GITA 13.14

GITA 13.14

If we want to know meygyanam [மெய்ஞானம் - true knowledge about life], then we have to learn Gita. So explicitly Gita was told by Tirumazhisai Alwar in his pasurams. We are at present in his birthplace. In Maheesara Kshetram, that is Tirumazhisai, we are at the garden and the mandapam in it, which are nearby Sri Jagannatha Perumal and Tirumazhisai Alwar sannidhis.

MANDAPAM IN THE GARDEN

 The mandapam is surrounded by natural beauty. Picture of Tirumazhisai Alwar in the sannidhi is drawn here.

TIRUMAZHISAI ALWAR

 The platform on which Alwar appeared is also there. We can see Sudarsana Chakra in the background. This is because Alwar was the incarnation of Sudarsana Chakra. He is appearing with folded hands. If we carefully see, we can notice a third eye on the Alwar's toe.

THE THIRD EYE AT THE TOE OF THE ALWAR

 We will see the significance of this later. Utsavar of Alwar is also with folded hands.

UTSAVAR SRI TIRUMAZHISAI ALWAR

 He appears with crown and smiling face. Eyes shower mercy. This Alwar lived in this World for 4,700 years! He has sung two compilations [prabhandam பிரபந்தம்] - Tirucchanda viruttham [திருச்சந்தவிருத்தம் ] and Nanmugan Tiruvandadi [நான்முகன் திருவந்தாதி]. Former consists of 120 verses and latter has 96 pasurams. Let us glance his history, in a summarised form. Earlier, it was mentioned that many sages had meditated here. It was because this was the best Kshetram. Sage Bhargava aka Brighu came here. He was performing Dheerga Satra yagna. He then started meditation. All the beautiful damsels of heaven, like Rambha, Urvasi, etc., tried to divert that meditation, but in vain. Then came Kanakangi [கனகாங்கி]and the sage married her and they got a child, Tirumazhisai Alwar. When he was born he was lifeless. But inside the body Bhakti for the Lord was alive. Leaving aside that body of the child the sage and Kanakangi left the place. At that time Sri Jagannatha Perumal and Sri Tirumangai Thayar acted as Parents and brought the child back to life. Alwar is known as Bhaktisara, christened by lord Parama Shiva and Parvati. Since he was deeply in devotion [Bhakti] of the Lord, he got this name. After Brighu Rishi had abandoned, the child was brought up by one Tiruvalan [திருவாளன்], a person who made his living by caning baskets, etc. He and his wife Pankayachelvi [பங்கயச்செல்வி] carefully brought up the child. Since Alwar had two parents - one at the time of birth and another to bring up - it is like Two births in the same birth! It is like Lord Sri Krishna was born to Vasudeva and Devaki, while grew up under Nandagopa and Yasoda. Alwar grew up and ultimately became an excellent devotee of the Lord. He has tried various religions, in his lifespan of 4,700 years. This, Alwar himself says in his pasurams. Finally, he became a Vaishnava, devotee of the Lord. Once he was seated in a place. Appreciating his devotion, lord Shiva and Parvati came to him to grant boons. Alwar did not care to notice them. Lord Shiva was infuriated and asked how Alwar could remain indifferent to Shiva.  replied that he needed nothing from lord Shiva and so did not care to look at them. Then lord Shiva said that he had come to grant him boons and he could ask any help Alwar needed. Alwar asked whether Shiva could grant him immortality; Shiva replied in the negative. Again he asked whether Shiva could help him to reach Vaikuntam; lord Shiva replied this also in the negative. Ridiculing lord Shiva's incapability, Alwar told that in that case lord Shiva could help in threading the needle he was busy with! Lord Shiva was angered and he opened his Third eye on his forehead to reduce Alwar to ashes. Immediately, Alwar opened the eye at his toe, and from it emerged another fire, which encountered the fire from the Third eye of lord Shiva. Lord Shiva then calmed down and appreciated Alwar's devotion to the Lord and gave him the title Bhaktisara. Such was the eminence of Tirumazhisai Alwar. We had seen earlier that the Alwar ahd visited Sri Aravamuda Perumal in Kumbakonam. There, it was mentioned that the Lord gave part of His name 'Piran' to this Alwar and attached the 'Alwar' title to Him! Thus the Lord became Sri Aravamuda Azhvan and the Alwar, Tirumazhisai Piran! The Alwar had the power of yoga siddhi. One Vyagrapada, came and demonstrated his yoga power and brought from nowhere pearls and jewels. Alwar easily matched all these magics. Then he offered gold to Alwar, who scoffed at him and produced gold from the dust on his body! Because, he never cared for any materialistic acquisitions and was devoted only to the Lord.

