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Geetha Saaram 10-41 to 11-0

September 30, 2008

..sloham 10-41..thiru vemkadathukkum thiru kovaloorukkum thodarbu–11 nilai raja goburam. neennda veethi.. madam 500 years old.. raamaanujar sthabitha 74 simhasa..thiru kovaloor aazlvaan oruvar.. mul kuthir graamam. andra–puthra aasai vemkadam veynndinaar.. 1452 thai muruha seersha-ellaiyaallvaar peyar vaithaar.. periya jeeyar madam–yettru singracharyar swami.. edam yellam kattraar..avar thirunaadusell eni nammudaiya ramanusanai 16 years ernthaar..aayanukkukal thirai ettu siva shedram. thiru kovaloor aalvaan soppanathil..sunnaambu kaallavaayil sentru vueirudan vanthu kaattinaar-pudam potta thangam pola erunthaar.. thiruthi..ovuoruvarukkum sevai kaatta aasai. nanthi devarum vidaa pidiyaha –poha vilai pull kattukaatti–vummaiaarthu pesa kaathu eruntheyn yentraar..thiru kanna mangai srimushnnam, navathirupathi,sri rengam kainkaryam panni.. poha muyalum pothu engey erukka suoppanam. boga rajan engey ellunthi erukiraar..1521 mudal madam.. 25th jeeyar swami eppo.10,000 sishyar vullaarkall.saamya puthiyaha 3000 thiru kulathaarukku pancha samskaaram pannivaithu erukiraar..4 aazlvaarkallal mangalaasasanam panna patta kovil thiru kovaloor..aayanaar krubai anaivarukkum.

..ethu sadvam-erukkum porull-aannai edum thanmai.kattu paduthum thanmai. olli padutha sri mathu..vurjitham-peru muyartchi ethuvum,antha athanaiyum yennudaiya dejas amsam.athiliruntha vantha siru thuzlikall evai.nyamikkum sakthi,athiyaanaam aham vishnu yentru thodangi-avanin sakthiyum evan perumaiyil oru thulli.yentru munnam sonnathu yellaam..

yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-’msa-sambhavam

“Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

“Yad yad sattvam = those which are [existing in this Universe], vibhutimat = everyone of them might be under the control of some..Srimad = those which are having radiance or prosperity, urjitam = resoluteness [in all efforts], tad tad eva = all such things, mama = My [Sri Krishna’s], tejo = eminence, amsa = fraction, sambhavam = originate, tvam = you [Arjuna], avagaccha = know. ..

Ramanuja’s Commentary .. Whatever there is in existence that is wonderful, glorious, majestic or magnificent. Wherever is seen in existence fantastic enthusiasm attended too with great pomp and eclat. Whoever and however there is in existence that manifests and broadcasts the phenomenal grandeur and sublime glory of the Supreme Lord should be known to be under His direction and an infinitesimal portion of the tejas or power of Lord Krishna’s vibhuti or divine, transcendental opulence. Out of His inconceivable potency all His vibhuti manifest from but a fraction of His power

..slokam 10-42..hayagreevar sloham.pari muhathaan. brahma ellantha vedam meettu koduthavar.. vithaikallukku aathaaram..tamil naadu naduvil sevai..thiru vahindra puram. ahi-paambu. aadi seshanaal nirmmaannam seytha kovil..deva natha perumaal keezley.. ovshada giri…74 padi kattukall.lakshmi hayagreevar chitra roobam sevai..padma beedam thiruvadi..venu gobalan, garudan,narasimhar sevai garbagrahathil..gjana mudrai valathu thiru kai..vyakkya mudrai.vurai ezluthuhirakai yellaam thamarai-puthaham, sanghu chakara .spadiha kall eranndaaha vellai pola punndareehathil amarnthu..kullirntha kadaasham…sloham..vakkukku  easan evan..vedanda desihan yogathil eruntha edam. garuda bagavaan vanthu mandram vubadesithaar..yoga hayagreevar thanthaar..china vadivudan..keezley kovillil..

..aahaiyaaley-kadaisi slohathil aruluhiraar.. vulaham yellaam sothu..kim pahunaa..melum kettum yenna payan..18 slohathil sonneyn.. mudivu ariya mudiyathu yenkiraar..paanai sothuku oru padam pola ..edam krishnam jagad–ontrum kooda ellaamal yellaam..thirumeniyil oru pahuthiyaha thaangi konndu erukireyn..thaanguvathu yentrathu-andar atma, vyapya narayanna vullum puramum –than atheenathilyellam.than vudamaiyaha ..vishdapyaha yenkiraan ethai.thiriya, sthavara .yellam ..porullkall, seyal paaduhall yellaamsiru thuzliyaal..visvam muzlukka tharikiraan.mothamum naaney yenkiraan..entha gjanam pirakkanum..gjanam aanantham..nirmala ..sarva vidya ..

atha va bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat

“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.”

..Athava = therefore…Bahunaitena = listening to all, kim = what, jnatena = additional knowledge, tavarjuna = to you, Arjuna?..Idam = the perceptible, jagat =Universe, krstnam = without anexception all, aham = I [Sri Krishna], ekamsena = by a miniature fraction of, vishtabhya = supporting..

Ramanuja’s Commentary .. Lord Krishna now informs that whatever has been confirmed as the reality regarding His vibhuti or divine, transcendental opulence is extremely minimal. In whatever condition the material creation may appear, be it the absolute reality of the supra subtle unmanifest state of the brahman being the spiritual substratum pervading all existence or be it the relative reality of the supra gross manifest state possessing the five elements. Whether existing temporarily or in perpetuity, the total creation comprised of cit or consciousness and acit or unconscious beings, objects and substances are structured in such a way as to not conflict with each other and never to go contrary against the Supreme Lord’s will. The blessed Parasara the father of Vedavyasa revealed in the Vishnu Purana that the whole creation is maintained by 1/10,000 part of 1/10,000 part of Lord Krishna’s inconceivable power.  

..sloham..desihan sannithi..kovillukkull..40 varusham anubavithaar.. sarva dandra svantharar..thanneer vatraatha kinnaru kattinaar..darmam seyvathu pola ethuvum kainkaryam..vubadesam kai.. puthaham adutha kaiyil.. avar anumathitha thiru meni..thiru mangai, raamaanujar vigraham pola aanantham.. purattaasi sravannam..nayahi baavathudan aruli erukiraar..evanai nayahan pola..devanayaha panchaat–50 slohams.. raman sannithi..desihan vullam vuruhi ragu veera gadyam. gobala vimsathi saathithaar kannan sannathi..chdaadparya santhirihai. .32  slohams arulinaarmudalil aallavandaar geethaartha sangraham -athai virithu raamanujar geethaa baashyam ..athai virithu desihan –vishyam kullirnthu kaatta–

..theriya porul..yellaam avan nyamanam..bakthi pirakka, vallara ethai therinthu kollanum..10-18 selvam yenna yentru kettaan arjunan..12th sloham vunnmai yentru theriyum ..19 mudal pathil solla aarambithaan..vargam vargamaha eduthu sollukiraan 21 mudal aarambithu ..muzluvathum avan, thalamai porulum avan 39 varai pattiyal ettaan..sarvam avan yentru therinthu..adaiyaaasaipirakkum..paarvathi-sivan perumai..lakshmi-bagavan ethai ..anna paravai kathai..andannan-guru kulavaasam–vurangum pothu guru kaalai thatti mannippum kedkaamal.. annam poyhai karai 5 thamarai malar paarthaan..karupaha meni maarinathu. penn padmini.. paravai paarthu koonndukkul vaithu villaiyada paravaiyaha piranthu rishi kumarar vallarkiraarkall 10 adyayam kettu devapennaha piranthathu.thunni entri neeraadinaall. durvasar saabam malar..5 thamarai malaraha mithanthu parithu sivan adiser.. parithu eruvarum saba vimotshanam.vidaamal 10th adyaayam sollanum..

..sloham..deva nathan thaayar sannithi-vasantha manndabam..markanndeyan, boomi piraattikum sevai ..deva nathan..moovaril oruvan yenkirrar thiru mangai.. thiru moorthu .devathai yentra peyar…achudan pontra thirunamangall..theertha thaabam .vaalaal ongi sesha theertham konndu thanthaan garuda nathi-viraja theertham,..kovil vulla sesha theertham..vellam vuppu millahu serpaarkall..virutha asuranai endran jeyika pohum pothu thamarai naallatilpuhunthu..vajraayudam koduthaar evanukku ..abaya pradanam vala kai.. edathu kathai..sani killamai pura paadu.. velli killamaithaayaar purappaadu..greedam. kodi soorya olli..vulathi eruttai pokkum..sem kamala valli thaayaar.alaieiley pirantha mahall..baargavi yentrapeyar piruhu pudalvi..vaiyam ezlu vundu–deivanathanidam..adiyavarkku meyyan-dasa sadyan..evan..

,,11 thodakkam..munnurai..In his Gitartha Sangraha, Swami Alavandar gives the essence of Chapter 11:

ek¯ada´se sva y¯ath¯atmya s¯aks.¯atk¯ar¯avalokanam |
dattamuktamvidipr¯aptyoh.bhaktyekop¯ayat¯a tath¯a || [15]

Ekadase = in Chapter 11, sva yathatmya = the Lord’s eminence and magnificence, His wealth and auspicious qualities, sakshatkara avalokanam = to understand it as it is and properly. Here, the word avalokanam means not scene but eyesight. In order to see properly the Lord’s greatness-Uktam means it was stated..Vidi praptya = knowledge [about the Lord] obtained [it is also called gyana darsana parapti, or understanding the Lord, seeing the Lord and reaching Him – para bhakti, para gyana and parama bhakti stages]. Bhakty = devotion, eka = only, upayata = means..arumai perumaikall vulla padiariya,avalohanam=kannkall..kanndu anubavikka arjunanukku kodukka pattana..vuktham=solla pattathu.yetharkku puthiya kannkall. vulaha eyalbukann munnam erunthathu..sothukkalludan sernthu bagavanai paakka aasai pattaan..aaval yerpattu darsikka velli paduthukiraan..sama vedam, 11 rudrarkall sareeram ..yentru paarkka.nedu nedu vallarnthaan visvaroobam kaattinaan..sanjayanum kanndaan. .acharyar veda vyasar thanthaar avarukku kannkall..gjana darisana prapthi moontrum..arinthu kaanna adaiya avaney vazli..bakthi ontrey entha moontrukkum vazli yentru sollapaduhirathu..

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Geetha Saaram 10-36 to 10-40.

September 26, 2008

..slokam 10-36..There are many Varaha Kshetrams. In Sanskrit it is called Varaha [ वराह], Vara means exalted,miha vuyarntha  aahhati means taking out or lifting up. kadalilirunthu thookki vittavan varahan..Since He took out the Mother Earth and lifted to a high position, He is Sri Varaha. There are many Varaha  shedrams..Adi Varaha, Moola Varaha, Kola Varaha, Yagna Varaha, Bhu Varaha and Varaha are the many names in those places for the Lord. Sri Mushnam is the Kshetram for Sri Varaha and it is a swayam vyakta Kshetram. We have arrived at Sri Mushnam, also known in Tamil as Thiru Muttam [திரு முட்டம்]. ,,Eight holy places have this unique feature: thaney thontriya edam..sithar, devar rajakkallal prathishdai panna mal-Vanamamalai, Sri Mushnam, Sri Rangam and Thirumalai in South India and Salagramam, Badarikashram, Pushkaram and Naimisharanyam in North.7 nilai goburam..sirbba velai paadukall nirantha edam..aadi aadi aham karaiyum sirbangall..noottru kaal manndabam pazlamai vaaynthathu kannaadiaraiyum vunndu..purusha suktha manndabam.. Achutapa naik kattiya kovil.puthukku keezl vullaperumaalai.. naangu sahothararkallum thoonil vullaarkallsabda kannihai suttru purathil…korai kizlangu prasadam. entha deviya desathil..kola varaham..nilam kootidai kondavan..maanamilaa pantriyaam.meni nadukkam theengiyathum kuzlanthaikallukku sulabamana azli –aanndaaley vanthu saathithaalethai kettu…thoo malar thoovi,vaayinaal paadi manathinaal sinthikka..varaha sarama slohamnaam maranthaalum artchiraathimaargam vazliyaha kootti konndu pohiraan…moolavar is boo varahan..vudsavar is yagna varadan..ambujavalli thaayaar sannithi..eha moorthy mattum garbagrahathil-brahma sthanathil..eha pera moorthy..perumidam thotra eranndu kaiyilum bomi piraattiyum sanghu chakaramum konndu erukiraan..

dyutam chalayatam asmi
tejas tejasvinam aham
jayo ’smi vyavasayo ’smi
sattvam sattvavatam aham

“I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.”

Chalayatam = among the wickedness in wicked people, vanjanai yennathil asmi = I[Sri Krishna] am, dyutam = gambling. sokkattaan soothaattam pola..sokkattaan aattathaal thaan barada poer vanthathu..nanmaiyum theemaiyum avan thaan.. soothaattam eranndu vahai vueir vulla porullkalai vaithu kuthirai pandayam thaazlnthathu..villaiyaattukku yentru pannuvathu.nir jeeva dyutamaha erukiraan..draubathi pannayam vaikka aabathu vanthathu..Tejasvinam = among bright people, tejas = glow,olli pola erukireyn.. aham = I [ Sri Krishna] am.boo varaha perumaal dejasum avan thaan.. Jaya = victory [among successful], vyavasaya = resoluteness [ among endeavoring],-vuruthiyahavum erukireyn.. vettriyahavum sattvavatam = among the noble persons, satvam = quality of satva,..nalla thanmaiyahavum erukireyn. aham = I [Sri Krishna] am..ennaar enaiyaar yentrupaarkkaamal yelloraiyum radshikiraan boo varaahan..

Ramanuja’s Commentary  .Lord Krishna reveals that of cheaters His vibhuti or divine, transcendental opulence is gambling the art of plundering those who cheat. His vibhuti is victory for the victorious and His vibhuti is perseverance for the enterprising . The word sattvam refers to goodness and of those who are good, His vibhuti is the magnanimity and goodness they possesses.

