GITA 13.25

GITA 13.25

When the Lord rescues us, He does not do it alone but along with His Consort, Sri Mahalakshmi. Tradition is to first worship Sri Thayar, in any Divya Desam. Sri Thayar helps us in pardoning our mistakes, reducing the Lord's displeasure on our actions and joins us with the Lord. Today's [10th February 2009] lecture is from the sannidhi of Sri Vedavalli Thayar, in Sri Parthasarathy temple in Tiruallikkeni, one of the Kshetrams of Thondai Mandalam.

UTSAVAR SRI VEDAVALLI THAYAR

 Once, when Sri Thayar and the Lord were in Tiruparkadal [Milk Ocean], there was a dispute between Them, and Sri Thayar left the place. She came to the Earth and decided to reach the Lord from Brindaranya Kshetram. Sage Brighu was meditating here and She appeared as his foster Daughter! The sage brought Her up as Sri Vedavalli. The Lord also appeared as Sri Ranganatha and married Her. Sri Ranganatha is Sri Mannatha or Sri Ennai Aludai Appan (என்னை ஆளுடை அப்பன்). Tirumangai Alwar presented 10 pasurams on Tiruallikkeni, in his Periya Thirumozhi. In the second pasuram, vedatthai vedatthin suvaippayani [வேதத்தை வேதத்தின் சுவைப் பயனை... 2.3.2], the Alwar mentions the name Ennai Aludai Appan[என்னை ஆளுடை அப்பன்]. Mannatha is the Sanskrit equivalent of this name. It was Sri Thayar, Who told that the Lord was Her Ruler [ஆளுடை அப்பன்], and so the Lord got the name Ennai Aludai Appan. This Divine marriage is celebrated as a festival in a grand manner. Every Masi Sukla paksha dwadasi day, this Divine marriage is celebrated as per Vedic rituals. Every item in such marriages like stepping on grinding stone [அம்மி மிதித்தல்], look for Arudati star [அருந்ததி பார்த்தல்], walking seven steps together [சப்தபதி], etc., are all enacted perfectly. It is a sight from which we can learn how Vedic marriages are to be celebrated. Besides, Sri Thayar also graces in the Navaratri festival. She graces the devotees from the Tiruvaimozhi mandapam. The ninth day of this festival is entirely dedicated to Sri Lakshmi. All these incidents are piously read in the Pallava festival in Panguni month, as Stala Purana. The last day of this festival is Panguni Utthiram[பங்குனி உத்திரம்]. On that day Kalyanotsavam is celebrated. Thus on Two days, this Divine marriage is celebrated. We should note that Sri Vedavalli Thayar is the Consort of the Lord as Sri Ranganatha, and Sri Rukmini is the Consort of the Lord as Sri Venkata Krishnan.

 With Her blessings, we will now proceed to sloka 25. We have to remember that the Lord told about Viveka gyana [analyzing knowledge]. That is to understand Atman is separate and different from the body. Sri Krishna has been telling about the methods to view Atman and the body as separate entities. We had already seen that, by such analysis and understanding, Atman is different from the body, we avoid further rebirths. This is attained by those who have mastered Karma yoga and Gyana yoga and such knowledge is fully matured. Others who have not succeeded in mastering these yoga, but who are practising Karma yoga and/or Gyana yoga, slowly practice the mind and are able to ascend and understand that Atman is different from the body. Now sloka 25:

anye tv evam ajanantah
srutvanyebhya upasate
te ’pi catitaranty eva
mrityum shruti-parayanah

"Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death."