 With the blessings of the Alwar, we will now see sloka 14. Lord Sri Krishna further explains the nature of Atman:

sarvendriya-gunabhasam
sarvendriya-vivarjitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca

"The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature."

In this sloka, again we have to understand the Two stages of Atman: one is Bhaddha Atman, bonded in this Universe or samsara. The other is its liberated state or Mukta Atman. The same Atman can have both these Two stages. In the last sloka, we saw that a Mukta Atman was able to see without eyes, smell without nose, hear without ears, etc. Sarva = all, indriya = organs', guna = actions, abhasam = carried out [in Bhaddha stage]. Atman in this Universe is able to carry out all activities of senses through the organs of a body in which Atman is residing. Atman as such has no body and so no organs. But Atman resides in a body in accordance with past Papa/Punya karma. If Atman wanted to see or hear, etc., then it had to be assisted by the organs of the body in which it is residing. But this limitation is in this Universe or in Bhaddha stage. In this samsara, without a body and its associated organs, Atman cannot do the actions like seeing, etc. Sarvendriya = all organs are, vivarjitam = left out or abandoned. That is without any organs, he is active, in the liberated or in Mukta stage. That is, in the liberated state, same Atman, now called Mukta Atman, is able to perform all actions, which it was able to do with organs in Bhaddha state, without such organs. Mukta Atman will see without eyes; will hear without ears; etc. Shastras say that Atman in Mukta state eats, sees, etc. All these actions are done without mouth, eyes, etc. In the liberated state, Mukta Atman is able to do all these by the enlarged Gyana. Asaktam = not bound by a body [in Mukta state], sarva = all [bodies], bhric' caiva = are also supported [in Bhaddha state]. It means not that Atman is supporting all in this Universe; that is possible only by the Lord. But what is implied is that when born in samsaram, the Atman takes various bodies in each birth and so it is said that it supports all those bodies. When in a body, it supports that body; or, Atman is the foundation [ஆதாரம்] for that body to sustain. In Mukta state, it does not need a body. Nirgunam = without [satva, rajas and tamas] qualities [in Mukta state], guna-bhoktr ca = and enjoys all [satva, rajas and tamas] qualities [in Bhaddha state]. In samsaram or in this Universe, Atman is subject to all the qualities like sattva, rajas and tamas. But, the same Atman once liberated and is in Mukta state, is not subject to these Three qualities. Thus we notice Three characteristics: 1) perception with organs 2) supporting a body 3) subject to Three qualities. Atman requires the organs here (samsara) to perceive in this Universe but does not need them in Vaikuntam. Atman supports a body in this Universe but does not need a body in Vaikuntam. Atman experiences sattva, rajo and tamo qualities in this Universe; but does not have to experience these in Vaikuntam. This differentiation is alright, but a small rider has to be added. This is important. In the liberated state, as Mukta Atman, perceptions could be with or without organs, as desired by the Atman. Mukta Atman can see without eyes; but if desired can also see with eyes. Mukta Atman can hear without ears; but if desired can also hear with ears, etc. He need not have a body in Mukta state; but can support a body, if so desired. It is not to support a body but with a body, the Mukta Atman wants to serve the Lord in Vaikuntam. Thus while in this Universe or in Bhaddha state, Atman has these Three divisions only, a Mukta Atman can have Six divisions. Mukta Atman can perceive with or without organs; can remain with or without a body; and, can experience the Three qualities of satva-rajo-tamas or be away from them. In Bhaddha state Atman can perceive only through organs; has to have a body to support; and, has to undergo a blend of sattva, rajo and tamo qualities. In liberated state same Atmen has choice. When an Atman crosses Viraja river and reaches Vaikuntam, it gets a shuddha sattva [100% pure sattva quality] body, without the defects of a body it had in the Baddha state. It has now an aprakruta [அப்ராக்ருதம்] body. Prakruti or Universe stops on this side of Viraja river. The experience in Vaikuntam is unique. Thus the difference between the place here and in Vaikuntam is indicated in this sloka. We will now take leave of this Kshetram. Being near to Chennai, all are requested to visit this Kshetram to receive the blessings of Lord Sri Jagannatha, Sri Tirumangai Thayar and Tirumazhisai Alwar. 