..slokam 10-37..thiru kullam pin bakkam..viyarvai neerey nithya pushkaranni.thulasiyum,arasa maramum.. vutharaathi madam. theerthavaari manndabam.. thottacharyar thiru varasu..yagja varaham vudaiyaar paallaiya jamindaar vaithu kaathaar..velli thangaa manndabam sevai eruvarum..vudsava moorthy-yagja varahan..dandagan–thilli.jilli sahothar..thilli vanam thillainahar chitra koodam.. jilli kaavanam engey..sriyam-selvathai parikiraar asuraridam..namathu paapammparikiraar..kaadyayanar thavam.pennaha ..pantri kalyaanam yentru parikaasam..vunnmaiyana azlahainkaatti saashhad manmadamanmathanaha sevai..yellaa yagjamum yenakkum..yellaa palanum naan tharuhireyn yenkiraan..korai pall sthambamromam darbam vaay aahuthi..athaiyey thiru meni.. ambujavalli thaayaar..serthy savai..perum kezlalaar.thanndai kalkall meru himachalam..silambinidai ..aalwaar paasuram..naangu vargam..yadavar-vasudevar pillaiyaha erukireyn 1thannaiyey solli kollhiraan.. paanndavaril dananjayan yenkiraan.. muniyil vyasa bagavanaha-manaselaha=mini sinthanai pannuvaarkall. loha kalyaanna arthamana sinthanai.. kaviyil vusana kavi=sukraachaaryar..vasu=selvam villaiyaattaha selvam padaithavan..ramar pola aaytham yenthiyavarkallil yentraar..antha koshtiyil yethanaalmukkyam petraaro antha thanmaiyaha erukireyn yenkiraar..arjunan saha-endiriyangallaijeyithavan geethai ketta perumai..thanathilaasai ellaathavan..vyasar bagavath avadaram..vasishtar vamsam..vaak deviyaal vyruvaanaar vedam pahuthu koduthaar maha baaradam 5th vedam arulinaar..sukraacharyar..kavi-vuoodu vuruvi paarthu varum kaala neethi arulinavar..vrsninam vasudevo ’smi
pandavanam dhananjayah
muninam apy aham vyasah
kavinam usana kavih“Of the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.”..Vrsninam = among Yadavas, vasudeva = Vasudeva Pandavanam = among Pandavas, dhananjaya = Arjuna, muninam = among sages, vyasa = Vyasa. He was the great grand son of Vasishta, grand son of Shakti, son of Parashara and father of Sukha. He segregated Vedas. He composed Mahabharata and Brahma soothram. Muni Kavinam = among poets, usana kavi = poet Usana. Usana denotes Sukhracharya  

..slokam 10-38..samsara kadalil azlunthiyavarai kaappaan varahan..madiyil vaithu kollvaan.. naarayannan-sri vaikunndam thoorathil vullathu ..paarkadal il thoonngi konndu erukiraan–oru malaiyaithaangi pidithaan koorman.palamalaikall vulla boomiyai konndu vanthaan varahan…thoonnukku mathil oru prahladanairadshikka.vanthaan nara simhan.. anaithu vulahum radshikka vanthaan varahan…vamana thiru vikraman-pitchai yeduthi petraan.. yasahanaay  pettraan athil….vurimaiyudam konndu vanthaan boomiyai varahan.. aaytham kondu ozlithavan parasuraman..aaytham ontrum ellaamalboomiyai radshithaan varahan.. raman-seethaiyai radshithaan oru manaivi10 madam kaakka vaithaan.. odi sentru radshithaan varahan..krishnan bala raman-boomi kalappaiyaal ezluthu yamunai maattrinaar…asurarkallai kontru kannan.. baramaha asuraraikallai kolluvathu mattum allai.. kalki vara pohirathu.thannidam kooda sarann panna veynndaam boomi deviyidam sarann panna sonnaan varahan…naan kannda nalathuvey..thiru muttam-mutti eduthukonndu vanthaan.. ambujavalli thaayaar sannithi..yagja varaha thiru kalyaannam.. aavirpathychitrai revathi 20 naall veethi. maham masi ..theerthavaari..
thandikiravarkallil-ssastra varanbai meerinaal-thandanaiyaha erukireyn..thanndanai seyalaha erukireyn.. vettri pera aasaiyil vettri pera kai yaallum muraiyaha ..rahasyam-maraikkum vazli-mownamaha erukireyn.. gjanavaankall-param porullai ariya azli therinthavarkallin arivaha erukireyn..vaali sarithai-marainthu erunthu kontrathaal avapeyaraa/thandikka veynndiyavan paapam poha ..maattraan manaiviabaharithaay vueirodu erukkum pothu sarann yentraalum mannikka villai..sastra varambai meeriyavanukku thaan thanndanai..kodum kol arasanin thanndanaiellai..nal muyartchiyaha erukiraan..silver tongue..platinum tongue-mownam..maraikka sirantha vazli..gjanamaha-motsha arivaha erukireyn yenkiraan..

dando damayatam asmi
nitir asmi jigisatam
maunam caivasmi guhyanam
jnanam jnanavatam aham

“Among all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.”

Damayatam = among those who punish persons for breaching shastras, danda = punishment, asmi = I [Sri Krishna] am. Jigisatam = among those desirous of acieving success, niti = suceeding means or efforts. Guhyanam = among secrets, maunam = silence. Guhyam means all the methods employed to keep away matters from others. Jnanavatam = among those intellects interested in reaching Moksham, jnanam = knowledge, aham = I [Sri Krishna] am..

Ramanuja’s Commentary  ..Lord Krishna reveals that of damayatam or chastisers His vibhuti or divine, transcendental opulence is the rod of punishment that punishes those who are infringement of the law. Of those who seek to succeed in conflict His vibhuti is the expedient policy of reconciliation, dissension, bribery and dominance. Of all matters concerning secrecy His vibhuti is maunam or silence. 
 ..slokam 10-39..nadu naattu-nadu adyaayam..thiru kovalooril thiru vikraman..namai ezlappatharkku avan thayaar ellai.. pitchai eduthaavathu kaappaan..mandrathaal mandrathai solli avanai adaiyalaam.. kannukku neraha thontri..poom kovaloor thozluthum..thiru mandrathin vuru konndu erukiraar..kovalan=kannan avanin vuoor..mudalil krishnan-venu gobalan -vudsava moorthy -mannar kudi gobalan pola..shedra athibathi evan.. aadi varaha shedram thiru malai.. venkedesan.. rishikku aayanahithiruvikramaha sevai miruhunndu maha rishikku sevai..then pennai aaru..antha munivarin aasram thaan.edai kazli-saravanna nadshdram evanukku ..aazli ezla-vulaham konndavaarey..vala kaiyil sanghu..ezlantha raajyam .vootha sanghu valathu kaiyil..sangam thaazlnthu ..mathi nalam arulla sangam.. thiruvadi valathu mel noki maha bali prahladanin peran thaayaarum sevai namusi sukraacharyar maarkandeyar manaivi edathu thiruvadi adiyil.. thiru vonum pirantha poyhai.. ,moovarum serntha edai kazli..  

..vulahathukku beejam-vithaiyaha azlahiya kommbu kudai vamanamoorthu sevai..aala mar vithinarum kurallaanaan..sarva boodaani beejam. yethu-yethellaam vithayaha erukintranavo athellaam naan.. paruthi kottai-vastram thangam-aabarannam. erumbu-erummbu saamaankall pola..kaarannam therinthal kaariya porullkallai therinthu kollalaam..avanai therinthukonndaal yellaam therinthu kollalaam..ongi vulahu allantha vuthamanai konndu sloham.. asaiyum asaiyaatha jeeva rasikall -yennidam pirintha ontru ellai..yennai andaratmavaha kollaamal ontrum ellai..neekkam ara nirainthavan avan..yelloraiyum samamahapaarkkanum ethanaal. 21-39varai pala vargangall sollukiraar..

yac capi sarva-bhutanam
bijam tad aham arjuna
na tad asti vina yat syan
maya bhutam caracaram

“Furthermore, O Arjuna, I am the generating seed of all existences. There is no being—moving or nonmoving—that can exist without Me.”

Yad = whatever, bijam = seed or origin of, sarva-bhutanam = everything [in this Universe], tad = that [seed or origin], aham = I [Sri Krishna] am, arjuna = [listen] Arjuna..Caracaram bhutam = in all things in Universe [chara = movable, achara = non-movable], maya vina = separated from or without Me [Sri Krishna], yat syat = if searched, na tad asti = there is nothing.

Ramanuja’s Commentary  ..The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna. Whatever the composite total of all beings in all of existence without Lord Krishna’s manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form. Lord Krishna exists in all things so this means that all things are always bonded to Him. It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul. So it is apparent that all things have only their relative existences in relationship to the Supreme Lord. 
..slokam10-40.Sri Poongothainaatchiyaar sannithi-naalaayiram pirantha edam.. mudal aazlvaar edai kazli.muruhunndu maha rishi-oruvar padukka, eruvar vudkaara moovar nirkka..edai kazliyil..yidikkaramaari theriya villakku. vaiyam thahalli yetrineer..vulaham ahal, sooriyan thiri.. pothavillai. anbey thahaliyaay gjana sudar yetrinaar..aarvameuy thudippu vuruhum thiri sinthanai.. yaar yentru thiru kanndu paadinaar peyaazlvaar..moovarum sevai garba hruhathil eintrum..aazliyum chakaramum maattri vaithathaiyum kanndeun..pushba valli naatchiyaar-poon gothai pazlaiya peyar-thirumangai eppadi aruluvaar..baktharudan kalakka aasai…perumaal also called sri detha haleesan-dehali=varaandaah..It is another Sri Krishna Ksheram, besides Thirukkannapuram, Thirukkannangudi, Thirukkannamangai and Kapisthalam..pancha krishnna shedrangall..durga-yohamaayaa -thani sannithi engey.pradshannathill .karoydaiya mada kanni evall yenkiraar thiru mangai–yasodhaikku pennaha piranthavall ashdami avan navami evall..radshithaal evanai..enghum kaaval poonndu erukiraall.serthi on 7th day -panguni utharam-in panguni vudsavam..theerthavaari kadalil  after 15 days udsavam..sri aayanaar is the uthsava moorthy..thanga kavasam saathi konndu vullaar..swami emberumaanaar jeeyar aatheenathil vulla divya desam..

nanto ’sti mama divyanam
vibhutinam parantapa
esa tuddesatah prokto
vibhuter vistaro maya

“O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.”

There is no end to His auspicious wealth. Na anta = no end, asti = is, mama = My [Sri Krishna’s], divyanam = auspicious, vibhutinam = wealth or property, parantapa = destroyer of enemies [Arjuna]. Arjuna feels that the Lord detailed His holdings in the last 19 slokas; so, how there can not be end to His property list? Esa tu = already, uddesata = approximately, maya =by Me [Sri Krishna], prokto = told, but, vibhuti = [Sri Krishna’s] wealth, vistara = details hava no end..etho oru muraiyal vargam sila sonneyn..vuthesamaha-muzluvathum solla mudiyaathu..motha perumaiyai solli mudiyaathu avanukkey sola mudiyaathu thanakkum than thanmai arivu ariyaan..allantha thiru kolam sevithu sothu yellaam avanathu.. 7 loham allanthathu, appuram veruyaaraavathu vanthu mitcham 4 lohamum konndaaduvaan yentru allanthu kaattinaan..

 

 

Ramanuja’s Commentary  .. Lord Krishna reveals that His vibhuti or divine, transcendental opulence is infinite without end and to account for them all is impossible as new ones are always manifesting. The ones that have been stated in this chapter are those that have manifested somehow or other with some restrictions and thus only give a limited perception.    

 

 

 

 
 
 
 
 
 
 

 

 

 
 
 
 
 
 
 
 

 

 

 

 

 

 

 

 

 

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Geetha Saaram 10-31 to 10-35.

September 19, 2008

..slokam 10-31..700 slohangallum samsarathukku aru marunthu..thiru chitira koodam.. amarntha thiru kolam..paartha saarathy..moolavar mannai vunndai vaayan..govindarajan..nangu karathudan sayana thiru kolam..7 malai.. engey aadi seshanukku 7 thalaikall.. thiru meniyum thiruvenkadamudaiyaanai pola.. boga sayanam.. suhamayy vaippaan..vudsavar amarntha thiru kolam-partha sarathy.edathu thiru kaiyaal kithiraikallai-pulankallai adakka-devaathi devan yenkiraar aazlvaar evarai.. nintra thiru kolam chitra koodathu vullaan..sri devi boo devi vudan.. rukmini, sadyabama vudan yezli erukiraar.. Aandaal moontru tharam govindaa yenkiraall..thillai peyar kaarannam parthom.. kalinga desa raja puthira peru kettu-kaveri thaayar piranthaall..nithya kainkarya yeedupaadu..nandi pura varma ..pavanahapavathaam.

pavanah pavatam asmi
ramah shastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi

“Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges.”

Pavatam = among the circulating, asmi = I [Sri Krishna] am, pavana = wind. Shastra-bhrtam = among the weapon holding [persons], rama = Sri Rama. Jhasanam = among aquatic animals, makaram = Makara [vehicle of Varuna]. Srotasam = among running water, jahnavi = [river] Ganges..

..oduhira porullkallukull kaattr..aaytham yenthiyavarkallil raaman.. neerukkul erukkum janthukkallil meen.. oduhira aarukul gangaiyaha erukireyn..vulaha enbam deda naam oduhirom.. perumalai kaanna oduhirathu kaattru..vaayavyam yaagam seythaal selvam serum..hanuman katrukku piranthavan..lakshyamaha govinda rajarai kollanum..piranna vaayu kittakaattru oduhirathu.. vajrayudam adi pattu.hanumaan veezla.. vaay bagavan mootchai ezlukka, samadanam panninaarkall. pranna, apana..-5 vahai vaayu namakkul..kulesekarar evanai ramanahavum thiru mangai kannanahavum anubavikiraar..sastra vruthanavan aaman-aayutham yenthum thanmaiyil..thillai nahar chitra koodam thannull–ramanaha aruluhiraar kulesekarar..antru raman chitrakoodathil erunthaan entru naam sevikalaam.. thiruvadi soodum arasai veynndinaar veru arasuveynndaam yenkiraar.. meen kannaal parthu vallarkkum kadashathaal namai vaazlvippaan.. bagyarathi, alahanandi, jankavi-gangaikku peyar..

