GITA 14.12

GITA 14.12

Swami PillaiLokacharya [பிள்ளை லோகாசார்யர்] had many disciples. Among them Swami Koorakulottama Dasa [கூர குலோத்தம தாசர்] is important. His disciple was Swami Thiruvaimozhi Pillai [திருவாய்மொழி பிள்ளை], who was also known as Sri Sailesa, Satakopa Dasa and Tirumalai Alwan. He was also the direct Acharya of Swami Manavala Mamuni, the last among Vaishnava Acharyas. Today's [12th March 2009] lecture is from Kondhakai (கொந்தகை)aka Kuntinagaram (குந்தி நகரம்), near Madurai. Swami Thiruvaimozhi Pillai was born in Kuntinagaram. From Madurai on the way to Sivaganga, at about 10 KMs, is Silaiman (சிலைமான்). At this place turning right and going some 4 Kms inside, is this place Kuntinagaram. Once Arjuna visited South. He had contacts with Kings of Pandya region. They were Pandavas and these were Pandyas! Earlier in Srirangam, it was told that Ikshvaku Kings of Ayodhya had contacts with Kings of Chola region. Thus there were transactions between North and South for a very long time. When Arjuna came, Madurai was ruled by King Babruvahana [பப்ருவாஹன]. His daughter was Chitrangata [சித்திராங்கதை]. Arjuna married her, and King wanted to present a place to his son-in-law! Thus, this place was built and was named after Arjuna's mother Kunti. In this place, Lord Sri Daivanayaka [ஸ்ரீ தெய்வநாயகன்] is gracing.

SRI DEIVANAYAKA WITH CONSORTS.

 The Lord is in standing pose. His soft right hand is in Abhaya mudra and the left arm is in Ahvahana[beckoning] mudra. His Divine feet are firmly placed on the lotus pedestal. These divine feet will drive away the sufferings in samsara. Rajo and Tamo qualities will decrease and Sattva guna will increase. Being an ancient idol, the Divine face of the Lord is sculpted very beautifully. His eyes welcome devotees. Crown is very beautiful. When the Lord adores Himself with garlands and ornaments, it is to reduce His beauty! 

SRI DEIVANAYAKA AND CONSORTS WITHOUT ORNAMENTS

We can notice a black dot placed on the face of a child, to ward off ill effects [திருஷ்டி]. Are these ornaments on the Lord also for similar purpose? They will reduce the natural beauty of the Lord! He is accompanied by Sri Sridevi and Sri Bhudevi. While Sri Sridevi is holding a lotus bud, Sri Bhudevi is holding a lotus flower! Our Atman also is neither in bud stage nor in the fully developed stage. But Sri Nacchiyar develops our Atman and recommends Her Consort, the Lord, to bless us.

 Now we will see sloka 10 of Chapter 14. The Lord had mentioned that sattva, rajas and tamas qualities are inherent in us, and the effects of each of them in us. They bind us in samsara: sattva by sukham, rajo by activities and tamo by carelessness. Arjuna gets a doubt here. In moola prakriti, these three qualities are inherent. From that Prakriti, our bodies are all formed. Thus our bodies possess these qualities inherently. Be that so, how sattva, rajo and tamo qualities would propel us in various effects? These three qualities could be in equal or unequal proportions. We find the effects are changing daily. How these changes are justified? Sri Krishna replies these questions in sloka 10:

rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

"Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy."