                                                                                                (continued)

GITA 13.13

GITA 13.13

Chayayam parijatasya hema simhasonopari |

aseenam ambuda shyamam ayathaksham alankrutam ||

Chandrananam chaturbhahum shreevatsankita vakshasam |

rukmini sathyabhamabhyam sahitam krishnamasraye ||

We can see the connection between this sloka and Tirumazhisai. This sloka is mentioned while chanting Dyana slokas in Sri Vishnu Sahasranama Parayanam. In the same Dyana slokas we also see the words

 'tasya loka pradhanasya jagannathasya bhoopate |

vishnor nama sahasram me shrunu papa bhayapaham ||'

- Bheeshma tells Yudhishtra "Bhoopate [King]! please listen to what I say! The thousand Divine names of Sri Vishnu will eliminate your papa and fears". He tells that those are the Thousand Divine names of Sri Jagannatha. In Tirumazhisai, Lord Sri Jagannatha is gracing the devotees, in a seated pose. Tirumazhisai is prime among the World - loka pradhanasya. The Lord Sri Jagannatha is Prime in Tirumazhisai! Along with Him, gracing are Sri Rukmini and Sri Sathyabhama. Today's [23rd January 2009] lecture is from the separate sannidhi of Sri Thayar - Sri Tirumangai Nacchiyar [ஸ்ரீ திருமங்கை நாச்சியார்].

SRI TIRUMANGAI NACCHIYAR

 This Kshetram is known as Maheesaram in Sanskrit. But in Tamil, we add 'Tiru' to Mazhiasai and this is because of Sri Thayar here! Sri Thayar has blessed Tirumazhisai Alwar, who was born here. When he was born, there was none to feed him and the child was crying. The Divine couple comforted the child and suppressed its hunger. Sri Jagannatha and Sri Tirumangai Nacchiyar are thus the Parents for every soul. In Tamil literature, a woman's various stages of growth are indicated by seven names: pedai, pedumbai, arivai, therivai, mangai, madanthai and perilampen [பேதை,பெதும்பை, அரிவை, தெரிவை, மங்கை, மடந்தை, பேரிளம்பெண்]. Mangai indicates that the girl is just ready for marriage. But this Sri Tirumangai will never become older! She is always youthful. She is the embodiment of all auspicious things. She is showing Abhaya by Her right arm and the left arm is pointing to Her Divine feet. She amplifies the Auspicious qualities of the Lord. Tirumazhisai Alwar emphatically states that He is the Supreme God, Who is the Consort of Sri Maha Lakshmi (Nanmugan Tiruvandhadhi 53). He says that all others are the servants of the Lord.

Now we will see sloka 13:

sarvatah pani-padam tat
sarvato ’ksi-siro-mukham
sarvatah shrutimal loke
sarvam avrtya tishthati

"Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything."