Ramanuja’s Commentary ..Lord Krishna reveals that of things that purify and things that are the swiftest His vibhuti or divine, transcendental opulence is the wind. The words sastra-bhrtam means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti which are indirect. Rama is an avatar or direct incarnation of the Supreme Lord Krishna who manifests Himself as Rama the paragon of weapon wielding heroes. Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even though imbued with a filament of the Supreme Lords potency. In relationship to the Supreme Lord they are exactly like potencies serving Him as the weapons wielded by Rama are likewise serving Him

.10-32 slokam..Pundareeha valli thayar sannithi.adiyaan(vellukidi krishnan) thaayaar vuoor..vuoon vaada ..davam seyya veynndaam..thillai thiru chitra koodam sentru serminkalley yenkirar thiru mangai..thiru maarban thannai vullathil vaithaal pothum..moolavarthaayar periya thirumeni..pun sirippudan..gaja lakshmi yentrum ..pundareeha maharishi naradar sishyar..thamarai parithumanam vuruhi praarthithaar..madyastharaha perumaal erukiraar.. sivan, parvathi naadya potti–devar rishi brahmanal mudiyamal evanai naduvaraha vaithu aadinaarkall..vuoortha thaandavam aadinaar rudran..halli sadam, koda koothuaadinavan evan..rasakreedai mantramara koothaadi mahizlnthavan.. aadi onja perumaal..paarvathi kalai thookka mudiyamal vedkathodu rudran ventraan yentraar..

sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

“Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.”Sarganam = during creation, adi = beginning, anta = end, ca = and, madhyam = middle, aham = I [Sri Krishna] am, arjuna =Arjuna..Vidyanam = among the knowledge or education to achieve Moksham and all other knowledge, adyatma vidya = the knowlege about atman and Paramatman..

sarkaanaam-adi, antham, madyamaha erukiraan..mudal mudalil erukiraan.. srushti, radshaham, samharam pannuvarkallil mudalvan..madyamahavum erukireyn..mudal, mudivu solli naduvaraha erukireyn yenkiraan.. vidyaikallukull–adyatma vidyai-atma,paramatma pattriya vidyai32 vidyai sevithom mannarkudiyil….vadam,..jalbam-namathu nallathu mattra var kuttram vithannda,-mattravarkallin kuttram mattum solluvathu..jalam-sollathai ontrai sonneyn..vaadam-vuyarntha lakshyathodu pesuvathu..

Ramanuja’s Commentary.. Lord Krishna reveals that His vibhuti or divine, transcendental opulence is sarganam or creation. Creation is the total sum of all things in existence and the Supreme Lord Krishna is the beginning or origin of all, the middle or preservation of all and the end or dissolution of all being the creator of everything. Of the three forms of debate and arguement His vibhuti known as vadah is the discriminating debate that results in knowledge of the absolute conclusive truth. This is in opposition to the other two forms being jalpa which is an argument calculated to destroy the opposition at any cost even by deception and falsehood. The other is vintanda whose aim is to criticize and undermine the oppositions position without ever establishing any position.

 

 

 

 

 

 

 

..slokam 10-33..kaattu mannar kovil..aazlvanthaar naatha munikall avatharitha sthlam..veera narayana perumaal kovil.. raja gobalan..munbu sevithom.. 5 nilai gopuram..madanga munivaral vanthaan–avarum aandaal sannithi pakkam ..thiruvadikallum aruhil..virumbanna maha rishi-raja rishi-piraattiyai pennaha pettraar marahada valli mannaha vesham kuthirai vahanathil sentraar..naaraayannan poer ettathai paarthu veera narayanna perumaal..gobalanahavum sevai.maadu kannuklalakku mannan..valathu kaiyaal sattai.vydsamoorthy moolavar pela periyavan..manniyum maadin kazluthil..kaadukku mannaar-sri vaishnnava sambrayathukku kaatti koduthaar nada munikall moolam divya prabandam.. punnya vimanam..

..asharaannam akaaram..akshya kalamaha erukirey visvnaan muha brahmanaha erukiraan..akara aadi bagavan thirunkural pola..akaaramthilirunthu thaan sol yellaam pirakkirathu..om=prannavathin mudal akaaram..prannavameyakarathil layikkum yellam prannavathil layikkum.. thaathu=root ava radshanney=kaappaallan ..sala pala naal vueirkall kaappaan..samasam=eranndu sorkkal kooduvathu santhun=ezluthu koodal..dvanda samasam naan..vuba gangam-vuba nathi=gangai karai aruhil eruppathaal..mun sollukku praadaanyam ethil-seyarkkai avyaiya bava.. raja purusha=rajavin vellaiyaall..yaarukku mukkyam?..eranndaavathu sollukku mukyathvam thath purusha.peethaambara manjal thunni..eranndukkum ellai athai annintha bahu virihi ..dvandam=eranndukkum mukyam erukkanum..rama lakshmanna=raamanumlakshmannanum vanthaarkall..samasam..lakshmi nada–asmad guruparambaraam…nada muni, aazlvanthaar samamana pradanam eruvarukkum..akshya=azliyaatha kaalam..kala muhoortha-suthi suthi varum-kaalathukku azlivu ellai..piramanahavum-naangu pakkamum muham vedam otha erukireyn yenkiraan..

Ramanuja’s Commentary .. Lord Krishna reveals that of the letters of the alphabet His vibhuti or divine, transcendental opulence is the Sanskrit letter A-kara which is the root of all other letters. The Rig Veda, III.II.III in the Aitareya- Aranyaka section beginning akaro vai sarva-vak states that the letter A itself contains all speech. An example of His vibhuti of dvandva or compound words are Rama-Krishna. Samasikasya is the class of compound word forming in Sanskrit. Of the several ways to compound Lord Krishna is the dual compound of which both terms are substanative attributes of equal position with each other grammatically. His vibhuti is also expressed as ever flowing time composed of uninterupted divisions such as kala a measurement of 8 seconds and muhurta a period comprising 1/60th of a 24 hour day. Among secondary creators His vibhuti is the four headed dhataham known as Brahma.

 

 

 

 

 

 

 

..10-34 slokam..guru parambarai-mudalil perumaal.piraatti,vishvak senar..namm aazlvaar..naada muni.nithya soorikall…acharyarkallil mudalil piranthavar..aazlvaar anubavathil thillaithu..acharyakall namakku vubadesithu..5108 years back nammaazlvaar.. 9th noottr aanndu nada muni..vada yaanai-vemkadam then aanai-maalirum solai..kizlakkey aanai=veera narayanna kaattu mannar kovil yenbaar..aani anusham..aaraaamuthey pathiham=thiru kudanthai-kuruhoor sada goban kuzlalil maliya sonna aayirathukkul pathu–mitcha aayiram ..therku disaivanthu.kannun siru thaammbu-12000 thadavai solli kettupetraar..4000 paasurangallum,naadanukkunnaalaayiramum aruliyanavar..melai ahatha keezlai ahathavan eruvaraiyum.. esaivadivil gaana bandithar..thaallathin ganam kettey ariyum thanmai evarukku..valathu thiru kai gjana muthirai..

mrityuh sarva-haras caham
udbhavas ca bhavisyatam
kirtih srir vak ca narinam
smritir medha dhrtih ksama

“I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.”

The Lord mentions some more groups. Sarva- hara = among all bereavers [compulsorily taking away], mrityu = god of death. There are so many in this world who rob others’ possessions. The Lord is Mrithyu or god of death among them. Bhavisyatam = among those to occur in future, udbhavas = active energy. That is the Lord is the action in those which are to develop or to happen. Narinam = among females, the Lord is, kirti = fame, sri = wealth, vak = speech, smriti = memory, medha = intelligence, dhriti = courage and ksama = patience..The Lord represents all these women characters like Kirti Devi, Sri Devi, Vak Devi, Smriti Devi, Medha Devi, Dhriti Devi and Kshama Devi..

..mirthyuhu..sarva harasya=yelloraiyum parippavarkall..mirthyu vaha erukiraan.. vuruvahira porullkallukull vuruvahum seyalaha erukireyn..naareenaam keerthy..vaakku gjabaha devithairiyam..shamadevi,,methaa devi..keerthy, sri devi,7 devi maarkall..pennkallukkul entha 7 pennkallaha erukireyn keerthy-puhazl devi..gunathai pattri selva devi, boo devi=porumai..neellaa devi=keerthy ..moontru devikallum adamkkum..mudalil neellaa devi..dasaradar moonntru devi..sri devi mudalil solla villai?..nappinnai..seethai rukmani polvaar sri devi..vaakku=sarsvathi..smirthi..tharyam lakshmi..yaman-darmarajan kala devan mirthyu devan moontraiyum sollukiraan..vedartha sangraham aruliya aazlavanthaarai adutha naall sevippom..

Ramanuja’s Commentary . Lord Krishna reveals that of destroyers His vibhuti or divine, transcendental opulence is mrtyuh or death, the great terminator of life in all material existences. Of the eight transformations of physical existence His vibhuti is the first known as birth. And His vibhuti is all of the seven feminine perfections being kirtih or exalted reputation, srir or lustrous beauty, vak or articulate speech, smrtih or excellent memory, medha or discerning intelligence, dhrtih or fortitude and kasma or forgiveness.

..slokam 10-35..yaamunai thuraivar..thani maram thoppu aahaathu=oru pillai vaazlai maram maladi..raja darmihaha..makkal pannum paapangall avanai serum.. raja padni..than kai piditha kannavanudan karuthu maari aakki aazlvaanai jeyithu aalavanthaar aanaar..paathi rajyam thanthaar.. mannakkaal nambi sothu koduthu sambradaayathukku vara vaithaar thoothu vallai keerai koduthu–naatha munikall kodutha geethaai saaram koduthaar..emberumanaikaatta solli ..azlahai kaatti..thuranthu thalamai pattam yetraar..periya nambi–dronar-ekalaivan pola-aalvandaar-raamaanujar..geethaartha sangraham paadinavar..sithi trayam, stotra radnam-saranagathi anushtikka avanidam..piraatti vaibavam solla chadusloki..4 slokangall.. avarai sevithom..
..

brihat-sama tatha samnam
gayatri chandasam aham
masanam marga-sirso ’ham
rtunam kusumakarah

“Of the hymns in the Sama Veda I am the Brihat-sama, and of poetry I am the Gayatri. Of months I am Margasirsa [November-December], and of seasons I am flower-bearing spring.”

Again, another group of four are mentioned by the Lord. rig vadam suram kootti saamam-Samanam = among sama veda, brihat-sama = [the Lord is] brihat sama. There are Two samas: Brihat-sama and Rasanchara-sama. Brihat sama governs mind while Rasanchara sama governed speech. From Brihat sama was born Rasanchara sama. These are mentioned in Upanishads. Chandasam = among metres, aham = I [Sri Krishna] am, gayatri = Gayatri [metre]. There are Seven types of metres for composing poems: Gayatri, Ushnuk, Anushtup, Brahati, Pankthi Thrushtup and Jagati. These are the Seven horses of Sun. Every sloka [poem] has Four padas or legs. The number of syllables in each pada decides the metre. Gayatri has the least number of syllables-6. So, the sloka would have 24 syllables. Each of the other chandas increases by one syllable in each pada. Thus, Ushnuk would have 7 syllables per pada and 28 syllables in one verse and so on. Jagati will have 12 syllables per pada and total of 48 syllables per sloka. The Lord says He is the Gayatri chandas. Gayatri is regarded as Mother. Gayatri mantra has a unique feature, that it has only Three padas and each pada will have 8 syllables making a total of 24 syllables for the mantra.6times 4 elaamal 3 times 8. Masanam = among months, aham = I [Sri Krishna] am, marga-sirsa = Margasirusham [ Tamil Margazhi மார்கழி ]. Margazhi is famous because of Sri Andal and Her Thiruppavai. It is also famous for Pongal! Margazhi ..is the brahma muhurtham time for Devas. Rtunam = among seasons, six seasons.ruthu-kusumakara = Vasantham or spring time. Of the six seasons, the Lord says He is Vasantha rutu, when all plants flower. It is the season when Sri Rama was born. We will now take leave of Kattumannar koil Kshetram.

Ramanuja’s Commentary   ..Lord Krishna reveals that among the hymns in His vibhuti or His divine, transcendental opulence the Sama Veda, His foremost vibhuti is the Brihat- sama which is a special prayer that is indicated in the Rig Veda VI.XXXXVI.I beginning tvam rddhim havamahe and glorifies the post of Indra the ruler of all the demigods during the time when the Supreme Lord Himself assumes that position as He did in the case of His manavatara incarnation of Dharmasetu. The word marga-sirsah refers to harvesting month of grains which is His vibhuti and the word rtunam means season and the word kusumakarah means flowery which means His vibhuti is the springtime. 

 
 
 

 

 

 

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Geetha Saaram 10-26 to 10-30.

September 13, 2008

..10-26..Srirangam karisailam anjanadirim
tharkshyat simhachalou srikoormam purushottamam cha
badarinarayanam naimisam srimad dwaravati prayag
mathura ayodhya gaya pushkaram
salagrama girim nishate ramanujoyam muni..this lists all shedrams visited by ramanujar..sri rengathilirunthu merkku nokki thottiyam vazliyaha ,kongu naadu-erode-,vadakku thisai nokki -sathya mangalam,vanni pushkaranni-ramanada puram pakkam kaveri karaiyil erukirathu..mithilapuri saligramam,-engey dasarathimudaliyaanndan sri pada theertham..vaduga nambi avathara sthalam….vanthaar..thondan=servant..1000 jainerkalludan vaadam seythaar..bittadeva rayarai vishnu vardananaha maattrinaar..engu thaan svapanathil kaatti koduthaar thiru narayanna perumall..thonndanoor nambiyum erunthaar..yeriyaa saaharama yennum padi periyathu entha yeri..

ashvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih

“Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.”

Among trees Sri Krishna is peepal tree. Among devarishis, the Lord is Narada.devarkalahavum rishikalahavum erupparkal deva rishi..nara naara dad nammudaiya thodarbu konnda arivinmaiyai kedukiraar agjanam pokkuvaar..da=daruhiraar..kalaha piriya yentru thappaha solluhirom. guru=eruttai ottuvaar vull eruttai..three lohamum sentru narayanna naamam solli konndu erukiraar..Among gandarvas [celestial singers], He is Chitrratha.-naattiya chitira siranthavan.. And, among siddhas, He is sage Kapila.sanghya madam yerpaduthiyavar..baadallathil dabas pannuvaar bageeradan prayadanam pattu gangaiyai keezl konndu vanthaan..60000pillaikallaiyum thedi evarai paarthu munivar kuthirai vythyasam..sambal vimoshanam..peran bageeradan…peepal tree=arasa maram..king of trees..thiru mannang kollaiyil -vedupuri uthsavam aalli naattu arasanaan..thiru mangai arasa marathukku adiyil thaan thiru mandra ubadesam petraar..nymisaranyathil mara vadivam pushkarathil neer vadivam avan..marangallaiyum vetta koodaathu..padmanabaha amara prabuhu..pirikkum pothu mara prabuhu..yenbarkall vedikkaiyaha..Siddhas are those who have mastered siddhi. Ashta maha siddhi are anima [taking micro forms] siruvadvam, mahima [ taking gigantic forms], darima [ becoming very heavy], lahima [ becoming very light], prapti [attaining anything], prakaamyam  [completing the task undertaken], aiswaryam [commanding all] and vasitvam [attracting all ]. Siddhas master these skills..