The Lord manipulates three words in a beautiful cycle! When stvam, rajas and tamasare inherent, how each one induces the other? One causes happiness, another causes activities and yet another, carelessness. How each separately works? We also do not see that one individual is always in happiness, another person in activities alone or a third person is always careless. Each of us is, in our lives for some time careless, for some time very active and for sometime happy. Within us, we see all these changes. So, how do these three induce us in a particular effect? Why they are not equal? Bharata = Arjuna! [hinting that Arjuna true to his Bharata dynasty, should exhibit sattva quality alone]. The mother of Swami Tiruvaimozhi Pillai, of this place, was called Satvikai Ammal [சாத்விகை அம்மாள்]. Abhibhuya = suppressing, rajas tamas = rajo and tamo qualities, sattvam = sattva quality, bhavati = remains [prominent]. Sometimes, sattva guna will surface, pressing below rajo and tamo qualities. [Similarly] rajah = rajo quality [will supress], satvam tamas = sattva and tamo qualities, tamoh = tamo quality [will supress], sattvam rajas = sattva and rajo qualities. Thus at any instant sattvam or rajas or tamas will dominate and keep the other two qualities suppressed. Whichever quality is predominant, that would cause its effects. This is the reason why we behave in a particular way at a given time, Sri Krishna tells. This is the reason why we are happy at some time, do wrongly by carelessness at some other times and be active at other times. Why this happens so? is very important. Over our many births we have accumulated Punya and Papa. Due to Punya karma, we get the blessings of the Lord. Those blessings will induce sattva quality to be prominent. This is one equation. Our accumulated papa, cause the dislike of the Lord, Who wants to punish us. This causes rajo or tamo qualities to be prominent. In addition to this, food habits have an effect on the prominence of sattva or rajas or tamas qualities. This is another part of the equation. Therefore, with Punya and consequent blessings of the Lord, plus the sattvika quality food, will enhance sattva quality. Similarly, with accumulated Papa, and consequent anger of the Lord, plus food that stimulates rajo and tamo qualities, will enhance rajo or tamo qualities in us. Therefore, what we have to do is to do atonement for our Papa, and get rid off ill effects, worship the Lord to have His grace and blessings and control our food habits to yield sattva quality. In our body, according to Ayurveda, vada [gas], pittha [bile] and kabam [phlegm] are to be equally balanced. Food habits can stimulate either vada or pittha or kabam to increase, causing disease. We are to expel stool, urine and sweat. If these are not expelled properly, then we get an illness. Similarly, in sattva, rajas and tamas, anyone dominates and cause effects. So we are clear that we have to do Punya karma, have proper food and seek the blessings of the Lord. This will stimulate sattva quality in us. 

                                                                                 (continued)

GITA 14.11

GITA 14.11

SRI MADHAVA PERUMAL TEMPLE

Today's [11th March 2009] lecture is from Sri Madhava Perumal temple at Mylapore. Ma indicates Sri Thayar Sri Mahalakshmi. Dhava indicates the Lord of Sri Mahalakshmi. Alwars say that by chanting the Divine name Sri Madhava, no sins will ever accrue to us. Sri Thayar removes all our sins and joins us with the Lord. Temple has a very colourful Gopuram.

MAIN GOPURAM

 After entering, we see Dwajasthambam and the broad corridor or prakaram [பிராகாரம்]. On one side we see Santhana pushkarini.

A VIEW OF SANTHANA PUSHKARINI

 Those childless, bathe in this pond and worship Sri Kalyana Madhava, and are blessed by Sri Amrutavalli Thayar, to have children. As we go round the temple we see Sri Amrutavalli Thayar sannidhi.

MOOLAVAR SRI AMRUTHAVALLI THAYAR

UTSAVAR SRI AMRUTHAVALLI THAYAR

 She was brought up by sage Brighu and later married Sri Kalyana Madhava. The Lord churned the milk ocean with His thousands of hands and distributed the Amrut to Devas. At that time Sri Thayar emerged out of Amrut and came to Mylapore and was brought up by sage Brighu, and later married Sri Kayana Madhava. Going round further, we see the important sannidhi of Sri Varaha.

SRI VARAHA PERUMAL

 Every month He graces Tirumanjanam and is worshipped by all. During examinations time, special poojas are arranged and the prasad is distributed to students. Continuing to go round, we come across Sri Andal sannidhi.

SRI ANDAL

SRI ANDAL AND SRI KALYANA MADHAVAN

 Sri Kalyana Madhava resting His head on Sri Andal's lap is a very famous festival. In Srimad Ramayana, in Chitrakootam, Sri Rama was similarly resting His head on Sri Sita's lap. As we continue, we see sannidhi of Sri Rama, where Sri Rama graces along with Sri Sita and Lakshmana. Further, is the sannidhi of Hanuman. A unique feature in this temple is the sannidhi of Sri Chellapillai [Sri Selvapillai]. 

UTSAVAR SRI CHELLAPPILLAI

SWAMI RAMANUJA WITH SRI CHELLAPPILLAI

Earlier we saw that Swami Ramanuja was in Melkote, Karnataka, for Twelve years. The Lord of Melkote is Sri Chellapillai. Between His feet is Sri Mahalakshmi Thayar. Annually, Yatiraja Sampat Kumara utsavam [festival] is celebrated. We can see the portrait of Sri Chellapillai seated on the laps of Swami Ramanuja. During adyayana utsavam, the Lord graces in a variety of appearances. We can then see the Lord appearing as Sri Gitacharya, preaching Arjuna seated behind in the chariot.

