as prapadye yatah which by the gramatical rules of Panini can be interpreted as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual impressions, instincts and influences are activated and awaken in such a one. They will manifest as spontaneous impulses arising with frequency in the heart and dispel all nescience. They are ancient because they embody the collective consciousness of all the mumukshas or achievers of moksa or liberation from material existence since time immemorial, who surrendered and took refuge of the Supreme Lord Krishna or His authorised incarnation and expansion as revealed in Vedic scriptures and were released forever from the bondage of samsara.

..sloka 15-5..Kutta naattu Thiru Puliyoor..Thirumangai/Nam azlvaar mangalaa saasanam..Sri Maya Piran/Sri Por kodi Natchiyaar..Bragya saras or Poonchunai Theertham is the name of the pushkarini. The Lord graces under

Purushottama Vimanam..Bhima punar nirmanam seytha sthalam..dronacharyarai kontrathaal manam vaadiyathaal panninaan..asvatamama yanai peyarvaithu sethathu yentra poy solli jeyaitha kathai..saptha rishisukkum sevai..18 padi yeri sevikkanum..nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5

Tat = that, padam = [very superior] stage [of attainment of atman], gacchhanty = is attained. ..Mana = concept [that body is soul], nir moha = delusionless..Jita = won over, sanga dosha = defect of union… Adhyatma nitya = always interested in atman, vi nivrtta kama = well discarded interest in pleasures [of the senses]. Sukha dukha samjnai = known as happiness and sorrow, dvandvair = from [these] twins, vimukta = well liberated. Thus these people are freed from happiness and sorrow. Such people are, amuda = have no misconcepts..

Ramanuja’s Commentary..for sloka 15-5..

Those blessed jivas or embodied beings who have relinquished such illusions as love for things not related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils of desire and attachment captivates one by sense gratification bewilderd by the three gunas or modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it infinitely expanded consciousness.

To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.

..sloka 15-6..Thozi pasuram-8-9….nayaha lakshanam kaatti thanthaan ethil..Emperor Sibi’s son was Vrishadharbi..tried to donate to saptha rishis by hiding in the fruit in femine time..rishis kettu konda padi endran puli roobathudan vanthu kaatha edam..athanaal puliyur peyar..na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama 15.6

Tad dhama = that superior [bright] stage is, mama = Mine [Sri Krishna’s]. Parisuddha atma swaroopam belongs to the Lord. How bright is that stage? Surya = the Sun, na bhasayate = does not illuminate, tad = that place. There is no need for Sunlight to see that place. Na sasanka = not even the Moon [ sasa = rabbit, anka = identification, Moon has a black shadow resembling a rabbit]. Na pavaka = not fire, either. Yad gatva = by reaching which [place], na nivartante = [one] never returns, tad dhama = that place or stage.. But a parisuddha atman, does not need even this external light to realize others. That is the brilliance of Jeevatman, in its natural status. That stage is the Lord’s, says Sri Krishna. ‘His’ means it is His ‘amsam‘ or part. This will be explained while we see next sloka..Atman has Two great qualities. One is self realization and the other is realizing others. These are called as ‘swayam prakasatvam and ‘tasmai swayam prakakasatvam ..

Ramanuja’s Commentary for sloka 15-6..

The light of illumination which manifests from the atma or immortal soul is what Lord Krishna is referring to here as well. As His transcendntal spiritual body consists of the atmas of all jivas or embodied beings, He, His name, His abode and His pastimes are all illuminating. No sun or moon or fire can illuminate this; for it is spiritual wisdom that gives the light of consciousness. External luminiousity is only able to dissolve the obscurity that intervenes between the senses perceiving their objects.What reveals the atma is called yoga or the individual conciousness attaining communion with the ultimate consciousness. Antagonistic to yoga is karma which are subsequent reactions to previous actions and to conquer this formidable opponent which gains strength from every action performed; one must fully surrender unto the Supreme Lord and accept Him as one’s only refuge. That all illuminating light emanates from Him, it is a part of His splendour as a power from Him. The sublime supremacy of this all illuminating light consists of its potency and efficiency in lighting the consciousness by spiritual wisdom. Sunlight no matter how bright, although capable of travelling for millions and billions of miles through space is never able to internally effect illumination in the consciousness as it is only an external phenomena.

..sloka 15-7..Thozi pasuramaha Thulasi Thiru manathai kondu Parangusa Nayahikku Sri Maya piran Thiru manam kondathai thiru thayarukku unarthukiraall..then thisaikku thilaham aahiya divya desam ethu..Nayaha Lakshanam unarthum divya desam..In Paramatman, all atman are amsam of Him. We can not remove atman from Him, though atman and Paramatman are different entities. Each atman is indispensable part of the Lord. The Lord is the Leader of all atman.mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7

mamaaiva = My [Sri Krishna’s] alone, amsam = parts, jivaloke = this leela vibhuti of Universe, jivabhuta = all living beings, sanatana = from an ancient time. But they are all bound by Karma in Leela vibhuti. Mana = mind, indriya = organs, act in the way they are. Once this Karma bondage is removed, then they would also enjoy the Lord.

Ramanuja’s Commentary for sloha 15-7..

The atma or immortal soul within all jivas or embodied beings constitutes an eternal portion of Lord Krishna and thus is also eternal. Yet because the jiva is inextricably emeshed in material existence from time immemorial it is enslaved by the nescience of its own karma or reactions to actions and revolves incessantly in samsara the perpetrual cycle of birth and death. Precisely based on this karma a jiva is forced to accept a suitable body such as a demigod, human, animal etc., attracting with it five senses and a mind exactly appropriate to maximising the chances of survival for such a jiva. But when the jiva through association of the Vaisnava spiritual master becomes enlightened from hearing his unequivocal instructions and surrenders fully unto the Supreme Lord Krishna as one’s only refuge then Lord Krishna Himself releases the jiva from the bondage of samsara and the jiva becomes situated in atma-tattva or soul realisation. Other than taking exclusive shelter of Lord Krishna or any of His authorised incarnations as revealed in Vedic sciptures it is impossible for the jiva which is very much handicapped in terms of intelligence and potency to achieve moksa or liberation. This is due to the heavy burden of unresolved karma attached to the jiva that they must carry with them life after life. But all actions performed for the satisfaction of the Supreme Lord have no karma attached to them. This is the difference.

..sloha 15-8..śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt

Ramanuja’s Commentary-for sloha 15-8..

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying them through through the air from one location to another.

Posted in Geetha Saaram | Leave a Comment »

Thiruvonum's Weblog

Archive for the ‘Geetha Saaram’ Category

Geetha Saram 17-2 to 17-6..

Geetha Saram 16-23 to 17-1..

Geetha Saram 16-18 to 16-22..

Geetha Saram 16-13 to 16-17..

Geetha Saram 16-8 to 16-12..

Geetha Saram 16-3 to 16-7..

Geetha Saram 15-19 to 16-2..

Geetha Saram 15-14 to 15-18..

Geetha Saram 15-9 to 15-13..

Geetha Saram 15-4 to 15-8..

Archives

Categories