Ramanuja’s Commentary ..Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the sacred Asvattha worshippable by everyone. Of elevated sages His vibhuti is Narada because of his phenomenal level of bhakti or exclusive loving devotion unto the Supreme Lord..
.sloka 10-27..yoga narasimhar.sannithi in thonndanoor..prahladan krutha yugathil prathishtai panninaar..narasimha dhandam valathu karathil..ethai konndu thaan brahma rajasai -bitta deva rayanin puthalvi kathai-raamanujar virattinaar..1000 jainarkalludan vaatham panninaar..thirai ettu oru muhathaal ovoruvarudan vaatham..pancha samskaram panni vaithaar..raamanujar thiru kaiyil -edathu kaiyil chakramum valathu kaiyil sangum.kai maathi .-samasranyam -thiru elatchinai-panna heduvaha vaithu erukiraar..paambu pola edai siruthu sevai..nambi narayana sannithiyum erukirathu..engum sanghu chakaram maattri erukkum..embaar azlahai vibarikiraar..

uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam

“Of horses know Me to be Uccaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Airavata, and among men I am the monarch.”..

Viddhi = understand, mam = Me [Sri Krishna]. Amrtodbhavam = from [milk ocean] originated along with amrut or the nectar..When the milky ocean was churned, at that time, along with Amrut, which was the main product Devas and Asuras desired to have, other products also came up. Uchaisravas [உச்சைரவஸ்] is a celestial horse and Airavatam [ஐராவதம்] is celestial elephant. These were obtained on churning. The Lord says He is Uchaisravas among horses and Airavatham among elephants. Naranam = among humans, naradhipam = leader of men or King. koorath aazlvaan says how such different things come from ocean..kaaranna porullkal kaariya porullkall ellaamal ..apsara paarijadam vishamala kala visham, amrutham yellam vanthathu kuthiraiyum yaanaiyum..deva kaariyam pannuhireyn yentru trick to get what He wants-per amuthamana maha lakshmi..ramanujar is also king amoung ethies-ethiraja..

Raamuja’s commentary..There is no commentary for this verse.

..10-28 and 10-29 slokam..thiru malai ananthaazlvaan..pradana sishyar..sri renga pattanam paanndava puram hirangoor eintraiya peyar siru puthoor antraiya peyar..ananthan=yellai kaanna mudiyaathu..sinthu poo mahizlum thiru vemkadam..pushba kainkaryam panna -aan pillai yentraar..ananthaan pillaiyaar yentra peyar..chitirai matham chitirai natchadram avathaaram madurakavi pola..siru pillai vadivam konndu perumallum kainkaryam panna asai pattu..paathi thooram sevai..santheham..kadappaarai thokki konndu apradatchanamaha ponaar..maha dvaaram eintrum sevikkalaam..venkadesa perumaallum madura kavi aazlvaarum raamanujaraiyum sevikkalaam madura kavi dasar yentru peyar..edathu kai poon koodai yudan sevai..

..entha vulaha aaydangallil vajraayutham..antha loha aaythangalukku siranthathu hedi rajan sudarsana aazlvaan..pasumaadu kamadenu..prajana=prajakaillai urbathi panna man madanaha erukireyn yenkiraan..karumbu vill thamarai malar ambu..sarbangallukkul vaasuhi..oru thalai paambu=sarbam..naannaha katti amutham kadaiya ubayohithathu..yellaam than sothu..29th slohathil.nagarkullukkul ananthan..pala thalai paambu=naagam..padukkai..yellai kaanna mudiyathavanai madiyil konndavan..sentraal kudaiyaam.yellaa kainkaryamum pannuhiraan..thaneerukkul vaazlbavarkalil varunan..pithrukkalil aryama yentru..yamaha-thandanai kodupavarkallil..soorya bagavan pillai yaman..raamanujarin thiruvadi in thiru malai ananthaazlvaan yenbar..

Ramanuja’s Commentary .. Lord Krishna’s vibhuti or divine, transcendental opulence known as kamadhuk refers to kamadhenu or the divine and sacred Surabhi cows the fulfiller of all desires. Kandarpa is His vibhuti which is the primal force that motivates procreation and causes progeny. Sarpaanam refers to poisonous single headed serpents of which Vasuki is king of them all.  Ramanuja’s Commentaryfor 29th sloham ..Lord Krishna reveals that His vibhuti or divine, transcendental opulence among naganam is Ananta. Naganam means non-poisonous serpents with many heads. The word yadasam means aquatics or inhabitants of water and of punishers and chastisers His vibhuti is Yamaraja..

.slokam 10-30..chola desam mudalil yeertha divya desam thiru chitira koodam..kulesekaraum aruli erukiraar..piraatti aanandamaha erukkum sthlam.avanum aananthamaha..garuda kodi vettrikku parai saattrum edam.garudanum siriya thiruvadiyum gopurathil sevai..pundareeha vanam punndareeha shedram..narada sishyar pundarrehar..thamarai malaralley nirainthu edam..pundareeha valli thaayar..thillai-asura mannarin puthalvar..sri mushnnam.sahothari thilliyai kaaval deivam..govindaraja kainkaryam..thilliein vanam..nintrar vemkadathil..nintraan arangathu annaiyaan pohira vazliyil vanathil kovil kanndaar engey..vudsavar thiru pathikki ezla panninaar raamaanujar..venkadathu vithahaney engey sevai..govindaa yentrathum paapam pohum..boomi, vaakkai maadai kaappavan yentru moontru artham..kaalai ezlunthu erunthu govindan yentru vaayaal solli aabathu ethuvum varaathu..

prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro ’ham
vainateyas ca paksinam

“Among the Daitya demons I am the devoted Prahlada, among subduers I am time, among beasts I am the lion, and among birds I am Garuda.”..Daityanam = among Daityas..Kalayatam = among those who give troubles, Kala = god of Death..Mrganam = among animals, mrgendra = lion, King of animals. Paksinam = among birds, the Lord is Vainateya =Garuda, son of Vinata..

vishnu bakthi ellatha asura kulathil piranthavan prahaladan..asurarkallukkul prahaladanaha erukireyn yenkiraan..thithi pillaikall asurar athithi pillaikall devarkall..aduppil thaamarai pola piranthavan..nenjamey neell naharaha konnda thanjaney.bakthan 9 vitha bakthi .sravannam-kaathyu keerthannam smarannam paada sevanam archanam dasyam -thozlan-sakyam atma samarppinnai..thunbam tharubavarkallil kaalan yenkiraar..miruthyu devathai kaala devathai darma devathai -kannakkai paarthu mudivu pannuvar..miruhangallukull singamaha erukiraan..sadur gathi-singam nadai dejas yaanai perumitham pulli kiobam..yeruthu nadai..vayinnadevan patchikallil yenkiraan..amurutha kalasam konndu vanthaan..

Ramanuja’s Commentary..Lord Krishna’s vibhuti or divine, transcendental opulence of subjugators is kalah or time. Kalah also denotes mrtyu or death which is the most powerful subjugator subduing all.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Geethaa Saaram 10-21 to 10-25.

September 5, 2008

..slokam 10-21..yoga narasimhar ..pancha baagavatharkall Vyasa, Ambarisha, Kumbarisha, Sukha and Rukmangatha. They meditated and prayed the Lord to appear before them.ashta theertham erukirathu..namakkum avanukkum vuravu pirikka mudiyaathathu..ettraikkum ezl ezl piravikkum vutromaha eruppom..he is atma for all..this is gjana mandabam..perumall in various names..Sri Selvanarayana, Sri Thirunarayanan, Sri Ramapriya and Sri Chellapillai. thiruvadiyil thaayaar sevai..moolavarum uthsavarum  brahmavaal sanath kumarar puthiranukku thara..ramar kusanukkum..avar thanathu penn kanakamalini-yadusekara kalyannathukku thara..krishnan, balaramanukku vanthu sernthaar..uthsavar thiruvadiyilum thaayar sevai..

adityanam aham vishnur
jyotisam ravir amsuman
maricir marutam asmi
nakshatranam aham sasi

“Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marici, and among the stars I am the moon.”

..Adityana = among the Adityas, aham = I [Sri Krishna] am, vishnu = Vishnu…Jyotisam = among the luminous objects, ravi = the Sun, amsuman = with rays. Marutham = among the Maruths, marici = [the Lord is] Marichi.maruths=air..Nakshatranam = among Stars, sasi = Moon. moon is the leader of all stars..All are His property or all are at His command.

Ramanuja’s Commentary ..The 12 Adityas are revealed in the Vishnu Purana being Dhatri, Aryama, Mitra, Varuna, Indra, Vivasvan, Pushan, Parjanya, Amsu, Bhaga, Tvastri and Vishnu. The Supreme Lord Krishna’s vibhuti or divine transcendental opulence is the one bearing the name Vishnu who is chief of them all. Of the lights that shine in the countless universes Lord Krishna’s vibhuti is the solar group consisting of all suns. Of the 7 Maruts being Avaha, Prahava, Nivaha, Purvaha, Udvaha, Samvaha and Parivaha who are different varieties of winds blowing throughout space, Lord Krishna’s vibhuti is the chief wind known as Parivaha who bears the name Marici the primal wind which precedes all the others. Of all constellations Lord Krishna’s vibhuti is the moon. The genitive case of the word sasi meaning moon is not referring to one out of many but is specifying one over all. Thus naksatranam aham sasi refers to the moon as being the Lord over all the constellations. This will also be exemplified similarly in the next verse where He states His vibhuti is the consciousness in all beings which means that what exists as consciousness apart from intelligence is His vibhuti also.
..slokam 10-22..raamanujar paved the way to conduct various uthsavams in temples..vaaraay yen sella pillaay yentrathum selva pillai thullai vanthu madiyil amarnthaan..in all purappaadu he accompanies chella pillai..

vedanam sama-vedo ’smi
devanam asmi vasavah
indriyanam manas casmi
bhutanam asmi cetana

“Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].”

Vedanam = among Vedas, sama veda = Sama veda, asmi = I [Sri Krishna] am, devanam = among devas, vasava = Indra, indriyanam = among organs, manas = mind, bhutanam = in living beings, cetana = intellect, asmi = I [Sri Krishna] am. Sama veda is in music form Indriyanam means the organs of our body. They are Eleven. Karmendriya or action organs are Five – legs [for walking], hands for doing, mouth for talking, the two organs for excretion of urine and stools. Gyanendriya or knowledge organs are Five – eyes for seeing, tongue for tasting, ears for listening, nose for smelling and skin for touching. Mind is also considered as an organ and so total is Eleven. Mind is the leader among all organs and the Lord says He is mind among organs..

Ramanuja’s Commentary 

 

 

 

 

Lord Krishna reveals that among the four Vedas, His vibhuti or divine, transcendental opulence is the Sama Veda, of all the demigods His vibhuti is the celestial chief Indra. Of the 11 senses called indriyannam being seeing, hearing, tatsing, touching and smelling which corresponds respectively to the eyes, ears, tongue, skin and nose with the 11th being the mind which as the chief of them all is Lord Krishna vibhuti. Of all living beings whatever consciousness arises within them apart from intelligence that is also His vibhuti.

 

 

 

..slokam 10-23..yadugiri naatchiyaar sannithi..uthsavar is kalyani naatchiyaar..emmadurayan puthalviyai siru vigrahamaakki perumall thiruvadiyil..eppothum piriyaamal..thaayar sannithi ethiril raamanujar sannithi..ellorukkum motsham tharathathanaal thalai kuninthu erukiraallaam..rudranam sankaras casmi
vitteso yaksha-rakshasam
vasunam pavakas casmi
meruh sikharinam aham

“Of all the Rudras I am Lord Shiva, of the Yakshas and Rakshasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru.”

Another Four groups are mentioned here. Rudranam = among [Eleven] Rudras, sankara =Sankara, asmi = I [Sri Krishna] am. Vittesa = Leader of wealth [Kubera], yaksha-rakshasam = in Yaksha and Rakshasas, vasunam = among the [Eight] Vasus [ வசுக்கள் ], pavaka = Pavaka, sikharinam = among the [mountain] peaks, meru =Meru, aham =I [Sri Krishna] am. Sam + karothi = sankara. ,one who gives comfort..sareera-atma bavam pattri solluhiraan..

Ramanuja’s Commentary 

 

 

 

 

Lord Krishna reveals of the 11 Rudras or expansions of destruction, His vibhut or divine, transcendental opulence is Sankara a name for Shiva and of the 8 Vasus His vibhuti is Pavaka which is Agni the fire-god.

 

 

 

 

..10-24..raamanujar sannithi..maran adi panninthu vuynthavar..ellaiya aazlvaar,udaiyavar sri bashyakaarar..thiru thanndam moolavar edam..kai kooppi sevai..thaam vuhanthathu sri perum buthoor..thaamana thiru meni sri rengam.. engey pushti..pillaiyudan pavithiram kaiyil..neennda sihaiyudan..moontru thanndam.thathvam moontrayum chit achit easvaran.. thiruvaathirai thiru manjanam sevai paarthu konndey erukkalaam..12 varushangal engeyey erunthaar..sella pillaiyum vuoor kaararkallum kettu konnda padi -thamar vuhantha thiru meni..adiyaarkall aatharithu ezluntharulli panninathu..skandan senabathikkallil..nilaithu erukkum thanneer saras samudram.. mukhyam yentru ethil solluhiraar..prothasanja maam mukyam brahsbathi yenkiraar..skandan pirappai vibarithu visvaamitrar kathaiyaha solli erukiraar..sareera -atmas baavam..mann kudam mudal vettrumaiyil sonnathu..vedam thathuvam naatti vaithaar..

purodhasam ca mukhyam mam
viddhi partha brihaspatim
senaninam aham skandah
sarasam asmi sagarah

“Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean.”

Sarasam = among stagnant waters, asmi = I [Sri Krishna] am, sagaram = ocean. Senaninam = among army commanders, aham = I [Sri Krishna] am, skanda = lord Skanda [aka Subrahmanya, son of lord Shiva.]. The meaning of the First line is very important to be noted. Its meaning has to be applied in all the comparisons the Lord is making. Partha = Arjuna, viddhi = understand, purodhasam = among purohits or vedic rites conductors or priests, mukhyam = important, mam = I [Sri Krishna] am, brihaspatim = Brahaspati.

