GITA 13.21

GITA 13.21

Tiruallikkeni is also known as Brindaranya Kshetram and Thulasikanana [துளசி காநன] Kshetram. Brinda and Thulasi are same. Our sins will be wiped off if we have the Two syllables of Brinda and Three syllables of Thulasi, according to the Kshetra Mahatmyam. The unique feature of this temple is that in the same temple we see the Lord Sri Parthasarathy, standing, Sri Ranganatha reclining, Sri Thelisinga Perumal seated and Sri [Gajendra] Varada flying, to bless the devotees. Today's [4th February 2009] lecture is from the Gopuram.

TIRUVALLIKENI MAIN GOPURAM

 As we enter we see the large mandapam, from where the Lord starts all processions. On one side is the beautiful oonjal [swing] mandapam. Kings of Thondai mandalam, have constructed many structures in this temple. Tirumangai Alwar in his pasuram has acknowledged this service of the King. We are now at Nammalwar sannidhi, near this mandapam. Outside the Lord's sannidhi, is the separate sannidhi of Nammalwar. What is the connection between Nammalwar and the Lord Sri Parthasarathy? What is the connection between the words spoken by Nammalwar and the sloka we are to see in Gita? We have seen up to sloka 20 and studied how Atman is bound inside the body. Alwar once pined to see the Divine feet of the Lord, Who drove the Chariot. A Ten-day festival is celebrated for Nammalwar.

NAMMALWAR

 We can see that Alwar is preaching devotees, with his right hand in upadesa mudra. This is the way Acharyas preach disciples. In this, the thumb and forefinger are joined. These two fingers are used to select and pick up any item we desire! Similarly, Alwars and Acharyas, select and pick up those precious matter from Vedas, Puranas and other sacred literature and teach them to the disciples so that they are able to grasp and prosper. Nammalwar was born in Alwartirunagari. What is the connection between Gita and Alwar? The mandapam nearby is also used as Vahana mandapam. For all processions in festivals, all vahanams start from here only. During festivals, the Lord arrives here after 'patthi ula [பத்தி உலா]' [walk to refresh]. Then He mounts the vahanam and graces satthupadi [சாத்துப்படி]. Then He starts in procession in all the Four streets around the temple, and returns back here. Alwar was pining to see the Divine feet and the processions of the Lord Sri Parthasarathy. That is why Alwar here, witnesses every procession of the Lord! Madurakavi Alwar was Nammalwar's disciple. Madurakavi Alwar arrived at Alwar Tirunagari, when Nammalwar was in deep meditation or yoga. At that time Alwar did not speak to anyone nor opened his eyes. Madurakavi Alwar came near the tamarind tree, where Nammalwar was seated in yoga. Madurakavi Alwar wanted to know whether Nammalwar was alive and would converse. To test whether he was alive, he dropped a stone near Nammalwar and immediately Nammalwar opened his eyes and saw Madurakavi Alwar. After confirming Alwar was alive, Madurakavi Alwar wanted to test whether Nammalwar was knowledgeable. So he asked one question: 'setthathin vayitril siriyadu pirandal etthai thinru enge kidakkum? [செத்ததின் வயிற்றில் சிறியது பிறந்தால், எத்தை தின்று எங்கே கிடக்கும்?]' Alwar opened his mouth and answered: 'atthai thinru ange kidakkum! [அத்தை தின்று அங்கே கிடக்கும்!]'. What has been asked and what was the reply? 'Sethathin' means the non-sentient body and 'siriyadhu' means the microscopic Atman. So, the question was where will the Atman find food in a non-sentient body? Here food means the perceptions. Nammalwar replied 'atthai' meaning through the body's organs, Atman will perceive and remain in the body! Thus the reply suggests that Atman is born in the body and perceives the Tri-Guna (Sattva, Rajas and Tamas qualities) experiences of the World and again and again takes birth in a body and continues. The basis for this reply can be seen in the sloka we have to study today. 

  Now sloka 21: 

purushah prakriti-stho hi
bhunkte prakriti-jan gunan
karanam guna-sango ’sya
sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species."

