GITA 13.17

GITA 13.17

Lakshminatha samarambham natha yamuna madyamam |

asmad acharya paryantam vande guru paramparam ||

We are at present in the birthplace of Swami Embar, considered next to Swami Ramanuja in the Sri Vaishnava guru parampara. We worshipped Lord Sri Vaikunta Perumal and Sri Kamalavalli Nacchiyar in the temple. Today's [29th January 2009] lecture is from the avatar mandapam, about One mile away from the temple.

SWAMI EMBAR AVATAR MANDAPAM

 It is surrounded by fields, lotus pond and greenery. If we keenly observe Swami Embar's life, we could see the humanitarian behaviour. This is widely talked about in this place, with an incident. It is widely believed here that snake bites will not poison and cause death. It is because Swami Embar had helped a snake. Once a snake was suffering because of a thorn in its mouth. Swami Embar rescued the snake by removing the thorn. All others were unhappy, as he had rescued a poisonous snake. They questioned him as to why he helped a harmful creature. Swami Embar replied that the snake also was a living being like them; same Lord was Aaantaratma in the snake as in all of them. It was their duty to relieve the pains of fellow creatures. Also, it was His creation and He had planted poison in the fangs of the snake. We accuse Kali yug; but we forget Kali yug is His creation. Likewise, poison is implanted in these creatures by God and so how are we justified in accusing them? All living beings are the same in the sense Atman is common to all. Thus he practised the fact body and Atman were different. He had acquired Atma gyana; the substance of the Lord's preaching to Arjuna in the slokas we have been studying. Swami Embar had practised in his life what he learnt. Swami Ramanuja wanted to observe once, the actions of Swami Embar. Swami Embar was arranging bed for Swami Periya Tirumalai Nambi. After preparing the bed, Swami Embar laid in the bed and rolled. Normally, it is considered improper to lie down in one's Acharya's bed. Here, Swami Periya Tirumalai Nambi was the Acharya of Swami Embar's Acharya and so much greater respects and formalities were to be observed. Seeing this Swami Ramanuja enquired why Swami Embar did like that and whether he was aware of the consequences. Swami Embar replied that he was aware that what he did was not a good practice and he was bound to go to hell for this violation of procedure; but, he did not mind that, as what he did was to ensure that the Acharya should have a comfortable bed. This behaviour is similar to what Swami Ramanuja exhibited in Tirukkoshtiyur! Swami Ramanuja did not mind going to hell by preaching Ashtaksharam to all if all will be eligible to go to Vaikuntam. In another incident, Swami Ramanuja had gone to Tirumala to learn Srimad Ramayana from Swami Periya Tirumalai Nambi. Swami Ramanuja had gone to Tirumala, Three times. Swami Periya Tirumalai Nambi's nephew was Swami Embar. Swami Ramanuja prayed Swami Periya Tirumalai Nambi to depute Swami Embar with him to Srirangam. Swami Periya Tirumalai Nambi agreed and ordered Swami Embar to go with Swami Ramanuja. But Swami Embar, though obeyed Swami Periya Tirumalai Nambi's order, was not at all happy to go and so he accompanied Swami Ramanuja unwillingly. Seeing the plight of Swami Embar, Swami Ramanuja told Swami Embar that he could return back to Swami Tirumalai Nambi. Immediately, like a calf returning to its mother cow, Swami Embar was delighted and ran back to Swami Periya Tirumalai Nambi! But Swami Periya Tirumalai Nambi refused to accept him and said " vitta mattirkku pul iduvaar ingu yarum illai [விற்ற மாட்டிற்கு புல் இடுவார் இங்கு யாரும் இல்லை!]" - there was none to feed a sold cow! He asked him to go back to Swami Ramanuja. That was the relationship between an Acharya and disciple; an Acharya's order was implicitly carried out! Once Swami Embar was praised by many, for his commentaries and explanations. Swami Embar accepted the accolades without any reservation. Swami Ramanuja was amused as to how he accepted such praises and without the decency or courtesy to say, at least, that such praises belonged to Swami Ramanuja! Swami Embar submissively replied that if he had denied the praises, it would have meant bringing bad reputation to Swami Ramanuja and so he accepted them! Such was his respect for his Acharya. That is why Swami Embar is considered as the shadow at the feet of Swami Ramanuja and he was a reflexion of his Master! We will now worship Swami Embar.