Ramanuja’s Commentary ..Lord Krishna reveals that of priests His vibhuti or divine, transcendental opulence is Brihaspati the chief priest of all the demigods. The word senaninam means generals or commanders of armies of them all Lord Krishna’s vibhuti is Skanda who commands the armies of the demigods and is known as Kartikeya the son of Shiva. 

..slokam 10-25 akka thangai kullam..kannakku paarthu thaanam ettaall akka..thangai kullam yella nallathukkum..akka kullam thunni thoykkavum vubayohikiraarkall..moontru uthsavam.. panguni hastham theerthavaari..4thnaall uthsavam.. vaira mudi.. vaina devan=garudan..virishanan arakkanai thurathi meettaar..kannan erukkum brandaavanathukku konndu vanthaar..porunthi erunthathu..mandya district head quaters erukkum..anantha pura dasar pettru kolluvaarkall..eippasi aadi uthsavam. krishna raja udaiyaar patchai kall eipasiyil naankaam ..4 pathu oru naayaham..raja mudi raja udaiyaar pattai theettaatha vairamum sihappum sernthathu..mudikku pakkam kodiyum vunndu..greeda mahuda soothavatham yenkiraar raamaanujar..pin azlahu yetram..sevikka vaipparkall..rishi makarishi..mandram kanndavar rishi..vulaha nanmaikku mandram tharubavar maha rishi..brahu maha rishi venkadesa mahathyathillum varuvaar..kolappuril davam erunthaar..brahu thiru maarbil vuthaithavar..

maharsinam bhrgur aham
giram asmy ekam aksharam
yajnanam japa-yajno ’smi
sthavaranam himalayah

“Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.”

Here again the Lord mentions Four groups. In each group the Lord tells He is the more important among them. Just like among various Crowns the Lord has, Vairamudi has a special place. Maharsinam = among the great ascetics [maharishis], aham = I [Sri Krishna] am, bhrugu = sage Brughu..Giram = among intelligible words, asmy = I [Sri Krishna] am, ekam aksharam = mono syllable Pranavam, AUM [ॐ].avanukku naam adimai naam sothu avanathu kainkaryathukku yentrey erukkanum..Yajnanam = among religious sacrifices [yagna], japa yajna = meditation. Yagnas are many types.Homam vallarthu yagjam pannuvathai vida jabam pannuvathu siranthathu.. maavinaal yerpatta pasu aadu yenkirathu vedam maari purinthu konndu pannuvaarkall.jabathil entha thappu varaathu..Sthavaranam = among rocks, himalaya = Himalaya mountain.himam=pani ..pani malaiyaha erukireyn yenkiraan..

Ramanuja’s Commentary ..Lord Krishna reveals that of the holy sages His vibhuti is Bhrigu. The word giram means articulate sound vibrations of these Lord Krishna’s vibhuti is the all powerful monosyllable OM. Of all yagna or propitiation and worship to the Supreme Lord, the best and most elevated is japa-yagno the reverential and devotional chanting of the Supreme Lord Krishna holy names. Of terrestrial mountains His vibhuti is the mighty Himalayas

 
 
 
 

 

 

 

 

..slokam 10-22..

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Geetha Saaram 10-16 to 10-20.

August 30, 2008

..slokam 10-16..semkamala thayar sannithi..andal eda pakka kondai yudan sevai..kadir madiyam pol muhathaan..narayananey namakkey parai tharuvaan yenkiraall..

vaktum arhasy asesena
divya hy atma–vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi

“Please tell me in detail of Your divine opulences by which You pervade all these worlds.”Divya = highly glorious and divine, atma = Your [Sri Krishna’s], vibhutaya = commanding power, asesena =without residue or completely, vaktum arhasy = please tell. Yabhi = by which, vibhutibhi = power of command, tvam = You [Sri Krishna], vyapya = pervading, tishtasi = established. By using the word arhasi, Arjuna implies that only with His blessings and grace, he can try to understand..

Ramanuja’s Commentary 

 

 

 

 

Whatever glories and wondrous phenomenal activities that manifest and exist as a result of the Supreme Lord Krishna; only He and He alone is able to describe and elaborate upon them as only He alone is capable of displaying them. His glories are unlimited and endless and as He is proficient in the governing of all creation through His all pervading aspect and the governing of all beings by His paramatma aspect within all beings as the Supreme soul.

 

..slokam 10-17..sem pon sey kovil..raman kattiya kovilbrahmahathi thosham theerrkka-brahmanan ravananai kontrathaal vantha-..nangai  nan naduvul yenhiraar yella paasurathilum alwar..asvameda yagamum  panninaaraam..nithya pushkarani..kanaha vimanam..thanga pasu panni nankku nall erunthu homam panninaaram ..einthaam nall velliyil vanthathum antha thangathaal kavasam panninathaal sem pon kovil yentra peyar..raman vanangiyathal sem pon aranganaar yentra peyar perumalukku..per arulalan yenkiraar alwar. uraiyur perumal vantha edam..alli maa malar thayar..

katham vidyam aham yogims
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo ’si bhagavan maya

“O Krishna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?”..Aham = I [Arjuna, the ignorant and about to start Bhakti yoga], katham vidhyam = how am to know [about the Lord]? Now Arjuna introduces himself. Yogim = person about to start Bhakti yoga..Tvam = You [Sri Krishna, the Supreme Lord, meditated by yogis], sada = always, paricintayan = remembering..Kesu kesu = by which and which, bhavesu = matter, bhagavan asi = Lord [ Sri Krishna] is, cintya = object of thought or mind, maya = by me [Arjuna]? ..He has shown different qualities to various devotees like Vidhura, Gopikas, Sanjaya, Hanuman, Sugreeva, Vibheeshana..

Ramanuja’s Commentary 

 

 

 

 

These questions are asked to Lord Krishna by the words katham vidyam aham yogims meaning how to be able to know and follow yoga the science of the individual consciousness attaining communion with the ultimate consciousness, and engage in constant meditation on Him with devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of total power, total beauty, total wisdom, total fame, total wealth and total renunciation which accompany His illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty etc. Now Arjuna desires to know in what other ways yet untold is Lord Krishna’s vibhuti transcendental majestic opulence displayed throughout existence which exemplifies His Supreme eminence and paramount position as the ultimate controller of all creation.

 

..sloka 10-18..alli maa malar natchiyaar sannithi..

vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
shrinvato nasti me ’mrtam

“O Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.”

Janardhana = Person granting the requests of people or destroyer of births [to enable people to reach Moksham].  Vistarena = in detail, atmana = Your [Sri Krishna’s], yogam = integrated auspicious qualities, ca = and, vibhutim = empire or wealth in command. Bhuti means wealth; vibhu means all pervading or absolute command; So, vibhuti means everything at His command. Bhuya = again, kathaya = tell, amrtam = the nectar of the qualities of the Lord, shrinvato = drinking by listening..Me = to me [Arjuna], tripti nasti = not satisfied [with what Sri Krishna already told]. Puranam is pura api navam. That is the Lord’s stories are very old but every time appear new to the listener..

Ramanuja’s Commentary 

Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte Truth, the Ultimate Reality and the cause and origin of all. Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme rulership throughout all creation. Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.

..slokam 10-19..kalyani pushkaranni in Thirunarayana puram..thayar  peyarum sri kalyani..moontru nallkall kullithu darshanam petraal 12 asvameda yagam petra palan kittumaam..vaikunda vardhana shedram is thirunarayana puram..brahma thanathu kumaraar sanat kumaranukku kodutha perumal.narayanadri yentra peyar apothu..sri datatreya worshipped in thrtha yuga-vedadri yentra peyar.datariya peedamum ullathu..dwaraba yugathil balaramanum krishnanum ..yadavadri or yadu giri yentra peyarudan vannangiya edam..ramanujar brought out this yadu saila nadan-yadikalall vangiya perumal..dharba theerthamum aruhil..sandilya munivaruku badri pola sevai saathithaan..dakshinna badrihasramam yentrum peyar..gjana mandabam ethu.sri rengam-bhoga,thirumalai pushba,kanchi-thyaha mandabangal..ramanujar engey kudisai katti erunthu gjanam vazlakka sonnaar..kalyani pushkarani kizlakku karaiyil lakshmi varaha sannithi..therkku sita ramar sannithi..dhanushkodi theertham ramar pannathaal yerpattathu..merkkil pancha bagavatha shedram..Vyasa, Ambareesha, Kumbareesha, Sukha and Rukmangatha, are meditating. vadakkil garudar sveda dheebathil erunthu vanthathaal garuda shedram..

sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me

“The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.”

Kuru srestha = noble on of Kuru dynasty!, kathayisyami = [I, Sri Krishna] will tell [you, Arjuna]. Hanta = alas [ Sri Krishna wonders how He is to tell in detail about His wealth and attributes, as even the Lord would find it difficult to list them. One can say there is nothing which is not His. That would be simpler.]. Te =to you [the Lord is going to reply Arjuna] . Atma = My [Sri Krishna’s], divya = sacred, vibhutaya = wealth. The Lord might be ready to tell, but Arjuna should have the capacity to understand. Pradhanyata = important ones [ as the Lord fears it might not be possible for Arjuna to understand all and time might not permit. So He would select the more important ones and tell Arjuna]. Me = My [ Sri Krishna’s], vistarasya = spread out [of His wealth], nasty = has no, anta = end. Since the property of the Lord is so large without a limit-selva pillai pola,,kalyani=sacred pushkaranni pola..

Ramanuja’s Commentary 

The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.

..slokam 10-20..mel=above ..kottai=fort..malaikku mela kottai kattiyathaal mel kot yentra peyar.bitta raya deva raja erunthaar ramanujar kaalathil..vishnu vardanan yentru peyar mattram.thai punarvasu antru uthsavam ..thirumann kidaitha naall..oru nayahamaay oda ulahudan aanndavar paasuram entha divya desathukku  yentru raamanujar yerpaduthinaar..unnithu mattru oru deivam thollaal paasuram maa munikal mannar kudikku pola..perumaal thiruvadiyil thaayaaraiyum sevikkalaam..varahar  boomi piraattiyai konnarnthathu pola raamanujar ..

aham atma gudakesha
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca

“I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.”Aham = I [ Sri Krishna] am, atma = the antharathma or inner soul, gudakesha = vanquisher of sleep [Arjuna]. Gudaka means sleep, isha means commander. Sarva bhuta = in every living beings, asaya =hearts, sthitha = established or dwelling. Our body obeys our commands,and so our body is our property. Like this, He is the inner atman in every atman or living beings and so all are His property. All are to obey His commands. Mud is cause and pot is effect. Gold is cause and ornaments are effects. Similarly, the Lord is the Cause and all others are effects. Aham = I [Sri Krishna] am, adi = Cause for creation, madhyam ca = also the sustainer or protector of all created, anta eva ca = even the end at the time of Pralayam , bhutanam = of all living beings. He is the Cause for creation, sustaining and destruction, of all. This is called karana-karya bhava or cause-effect relationship. He is the supporter. He is the Commander. He is the proprietor. He is the Leader. Nothing is not in His control or ownership.

Ramanuja’s Commentary 

 

Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution. So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.

 

 

 

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Geetha Saaram 10-11 to 10-15

August 30, 2008

..slokam 10-11..thiru parthan palli-bakthanin peyaral divya desa peyar..yatra yogeswara krishno yatra partha dhanurdhara:tatra sreervijayo bhoothirdhruva neethirmathir mama ..arjunanaiyum  krishnanaiyum  sernthu sevithaal Sri: [Wealth], vijaya [victory] and bhoothi [prosperity] moontrum kittum..kurushedravilirunthu vantha perumal..kadaha pushkarani..kadaham=sword..arjunan kathiyal yerpaduthiyathu..thamaraiyall kelvan yenkiraar alwar eintha perumalai..dharsana samanakara sakshatkaram.rehearsal for actual darshanam in srivaikundam.. middle stage of bakthi..

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata

“To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.”

Tesam = those without expecting any reward perform Bhakti, anukampena = with [the Lord’s] sympathetic blessings, [ kampam = tremour or vibration, anu kampam = sympathise or sympathetic vibration], eva = by that alone, as why his blessings are there can not be understood; He shows mercy or sympathy, because we are His children. Atma = [in such a devotee’s] mind, bhava stha = [the Lord] establishes firmly His image and His auspicious qualities, jnana deepam = light of knowledge [about the Lord], bhasvata = illuminates brightly..Aham = I [Sri Krishna], tama = darkness, ajnana = ignorance or infinite time karma and the consequent papa, jam = originated, nasayami = destroy.

Ramanuja’s Commentary 

 

 

 

 

It is due to the loving compassion felt by the Supreme Lord Krishna for those persons who dedicate and devote their lives to Him that He is always manifest in their hearts and minds as the paramount object of their thoughts and plans and activities, accompanied by the realisation of His transcendental qualities and attributes. The words jnana-dipena meaning the radiant light of knowledge is verily Lord Krishna Himself in all their thoughts. Tamah or the darkness of ignorance to which beings are continuously subjected to is due to past and present karma or the reactions to one’s actions. This tamah and karma are extremely antagonistic to spiritual intelligence and produce the desire for things material and temporary instead of things spiritual and eternal which lead to Lord Krishna; but for His devotees He dispels their tamah and dissolves their karma. Having comprehended the qualities, attributes and character of the Supreme Lord Krishna regarding His vibhuti or phenomenal, transcendental potencies manifesting throughout all of creation and His yoga or the science of the individual consciousness attaining communion with His ultimate consciousness, eternally. This knowledge will mature into appreciation which will evolve into bhakti or exclusive loving devotion for Him and subsequently unlimited bliss will naturally arise within the hearts and minds of His devotees.

 

 

 

..slokam 10-12..arjunan sannithi.. kathiyudan sevai.. navaneetha krishnanaiyum partha sarathuyaiyum(nankku thiru karangalludan ) sevikkalaam..narayana vimanam..samkamalavalli thayar.. kola vill ramanukkum sannithi..adutha 7 slokathilum arjunan kellvikall thaan..after hearing, understanding and analysing-viveha gjanam petrathum-4 slohathal puhazlnthum adutha 3 slohathal kellviyum kethiraan..arjuna uvaca
param brahma param dhama
pavitram paramam bhavan
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth.
Bhavan = You [Sri Krishna] are. Here Arjuna addresses Sri Krishna not as his cousin, but in a very respectful manner [தேவரீர் ]. Param brahma = Supreme God, param dhama = Supreme Light [normally dhama means place, but here we have to use dhama to mean light or jyoti], pavitram paramam = Supreme Sacred or Purest. Arjuna thus eulogises the Lord by three epithets.