In this sloka also the Lord further describes the nature of Jeevatman. Atman is categorized as Bhaddha, Mukta and Nitya Atmans. For Bhaddha Atman, the Gyana or intellect will be very much diminished or shrunk. Whereas for Mukta Atman, Gyana will be fully enlarged. Such fully enlarged Gyana is the true nature of Atman. Shrunk Gyna is unnatural. Because Atman is resident in a body, its Gyana or intellect is in the shrunk state. Papa and Punya influence the Atman and its intellect is diminished. But the natural state of Atman, in Mukta stage, is fully enlarged and is not deficient in knowledge. Just as the Gyana of Brahmam or the Lord, is without any deficiency, the Gyana of Mukta Atman has no deficiency, whatsoever. We are at present fiding all our deficiencies in our knowledge. Even our eyes are not able to see beyond a distance. We are unable to lift weighty objects. But the Lord has no such limitations. Nothing is impeding Him. For us, the body imposes many limitations. The capacity and strength of our organs are very much limited. But the capacity of Atman is very large. Its true capacity is limited by the organs of the body. But when the Atman reaches the Mukta stage, its powers are enlarged and reaches its natural state. In this sloka, we can notice the difference between the Atman in its artificial state and in its natural state. By seeing this sloka one may aspire to gain such capacity. Sri Krishna tells that in this Universe, the Atman needs the organs of a body to do any action. It needs eyes to see; ears to listen; hands to lift; and, feet to move. But an Atman in Mukta state or shuddha Atma swaroopam does not need these organs, to act. A Mukta Atman will see without eyes; will listen without ears; will lift without hands; and, will move without feet! How is it possible? A Mukta Atman will see everything without eyes; much more than what the same Atman could see very limited through eyes in the Bhaddha state. Mukta Atman will lift much more without hands. Because the Power of Mukta Atman is much, much larger. Its natural power and Gyana are greatly reduced by the body in Bhaddha state. In Mukta state, Atman does all activities like seeing, hearing,etc., by the power of Gyana it possesses. The Lord created the Universe. He did not need hands and other implements to do that. By His mere willpower or sankalpam, He created. Pani = by hands, sarvata = whatever actions could be done [are done by the Atman in Mukta state without hands]. Padam = by feet, sarvata = whatever movements are possible, [are made by Atman in Mukta state without feet]. Aksi = eyes, sira = head, mukham = mouth, sarvato = whatever could do [are all done without those organs, by Atman in Mukta state]. Sarvata = everywhere, shruti = whatever could be heard [are heard without ears by Atman in Mukta state]. Loke = in this Universe, avrutya = surrounding, sarvam = all, tishtati = [Atman] exists. In the last sloka, the Lord indicated Atman by the word Brahmam. How can the micro Atman be indicated by the word Brahmam, which means large and which denotes the Lord? Now the Lord says that Atman will surround everything. Is not Atman at one place only? Yes, Atman continues to be at one place only; but its intellect or Gyana surrounds everything and everywhere. Also in many births Atman was resident in many bodies and so we can say that Atman surrounds all. We will also get some of the qualities of Bramham. After leaving this body Atman reaches Vaikuntam and there it is Mukta Atman. It is pure and has no limitations imposed by the earthly body. There, Atman gets equality with the Lord in eight qualities like hungerless, thirstless, birthless, deathless, old- ageless, unaffected by papa, the success in all efforts, etc. Atman in Mukta stage will travel wherever the Lord goes, and assume appropriate forms. Just like the Lord takes many forms simultaneously, Mukta Atman also can take such multiple forms. All these are possible because the Atman is fully enlarged is in its natural state. Tirumazhiai Alwar says (Tiruchandaviruttham 17) that the Lord takes the Single form as Sri Para Vasudeva; Three forms in Vyuha as Sri Sankarshana, Sri Pradyumna and Sri Aniruddha; Formless as Antayami; and in infinite Forms in Archa or idols in Temples and homes. Similarly,  Atman in Mukta state takes various forms. These are not possible in our present state. Then why should Sri Krishna tell about something which is much beyond? We have to understand that instead of being in that state, our Atman is in this reduced state with limitations. We have to regret undergoing all these turmoils in this body. We should realize that this is unnatural and we should strive to reach the natural state. When somebody dies we say he attained nature. Every time that Atman undergoes this ordeal, we mention that. But how untrue it is? Only when the Atman attains Moksham and never returns, can we say that the person attained nature! Upanishads say that Brahmam hears without ears, runs without feet, eats without a mouth, etc. The same state is attained by Atman in Mukta stage. 

                                                                                                     (continued)

GITA 13.12

GITA 13.12

SRI JAGANNATHA PERUMAL TEMPLE, TIRUMAZHISAI

maKHAyAm makarE mAsE

chakrAmsE BHArgavOthBHavam  |

mahIsArapurAdhIsam

bakthisAramaham BHajE ||

This sloka praises Tirumazhisai Alwar, fourth among the Ten Alwars. He was born at the end of Dwapara yug. He is considered as the incarnation of Sudarsana, discus held by the Lord and was born in Thei - Magam [தை - மகம்], in Tirumazhisai also known as Maheesara Kshetram. We are in Tirumazhisai, situated on the way from Chennai to Sriperumbudur, in Thondai mandalam [region]. A very beautiful temple pond.

PUSHKARANI

 The Lord is Sri Jagannathan. Pushkarini is called Jagannatha pushkarini. From there we proceed to the sannidhi. A very beautiful Raja gopuram. It welcomes us to see Tirumazhisai Alwar, who spelt out an important message. We go further inside and come to Dwajasthambam. Then we come across Maha Mandapam, Ardha Mandapam and Garbhagruham. The Lord Sri Jagannatha is in seated pose.