Shruti-parayana = determined in listening. This sloka is for people like us, who have not started Karma yoga nor we are in the midst of Gyana yoga and never in the stage where we would have reached the advanced and matured Karma yoga and Gyana yoga stage of Yogam. So what is the course for those who do not possess any of these? We have to begin from some point. That is listening to the kind words of elders and scholars. Their teachings and advice should flow through our ears and touch our heart and brain so that we could practice them. Thus the basic need is to listen to noble words of great persons. Such listening slowly purifies the mind by removing sins and the person gets transformed to get involved in Karma yoga and reach the stage to understand Atman is different from the body. Anye tu = others, ajananta = ignorant of perfroming, evam = these [Karma yoga and Gyana yoga mentioned in the previous sloka], anyebhya = from others [Acharyas, Scholars and noble persons], srutva = listening well, upasate = devote [in Atman]. Te = they, shruti-parayana = deeply interested in listening, api = even, mrityum = this samsara [of living in this Universe], atitaranty eva = are not crossing? So, even those who are interested in listening to great people's advice and teachings, cross this samsara or rebirth cycle. Thus the Lord tells that even those who do not have any knowledge of Karma or Gyana yoga can find a method to cross this samsara, by listening to scholars. Purpose of this sloka is to emphasize listening to others, always. We should be enthusiastic to listen to the good words of scholars. So many holy lectures are being arranged at so many places. These are happening for a very long time. What are those people, gathered in Thousands, going to achieve? The answer is in this sloka. We have to set apart some time in our busy schedule, to listen to noble scholars. Wherever there are lectures about the Lord and His devotees, we should ensure that those words are heard. Nammalwar says that he has got the Lord established in his heart, through his ears - meaning, he has been listening to the words spoken about the Lord. It is no wonder that Tiruvalluvar says that of all the wealth, wealth of hearing is the best [செல்வத்துட் செல்வம் செவிச் செல்வம்..தலை]. We should prostrate to great devotees and seek their advice. Even when we are incapable of doing anything, if we constantly listen to scholars, our mind will be refined. If we listen to bad words we are likely to follow bad practices. Thus even those, unfit to practice any yoga, listen to Acharyas and get reformed. Vibheeshana advised Ravana but in vain. We can say that we are surrounded by good things if we get opportunities to listen to the words of good people. It is, therefore, requested that wherever good things about the Lord and His devotees are being lectured, we should try to listen to those words. Just like the food we eat, is processed and digested, without our efforts, even during our sleep, good words listened to will without our knowledge, perform good things for us and make us cross samsara. Shruti also means Vedas and so interest in Vedas is also prescribed; and, appropriately, we are facing Sri Vedavalli Thayar!

                                                                                                             (continued)

GITA 13.24

GITA 13.24

We have already seen how Peyalwar and Tirumazhisai Alwar had sung in praise of the Lord of Tiruallikkeni. Tirumangai Alwar has praised the Lord of all sannidhis, in Ten songs. We are entering gopuram and reach the dazzling, tall Dwajasthambam. On one side we can see Tiruvaimozhi mandapam. The Lord listens to a century each of Tiruvaimozhi, eevery day on all the ten days of Irappatthu [இராப்பத்து], here only. Adyayana utsavam is the main festival. The Lord listens to all the 4000 verses of Nalayira Divya Prabhandam, in every Divya desam, in the 21 day festival. Sri Parthasarathy also listens to all the pasurams, surrounded by all Alwars. In the first 10 days during Pagal patthu [பகல் பத்து], the Lord listens to the First 1000 verses and Tirumangai Alwar's Periya Thirumozhi [பெரிய திருமொழி], consisting of 1000 verses. After this, is the Vaikunta Ekadasi, eagerly witnessed by lakhs of devotees in Srirangam and in Tiruallikkeni. During the recording of this lecture, we also witnessed the Lord emerging out of Paramapada vasal or Vaikunta vasal [பரமபத வாசல், வைகுண்ட்ட வாசல்].

SRI PARTHASARATHY GRACING ON VAIKUNTA EKADASI

 Then, Tiruvaimozhi is started. On Vaikunta Ekadasi day, the Lord is in Tiruvaimozhi mandapam, under Punyakoti vimanam. All devotees worship the Lord, Whose beauty is beyond description. The Lord graces with the scars of Bhishma's arrows which struck Him in the Mahabharata war. The right hand is showing Abhaya - never fear; as it was Sri Gitacharya, in reality, advised Arjuna not to worry. While the Lord in other Kshetrams may have to tell besides showing Abhaya mudra, it was Sri Parthasarathy , Who actually said to Arjuna never to be afraid. In the left hand, the Lord is holding a small stick, to drive the cattle and horses. Already we saw that Sri Ranganatha was the Lord of this Kshetram. Sri Moolavar is called Sri Venkatakrishnan [ஸ்ரீ வேங்கட கிருஷ்ணன்].