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-13..When their Bhakti reaches peak and they lose themselves to the Lord, automatically they assume the female forms and start singing. When the lover is progressing boldly in her love with the Lord, the pasurams will be sung in the guise of the lover, herself. But when the lover is not able to go ahead with her love and is pining for the Lord, then the Alwars would assume the forms of the mother or the girl freind of the lover..thus parakala nayahi and pandusa nayahi pasuram..purusham sasvatam divyam
adi-devam ajam vibhum

ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me

You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me.”
We will see sloka 13 first. Rsaya sarve = all the sages, tvam ahu = tell about You [Sri Krishna],  Devarisi Narada = sage of heavens, Narada.. apita = [sage] Apita, devala = [sage] Devala, vyasa = [sage] Vyasa, have all declared.Svayam = [ now, Your] self, bravisi me = for my [Arjuna’s] benefit..Divyam = glory, sasvatam = everlasting or eternal, purusham = the Lord.  Adi devam = predecessor of all gods, He precedes every god. Devam means playful. Adi indicates .. Ajam = without a birth. That is He is not born out of karma like we are; but takes birth at His will. Vibhum = all pervading without exception..

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. ..All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-14..thalai sanga naann madiyam kovil..chandram avanin edayathil erunthu vanthathaal madhi yenapaduhiraan..chandra saba vimochana perumal..sangam=assembly of people..thalai=mudal..changu viyabarihal; koottamaha koodiya thalaimai naharam..poom puhar..kaveri kadaludan sangamam aana edam athanalum sangam yentra peyar..nall madhi–thinamum  parrkkum chandran..sabam ponathaal..

sarvam etad rtam manye
yan mam vadasi keshava
na hi te bhagavan vyaktim
vidur deva na danavah

“O Krishna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.”

 

 

 

 

 

 

.rohini mel konnda priyathaal vantha sabam pokka chandra pushkarani in Srirengam, indhu pushkaranni thiruvindhaloor..and chandra pushkaranni here..Na deva = neither Devas or heavenly residents, dhanava = Yakshas and Rakshasas, vidu = know [the Lord]. Keshava = The Lord, mam = to me [Arjuna], et vadasi = what was told [ about the Lord’s auspicious qualities and His wealth and property], sarvam = all those [entirely], rtam = [are] true, manye = [so Arjuna] believe[s]. Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know..Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know

Ramanuja’s Commentary 

 

 

 

 

Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual and not any metaphorical description. This means that every word that Lord Krishna speaks is the absolute reality and His extraordinary and infinite glories and illustrious qualities and phenomenal attributes are always manifest and eternal. Thus Lord Krishna is known as Bhagavan the complete possessor of the six opulences: total power, total beauty, total wisdom, total wealth, total fame and total renunciation. Neither the devah or demigods nor the danavah or demons being of limited understanding have the ability to understand Him and perceive His identity in full.

 

 

 

 

 

..slokam 10-15..naan madiya perumal sannithi..semkamala naatchiyaar..uthsavar sri venn sudar perumal..ohm vadivathilum changudan sevai..pranava mandrathai kurithu..thiru kanna puram kadihai thalai changa nann madiyam moontraiyum oru paasurathil alwar aruluhiraar..

svayam evatmanatmanam
vettha tvam purushottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

“Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!”..Purushotthama = greatest among everyone, He is greater than us, Muktas and Nithyas. Swayameva =You Yourself [Sri Krishna Himself] by Your [Sri Krishna’s] knowledge, atman atmanam = Self glory, vettha = understand. The Lord’s glory is understood only by Himself with His knowledge.Bhuta bhavana = Source for all living beings; lord Brahma, lord Rudra, Indra and everyone originate from the Lord..Bhutesa = Commander or Ruler of all created. Isa means controller or commander or ruler. Deva deva = Deva for Devas.Jagat pate = Leader of Universe. Here pati means Proprietor or Swami, owning the entire Universe..

 

Ramanuja’s Commentary 

Lord Krishna is being addressed here as Purusottama meaning the Supreme Personality and it is being confirmed that only He can be cognisant of His own Self by His own knowledge and none other. The words bhuta-bhavana means universal father denoting the progenitor of all beings. The word bhutesa means the Lord of all beings indicating the absolute controller. The words jagat-pate refers to Jagannatha the Lord and master of creation. The words deva-deva means God of gods and instructs that even as the demigods excel in innumerable auspicious qualities of form, beauty, aesthetics, etc. over lower and lower creations such as human, animal, birds and reptiles. In the same way the Supreme Lord excels over all of the demigods and any other conceivable god as well.

 

 

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Geetha Saaram 10-6 to 10-10.

August 30, 2008

..sloka 10-6..Thiru thetri ambalam..Palli konnda perumal. Thiru varangathil erunthu ezlunthu aruluhirar..orey kidantha kolam thiru nangoor divya desangallil..semkamala valli thayar..renganatha perumal.semkann maal enkirar alwar evarai..ambalam yentra peyar entha divya desam mattum thaan ..theiri=raised platform for thayar and rengan..

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesham loka imah prajah

“The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them..Here, the Lord Sri Krishna clarifies that not only samashti srushti is under His control, even the vyashti srushti done by lord Brahma is also in His control and command. Lord Brahma starts creation by first creating Seven Maharishis [great sages] by his will power or sankalpam. Then he creates Swayambuva Manu. at the same time from the daughter of Daksha, four savarnikas are created. These Maharishis, Manu and Savarnikas, will later on, carry out the nithya [routine] pralayam [destruction or dissolution] and nithya [routine] actions for maintaining the life cycle in the world. Purve = long ago, at the time of creation started by lord Brahma, manasa jata = from his mind [will power] were born, sapta rishaya = seven sages. These rishis are created to look after the nithya pralayam. These sages are:Marichi,Atri,Angiras,Pulastya,Pulaha,Prathy,Vasisshta..These Seven sages are creations of the mind of lord Brahma. Catva =four, manva = manus. Here we may have a confusion. The Manus mentioned by Sri Krishna are:Brahma ,Rudra,Dharma,Daksha,Savarinis..
Brahma has created 14 manus for ruling his day….starting from Swayambu..7th manu is Vaivaswata manu-the present one..All these [lord Brahma, Maharishis and Manus] people are, mad-bhava = [follow] My [Sri Krishna’s] command or thinking..

Ramanuja’s Commentary 

The word purve meaning predecessor establishes a link to the past. This past is the previous manvantara or age of Manu. From the mind of Brahma the seven great sages Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha were all born to inaugurate the day arising of Brahma. Although Bhrgu was also born from the mind of Brahma and a great sage, he was subsequent to the others. The four Manus named Savarnikas are Brahma, Rudra, Dharma and Daksa and they are responsible for overseeing the maintenance of creation. The fourteen Manus named Manvantaras are headed by Syambhuva Manu and are appointed to administrate the creation for their allotted time span. All the human beings in creation are descendants from these aforementioned. They materially create and materially sustain their descendants which includes the whole human population in creation every moment throughout time until the commencement of the cosmic dissolution. Lord Krishna states the words mad-bhava meaning of His nature, this confirms that Brahma, Rudra, the Manus, the seven sages, etc. are all endowed with His nature and imbued with a spark of His potency and are followers of His divine plan in all situations and circumstances.

..sloka 10-7..thiru thetri ambalam.also known as lakshmi arangam..semkann maal.crazy about alwar and all of us..veda vimanam or sruthi maya vimanam..soorya pushkarani..also known as anantha pushkarani..alwar sees Him as huge Varaha with His kazlal-anklet worn at His feet- with meru, himalaya and vindhya mountain as stones.Swami Ramanuja says that the birth, death, living, action, inaction and everything of every living being is dependent on the Lord.

etam vibhutim yogam ca
mama yo vetti tattvatah
so ’vikalpena yogena
yujyate natra samsayah

“One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.”

The Lord explains what will happen to that person, who understands the Lord and His ‘vibhuti‘. Etam = thus created, mama = My [Sri Krishna’s], vibhutim = [Sri Krishna’s] vibhuti or property, yogam = [Sri Krishna’s] auspicious qualities, yo = he, who, tatvata = really or truly, vetti = understands, so = that person, avikalpena = unshakable, yogena = Bhakti yoga, yujyate = attains..Atra = in this [proclamation], na samsaya = there can be no doubt. Bhuti means wealth or property. Vibhu means commander. So, vibhuti means the Proprietor of property at His command..Yogam here means the abode of all auspicious and good qualities; opposed to all the bad qualities..He treats all equally; He is the Lord; He is the Father, Mother and every other intimate relations to us. Such a person will get firm devotion in Him and will be steady in Bhakti yoga. .

Ramanuja’s Commentary 

The word vibhuti means transcendental potencies of majestic opulence such as displayed in all of the phenomenal activities manifest in creation, preservation and sustenance and all of the wondrous workings of unlimited universes. The word yogam or the science of the individual consciousness attaining communion with the ultimate consciousness denotes the consensus of all glorious attributes with the exemption of all that is evil and unrighteous. Whosoever comprehensively understands the preceding and realises the Supreme Lord Krishna through these two components of His character being vibhuti and yoga will succeed in acquiring unwavering and rapt bhakti or exclusive loving devotion. This means that the knowledge of respecting and honouring His vibhuti and yoga by observing, pondering and reflecting how they manifest and operate as phenomenal material activities and divine attributes will assist and facilitate the awakening of bhakti and this can be practically experienced by all who think of Lord Krishna in this way. Next will be explained how the development of bhakti is a direct result of knowledge of Lord Krishna’s vibhuti.

.sloka 10-8..mani mada kovil–badri perumal narayanan..ramanujar and thiru koshtiyur nambi yum sevikkalaam..thiru mandram aruliyavarkall..vaikasi rohini..nambi thiru natshadram..mani mada kovilil nanda villakkum sevaikalam..rudra pushkaranni..enguthaan rudran mudalil sevithu 11 divya desathilum sevai sathikka prathanai panninaan..indra pushkarani yentrum peyar..gajendra pushkarani yentrum peyar iravada yanil endran vantha edam.. naga=yanai..naga puri thaan nangur yentru maruvi ..

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”Aham = I [Sri Krishna] am, the Lord Sriman Narayana, sarvasya = entire Universe, comprising of movable and non-movable, living and non-living beings, humans, animals, plants, etc., prabhava = source of origin. Everything originates from the Lord. Arjuna got a doubt that Brahma created all these. Matta = from Me [Sri Krishna] only, sarvam = everyone, including lord Brahma, Indra, anyone engaged in creation and destruction duties, pravartete = acts…Iti = this [ greatness], matva = well understood, bhajante = worship [Sri Krishna]. Iti means not only the two great qualities, but the infinite auspicious qualities included in them, like His superiority, His kindness, His simplicity, His beauty, etc., are all included. Mam = Me [ Sri Krishna], to be worshiped and enjoyed. He is pleasing to be worshiped. Budha = well learned and intellectuals, bhava samanvita = great lovers [of Sri Krishna]. Those who knew the Lord is all for them – dharaka, poshaka and bhogya [உண்ணும் சோறு, பருகும் neer ]- and have the greatest love for Him, will worship Him. Such peple could be Alwars. Alwars are gyanis and Bhaktas..This series of Kannanin Aramudu lectures actually started from Thirukkoshtiyur. There Swami Ramanuja was initiated with the Ashtakshara and Charama sloka..

Ramanuja’s Commentary 

This confirms that Lord Krishna is the generating cause and origin of the all the wonderfully, marvellous and fascinatingly phenomenal displays of activity found abounding in all creation comprised of intelligent and non- intelligent beings and objects. He alone energises all of creation and manifests the impulses required for all actions. The spiritually intelligent are the mahatmanas or great illuminated beings who matva or realise His Supreme Absolute position as the ultimate controller of all existence. Who possesses all illustrious attributes such as compassion, affection, reciprocity, friendship, etc. These great beings are bhava- samanvitah or endowed with a wonderful way of serving Lord Krishna in bhakti or exclusive loving devotion according to their internal mood. The spiritually intelligent cultivate their minds in such a way as to acquire this mood and deeply immerse themselves in it. How this is accomplished Lord Krishna reveals next.

 

 

..slokam 10-9..mani mada kovil.. narayanan in veetriruntha thiru kolam..prayoga chakaram..sadyam, gjanam, anandam is brahmam..nanda=sadyam, villakku=gjanam-svayam prahasam..alapparkku ariyaay=anandam..kalathallum edathaalum porullalum allapatharkku mudiyathavan..

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.”

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in conversing about Him. Mat citta = mind or thoughts always in Me [Sri Krishna], mad-gata-prana = taking Me [Sri Krishna] as thier life, parasparam = [devotees] mutually, bodhayanta = revael to each other, kathayanthas ca = also speak to others about the stories, mam = [of] Me [Sri Krishna], nityam = daily or always, tusyanti ca = are happy, ramanti ca = are happy..Tusyanti means the happiness derived by the person telling; and, ramyanti means the pleasure of the listener. Thus both the speaker and audience are happy.Talking about Him inspires them to talk more. Sage Sukha was discoursing to King Parikshit. When he came to the 9th or penultimate skantham [chapter], he told about the story of Sri Krishna very precisely and paused. Parikshit was restless and said why the sage did not elaborate on the Lord, Who helped his grand fathers, Yudhishtra and his brothers. The sage replied that being a King, Parikshit might be feeling hungry and might require rest. Parikshit replied that having drunk the nectar or amrut of the Lord’s stories, by listening to the sage, he was never feeling hungry and required nothing else.

Ramanuja’s Commentary 

The words mac-citta means those who devote their hearts on Lord Krishna. The words mad-gata-prana means those whose lives cannot exist without Lord Krishna. Such great beings constantly enlighten each other about His transcendental attributes and extraordinary lila’s or divine pastimes and exchange bliss by relating the realisations they have experienced from such. The sense of satisfaction from the mere conversation about Lord Krishna makes them so blissful that there contentment is permanent and needs nothing else to complete it. Furthermore simply hearing about Lord Krishna’s lila’s causes these devotees to become ecstatic, exhibiting a rapturous and exultant glow of love.