SRI GITACHARYA

 The Lord of the temple is Sri Kalyana Madhavan. Sri Utsavar is Sri Aravinda Madhava, in standing pose, with Discus and Conch in the upper arms and the lower arms are in Abhaya and Kati mudras.

UTSAVAR SRI ARAVINDA MADHAVAN

 With the blessings of the Divine Couple, we will see sloka 9 of Chapter 14. In this temple, Peyalwar is in standing pose with folded hands. 

SRI PEYALWAR

Opposite Peyalwar is the sannidhi of Tirumazhisai Alwar, Fourth among Alwars and who was converted by Peyalwar. If we have the blessings of Peyalwar, it means our darkness of ignorance is dispelled. In the last Three [6th, 7th and 8th] slokas, we saw how sattva, rajas and tamo qualities immerse us in samsara. Now the Lord summarizes them in sloka 9. In each previous slokas, the Lord mentioned the special features of: sattva guna and its effects of Two [Gyana and Ananda] in sloka 6, rajo guna and its effects of Three [ragam (sexual desires), trishna (material pleasures) and sangham (love for relatives)] and tamo guna and its effects of Three [pramada(carelessness), alasya (laziness) and nidra (sleep)]. In sloka 9, the Lord summarizes and tells the main effect of all the Three qualities. In sattva guna, for example, it is Ananda or Sukha is more important. Sloka 9:

sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta 

"O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness."

Sanjayati = propels. Each quality propels us in something. Sattvam propels in sukham or comfort. Though earlier Two effects, Gyana and Ananda were mentioned, Gyana is pursued to have Ananda or comfort. Rajas quality propels into action. Lust, passion and love make a person to act and so the action is important in rajo quality. Tamah tu = while tamo quality, jnanam = Gyana or intellect, avrtya = is covered or hidden [from seeing the true nature of matters]. This results in pramade = carelessness. All our prescribed actions will be done improperly. Carelessness is more severe than laziness and sleep. All the Three qualities propel us in their respective effects [sattva in sukham, rajas in activities and tamas in carelessness] and the associated actions perpetuate us in samsara. To get out of these, worshipping Sri Amrutavalli Thayar and Sri Kalyana Madhava, is the only way. We will now take leave of this temple.

                                                                               (continued)

GITA 14.10

GITA 14.10

SRI KESAVA PERUMAL TEMPLE

To worship Sri Kesava Perumal, we are at Mylapore. We are welcomed by the Rajagopuram. We prostrate at the tall Dwajasthambam, opposite which is Sri Kesava Perumal sannidhi. To His right side is Sri Mayuravalli Thayar.

MOOLAVAR SRI MAYURAVALLI THAYAR

 The Lord is gracing entire Mylapore, with Sri Mayuravalli. In Sanskrit, Mylapore is called Mayurapuri. As we go round, we come to the sannidhi of Sri Sudarsana.

SRI SUDARSANALWAR

 As we go further round, we come to the place where the Lord graces Adyayanotsavam. We enter to worship the Lord. The Lord is in standing pose. Similarly, Sri Utsavar is also in standing pose. We can see the bewitching smile on His face.

UTSAVAR SRI KESAVA PERUMAL WITH SRI MAYURAVALLI THAYAR

 He seems to tell the devotees that just chanting His name would remove all sufferings. We worship the Lord with Sri Ubhaya Nacchiyars. As we come out we see the beautiful image of Peyalwar, who appeared as the third Alwar.

SRI PEYALWAR MOOLAVAR AND UTSAVAR

 He is seated, with folded hands, worshipping the Lord and his two predecessors. He is with a beautiful nose and always chanting lips. The Lord is known by many names like Sri Sayana Kesava, Sri Mayura Kesava, Sri Adi Kesava, etc. Sages like Brighu performed Savana yagna. They desired to see the Lord as Sri Kesava. Thus the Lord is known as Sri Sayana Kesava. A plant is known as Mayura. There was a King Sumanaga in Surya dynasty. Since the King was blessed with this plant, the Lord is known as Sri Mayura Kesava. Since the Lord is present from ancient times, He is called Sri Adi Kesava. The Lord had blessed both Surya and Chandra dynasties. Chandra [Moon] bathed here to wash off his sins and so the pond is called Chandra pushkarini. This name got mutilated to become Chitrakulam [சித்திரைக் குளம்] in Mylapore. Nammalwar says that the blackness of the Lord's hair is darker than the darkness in the night of Amavasya [New moon day]! By worshipping such a dark-haired Lord, our tamo quality, usually symbolized by black colour, will vanish. Normally, light is used to drive away darkness; but here darkness dispels darkness [tamo quality]!