A PICTURE OF MOOLAVAR SRI VENKATAKRISHNAN

UTSAVAR SRI PARTHASARATHY

He is large and stands majestically in the garbhagruha, with a moustache. Sri Utsavar is called Sri Parthasarathy. This Kshetram is connected with Tirumala. King Sumati, once went to Tirumala. He prayed to Lord that He should grace the King with a form other than the One in which The Lord graced with Four arms, with one arm pointing to His divine feet, one arm on His lap and the other two arms holding discus and conch. The Lord usually graces as desired by His devotees. The Kong desired to see Lord Sri Venkatesa with just Two arms as a Chariot Driver, Sri Parthasarathy! The Lord conveyed to the King that each Kshetram had a unique appearance of the Lord, and it would not be proper to change that; and so, the King should go to Brindaranya Kshetram, which was already praised by sage Sanatkumara and sage Narada, and where Thulasi plants and Kairavini pushkarini were there. If the King meditated there, the Lord would appear as desired by him. Getting this message from the Lord Sri Venkatesa, the King straight away came here and meditated. Once a disciple of sage Veda Vyasa, asked his master as to which place was best suited for him to meditate. Veda Vyasa suggested this place and handed over an idol to his disciple to establish and worship at Brindaranya Kshetram. That idol only is being worshipped by all of us even now! Sri Moolavar is what is described in Purana. This idol has the Lord gracing with right arm holding the conch and left arm in Dhana mudra. First, a hut like temple was built; but later on, the Lord by His willpower has made it into a very large temple. When the disciple established the idol, same time King Sumati came here and worshipped. The King was conveyed a message by the Lord of the Seven Hills that He was the same, the idol he was worshipping! That is how the Lord got the name, Sri Venkata Krishnan.

 We will now see sloka 24. We saw the Lord mentioned about Viveka to Arjuna. Viveka is analyzing and viewing Atman and body as Two separate entities. Such a person, who analyzes, though living in this World, is never reborn. In sloka 24, the Lord tells how to develop Viveka. To analyze and view Atman separately is not easy. It is not external to us. Atman also is too minute to be perceived physically. If Atman is separated from the body, it tantamounts to death! Then, how to separate Atman and view? The Lord prescribes ways and means to view Atman separated from the body! By practising yoga, Atman and body could be seen separately. We see so many objects in this World, but we never realize that the Lord is dwelling in all of them. The skill to view the Lord is possessed by yogis! Prahalada was able to see and declare the presence of the Lord in the pillar. We see sugarcane, but do we see sugar in that? By some process, sugar is seen by us. Similarly, by practising yoga, it is possible to see Atman separately. Here, the Lord mentions two ways. One is the superior Yoga, which has been attained by the full maturing of well-practiced Karma yoga and Gyana yoga. Suppose Karma and Gyana yoga have not been fully practised and have not matured; we have just started Karma yoga and Gyana yoga; even then, by starting Karma yoga and Gyana yoga, slowly one could analyze and view Atman. This is the second method. Thus in this sloka, the Lord tells the First method in the first line. That is when Karma yoga and Gyana yoga are fully practised and matured. In the second line, the Lord gives out the second method, when even those in the initial stages of Karma and Gyana yoga, need not feel despair, and they can also view Atman, by slowly practising Gyana and Karma yoga. Now, sloka 24:

dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare

"Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires."

Pasyanti = [they] see. That is they view Atman and body as separate entities by analyzing power. Here Three words atmani, atmanam and atmana are mentioned. Each has to be interpreted differently. In atmani, Atma means body. Atmani = in the body, atmanam = Atman or soul, atmana = by mind. Thus body, Jeevatman and mind are to be understood by these three words. Its meaning changes with context. So, the soul which is in a body has to be viewed separately. How? Dhyanena pasyanti = by meditation, seen. This Dyanam comes after full practice of Karma yoga and Gyana yoga. This person is superior to those practising of Karma and Gyana yoga. These people see the Atman in a body, by the mind in meditation. This meditation is not possible for ordinary persons like us. When we sit in meditation, within a few minutes it is disturbed; because our Krama yoga and Gyana yoga have not matured. Continuous practice of Karma yoga and Gyana yoga would have removed the impurities of the mind, which, then would be pure. Only a pure mind can involve in Dyanam. We have to continuously perform our prescribed duties. This would enable impurities to be removed from the mind, and yoga slowly matures. That condition would make one analyze and see Atman separately. Atman is still in the body; and, only when it is in the body one could attempt to practice yoga! In this very earth, where we are living we can see our Atman separately. He sees by his purified mind in meditation. This is the First method explained in the First line of the sloka. Anye = [but] others, those not fully practised Karma and Gyana yoga, sankyena-yogena = by Gyana yoga [sankya means buddhi and so sankya yoga means yoga attained by intellect, that is Gyana yoga], karma-yogena = in Karma yoga, capare = attain. This is the same explained in Chapters 2, 3 and 4, where we had dealt with Gyana yoga, which is inherent in Karma yoga. Karma yoga means performing our prescribed duties without any attachment or for any result. It is done by one without the conscience that one is doing. So by Karma yoga and by subsequent Gyana yoga and by a few with Karma yoga and Gyana yoga fully practised and matured, view the Atman in the body, analyzed as separate from the body, and realize Atman. This is what Sri Krishna tells Arjuna in this sloka.