 

 

..sloka 10-10..Bhakti has three stages: Para Bhakti, Para gyana and Parama Bhakti. In Para Bhakti, the devotee understands that being with the Lord is happiness and parting Him is sorrow. This is also called Gyana dasa [ஞான தசை], where the devotee gets knowledge. Next stage is Para Gyana, which is also called Dharshan or sighting the Lord. For him, at this stage, the Lord is seen by him, whether the eyes are closed or opened. Third stage is Parama Bhakti, when the devotee attains the Lord and experiences one with Him. This is also called Prapti [प्राप्ति]. So the stages are gyana, dharsana and prapti. Gyana is realizing the knowledge that parting Him is grief and being with Him is delight. Dharsanam is sighting the Lord everywhere. Prapti is attaining the Lord. Alwars were all in these stages only..The 10th sloka is going to tell the 2nd stage [dharsanam]. .The 10th sloka is going to tell the 2nd stage [dharsanam].thiru nedum thandaham has 30 pasurams..The First 10 songs are composed by the Alwar as a male Bhakta. Thus the the First ten songs are the meaning for the word chitha, in sloka 9..In the next Ten pasurams the Alwar imagines himself to be the mother of the sweetheart of the Lord. ‘She’ laments seeing the plight of ‘her’ daughter suffering at the parting away of the Lord. This indicates the word mad gata prana in sloka 9, when the devotee is unable to bear the parting of the Lord. This girl is simply in tears and she is unconsolable; can not be pacified by anything. She wants to speak out His name, which she had trained her parrot also, but she is unable to raise her voice. She is playing a veena instrument, but imagines that to be the Lord and so she is stroking it, as if the Lord is embracing her. ‘Mother’ is very much perturbed. In the Third Ten pasurams, Alwar imgines himself to be the Sweetheart of the Lord. ‘She’ talks to her friend about the Lord and it is the stage mentioned as bodhayanta paraspara in sloka 9. That is the devotees talk only of the Lord always among themselves and in mutual conversations. Thus Thirumangai Alwar’s pasurams are like commentary for the sloka 9 of Chapter 10. Now we see sloka 10, which is the stage after Para Bhakti:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.”

Satata = always, yuktanam = never parting [the Lord], bhajatam = performing Bhakti or in devotion, yena = by which, mam = Me [ Sri Krishna], te = they, upayanti = would attain. Tam = that, buddhi yogam = Dharsanam, priti purvakam = with full happiness, dadami = [ I, Sri Krishna] grant.. buddhi yogam means dharsanam.. Alwar is celebrated with three Utsavams. One is Thanana utsavam [தானான உத்சவம்]. This is the Vedupari [வேடுபறி] festival, in which Parakalan beconmes Alwar. It is about his self and so it is Thanana Utsavam. Next is Than ugandha utsavam [தானுகந்த உத்சவம்]. This utsavam is liked by the Alwar. It is the Eleven Garuda seva, celebrated every Thai amavasya [தை அமாவாஸ்யை]. All the Lord from the Eleven Divya desam would assemble in this Kshetram and bless the Alwar. It is a rare sight. Third is Thamar ugandha utsavam [தமர் உகந்த உத்சவம்]. Thamar means the devotees of the Alwar and they celebrate his birth day [திரு நக்ஷத்திரம்], every Karthika month Kruthika star. During the Eleven Garudotsavam, all through out the night one can witness the Mangalasasanam [மங்களாசாசனம்] of the Lord of each temple by Alwar, who is accompanied by Swami Manavala Mamunigal. [Garudotsavam can be viwed on http://thirunangur.blogspot.com/2007/05/manimada-koil.html ].

Ramanuja’s Commentary 

The words satata-yuktanam means those who constantly aspires for Lord Krishna’s association. They aspire by incessantly worshipping Him and intensely meditating for communion with Him. To such persons out of loving compassion, Lord Krishna gives them buddhi-yogam or spiritual intelligence so that their individual consciousness can attain communion with the ultimate consciousness of the Supreme Lord and come to Him.

 

 

 

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Geethaa Saaram 10-1 to 10-5

August 30, 2008

..slokam 10-1..vaikunda vinnaharam sannithi..anantha sadya varga vimanam..svethakethu-ishvahu vamsam-prarthu peru petraan..Allavandar’s..

svakaly¯an.a gun.¯anantya kr. tsna sv¯adh¯ınat¯amatih.
 bhaktyutpatti vivr. ddhyarth¯a vist¯ırn.¯a da´samodit¯a [14

..Dasamo visthirna = explained in the Tenth Chapter.Bhakti utpatti = for the originated devotion, vivrudyarta = to grow, sva = Self [Sri Krishna’s], kalyana guna = auspicious qualities, anantya = infinite nature, svadhinata = in the control and domain of the Lord, krtsna = everything in this Universe without exception, mathi = knowledge..Therefore, Tenth Chapter deals with His abundant auspicious qualities and total control of everything..now for the slokam..

sri-bhagavan uvaca
bhuya eva maha-baho
shrinu me paramam vacah
yat te ’ham priyamanaya
vaksyami hita-kamyaya

“The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.”
..maha baho = Arjuna with great handsSo Arjuna is priyamanaya = dear to the Lord. bhuya eva = again this topic [of the greatness of the Lord], me = about Me [Sri Krishna], paramam vacha = most superior words [ Bhakti yoga], hita kamyaya = for Arjuna’s benefit [ as he has to foster Bhakti yoga], shrinu = [so] listen carefully. Aham vakshyami = I [Sri Krishna] am going to tell [Arjuna]. ..

Ramanuja’s Commentary The science of bhakti or loving devotion with its requirements was revealed by Lord Krishna in chapter nine. In order to nourish and engender such loving devotion and increase it, Lord Krishna undertakes with compassion to discourse further and expatiate on the subject of the infinity of infinite glories of the Supreme Lord, such as unrivalled sovereignty, indomitable will, inviolable power, unparalleled compassion, paramatma or the Supreme soul within all sentient beings and all creation comprising His transcendental form…Lord Krishna speaks the words te priyamanaya which can mean one who possesses divine love or one who is a beloved confidant. Because Arjuna became delighted by listening to the glories of the Supreme Lord to further increase his joy and to fan his ardour for loving devotion Lord Krishna once again reveals revelatory information regarding the sublime glories and incomparable attributes of the Supreme Lord. This He does desiring Arjuna’s highest good and ultimate benefit…sloka 10-2..

na me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah

“Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.”
..

Sura gana = groups of Devas, like Sanaka, Sanatkumara, Indra, Chandra, Brahma, Narada, etc., na me vidhu = may not know Me [Sri Krishna], prabhavan na maharishi = [Sri Krishna’s] greatness [is not realized by ] great sages also. Maharishi like Vasishta, Vamadeva, Jabali, Viswamitra, Gautama, Bharadwaja or Valmiki or Veda Vyasa, have not known His greatness. Devanam = to Devas, Maharishinam ca = and to great sages, aham adi = I [ Sri Krishna] am the Cause, sarva sa = by every means..

Ramanuja’s Commentary ..The myriad hosts of demigods totally 330 million in charge of universal management throughout all creation and even the great liberated sages who are highly illuminated and capable of super subtle perception knowing past, present and future are both not incognizant of the Supreme Lord Krishna’s prabhavam which is His supreme, sublime divine appearance. This means that they are not aware of the transcendental nature of His rupa or form, His guna or attributes, His lilas or pastimes, and His dhama or abode. In every way Lord Krishna is the cause and the source of the essence, intelligence and power possessed by all gods, demigods and sages. Whatever intelligence and power they have is limited corresponding to the measure of entitlement warranted and which is awarded solely by the Supreme Lord according to their merits. This is what makes them have their position and makes them demigods and great sages. Their consciousness being limited it is impossible for them to fathom Lord Krishna divine, transcendental nature which is inconceivable to comprehend with the mind. Yet now such knowledge although inconceivable will be revealed by Lord Krishna which will remove the irascible impediments and obnoxious obstacles that detrimentally impede bhakti or loving devotion to the Supreme Lord from germinating and growing.

..sloka 10-3..ari meya vinnaharam..ari=hari=one who snatches the mind of devoties..kudamadu koothan ..moolavar with His one foot on a pot..gardanukkaha amurthathai snatch panni vittu aaduhiraar..yesha Narayana sriman ksheerarnavaniketana:

nagnanagaparyanka mudruchya papato mathuram purim.

Sriman Narayana was born as Sri Krishna and remained in Mathura. All Alwars and Sri Andal have praised that Sri Krishna snatches away our papa. Sri Krishna tells in Gita sloka ‘sarvadharman parityachha….’, that He would drive away all our sins..kaalaiyil ezlunthathukm har hari yentru 7 thadavai sollanum..paapam vilaha..

yo mam ajam anadim ca
vetti loka-maheshvaram
asammudhah sa martyesu
sarva-papaih pramucyate

“He wwho knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins.”

Ya = he mam = I [Sri Krishna] am, ajan = without birth or birthless, vetti = understands, anadhi = never born, loka maheswara = regards as the God of entire Universe. martyeshu = among men, asamooda= not confused or not a fool. Sarva papaihi pramuchyate = [such a person] is relieved of all sins.

Ramanuja’s Commentary .. One who is never born is ajam or without birth. This attribute connotes the Supreme Lord Krishna as contra-distinguished from the transitory insentient matter and the sentient beings bound by samsara or the perpetual cycle of birth and death. The term anadim meaning without beginning differentiates the Supreme Lord from the muktas or liberated beings in the spiritual worlds who although having become birthless did have a beginning at the time of their liberation. The nature of liberation implies being freed from bondage at some time and is thus characterised by previously being associated with the material manifestation and duality. Hence the term anandi denotess that the Supreme Lord never had contact or association with duality and materialism due to the fact that He is transcendental to duality and everything material, The Svetasvatara Upanisad VI.XIX beginning niravadyam meaning the Supreme Lord is perfection, confirms this. it sometime had to be freed from a state of bondage. Thus the spiritually intelligent among mortals are those who realise that the Lord Krishna is the Supreme Lord over all other gods and lords being completely different from them in essence and in substance. The spiritually intelligent also realise that Lord Krishna is the antithesis and eternally contrary to anything associated with evil and unrighteousness. The word asammudhah means those who are not deluded, alluding to the spiritual intelligent which comprises being free from the illusion of perceiving anything as equal to the Supreme Lord, being free from the illusion of believing that anything is separate from the Supreme Lord and being free from the illusion of not identifying oneself as being an eternal, infinitesimal portion of the Supreme Lord. Thus one who is asammudhah is free from the defects and impediments of karma or reactions to sinful actions which is great obstacle in the development of bhakti or loving devotion to the Supreme Lord. Another angle of vision is that as in the world the emperor although the most powerful monarch amongst humans, he still is like all others subject to old age, disease and death. Yet he has been awarded emperor by the Supreme Lord due to some act of merit. This holds true also for Indra the king of all the demigods and even higher with Brahma the architect of the material existence, both were also awarded their posts by the Supreme Lord as a result of great acts of merit. Although they live for millions of years by Earth time calculations for them it is as 100 years and at the end of that time they die also and transmigrate into another form in another existence. Even exalted beings come under the three-fold bhavanas of material existence being karma bhavana like Janaka and others, brahman bhavana like Sanaka and Sanatana and ubhaya bhavana like Brahma himself and are subject to birth and death according to their acts. The Vedic scriptures confirms this. In Vishnu Purana VI.VII.IIL it states that: Therefore they are all accountable for their acts. The Svetasvatara Upanisad VI.VIII states: Yo brahmanan vidadhati meaning He who creates Brahma. This also applies to any mortal who has acquired the eight main siddhis or perfections such as anima or manima etc.But the Supreme Lord is loka-maheshvaram the Supreme Lord of all beings in all worlds.Loka is the total cosmos being the aggregate total of all sentient and non-sentient categories in conditions of inactive latency or active patency. The sentient includes both muktas or liberated beings as well as baddhas or not liberated beings. So all this is under the Supreme Lord’s control and rule.1) Maha is greatness and consists of the Supreme Lord being the storehouse of unlimited attributes of glorious qualities and His always being the eternal antithesis of all that is unrighteous, demoniac and evil. 2) Isvarah means Lord as being the supreme, sovereign ruler eternally, independent of all.Thus the Supreme Lord is completely unlike all others, singular unto Himself alone, independent and superior to all. One who does not incur the error of including the Supreme Lord Krishna amongst all the various other lesser gods and who understands Him to be the sole cause, the sole source and the sole origin of all creation, verily realises Him and by His grace is relieved from all reactions to previous actions.Thus by illustrating how meditation on the factual absolute nature of the Supreme Lord removes the obstacles impeding the blossoming of bhakti or loving devotion unto the Supreme Lord causing such bhakti to become inaugurated; Lord Krishna will next explain how bhakti may be activated by deep and profound meditation on His sublime transcendental divine qualities and attributes…sloka 10-4..gokulathil erunthu vanthaar kudamadu koothan entha ari meya vinnaharathil..thiru mangai 3-10 pathihathil thiru mahalum mann mahalum kooda eruppathaha aruliya padi Amrutha kada valli natchiyarum Andalum sevai saathikiraarkal..Thiru naanguril entha divya desathil thaan Andallukku thani sannithi.alwar loses his mind on seeing the kuda koothu..valathu thiruvadi amrutha kalasathin meley vaithu erukiraar..

buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo ’bhavo
bhayam cabhayam eva ca

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness…Buddhi = intelligence or analytical mind, [to decide on the course of any action we contemplate], jnanam = knowledge [that is attained after analysing using buddhi], asammoha = confusionless clarity,
kshama = patience [quality exhibited when we are likely to get angry], Satyam = satyam bhuta hitam proktam, mindful of the welfare of all living beings. Dama = control of our external sense organs like eyes, nose, etc. Sama = control of mind. More difficult than other sense organs. Sukham = those which are favourable to atman, dhukham = those which are unfavourable to the atman..Bhava = happiness due to those favourable to atman and abhava = sorrow due to those unfavourable to atman. Bhayam = fear of getting something we do not want, abhayam = confident of not getting what we do not want..thus these 13 qualities are listed.. more in next sloka..all these are under His control..every thing is happening under His command..

Ramanuja’s Commentary The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.

..sloka 10-5..ari meya vinnaharam..In the 6th pasuram of Thiruppavai [புள்ளும் சிலம்பின காண்], She says, ‘வெள்ளத்தரவில் துயில் அமர்ந்த வித்தினை உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் மெள்ள எழுந்து அரி என்ற பேரரவம்’. We should desire what Sri Andal and Sri Krishna desired. kudamadu koothanukku aruliya paasuram..thiru nangur divya desathil moontru edathil kanna sevai..parthan palli and thiru kavalam padi and here .ramanahi nadathavai katti..krishnanaha geethaiyil nadakka veundiyathai aruluhiran..

ahimsa samata tustis
tapo danam yaso ’yasah
bhavanti bhava bhutanam
matta eva prithag-vidhah

“nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone.”

The Lord says that all these mind variations are because of Him. Prithak vidah = different types of, bhava = behaviour of, Bhutanam = all living beings, matta eva = by Me [Sri Krishna] alone, bhavanti = happen. Ahimsa = exact opposite of Himsa. It means not being responsible for others’ misery. Being responsible for others’ plight is Himsa..Samata = showing equal attitude to reciepts by us and by others. Tusti = showing satisfaction with every living being, without any partiality. Tapa = reducing our comforts and bearing discomforts..Dhanam = donating the liked ones and which are owned by us, to others. Yasa = fame of good character, ayasa = fame of bad character..All these [20] qualities are happening because of Him..