MOOLAVAR SRI JAGANNATHA PERUMAL

REPLICA OF SRI MOOLAVAR IN THE PRAKARA

 Right arm is in Abhaya mudra and left arm is in Ahvahana [beckoning] mudra. We can get the clue for His beckoning, by observing the name of this Kshetram. Tirumazhisai is known as Maheesara Kshetram in Sanskrit. Maheesara has got transformed into Mazhisai (மழிசை) in Tamil. Mahi means World and saram is best or essence. This is the best Kshetram in the World. It is also known as Dakshina [South] Jagannatha Kshetram. Utthara (North) Jagannatha Kshetram is Puri, in Orissa state. Many sages meditated there and requested lord Brahma to select for them a very good place. He called the celestial carpenter and asked him to weigh and select from all Kshetrams. Swami Tirukacchi Nambi had mentioned in his verse that this Maheesara Kshetram was a little better then all other Kshetrams. Lord Brahma then decided that this was the best place for the sages to meditate. Sages Vasisht, Atri, Brighu, etc., came here to meditate. The same Lord, Who appeared to them is here even now. In the Garbhagruha, Brighu and Markandeya are worshipping the Lord. On His sides are Sri Rukmini and Sri Satyabhama. Utsavar is very beautiful.

SRI UTSAVAR

 By His right hand He seem to proclaim that He is the Lord [Natha] of Universe [Jagam]; His left hand is placed on His left lap. With the blessings of the Lord and when the sages performed Yagna, Tirumazhisai Alwar emerged. He was born to sage Brighu and an Apsara Kanakangi. His birth spot is nearby.

 Now we will see sloka 12 of Chapter 13. Earlier the Lord told about the nature of the body in some slokas. Then from sloka 7 to sloka 11, the Lord mentioned the qualities we ought to develop to have Atma gyana. Now from sloka 12 to sloka 18, in Seven slokas, the Lord describes the nature of Atman. After mentioning the nature of the body, the Lord describes the nature of the soul; but in between He had stated the qualities we are to cultivate to acquire Atma gyana. Swami Vedanta Desika in his Tatparya Chandrika poses the question: should not the nature of Atman be mentioned before mentioning the qualities for acquiring Atma gyana? He confirms that the order is perfectly correct, as we have to have those qualities to understand Atman. The matter the Lord is going to tell is very important and so, great attention has to be shown. Atman is very minute and so we also have to pay sharp attention. Body is perceptible and so understanding it, is easier.

Now to sloka 12:

jneyam yat tat pravaksyami

yaj jnatvamritam asnute

anadi mat-param brahma

na sat tan nasad ucyate

"I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world."

Yat jnatva = that by understanding which, amrutam = Atma sakshatkaram or visualization of soul, asnute = attained. By understanding that, one attains amrutam. Mrutam means death and amrutam means deathless or eternal. That is attaining Atman. It is also called Atma prapti. The Lord tells Arjuna that He would tell about that, the Atman, which should be understood. Jneyam = to be understood, tat = that matter or entity, pravaksyami = will be explained clearly. That, which has to be learnt and learning which would make one never reach death [amrutatvam], is going to be explained thoroughly by the Lord to Arjuna. Gyanam is knowledge, gyata is knower and gyeyam is the matter to be known. Knower knows gyeyam or that to be known. Here Atman is gyeyam. Once that knowledge is acquired, one attains Atma prapti. Atma prapti will enable to acquire Bhagavat prapti also. How is that Atman? Anadi = beginningless or never born or never created. Once it has no birth, consequently it has no death either. So, Atman is birthless, deathless, beginningless and endless. Mat-param = holds Me [Sri Krishna] as the Supreme or the Leader. That is Atman is the property of the Lord; subservient to the Lord; and, obeys the command of the Lord. This is emphasized so that by knowing this superior nature of Atman, one should not misunderstand that one is independent, and lead to ahankaram. Atman is always subservient to the Lord. Atman can never exist without depending on the Lord. Brahma = very large. Here we may have doubt: is Atman minute or very large? Is not the Lord, Brahmam? Yes, Atman in size is very minute and not large. But by the knowledge it has, it is spread all over. Therefore, it is large. Na sat = it is neither sat, na asat = nor asat, ucyate = described. Atman is not indicated by the word sat nor by asat. Normally, we indicate fools or ignorants as asat [அசடு]. In that meaning it is not mentioned in this sloka. Sat means those perceptible by name and image. It is 'effect' stage. Asat is non-perceptible and without a name or image. It is the 'cause' stage. We see the World with all objects and living beings. We are able to identify them by names and images. We are able to perceive. This is sthoola stage. But after pralayam or deluge, all these objects are in subtle or sookshma stage. In that condition, we can not identify them by name or image. Sat is thus effect and asat is cause. Atman is neither cause nor effect. Atman can not be indicated by sat and asat. We have seen earlier that Atman is neither born nor dies. Upanishad says na jayate mriyateva vipakshitu. Na jayate – never born, na mriyate – never dies. But we speak of birth and death in our normal speech, what is it? Atman is neither created nor destroyed. To expend the karma it had acquired, an Atman takes up a body and we call it birth. When after completing certain karma, it departs a body, we call it death. Perse Atman neither dies nor be born. Like God, Atman also is anadi. It is always dependent on the Lord. Atman though is minute, its knowledge is very large. When Atman attains mukti or Moksham or  Eternal Release from the Birth-Death cycle, its knowledge is equal to the Lord's. Some yogis have the capability of appearing simultaneously in more than one body. That is their gyana will appear in many bodies, though Atman will be at one place only. It is like, though lamp is single, its light is seen at many places. That is why He calls Atman as Bramham. As mentioned in Upanishads, Atman gains knowledge equal to the Lord – never same as the Lord – in Moksham stage. To understand such an Atman we need to possess the qualities mentioned earlier.