SWAMI EMBAR

 We can notice that Swami Embar as a replica of Swami Ramanuja with the same folded hands and merciful appearance. We can notice a 'satari [சடாரி]' in front of Swami Embar. Actually, it is not satari; because satari refers to Nammalwar. In front of the Lord is Satari. Similarly, what is in front of Nammalwar is called Madurakavi; what is in front of Swami Ramanuja is called Mudaliyandan, and what is in front of Swami Embar is called [Prasara] Bhattar. Swami Prasara Bhattar was the elder son of Swami Koorattalwan [and his brother was Swami Vedavyasa Bhattar].

 Now we will proceed to sloka 17:

jyotisam api taj jyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hridi sarvasya visthitam

"He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart."

Again Lord Krishna tells the greatness of Atman, which is different from the body. He tells that Atman is more luminous than other luminous objects like Sun, Moon, fire, etc. Tad = that [Atman], jyotisam api = even [lends] luminescence to, jyoti = luminous objects [like Sun, fire, etc.]. Here we should understand that literally Moon or Sun do not get luminescence from Atman; but, we recognize such luminous objects because of Atman. To put it in other words, Atman recognizes all objects including Sun, etc., by its Gyana. Therefore, it is more luminescent than these objects like Sun, fire, etc. Param = superior to, Tamas = [here it is not to be taken as darkness, but] moola prakruti [primordial matter]. Jneyam = [Atman] has to be understood, jnanam = as [embodiment of] Gyana or knowledge, jnana-gamyam = attainable knowledge or Gyana. Gyanam means the 20 qualities explained earlier and is the means to understand Atman and attain Atman. Sarvasya = all Atman, hridi = in hearts, vishtitam =  existing. Atman is residing in the hearts of living beings. Our heart is like an inverted lotus bud. In that Atman is in a microform. The same Atman is not present in all hearts, but every individual living being has individual Atman and each resides in the heart of every individual. An elephant's Atman will be residing in that elephant's heart; a cat's Atman will reside in that cat's heart; etc. Atman is brighter than luminous objects. Why so? Is not the Sun or Moon. illuminating all objects to know? But if we realize that in spite of brightness of those luminous objects like Sun and Moon, a body without soul or Atman, can never recognize anything, then we will realize the superiority of Atman. A body with Atman alone with Gyana can recognize all objects. Those bright objects simply dispel darkness and only the Atman with the help of a body recognizes any object. Atman alone has the knowledge to recognize. Incidentally, all those having problems in eyesight could visit this Kshetram and worship. It is believed that their problems are all solved. Atman is superior to Primordial matter or moola prakruti. We had seen earlier that Universe, as also our bodies, are all created from this Moola prakruti. Body is just a tool for Atman to perceive this Universe. Therefore Atman is:

• Brighter.
• Superior to the body.
• An embodiment of knowledge.
• Understood only by Gyana.
• Result to be attained.
• Residing in the heart.

In one more sloka, the Lord is going to describe Atman. For the present, we will now take leave of this Kshetram.

                                                                                                         (continued)

GITA 13.16

GITA 13.16

We have been enjoying the study of Gita in this program Kannanin Aaramudu [கண்ணனின் ஆரமுது], by visiting various Kshetrams. At present we are in Kshetrams around Sriperumbudur in Thondai mandalam. We are at the birthplace of Swami Embar aka Govinda Perumal. Presently this place is called Maduramangalam. We are welcomed by the Raja Gopuram.

MADURAMANGALAM TEMPLE

 Outside the gopuram is Garuda pushkarini.

PUSHKARINI

 It was created by Garuda. We can take bath in the pond and then enter the temple. As we enter we are welcomed by Sri Gitacharya idol. As we go round, we come to Sri Thayar sannidhi.

 We also see Sri Vaikunta Perumal sannidhi. The Lord is in standing pose. 

SRI VAIKUNTA PERUMAL

One arm is in Abhaya mudra and the left arm is Kati hastham. Utsavar, though small is very beautiful. He is an exact replica of Moolavar. The Lord is gracing with Sri Sridevi and Sri Bhudevi. It is a wonder that Sri Vaikuntanatha Perumal is standing here. We come around the temple and see the Veda Aamoda vimanam.

VEDA AMODHA VIMANAM

 Whoever chants Vedas, they will experience aamoda, pramoda and sammoda [ஆமோதம், பிரமோதம், சம்மோதம்]. Modam means delight. It is delight, more delight and most delightful. By worshipping this vimanam we will also get delighted. Now we are at Sri Kamalavalli Thayar sannidhi. 

