GITA 10.12

GITA 10.12

In the sloka 'yatra yogeswara krishno' (bhagawad Gita 18.78), Sanjaya tells that where Sri Krishna and Arjuna are together, victory and prosperity are certain to be there, and says that it is his conclusion. Today's [13th August 2008] lecture is from the sannidhi of Arjuna.

ARJUNA, SRI KRISHNA AND SRI PARTHASARATHY

 Arjuna is in a small idol form here. In his waist, a sword can be seen. It is the sword given by Sri Krishna and with which he was able to create water source here. Sri Krishna is nearby, posing as a child carrying butter. Next, Sri Parthasarathy is gracing. As the Chariot Driver for Partha, He was the Cause of all victories of Arjuna, who got the name Vijaya, hence. Vimanam is Narayana Vimanam. Sri Parthasarathy is Sriman Narayana, Who is the Parabrahmam according to Bhagavad Gita. Sri Parthasarathy is Cousin of Arjuna. In Tiruvallikeni [Triplicane, Chennai], Sri Parthasarathy graces with just Two arms and is in standing pose. But in this Kshetram, Tiruparthanpalli, the Lord Sri Parthasarathy graces with Four arms.

SRI PARTHASARATHY (Moolavar and Utsavar)

Upper arms are holding discus and conch. Lower right-hand shows abhayam for the devotees. The Lower left arm is on His lap. On His feet, the Lord is wearing anklet called padagam [பாடகம்] in Tamil. The Moolavar appears as Chariot driver with a whip. Utsava Murthy is with Abhaya hastham and left lower arm holding the mace. Upper arms are holding discus and conch. Nearby the Two Consorts are gracing. On the right is Sri Senkamalavalli Thayar. To compensate for the absence of Sri Rukmini in the battlefield, here Sri Senkamalavalli Thayar is gracing along with the Lord. Moolavar Sri Thayar is in a separate sannidhi.

SRI SENGKAMALAVALLI THAYAR

 Nearby is Sri Kolavilli Rama [ஸ்ரீ கோலவில்லி இராமன் ], with bow and arrows. We can worship both Sri Krishna and Sri Rama together.
 Now, we have to see 12th sloka. From 12th sloka to 18th sloka, seven slokas are Arjuna's words. It is apt that we are in this Kshetram. In the first Four slokas, Arjuna confirms that he believed what all Sri Krishna told and had understood them. He expresses his satisfaction. When listening to someone we should avoid Four faults. 1) Hearing and not grasping what was told. 2) After grasping not analysing the substance. 3) The Analysis does not end in a decision. 4) Not following the arrived decision. So, we should attentively listen to, then it should be grasped in mind, then we should judge what we grasped and arrive at a decision, to which we should firmly adhere to. This applies to any subject we learn. Arjuna has listened to the Majesty and Greatness of the Lord in Chapter 9 and in the First 11 slokas of Chapter 10. He analysed all these in his mind. Research scholars, when doing research refer a number of materials and using their knowledge [viveka gyanam], arrive at the conclusion after discarding wrong things. Then, we have to follow the decision arrived after research. Most of the researches are all for academic reasons. But researching about atman is not merely academic, but has to beunderstood and followed. Therefore, Arjuna felt that he should respond to the advise of Sri Krishna by telling his acceptance of the concepts. Any teacher would welcome such a response, as otherwise the teacher might feel exhausted and will not know whether his lecture has been properly received by the pupil. Sometimes we would have observed the facial expressions and from them we can conclude whether what we told had been grasped or not. Arjuna had Vedas, Upanishads, Ithihasa and Puranas as reference material to analyse what Sri Krishna preached. After analysing, Arjuna comes to a conclusion and he openly acknowledges his decision. So, he praises the Lord in the next Four slokas. After these, in another Three slokas he raises some more questions. The Lord explained His Property and His auspicious qualities. Arjuna wanted to listen more about these. Sri Krishna then gives out a large list. Now we will see sloka 12. Today we will see only a half of this sloka and the remaining half can be seen along with sloka 13, as both convey the same. Now first half of Sloka 12:

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. Brahmam indicates God. Brahmam or Brahman means very large and will reach those attaining It to a position equal to Its position. Very large means in terms of quality, size or by any other means. Upanishads identify Brahmam as yatova imani bhutani jayante, yenajatani bhuyanti, ...."From Which the entire Universe originates, originated such are all sustained by Whicn, finally merge with Which, that ia Brahmam". By understanding Brahmam and by constant Upasana or meditation, one attains Bramham. One who understands Bramham, attains Bramham only. He becomes like Bramham and gets equal status. He does not become Bramham, but becomes similar to. Jeevatman will continue to be jeevatman and can never become Paramatman. Upanishhads say that asmat sareerat ...."The soul departing this body attains the Supreme Light or Jyoti in Vaikuntam and experiences bliss".The Lord is the Purest and by surrendering unto His Divine Feet, atman also is rid of all impurities of papa and punya accumulated in the past infinite rebirths and becomes purest. Upanishads say "Narayana paro jyotiratma narayana para:". So Sriman Narayana, that is Sri Krishna, is the Supreme Jyoti and atman attains that Jyoti"
                                                                                                        (continued)