                                                                                                          (continued)

GITA 13.11

GITA 13.11

SRI ANJANEYA

Today's [21st January 2009] lecture is from Sri Anjaneya sannidhi in Sriperumbudur. We worshipped Sri Rama, Sri Sita and Lakshmana in Swami Ramanuja's sannidhi earlier. Exactly opposite to that sannidhi is Sri Anjaneya's sannidhi. On Masi [மாசி] Amavasya [New moon day], an elaborate festival is celebrated for Sri Anjaneya. That day Sri Adi Kesava Perumal arrives here and then graces in procession with Sri Anjaneya. Just like Sri Anjaneya devoted himself totally to Sri Rama, Swami Ramanuja devoted himself to Sri Ranganatha. Thus to Swami Ramanuja and Sri Anjaneya, Sri Ranganatha, worshipped by Sri Rama, was the God. Swami Ramanuja had many names and by chanting them our sins are eliminated. Ilaiyazhvar [இளையாழ்வார்] was the name christened to him by his parents. After he adopted priesthood [sanyasasrama], Lord Sri Varadaraja and Swami Periya Nambi, christened him as Ramanuja, in Kanchi. His other names were Udaiyavar, Emperumanar, Sri Bhashyakara and Godagraja, etc. Udaiyavar (உடையவர்) name was given by Lord Sri Ranganatha, and it signifies possessing Ubhaya [both] Vibhutis - Leela vibhuti [this Universe] and Nitya vibhuti [Vaikuntam]. Swami Tirukoshtiyur Nambi was one of the Acharyas of Swami Ramanuja. He decorated him with the name Emperumanar [எம்பெருமானார்]. Swami Ramanuja had travelled Eighteen times from Srirangam to Tirukoshtiyur, to learn the significance of Tirumantram [Ashtaksharam] and Charama sloka [of Gita]. Now, we can reach Tirukoshtiyur from Srirangam in One and Half hours by a vehicle. But in those days they had to walk the distance. Every time Swami Ramanuja went to Swami Tirukoshtiyur Nambi, he was sent back saying that he had not matured [to learn and grasp the meaning]. On the 18th visit, Swami Ramanuja was taught the significance of Tirumantram and Charama sloka. Further, Swami Tirukoshtiyur Nambi ordered Swami Ramanuja that he should not preach what he learnt to others unless he was satisfied that the person learning was tested, as done by Swami Tirukoshtiyur Nambi on Swami Ramanuja! Swami Ramanuja agreed but did not act accordingly. In Tirukoshtiyur temple is Ashtanga vimanam, which we saw Two years back. Sitting on the vimanam and setting aside his promise to Swami Tirukoshtiyur Nambi, he preached Tirumantram and Charama sloka! 