SRI KAMALAVALLI THAYAR

We can see the youthful face of Sri Thayar. In some other Kshetrams, Sri Thayar would appear gracefully as an aged woman [தீர்க்க சுமங்கலி]. In some other places, She would appear like a just married Girl. Here She appears like a just married Bride! She is gracing all, with Abhaya and Varada hastham [arms]. We find a beautiful garden around the temple. Sapta Rishis [great Seven sages] came here to meditate. At the same time, King Suparna also meditated on the Lord. He performed a Yagna. Some persons tried to spoil the yagna; and, the Lord deputed Garuda to go and ensure the yagna was performed without any obstructions. Garuda came here and got the yagna completed. For avabruda snanam [அவப்ருத ஸ்நானம்- after a yagna all take holy bath], Garuda pushkarini was there. All took a holy bath. Then to bless Garuda, King and Sapta Rishi, the Lord appeared as Sri Vaikunta Nathan. Being one of the most prominent Nityasuri [others being Adisesha and Vishvaksena], Garuda brought the Lord to this place. Swami Embar was the incarnation of Garuda. It was already told that Swami Embar was one of the prominent disciples of Swami Ramanuja and ascended the Acharya peetam [seat] after Swami Ramanuja. He was also a brother [cousin] of Swami Ramanuja. He was greatly attracted by Alwars' pasurams. He used to lucidly explain Alwars' pasurams. We will just taste one sample. In Srirangam, Arayar seva [அரையர் சேவை] is very important. Adyayana utsavam, during Vaikunta Ekadasi, is celebrated for 21 days [pagal patthu -10 days, irappatthu - 10 days and Iyarpa - 1 day]. During that festival, Arayar seva would be performed. Arayars [அரையர்] are known as vinnappam seivar [விண்ணப்பம் செய்வார்] would sing and enact each pasuram of Alwars, by various gestures [signs or mudras] as in a dance. This way they would please the Lord. Swami Nathamuni's descendants are privileged to perform this. Even now this is practised. During Swami Ramanuja's time also this was practised. Once Arayar was dancing to the pasuram of Perialwar [mecchudi sangamidatthan மெச்சூது சங்கம் இடத்தான் - Periyalwar Thirumozhi 2.1]. Swami Ramanuja was seated in the front seeing the performance. All other disciples were behind Swami Ramanuja. He did not notice Swami Embar sitting behind. In this pasuram, appoocchi kaatuginran [அப்பூச்சி காட்டுகின்றான்] words come. It means while children play, one child tries to playfully frighten another by turning the eyelid, so that the red colour frightens. Arayar was performing to depict this scene - Child Sri Krishna was trying to frighten another child. But seeing this Swami Embar thought that the depiction was not appropriate. He thought such frightening could be done by mortal children; but the Lord would not do that way; and, so he thought the Lord Child would rather show His conch and discus and frighten His friends! Therefore, Swami Embar signalled to the Arayar who was dancing, to show conch and discus. Arayar grasping that signal, in the next instance when appoocchi was mentioned showed signs of conch and discus held by the Lord. Immediately, Swami Ramanuja, observing the change in the gesture, quipped without turning back 'has Embar arrived?' [எம்பாரே! இருந்தீரோ? embare! irundheero? ]! He could perceive that this great interpretation could be possible only by Swami Embar! Swami Embar thus showed his deep interest in Alwars' pasurams. Thus it is the interpretation of such great Acharyas, which help in our understanding.

 Now we will see sloka 16:

avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavishnu ca

"Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all."