Ramanuja’s Commentary The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.

 

 

 

 

 

 
 

 

 

 

 

 

 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Geetha Saaram 9-30 to 9-34

August 26, 2008

..slokam 9-30..mangai madam..veera narasimhar. alwar 1000 sri vaishnavarkallukku  nithyam thayaradanam pannina edam..semkamala valli thayar.perum thottamum  elai amuthu koodam pakkam erukirathu..Ugram veeram mahavishnum j walantham sarvathomukham|
Nrusimham bheeshanam bhadram mrutyum rutyum namam yaham||’
All the Nine Divine names of the Lord Sri Narasimha indicate the Five Narasimha here. Ugram, at Thirukkuraiyalur Sri Ugra Narasimha. Veeram, at Sri Veera Narasimha here in Mangaimadam. Mahavishnum, as Sri Yoga Narsimha in Thirunagari. Jwalantham and Sarvathomukham, as Sri Hiranya Narasimha in Thirunagari. Nrusimham, Bheeshanam and Bhadram, as Sri Lakshmi Narasimha in Thiruvali..cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

“Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.”..api = even a bad cultured or evil disciplined person [acharam means daily disciplines or good character]. Cet = if, su = very [ evil charactered person], bhajate = worships, mam = Me [Sri Krishna], ananya bhak = without diverting the mind on anything else. Sa = such a person, sadhur eva = among devotees, mantavya = will be honoured. Samyak = firmly, vyavasita = determined, sa = he is…

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Ramanuja’s Commentary  

Persons of this world are born into different castes with each caste having its own ordinances of conduct some injunctions being mandatory and other injunctions being prohibitory. Even if a member of a particular caste transgresses the injunctions of that particular caste they deserve to be accounted for as praiseworthy if they have resolved themselves to performing exclusive worship of the Supreme Lord Krishna. Such a person is to be esteemed and honoured as spiritually enlightened and the best of human beings equal to His devotees previously mentioned. It may be questioned how can this be possible that such a transgressor of the injunctions of his caste can achieve this position. It is because their present conduct and resolution are definitively focused in the right conclusion of unwavering bhakti or loving devotion to the Supreme Lord. Such a fixed state of mind consists of the implicit understanding not available to everyone that Lord Krishna solely is cause of all creation, that Lord Krishna alone is the source of infinite universes, that Lord Krishna Himself is the ultimate controller of everything movable and stationary. That Lord Krishna is the Supreme Lord of all and is also my teacher, my friend, my sole object of supreme delight. A person thinking like this is always situated in righteousness. Such a person is always to be honoured and should not be disregarded due to any dereliction of duty or deviation from the dictates of his caste. To the contrary because all his attention and energies are focused in propitiation and worship of the Supreme Lord such a person is to be even more respected and honoured. But if there is still any objections that by transgressing the customary injunctions and ordinances of one’s caste must cause obstacles and impediments for developing atma tattva or realisation of the soul and taking one further away from the Supreme Lord as stated in the Vedic scriptures that such a person shall not attain the Supreme Lord if they have not ceased from unrighteousness, who is not free from passion, whose mind is not under control and whose senses are unbridled even if such persons possess knowledge of the brahman or spiritual substratum pervading all existence.

..slokam 9-31..thiru mani koodam..gajendra varada perumal..chandra pushkarani..kanaka vimanam..sooryan is also divi mani..chandran soorya are mani-jewels-in sky..thiru mani koodam..

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati

“He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.”

Me bhakta = My [Sri Krishna’s] devotee, na pranasyanti = never is destroyed..Ksipram = very soon, dharmatma = bhakta or a great devotee, bhavati = he becomes. Sasva = for a long time or permanently, chanti = bad character, nigacchati = would be eliminated. So, Bhakti would drive out the sins for ever..Kaunteya = Arjuna, janehi = understand. Pratijanihi = take vow…

Ramanuja’s Commentary  By bhakti or loving devotion rendered exclusively to the Supreme Lord Krishna for His satisfaction alone without any thought of reward one becomes ecstatically transformed by such intense love and by this one is firmly fixed in sattva guna the mode of goodness with all traces of raja guna the mode of passion and tama guna the mode of ignorance rooted out. In this way one is ksiprin or speedily, divested of all sinful reactions and becomes dharmatma or a righteous soul, worthy of praise by all. Such is the position of one who becomes an unadulterated devotee of Lord Krishna worshipping Him exclusively. It is this exclusive devotion that was referred to in verse three of this chapter with the word dharmasyasya or pure eternal righteousness. A person performing bhakti goes to the sublime eternal state of the spiritual worlds from whence there is no return. A state where all energy and effort contrary to attaining the Supreme Lord ceases. Here Lord Krishna gives encouragement to Arjuna to boldly declare His statements with certitude that whoever is an unadulterated devotee of Lord Krishna never perishes or is ever vanquished even if such a one was possessed in the past with a demeaning character degraded by inimical actions. The paramount virtue of bhakti or loving devotion is that it completely destroys anything that is opposed to bhakti and having eradicated all karma or reactions to previous actions one achieves the eternal position of moksa or freedom from the material existence and thus such a devotee becomes irrevocably imbued with deep and lasting love and devotion to the Supreme Lord.

..slokam 9-32..bakthi ontral mattum avanai adaiyalaam.. deva rajan sannithi ..

mam hi partha vyapasritya
ye ’pi syuh papa-yonayah
striyo vaishyas tatha shudras
te ’pi yanti param gatim

“O son of Pritha, those who take shelter in Me- though they be born due to papa in the past or as woman, vaishyas [merchants] and shudras [workers]—can attain the supreme destination.”

They also attain Moksham. Te ‘pi = they also, yanti = attain, param gatim = supreme place [Moksham].  Partha = Arjuna, mam hi = if I [Sri Krishna] am, vyapasritya = taken as shelter specially, ye’pi = anyone, papa yonaya syuhu = having born due to past papa, they willl also reach the supreme place.Striya = women, vaishya = vaishya community, tatha = and, shudras = labour community, everyone can attain the Lord..pull mudal yavarkkum raman motsham koduthaal pola..gajendran is a fine example of bakthi margam.

Ramanuja’s commentary..There is no commentary for this verse

..slokam 9-33.vann purushothaman kovil..dedicated to Rama..vyagra padar munivar-tiger footed-was meditating..his son ubamanyu was crying ..thayar brought paar kadal for feeding him..pushkarani is called paar kadal..sanjeevana vimanam..ellarukkum motsham tharum..

kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam

“How much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.”.kausika raja became sage visvamitra and by meditation graduated as  rishi,raja rishi and brahma rishi..Kim puna = why talk of, punya = those born of past punya or good deeds, bhakta = those worshiping the Lord, rajarasyas tatha = and those who are Rajarishi.Mam bhajasva = worship Me [Sri Krishna], prapya = [those] suffering in, imam =this, lokam =world.. anityam = not permanent, asukham = uncomfortable..here sadana bakthi is spoken..

Ramanuja’s Commentary ..By putting full trust and faith in the Supreme Lord Krishna under the guidance of a bonfide spiritual preceptor in authorised disciplic succession from one of the four channels of spiritual empowerment even the lowest born mleechas or meateater who are lower then untouchables, who are lower then sudras the servant class who are lower than vaisyas the business class, who are lower then women all can qualify themselves to attain the supreme destination of the eternal spiritual worlds and eternal association with the Supreme Lord. If such is so then Brahmins and Vaisnavas as well as royal sages and kings who are devoted to serving Lord Krishna with love attaining this blessed state need not ever by questioned. The word asukham meaning miserable is used to remind one that human life is stricken with the irrevocable three fold afflictions of old age, disease and death applicable to everyone. Also everyone is forced to suffer from afflictions self caused, afflictions from interacting in the world and from afflictions manifesting from beyond this world. Thus since all humans are existing in this world and are sentient beings endowed by Lord Krishna with an atma or eternal soul to attain this blessed supreme destination, then without question all human beings should fully worship and propitiate Lord Krishna. 

 

.slokam 9-34..He is Purushothaman and hence praises I,My,Mine six times in this slokam..From Ayodhya vann Purushothaman came here..uthaman among purusha and hence purushothaman..purusha=jeevatma.ongi ulahallantha uthaman yenkirall Andal..The Lord is the Cause of all and so Sri Purushotthama.thayar is Purushothama nayahi..saranam adaiyamaley radshada pennkalai kaathaval..udhankarukkum kadaisiyil visva roobam kattina kannan pola..Alwar in the last pasuram of this Kshetram says that by worshiping the Lord here, he redeemed himself [உய்ந்து போனேன்]. He uses the words அண்ணல், சேவடி and உய்ந்து. First word annal indicates tatva .. second word sevadi demotes hita ..and the last word uyndhu points to purushartham Tatva is the entity, which we have to attain. Hitam shows us the means and purushartha is the final reward we get. Thus by seeking the Divine feet of the Lord, we can redeem ourselves. Gita tells us this concept in 700 slokas, while Alwar tells this in a single pasuram.
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man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaishyasi yuktvaivam
atmanam mat-parayanah

“Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.”

 Man mana bhava = have the mind in Me [Sri Krishna], mad bhakta = love, or perform Bhakti in, Me [Sri Krishna], mad yaji = perform aradhana or pooja to Me [Sri Krishna], mam namaskuru = prostrate to Me [Sri Krishna], by doing like this, mam evaishyasi = attain Me [Sri Krishna] alone, evam = thus, atmanam = [Arjuna’s] mind, yuktva = is practiced, mat parayana = I [Sri Krishna] am the objective or purushartha or destination. Four types of pooja services we can do: 1) Aupacharikam [ஔபசாரிகம்] – we honour Him with thiruvandhikkappu [திருவந்திக் காப்பு] with camphor lit flame, etc. 2) Samparthikam [ஸாம்பர்திகம்]- presenting flowers, garlands, sandalwood paste, etc. 3) Sandhrhrushtikam [சாந்த்ருஷ்டிகம்] – showing mirror, lamp,etc., and 4) Aapyavaharikam [ஆப்யஹவகாரிகம்] – presenting food and other eatables..

Ramanuja’s Commentary ..The words man mana means be always conscious of Lord Krishna. This means one’s consciousness should always be focused on Him as a continuous stream of thought. The Supreme Lord of all, the sole abode of all excellence, devoid of any fault, the omniscient, omnipotent and omnipresent One of indomitable will. The Supreme Lord Krishna, the sole source, the sole cause and the sole origin of all creation, who is Parabrahman the supreme manifestation of the spiritual substratum pervading all existence and Purusottama the supreme personality, who possesses large, beautiful, lotus shaped eyes and whose transcendental body is of dark blue complexion. Lord Krishna resplendent as 1000 suns simultaneously shining, Lord Krishna the epitome of all beauty and loveliness with effulgent yellow hued raiment, ornate and immaculate diadem, dolphin shaped earrings, celestial garlands and ungents, bracelets, rings and armlets. Lord Krishna isvara parama the ultimate controller of all, who is an ocean of infinite mercy, compassion, beauty, sweetness, perfection, bounty and affection. The refuge of all planes of existence in all the trillions of universes without any contradiction in any of them regardless of uniqueness and differences. Lord Krishna the Supreme Sovereign Lord of all. Furthemore one should be mad bhakto or have their consciousness permeated with unadulterated love for Lord Krishna as their beloved friend. Then one should become maj yaji or Lord Krishna’s devoted worshipper taking great delight in their intimate and individual relationship with the Supreme Lord internally. Yaja denoting yagna indicates all the myriad of wonderful and sublime ways of offering bhakti or loving devotion unto Lord Krishna, the way a dear friend offers everything they possess to please another dear friend. Offering as yaji is of three kinds. 1) aupacharika is external worship such as offering incense and waving ghee lamps, fanning etc. 2) samsparsika is tactual service such as garlanding, applying ungents, smearing sandalwood paste, etc. 3) abhyaaharika is offering of vegetarian food such as milk products, fruits and vegetables. Yaji is thus rendering all kinds of pleasing and delectable services for Lord Krishna’s supreme satisfaction and this whether great or small is accomplished perfectly by bhakti or loving devotion and by no other means. The purport is: Let my mind be so aligned that it takes great delight in always rendering such pleasing services to the Supreme Lord Krishna. Next is advised namaskuru which is the humble prostration of obeisance unto the Supreme Lord. This infers to not let one’s mind merely bask in the satisfaction of rendering service out of infinite love created by communal bliss with the Supreme Lord but to also be prostrated in homage with humility to the Supreme Lord as the internal monitor within as Paramatma the supreme soul who witnesses all thought and activities of every living entity. Mat-parayanah means one who has totally surrendered to the Supreme Lord. Who accepts the Supreme Lord as their only shelter and refuge and who independent of Him could not tolerate existence therefore such a person depends completely on Him. Thus disciplining the consciousness in one pointed focus so that everything one does is directly related to the Supreme Lord one should guide their consciousness in such a way that it can revel and delight in personal communion with the Supreme Lord at every moment. Possessed of such a wonderfully evolved spiritualised consciousness thou shalt most assuredly attain the Supreme Lord without fail. The word atma used here denotes the consciousness beyond the mind. The import of this verse is that if a person prepares and develops their consciousness to meditate on the Supreme Lord, to render loving service to the Supreme Lord, to delight in communion with the Supreme Lord, to prostrate in humble homage to the Supreme Lord, then putting their full trust to Him alone they will undoubtedly attain Him. So practically one should perform all worldly duties required to maintain bodily subsistence and then to please the Supreme Lord one should adhere the ordinances of the Vedic scriptures fulfilling both daily and occasional duties as to varnasrama or one’s status and position in society according to time and circumstances. Performing all these activities for the satisfaction of the Supreme Lord one becomes essentially His dependent although inspired and activated to perform these services by the Supreme Lord within by His feature as Paramatma the supreme soul. Thus one will be ever loving engaged in chanting the names of Lord Krishna, singing His praises, reciting His glories, rendering services, prostrating before Him. Thou shalt realise that every aspect of creation, preservation and dissolution is under His Supreme authority, rule and guidance and is in fact His appendage. Meditating daily in full devotion, reflecting and marvelling over the unlimited multitude of phenomenal qualities and marvellous attributes such a blessed soul attains the ultimate goal of all existence, eternal communion with the Supreme Lord in their eternal spiritual form.

 

 

 

 

 

 

 

 

 

 

 

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