SRI RAMANUJA ON ASHTANGA VIMANAM IN TIRUKKOSHTIYUR

On hearing this, Swami Tirukoshtiyur Nambi, living in the same street, came to Swami Ramanuja and asked as to why he violated his promise. Swami Ramanuja pleaded guilty and agreed that he would reach hell only for the violation. But, Swami Ramanuja said that by doing as he did, only he would go to hell, while all those listening would reach Vaikuntam! Thus his broadmindedness and humane nature were realized by Swami Tirukoshtiyur Nambi and was very much pleased and praised him. He then gave him the title Emperumanar. Swami Ramanuja made a detailed commentary, Sri Bhashyam, on Veda Vyasa's Brahma sootram. This got him the title Sri Bhashyakara [ஸ்ரீ பாஷ்யகாரர்]. Sri Andal regarded Swami Ramanuja as Her elder brother and so he got the name Godagraja. In this place also in the month of Aadi, Sri Andal festival is celebrated when along with Swami Ramanuja, She comes in procession. Sri Andal in Her Nacchiyar Tirumozhi, had sung offering to the Lord of Tirumaliruncholai [Azhagar Koil near Madurai] Hundred thada [large vessel] of akkara adisil [அக்கார அடிசில் preparation of rice, milk and jaggery] and Hundred thada of butter! This verse was sung many centuries before Swami Ramanuja was born. While studying this pasuram of Sri Andal, Swami Ramanuja wanted to fulfil Her desire. So he went with his entourage to Tirumaliruncholai, and got prepared the akkara adisil and butter in the quantity mentioned by Sri Andal and offered them to the Lord! He then came to Srivilliputhur and reported to Sri Andal that he had fulfilled Her ambition! She was delighted and addressed him as 'Anna [elder brother]'! Thus he became Her agraja or elder brother. So Swami Ramanuja had many titles.

 We will now see sloka 11 of Chapter 13. This is the last of the Five slokas, wherein the Lord lists Twenty qualities necessary for Atma gyana. Now sloka 11:

adhyatma-jnana-nityatvam

tattva-jnanartha-darshanam

etaj jnanam iti proktam

ajnanam yad ato ’nyatha

"accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."

The Lord tells the last two qualities to Arjuna. By bringing into practice these Twenty qualities will enable to acquire Atma gyana. All others will not help to acquire Atma gyana. 
19. Adhyatma-jnana-nityatvam = always in thoughts about Atman. 
20. Tattva-jnanartha-darshanam = trying to understand the knowledge about truth. We should always strive to understand truth.
Etaj jnanam = this knowledge, iti proktam = what was told, anyatha = others are, ajnanam = ignorance. We will recapitulate the Twenty qualities:

1. Respect elders.
2. Never donate for publicity.
3. Never hurt.
4. Be patient.
5. Be honest.
6. Serve Acharyas.
7. Be clean [in action, words and thoughts].
8. Be steadfast.
9. Control mind.
10. Avoid sense pleasures.
11. Understand Atman and body are not the same.
12. Remember life is sorrowful with births, deaths, old age, diseases and miseries.
13. Be indifferent to all, except Atman.
14. Avoid excessive attachment to kith and kin.
15. Have balanced mind in desirables and undesirables.
16. Devote only to the Lord Sri Krishna.
17. Prefer solitude.
18. Dislike crowds.
19. Always ponder over Atman. And,
20. Pursue truth.

All these only would help in Atma gyana; other than these, are not useful for Aatma gyana. At the beginning of the Chapter, the Lord started to explain the nature of body and soul. We had seen the nature of the body: assembly of organs, composed of the Five Elements, a residence for Atman to enjoy and suffer, etc. The Lord is going to tell about Atman. But before that one has to acquire Atman gyana, and these Twenty qualities are necessary for that. Swami Ramanuja, who was born here, practised all these Twenty qualities in his life. Sri Hanuman also exhibited these qualities. Thus these are not mere theoretical lessons, but have been practised in actual life. We will now take leave of this Kshetram. We should remember that Swami Ramanuja was Jagadacharya, King among ascetics [yatiraja], humanitarian, author of Nine works, preacher of bhakti on Sri Ranganatha, a server in all temples, established 74 Simhasanadipatis, teacher of saranagati for all to attain Moksham, propagator that all could attain moksha, etc. In the next 8 or 9 years, we are to celebrate his millennium birthday. Before that let us strive to bring into practice his noble qualities.
                                                                                                           (continued)