GITA 6.21

GITA 6.21

asthAnasnehakArpaNyadharmAdharmadhiyA.a.akulam . 
pArthaM prapannamuddishya shAstrAvataraNaM kR^iutam .

This is a sloka from Swamy Alavandar (Yamunacharya)'s Gitarta Sangraham. Partha, that is Arjuna, is a prapanna - he who has surrendered to the Lord. He prayed the Lord to resolve his confusion. Arjuna was confused because of three wrong concepts. He imagined friendship at the wrong place. He wanted to show mercy to the wrong people. And, he thought Adharma as Dharma. These three confused him and so he sought asylum at the feet of Sri Krishna to resolve his confusion. Thus started the preaching of Gita. Sri Krishna at the beginning of Chapter 2, clarifies three important things. Achit - all the objects and our own bodies, chit - Atman (Soul) in all living beings and Paramatma or Iswara - Sri Krishna. Achit is not everlasting and it is bound to be destroyed. Chit is everlasting. Paramatma possesses all these achit and chit, commands them and He is the Master. So the three things that confused Arjuna were being clarified by the three entities. These three entities originate from the Thirumantram or Ashtakshara mantram - OM NAMO NARAYANAYA. It consists of three words. It is a treasure of meanings and explaining these are books of philosophy. Thirumangai Alwar in the pasuram 'kulam tharum' says the chanting of this mantra can get everything in life here and in the other worlds. The seed for this mantra is OM or also called Pranavam. This can be split into three letters or aksharams - A, U and M. This corresponds to the three words of Ashtaakshara mantra. A denotes Paramatma. M denotes Jeevatman or Atman and U identifies Sri MahaLakshmi. Vedas proclaim that, one has to surrender to the Lord chanting Pranavam. So the Triads are very useful and significantly, we have come to this Kshetram to worship the Lord in three forms. Yes, we are in Tanjore or Thanjavur or Tanjai Mamanikovil, where the Lord graces the devotees in three temples - all counted as one Divya Desam - situated within 200 metres radius. Thirumangai Alwar has sung all the three idols of Sri Neelamega Perumal,

Sri Neelamega Perumal

of Sri Manikunra Perumal 

Sri Manjkkunra Perumal

and of Sri Veerasinga Perumal 

Sri Veerasinga Perumal

as a single Moorthy only. Long back to facilitate pilgrims, the temples were brought near to each other. Sri Neelamega Perumal graces in the sitting pose. Right hand depicts protection -Abhaya hastham, and left hand is held welcoming the devotees - Ahvahana mudra.

Sri Neelamega Perumal

 The idol is large with Sri Sridevi and Sri Bhoodevi on the sides. Sri Utsava Moorthy graces with the scepter [sengol in Tamil], indicating He is the King of the entire Universe. 

Sri Neelamega Perumal

Today's [23rd January 2008] lecture is from the entrance of this temple of Sri Neelamega Perumal.

Sri Neelamega Perumal Temple

 This Kshetram is also known as Garudapuri as Viswakarma and Kubera planned the place in Garuda shape. It is believed that Garuda is protecting all the three temples in this Kshetram. The Lords of all the Three temples are looking towards Tanjavur Town, and that is why it is prosperous and famous. 

 We will now proceed to see next sloka in Chapter 6. Slokas 20, 21, 22 and 23, are parts and have to be seen as a single sloka. He tells Arjuna that yoga is not to be considered as a difficult path, but has to be approached as a very valuable possession. Purushartam means thing desired by Atman. Here, purusha denotes Atman and not male alone. Artham means desired one. If we desire for a fruit then fruit is the purushartam. Sri Krishna tells that yoga has to be considered as a purushartam. This is being explained in four slokas. Now the 20th sloka:

yatroparamate cittam

niruddham yoga-sevaya

yatra caivatmanatmanam

pasyann atmani tusyati

This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self.

"Mind withdrawn from materials and involved on Atman. Repeated practice of yoga, mind sees the Atman and gets total enjoyment."

After withdrawing his mind from all worldly matters, he directs mind on Atman and enjoys it. This can be considered as purushartam. What we desire has to be in agreement with shastras. In other words just because we desire a thing it can not become purushartam, unless it is legal and is bound by decency, and attaining it, will uplift our character. Yatra = where, uparamate = involved, [the answer for this will be in sloka 23 only], cittam = mind or thoughts, niruddham = removed from all senses like smell, taste, etc. Yoga sevaya = by constant practice of yoga, atmana = by mind, atmanam= self or soul, pasyann = viewed, atmani tusyati = enjoys and is satisfied with Atman. All these days the person starting to practice yoga, was enjoying the material objects; but once he practices yoga, he finds the pleasure manifold, and wants to continue and prolong. He finds all the various sense pleasures are all available with Atman. 

                                                                                                        (continued)