                                                                                                  (continued)

GITA 13.23

GITA 13.23

Makaayaam makaramaasae chakraamsam baargavothbhavam |
Maheesaarapuratheesam bakthisaaram bhaje ||

We had already visited Tirumazhisai, birthplace of Tirumazhisai Alwar. He had come to Tiruvallikkeni and worshipped Sri Parthasarathy Perumal. Though Sri Parthasarathy is popular, the Deity of this Kshetram is Sri Ranganatha, also known as Sri Mannatha [ஸ்ரீ மன்னாதன் ] and Sri Ennai Aludai Appan [ஸ்ரீ என்னை ஆளுடை அப்பன்]. In a single pasuram, Alwar praises Tiruallikkeni and Sri Ennai Aludai Appan. He had come here, meditated and praised the Lord. We will worship the Alwar.

TIRUMAZHISAI ALWAR SANNIDHI

 He appears with folded hands and with the Lord in his mind. Peyalwar was his Acharya. According to history, Peyalwar taught him all and converted him to be an excellent Srivaishnava. A Ten day festival is celebrated for Tirumazhisai Alwar. On the last day - satthumurai , offerings are prepared and first offered to Peyalwar and then offered to Tirumazhisai Alwar, as prasadam of Peyalwar. We worshipped Peyalwar outside and then worship Tirumazhisai Alwar, here. While praising the Lord, this Alwar says (Nanmugan Tiruvandhadhi- 35) that the Lord is reclining on the Five hooded snake bed! Since Sri Parthasarathy is in standing pose, the Alwar saw Sri Ranganatha on snake bed! He asks whether the Lord needed rest after measuring the Universe with His Divine Feet, and after walking all over the Country in Sri Ramavatar? The Lord's Feet are so smooth and soft, that the Alwar feels, the Lord needed rest. Sri Moolavar, Sri Ranganatha, is with Four arms, but with no weapons! Even the usual conch and discus are not held by Him. Right upper arm is used as rest for the head and left upper arm is lifted up. Lower arms are on His body. It appears He is relaxing after a strenuous feat! Snake bed has all the characteristics of proper bed: whiteness, softness, coolness, fragrance and largeness. On the satthumurai day of the festival, Sri Varada, graces the sannidhi. Sri Varada's sannidhi is adjacent to the Alwar's sannidhi. It is the birthday of the Alwar -Thai Makam [தை மகம் ].