 Now, the Lord tells in sloka 8, the nature of tamo quality and how it perpetuates the bondage of Atman in samsara:

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

"O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul."

Bharata = offspring of Bharata dynasty [Arjuna]. The Lord tells Arjuna four points: what is tamo quality, why tamo quality is exhibited, what happens because of tamo quality and how tamo quality binds us in samsara. So in this sloka, we can see tamo quality, its cause, its operation and its effect. Tamas tu = while tamo quality [here the word tu differentiates tamo quality from sattva and rajas; one might manage sattva and rajo qualities, but tamo quality is very dangerous], ajnana-jam = is offshoot of ignorance, viddhi = understand. Ignorance is misunderstanding and is opposite of Gyana, which is understanding a thing properly and truly. Agyana is not merely not understanding, but understanding in the wrong way! By understanding one as another is viparita gyana [விபரீத ஞானம்] or misunderstanding. This tamo quality emanates from ignorance or agyana. Sarva- dehinam = all bodies are, mohanam = in delusion [here mohanam does not mean faintness, but adopting practices and beliefs opposed to Dharma]. Gyana should be what is in accordance with Vedas. Here, Sri Krishna tells that tamo quality will make the person interpret wrongly Vedas and adopt wrong practices. Delusion is not accepting Vedas' orders or misinterpreting Vedas. From agyana or misunderstanding truth, is born tamo quality, which induces delusion and follows beliefs and practices opposed to Dharma. Pramada = carelessness, alasya = laziness, nidra = sleep, tan = these, nibhadnati = bind [in samsara]. In our conversation in Tamil, we appreciate a thing by telling 'pramadam'. But in Sanskrit, pramadam means carelessness! Carelessness makes us do all our duties wrongly. Vedas prescribe do's and don't's to various people at various times. They are rules and regulations. Carlessness would make us do things wrongly and bind us in samsara. Alasya is laziness. Some of us are to perform pooja early morning. If laziness is there, this is delayed and so we accumulate Papa and get bonded in samsara. Nidra is sleeping. Dharma Shastra says that during sunrise, we should not be asleep. Our intellect or buddhi is bright in early mornings. But many follow late sleeping and skip early rise! Thus sleep prevents us from doing good things. We have to have sleep, which rests some organs. More sleep and no sleep are never good for us. There are many stages in sleep: jagrata or woken-up stage, swapna or dreaming stage, sushupta or sleeping stage and turya or uniting with God and enjoying stage. In this last stage only we get the true rest and recharge for our organs. On some days we get up totally refreshed. If this is not there, then our sleep has been not proper. Mere duration of closing the eyes will not refresh and recharge our organs. Thus long sleep is an exhibition of tamo quality. We will not do what is to be done and vice versa, and do things at an unscheduled time. Thus misunderstanding gives rise to tamo quality. Tamo quality would enable delusion and misinterpretation of Dharma. Delusion will result in carelessness, laziness and sleep. These will result in wrong actions and bind us in samsara. 

                                                                               (continued)

GITA 14.9

GITA 14.9

We are in Mylapore [மயிலாப்பூர், திரு மயிலை] in Chennai, at the birthplace of Peyalwar [பேயாழ்வார்]. He was born in a water lily flower in a well [sevaili poo செவ்வல்லிப் பூ ].

THE WELL WITH WATERLILLY

 He was born in Aippasi - sadhayam [ஐப்பசி சதயம்], as an incarnation of Nandakam [நந்தகம்], the long Sword of the Lord. He is called Pey [பேய் ghost] Alwar, as his enormous Bhakti made him have ghost-like wanderings.