Sri Krishna tells Arjuna some more points to show Atman is different from the body. Body is inferior and destroyable; while Atman is superior and everlasting. Bhutesu = by [being resident of] bodies of various species [like Deva or human or animal or bird, etc], avibhaktam = not different. Atman resides in various bodies in each birth. If it is in a lion's body, Atman is not lion Atman; nor, being in human form, it is human Atman. Atman remains the same irrespective of the body it is residing. Atman is neither lion nor Deva, etc. Body only assumes various forms like lion or Deva or human,etc. All the infinite Atman are same and no difference in them. An Atman with Gyana understands that he is like any other Atman in any other body. Atmans are different from each other, but their nature and qualities are identical. Thus Atman with Gyana knows that he is not different but same as any other Atman. Without this knowledge, Atman thinks vibhaktam sthitam = difference exists [from other Atman residing in other bodies]. Without proper Gyana, one thinks he is different from others; and, this assumption he bases on the bodies. If we do not see all Atman are same, then we have not matured and do not possess proper Gyana about Atman. Earlier, Sri Krishna told Arjuna that scholars have sama darsana - same view, that all Atman are identical and without any difference. Irrespective of the body in which residing, an Atman acquires the Gyana to know that all Atman are same and without any difference. Without this Gyana, an Atman thinks that every Atman is different from others. Atman has to understand and body is the matter to be understood. Body is also the cultivable land or field or kshetram. If Atman gets this knowledge he is Kshetragya. Sri Krishna tells further, some more examples and shows that body does not do them and so Atman is different from body.Tad = that Atman, jneyam = is to be understood [as different from body], because , bhuta-bnartr = supports body. Bhuta means bodies made of the Five great elements. This is practically seen, that when Atman or soul departs, the body falls down and can not sit nor stand. Grasisnu = absorbs. Here it means eating the food, which is Achit. Here we may have a doubt. Who is eating? Is it Atman or body? Though Atman as such does not eat, body without Atman can never eat. So we have to assume that Atman eats with the aid of a body. Atman inside a body eats to perform its actions. Prabhavishnu = and manifestation thereafter [such food becomes, after digestion, sperm or semen and after residing in a womb is born as an infant,etc.]. Neither the sperm nor the womb is Atman. But Atman is different from all these. Thus Atman is different from the body, because of:

• the supporter of the body.
• eating food.
• present in various manifestations of food.

This can be understood by a person having all the Twenty qualities and acquiring Atma gyana. Without this, we are likely to presume the body as Atman and behave. To understand that Atman is different from the body, we have to emulate and follow great Acharyas like Swami Embar. 

GITA 13.15

GITA 13.15

Ramanuja padachhayaa govindahnapayini |

tata yatta swaroopasa jeeyan math visra mathsali ||

This sloka tells the greatness of Swami Embar [எம்பார்] aka Govinda Perumal. He was an important disciple of Swami Ramanuja and in the Sri Vaishnava Guru parampara, he succeeded Swami Ramanuja. The name Emperumanar was shortened as Embar and became the title for Swami Embar. Swami Ramanuja and Swami Embar were very closely connected. He is called 'Padacchya' [ पद छाया shadow at feet] of Swami Ramanuja. Swami Ramanuja was born in 1017 in Chittirai - Thiruvadirai [சித்திரை திருவாதிரை]; Swami Embar was born in 1021 in Thei - Punarvasu [தை புனர்வசு]. He is considered as an incarnation of Garuda. He was born in Maduramangalam [மதுரமங்கலம்], known as Mazhalai Mangalam [மழலைமங்கலம்] in the ancient days. Even before Swami Embar was born, Sri Vaikuntanatha Perumal and Sri Kamalavalli Thayar have been gracing this place, along with Garuda pushkarini and Vedaamodha [வேத ஆமோத] vimanam. He appeared to the Sapta Rishis. To grace King Suparna, the Lord came here. Today's [27th January 2009] lecture is from Maduramangalam. Earlier we had visited the birthplace of Swami Thirukkacchi Nambi, Acharya of Swami Ramanuja. We also visited Kooram, birthplace of Swami Koorattalwan, a disciple of Swami Ramanuja. Now we are in the birthplace of Swami Embar. We will be visiting the birthplace of Swami Mudalaiyandan. Who are these? What is the connection with Swami Ramanuja? To answer these and to understand the Poorvacharya Guruparampara, a table is displayed:

1. SRIMAN NARAYANA. He is Supreme Being, Sriyapathi and considered as the First Acharya. From Him, the hereditary of Acharyas start.
2. SRI MAHALAKSHMI. Sri Sridevi Nacchiyaar. 
3. VISHVAKSENA. Commander, who holds a stick and administers the Universe.
4. NAMMALWAR. The head of all Alwars.
5. SWAMI NATHAMUNI. He appeared much later than Nammalwar. It was about 9th Century.
6. SWAMI UYYAKKONDAN [உய்யக்கொண்டான்].
7. SWAMI MANAKKAL NAMBI [மணக்கால் நம்பி].
8. SWAMI ALAVANDAR. He was known as Yamunacharya and was the grandson of Swami Nathamuni. He had many disciples. Prominent among them were:
9. SWAMI PERIYA NAMBI, SWAMI PERIYA THIRUMALAI NAMBI, SWAMI THIRUKKOSHTIYUR NAMBI, SWAMI THIRUMAALAI ANDAAN [திருமாலையாண்டான்] and AZHVAR THIRUVARANGA PERUMAL ARAIYAR. Along with SWAMI THIRUKKACCHI NAMBI, all these Six were disciples of Swami Alavandar. Swami Periya Thirumalai Nambi was stationed in Tirumala and was doing the service of supplying water to the temple [தீர்த்த கைங்கர்யம்].