 We will now proceed to next sloka, 23. A Jeevatman is bonded inside a body. But how is that Atman going to realize that Atman and the body are different? This is answered in slokas from 23 to 36. from now on we are going to see Viveka: [विवेक: விவேகம் or பகுத்தறிவு]. Viveka means analysing and understanding. We analyze and understand. Swami Alavandar in his Gitarta sangraha, has summarized the aspects covered by Chapter 13. Deha swaroopam - body's real nature, atma apti hetu - means like the Twenty qualities, to reach or visualize Atman, atma vicodanam - understanding Atman and realizing the same, reason why Atman is imprisoned in a body [this we had seen very recently: inherent qualities of satvam- rajas -tamas in the body, consequent pleasures and pains, and Atman, desiring to experience them, resides in a body]. Once bonded, Atman cannot retrace the path; so, what should be done after Atman is bonded in a body? Atman should try to avoid further birth in future. For this first, it should be understood that Atman is different from a body. If this difference is not understood, then body will be misunderstood as Atman, and pleasures of body will be thought as happiness for Atman. All those which cause sufferings to body, will not be done, thinking they are bad for Atman. This way neither kaivalyam nor Atman reaching Vaikuntam, will ever be attempted. Therefore, Viveka gyana - analysing knowledge (Rational Thinking) is needed. That is to clearly understand, Atman is different from the body. The Lord tells from sloka 23, to view Atman and the body as separate entities. By having this point of view or looking from this angle only, we will be able to differentiate Atman and  a body. Otherwise, we are likely to assume that body and soul are one and same. Actually, this analysis is starting from next sloka. In sloka 23, the Lord gives the advantage of such analysed knowledge. It is like telling the advantages of any endeavour we are to take up, so that we will be enthusiastic. So, the Lord tells that by differentiating Atman and the body, we will know the advantage of no-more-rebirths. Sufferings of the cycle of rebirths could be avoided. By realizing Atman, liberation or Moksham is attained. Arjuna is encouraged to have this analytical approach. Now, sloka 23:

ya evam vetti purusham
prakritim ca gunaih saha
sarvatha vartamano ’pi
na sa bhuyo ’bhijayate

"One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position."

The Lord tells that he who understands these, even if he [Atman] is in a body, and experiencing pleasures and pains, would never have rebirths. Evam = this, purusham = Atman, vetti = is understood [of its nature], prakrutim = [and] prakruti [its Five great elements and the body made of them]. Earlier the Lord told the body as Kshetram or cultivable land, and Atman which realizes so is Kshetragya. Gunai saha = the Three qualities of sattva, rajas and tamas. That is Atman's nature, the body's nature and the association of both. Three qualities are to be understood. Such a person, sarvatha vartamano'pi = even if residing in a body always, sa = such a person [Jeevatman], na bhuya = never again, abhijayate = will have birth. That is he attains Atma prapti and is never born again. Understanding Atman means it is superior to the body, atomic in size, an embodiment of Gyana, an embodiment of happiness, experiences happiness in itself, etc. Such a great Atman, why should he be bonded inside the body? Because Atman desired to experience the pleasures and pains, through the body, which is always associated with sattva-rajas-tamas qualities. Thus Atman lowers its status. The body is perishable and never permanent, it is composed of the Five great elements; Atman resides in a particular body because of past karma; after that karma is spent, the body is cast off, etc. Atman also realizes the Three qualities always associated with the body. Thus Atman, body and the Three qualities are all combined. This combination results in actions and consequent acquisitions of Papa/Punya, and resulting in rebirths. To come out of this cycle, Atman should realize it is in a cycle. Atman is still in this body due to past karma. Even then, once realized the nature of Atman, the body and the Three qualities, gets liberated after death and is never born again. In spite of being in this World, Atman does all necessary to avoid rebirths.

                                                                                                             (continued)

GITA 13.22

GITA 13.22

Swami Manavala Mamunigal has praised the greatness of the Mudalzhvars [முதலாழ்வார்கள்]. Alwars are Ten, of them the First Three are called Mudalazhvars and are Poigai Alwar, Bhootatalwar and Peyalwar. Tiruallikkeni was praised by Peyalwar. Today's [5th February 2009] lecture is from Peyalwar sannidhi.

PEYALWAR SANNIDHI

 While the temple and the sannidhi compliment mutually, this street is named as Peyalwar sannidhi street. He has praised Sri Parthasarathy Perumal in one pasuram. Peyalwar's pasurams are in Moonram Thiruvandadi [மூன்றாம் திருவந்தாதி]. He says that Sri Thayar emerging from the Milk ocean, when the Lord churned the Ocean, sat on His right chest! Peyalwar is enthusiastic to praise Sri Thayar and this is evident in the very First pasuram, 'tirukkanden, ponmeni kanden..[திருக்கண்டேன்! பொன்மேனி கண்டேன்!..]'. He first sees Sri Thayar only. He sees Sri Thayar in the Lord of Tiruallikkeni also. While commenting on this, Swami Periyavacchan Pillai says that She ascended on His chest, while all the Devas were watching! Normally, Mylapore [மயிலாப்பூர்] is considered as the birthplace of Peyalwar. Alwars associate Mylapore and Tiruallikkeni together. It is believed that Mylapore was the City and Tiruallikkeni was a suburb of Mylapore. Alwars always praise the women of Mylapore and Tiruaalikkeni; they show great respect and regard for Acharyas. Among the Three Alwars, Peyalwar was the First to praise Tiruallikkeni. The Lord also graces this sannidhi on some days in festivals. Festival for Peyalwar also is celebrated in a grand manner. Both Sri Parthasarathy Perumal and Sri Azhagiyasinga Perumal, on their respective Brahmotsavams, on the Fifth day in Nacchiyar Tirukkolam [நாச்சியார் திருக்கோலம்], grace this sannidhi. Peyalwar was also eager to see Sri Nacchiyar! On the sathumurai [சாத்துமுறை] day, Swami Manavala Mamunigal also arrives here.