PEYALWAR

 We have seen earlier the eminence of this Alwar while visiting Tirukkovalur. There was the Ashram of sage Mrigandu, in Tirukkovalur. In the verandah [இடைகழி, ரேழி] the Three Alwars met first. Due to very heavy rain and darkness, first Poigai Alwar took shelter in this verandah and was reclining. Then came Bhootatalwar and knocked at the door to take shelter. He was let in, but space was just sufficient to one person to recline, but two could sit. They were sitting. Then there was knock on the door and came in Peyalwar. Now the Three could stand only in the space. But they experienced some more persons having entered and pressing them. So to find who else had come in, Poigai Alwar lit a physical lamp by singing vaiyam thagaliya [வையம் தகளியா] pasuram. Bhootatalwar lit the lamp of Gyana or intellect by singing anbe thagaliya [அன்பே தகளியா] pasuram. In this brightness, Peyalwar was able to see Who had come in addition to them! The Lord Sriman Narayana, with His Consorts and other serving devotees, had arrived amidst them and caused the congestion! He immediately sang tirukkanden, pon meni kanden [திருக் கண்டேன் பொன் மேனி கண்டேன் ]pasuram. He saw Sri Mahalakshmi on His chest. He saw the Lord in deep blue hue! He saw Discus and Conch on His hands. He sang a hundred pasurams which constitute Monnram Tiruvandadi [மூன்றாம் திருவந்தாதி]. Peyalwar converted Tirumazhisai Alwar into Sri Vaishnava. In his Moonram tiruvandadi, Peyalwar says one need not have to struggle to realize the Lord. Simply, one has to chant the Divine names of the Lord. No need to do difficult meditation on hilltop or amidst fire. By simply praising the Lord of Tiruvekkha, no bad things could ever influence anyone!

 We will now see sloka7 of Chapter 14. Sri Krishna explains how Rajo quality binds us in samsara. Earlier, we saw how sattva quality binds us. Sloka 7:

rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

"The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions."

Dehinam = Atma [possessing body or deham], nibadhnati = is bound firmly, karma-sangena = by association of activities. By inducing us in action, we are made to be bonded in this birth cycle. Let us see the nature of rajo quality and how it binds us. Viddhi = understand, rajo = rajas quality, ragatmakam = is responsible for raga. Raga is lust or passion between males and females. It is the mutual attraction for sexual pleasures. Rajas quality is responsible for seeking this pleasure. This desire emanates from rajas quality. Sattva quality was genearting desire for Gyana, but rajas quality generates lust or kama. Trsna = desire in sensual pleasures experienced by the Five Gyana organs, ie. listening, smelling, tasting, seeing and touching. Normally, trsna means thirst for water, but that is not the topic here; it is the thirst for materialistic pleasures. Sanga = love or affection. The feeling between husband and wife, parents and children, between relatives, etc. Thus rajo quality generates Three things: Lust, Pleasure and Love. Sexual lust, materialistic pleasure and love for relatives, are caused by rajo quality. Samudbhavam = generated. Arjuna got a doubt. It is okay if rajo quality generated desires in us; but why should it push us into bondage in samsara? Sri Krishna replies that these desires impel us to do actions and get us bonded. We have to see an equation here: Rajo quality = lust, pleasure and love. To attain these Three, we will be encouraged to do some actions. So we will get involved in efforts. These efforts could be permissible by Shasras or not. Never we should indulge in activities not approved by Vedas. If we violate, we will earn Papa. What about actions approved by Vedas? For these also, lust, pleasure and love are needed and so what is wrong in showing them? Yes, these Vedas approved efforts will get us Punya. But, Punya also is an obstacle for Moksham or liberation from samsara. Then what are we to do? While explaining sattva quality, the Lord very clearly said that sattva quality makes us seek Gyana and Ananda. They also bind us in samsara, by impelling us to do actions. Thus both sattva and rajas qualities encourage us to perform actions. Sattva quality is certainly superior to rajas quality. Because a person with sattva quality tries to act to earn Gyana and Ananda for Atman. He acts to some extent after verifying whether his proposed actions would be acceptable to Shastras or not. Even this limited action, creates bondage and pushes him into samsara. But a person with rajo quality does not do this examination, whether what action he proposed to do was acceptable to Shastras or not. He acts to quench his desire. Thus a person with rajo quality, indiscriminately acts to fulfil his desires. How to get out of these? Good actions will earn Punya and bad actions will earn Papa. It is correct to do actions to earn Punya; but the attitude is important, which has been reiterated by the Lord from Chapter 2. We should do Shastras approved actions, without the feeling of 'I-am-doing' and with noble and sublime objectives and without desire for results. If Arjuna fought the war with rajo quality of acquiring Kingdom, he will not reach a good place; but, if he fought with sattva quality of upholding Dharma, protecting the Kingdom from evil doers, fighting enemies is Kshatriya Dharma and with detachment on the results, then he will not accrue either Punya or Papa. So, rajas quality will encourage actions and prolong the sufferings in samsara. 

                                                                               (continued)