Swami Periya Thirumalai Nambi had Two sisters - Bhoomidevi and Sridevi. To Bhoomidevi and Asoori Kesava Somayaji (ஆஸூரி கேஸவ ஸோமயாஜி) was born Swami Ramanuja in Sriperumbudur. To Sridevi and Kamalanayana Bhattar was born Govinda Bhattar [Swami Embar]. Thus Swami Periya Thirumalai Nambi was the uncle of Swami Ramanuja and Swami Embar and Swamim Ramanuja and Swami Embar were First cousins.
After Swami Alavandar, Swami Periya Nambi is considered as Acharya in the guru parampara.
After him, Swami Ramanuja was the Acharya. After Swami Ramanuja, Swami Embar became the Acharya. Swami Embar's disciple was Swami Parasara Bhattar. Swami Ramanuja had a sister and was married to Ananta Dikshitar. To them was born Swami Mudaliyandan [முதலியாண்டான்], aka Dasarathi. This Acharya hereditary is to be remembered. What is the use of remembering this? All the explanations we are seeing and enjoying are all due to them. They had deeply studied Gita, Alwars' works, etc., and had explained lucidly.
Now we will see sloka 15. From sloka 12, Sri Krishna is explaining the nature of Atman. Atman is different from the body. Atman is very minute. Atman is pervading all by Gyana. Atman is without a beginning and end. Atman is ever the servant of the Lord. Atman has Two stages: one, in this Universe as Bhaddha Atman. The other is liberated Mukta Atman. In Mukta state, Gyana of Atman is fully enlarged and is able to do all by vast Gyana. Mukta Atman does not need organs, body or any implements. If desired Mukta atman can reside in a body, to serve the Lord. Now sloka 15:

bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
dura-stham cantike ca tat

"The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all."

Tat = that Atman, bhutanam = Five great elements [pancha bhuta - space, air, fire, water and earth], bahi = outside, antas ca = and inside. Atman is outside the Five elements and inside them also. That is in the liberated state, Mukta Atman is beyond Prakruti, consisting of the Five elements, and crosses over Viraja river; and so, Atman is outside the Five elements. But in the bonded state of Bhaddha, Atman is inside a body made up of the Five elements. So Atman is inside the Five elements. Thus Bhaddha Atman is inside the Five elements and the same Atman in Mukta state is outside the Five elements. Acaram = still or stationary, caram eva ca = also moving. When residing in a body, Atman moves about. In the Mukta state, if without a body, then Atman is still or stationary. Mukta Atman can also reside in a body if desired. Then Mukta Atman will move as the body moves. If same Mukta Atman prefers not to have a body, Atman will remain still. But in Bhaddha state, Atman can only move; because in Prakruti, Atman has to necessarily have a body. Sukshmatvat = [Atman is] very minute. In some philosophies, the size of the Atman is equal to the body it is residing. This suffers from the defect of the change of size of Atman, which is contrary to the definition that Atman is 'nirvikara' or changeless. If Atman size varies, does it mean that Atman has growth or decaying nature? The Gyana of Atman varies, but Atman never differs in size. Vedas say that the size of Atman is one-hundredth of one-hundredth fraction of the tip of paddy [நெல்]. Tad avijneyam = and so not understood. Atman is inside our body, yet we do not know about it, because it is so minute. Bramham or the Lord is understood to some extent and we worship in temples, but Atman has no image nor are there any temples! Durastham = [Atman is] very farther away. It was mentioned earlier [slokas 7 to 11] about 20 qualities one should possess to understand Atman. Without these, Atman appears to be very far off. But if these qualities are acquired then one would find Atman very close to one. Antike ca = and very nearby. Alwar says that he is not able to understand himself; meaning that Atman is so minute that we can not know about it. Thus Atman is:

• inside and outside Pancha bhuta,
• moving and still,
• minute,
• unable to be understood, and
• far away and close by.

Thus the atman with such superior qualities is being bonded in this cheap and filthy body and so we have to strive to free the Atman to attain its natural state in Vaikuntam. 

                                                                                                       (continued)