 We will now see sloka 22. We had seen slokas 19, 20 and 21, where the Lord described aspects of Atman. In sloka 19, it was told that Atman is bonded in the body intimately. In sloka 20, it was told that body acts at the command of soul inside. Atman experiences the pleasures and pains consequent of the actions performed by the body. In sloka 21, it was further told that the Three qualities -satvam, rajas and tamas - are inherent in the body and influence pleasures and pains. To feel such happiness and sorrow, Atman resides in a body. This makes Atman to be born in a body, and because of birth, Atman experiences the inevitable pleasures and pains. Thus the interdependent relationship between Atman and body was explained. After taking birth in a body, what does the Atman do further? This is explained in sloka 22. How Atman is residing in a body and how Atman uses the body are explained. Are these not already known? Why should Sri Krishna explain these? The Lord is trying to impress on Arjuna [and on all of us] that Atman and body are totally different. Now sloka 22:

upadrastanumanta ca
bharta bhokta maheshvarah
paramatmeti capy ukto
dehe ’smin purushah parah

"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul."

Asmin deha = in this body [anyone's body], para = supreme, purusha = soul or jeevatman. Atman is superior to the body as Atman is everlasting and is not made of the Five great elements. Atman is the embodiment of Gyana or intellect, and Ananda or happiness. But due to karma, is bound by a body. Upadrasta = seeing [the nature of body] for activation. This means that Atman uses the nature of the body and its organs and deploys them for various activities. Atman sees with the eyes of the body; Atman hears with the ears in the body; Atman tastes with the tongue of the body, etc. When we say we taste, what is actually meant is that the Atman in our body tastes the food with the aid of the tongue in the mouth of the body! The soul sees through the eyes in the body, etc. This is implied in the word upadrasta. Anumanta ca = and permits or understands [that such actions are done by the body]. Soul stimulates the organs to do their respective functions. That is Atman permits the organs to perform the task. Bharta = supporter [normally, this word is used to denote husband. It is also correct, as usually the husband supports the family]. Soul supports the body. This is evident when a soul departs the body. Atman supports the body by its power. Bhokta = experiences pleasures and pains of the body.

Eyes see a dance and Atman enjoys it. Tongue tastes and Atman enjoys the taste, etc. Neither the eyes nor the tongue or any other organs enjoy what they are doing, as they have no intellect or Gyana. Atman alone has Gyana and so it enjoys. Maheswara = great commander, Atman. We should not mistake it for the Lord, here. Atman commands and rules this body and so is Iswara for the body. This power of the Atman is its natural power. Paramatma= Atman, the superior. We should, here also, not interpret it as denoting the Lord, Who is usually referred to as Paramatma. Atman is Paramatma because it is superior to the body, organs, mind, prana, etc. Is there, then, an inferior Atman? Yes, many times mind is referred to as Atman and it is inferior Atman! The mind is achit and so inferior. Thus the Atman inside the body :

• Activates the body.
• Stimulates to act.
• The supporter of the body.
• Enjoys/suffers the actions of the body,
• Commands the body.
• Superior to all.

If organs and body are acting as per commands of Atman, then why after old age, some organs fail to act? That is because of ill health and strains. This is a sort of suffering and is an effect of birth. If organs obey the commands it is happiness; if they do not obey, it is sorrow. Thus a body is an instrument for Atman to enjoy or suffer. Thus, Atman in spite of its superiority is residing in the body due to past karma.

                                                                                                        (continued)