prakriti-stho = in this body (made from the Five elements), purushah = Atman, bhunkte = experiences, prakriti-jan gunan = the Tri-Gunas ever associated with body. This is what Nammalwar also implied in his reply. In the second line of the sloka it is asked what is the reason for the Atman to continue in infinite birth-cycles to experience this worldly happiness and sorrows? karanam guna-sango ’sya = reason being the Atman is associated with the Tri-Gunas. Sad-asad-yoni = taking birth in higher (human or Deva beings) and lower (insects and other lower) forms of life. Here it might puzzle us. It is like asking for directions of Mr.A's house. The reply given is it is next to Mr.B's house. Where is Mr.B's house? It is next to Mr.A's house! This will lead us to nowhere. Like thios in the first part, the Lord says, the Atman experiences Tr-Gunas and so gets repeated birth cycles. Why the birth-cycle? It is because Atman experiences the Tri-Gunas! Is Atman residing in a body to experience happiness and sorrows? Or, is Atman taking re-births because of enjoying the Tri_guna resulting in birth cycles? This is like chicken first or egg first? Here a question may arise. The Atman is so great. Why not it experience its pleasures itself? Why get associated with a body and get involved in the Tri-Guna experiences? Atman needs a body to experience and while in a body if it acts according to shastras, it gets Punya; but, if it acts otherwise, it gets Papa. According to the acquired Punya or Papa, the Atman gets re-births.    The soul in the body has to feel the happiness and miseries as they are inevitable in this World. Now we can see the equation correctly. Atman desires in pleasures and so Atman resides in a body and experiences. Because of this association with the body, Atman does so many activities, which make to acquire more and more karma. Thus cause and effect are the same. That is, Atman takes a body as residence to spend karma; while being resident, more and more activities are performed, which make Atman to acquire more and more karma. It is a cause-effect - cause cycle. Karma causes to reside in a body and enjoy [or suffer] effects. Effects cause more actions and so more karma accumulate as effects. Such acquired karma causes again residing in a body, and so on. Purusha =Atman, prakruti-stha = residing in body, gunan = [satva, rajo and tamo] qualities, prakruti-jan = always associated with body. These three satva-rajas- tamas qualities are always associated with the body. An action is propelled by these three qualities. That is why pleasures and pains. Thus Atman housed in a body, experiences happiness and sorrow, a result of the actions is driven by satva-rajo-tamo qualities of the body. Sad-asad-yoni-janmasu = [thus, Atman] takes a variety of births in many bodies [like Devas, human, animal, bird,etc.], karanam = reason being, guna-sangha = [attachment to] the group of [satva-rajo-tamo] qualities. That is, the attraction or attachment to the pleasures and miseries, generated by the actions caused by these qualities. This attachment causes more and more births. This is what Nammalwar gave as the reply to Madurakavi Alwar's question. Atman, again and again, takes birth in bodies. That is, Atman, experiencing the happiness/sorrow as results of the actions of the body and remaining always in a body, in every birth. Therefore, this sloka is closely connected with Nammalwar.

                                                                                                         (continued)

GITA 13.20

GITA 13.20

We have arrived at a very important Kshetram, in Kannanin Aaramudu program. We have visited many Kshetrams in villages; but the only Kshetram in a Metro city - yes, your guess is correct - is Tiruallikkeni [திருவல்லிக்கேணி] [popularly known as Triplicane, in Madras city aka Chennai]. In Tondai Naadu Kshetrams, the Lord as Sri Gitacharya is gracing in Tiruallikkeni. There is intimate contact with our program on Gita and the Lord of this Kshetram, Who preached Gita. The Lord stands majestically with beautiful eyes.

SRI GITACHARYAN

 With large Crown, holding Conch in His right hand and left palm pointing to His Divine feet, the Lord graces devotees. This Kshetram is also called Brindaranya Kshetram [ப்ருந்தாரண்ய க்ஷேத்திரம்]. Today's [3rd February 2009] lecture is from the banks of the pushkarini, called Kairavani Pushkarini [கைரவணி புஷ்கரிணி].

KAIRAVANI PUSHKARINI

 In fact, this Kshetram has got its name because of the pond: Tiru[திரு]+ alli [அல்லி] + keni [கேணி]. Alli is night lily, similar to lotus and keni means pond. It is a very beautiful pond with a mandap [நீராழி மண்டபம்] at the centre. Lots of plants with flowers have been grown around the pond. For the past few years, these plants are very much cared for and offer a pleasant sight. In this pond, the Lord graces float festival [தெப்போற்ச்சவம்] often. Sage Durvasa was once meditating on the banks of a river, south of Vindhya mountains. That time Viswakarma, a Deva was flying over. His shadow came on the sage, who got angry and cursed him to be without a body. Viswakarma came to the sage and apologised and prayed for redemption from the curse. On the advice of the sage, Viswakarma went to Kubera, who took him to lord Shiva. Lord Shiva advised Viswakarma to go to Brindaranya Kshetram and meditate on the banks of Kairavani Pushkarini, near the sea, when the Lord would redeem him from the curse. Viswakarma did accordingly and was relieved of the curse. A notable feature of the pond is that we can never see a single fish in it, despite the pond being so near to the ocean. Once sage Mudgala was meditating here. When he opened his eyes he saw a big fish playing with young ones. Seeing this the sage got worried that such scenes might disturb his detachment from saintly life and so decided to remove the fish and its family away. He ordered that before next day all fish in the pond should vacate and move to the sea; and, no fish should ever remain in the pond. The fish in the pond obeyed and till now no fish lives in this pond. Around this Pushkarini, there are Five 'theerthams' [தீர்த்தங்கள்]: Indra, Meena, Agni, Soma and Vishnu theerthams. Starting Masi Amavasya, for Sevan days Theppotsavam [float festival ] is conducted. First Three days are for Lord Sri Parthasarathy. Next four days are for Lord Sri Narasimha, Lord Sri Ranganatha, Lord Sri Rama and Lord Sri Varadaraja. On the second day, Lord Sri Parthasarathy graces Tirumanjanam [holy bath] in the float itself. On the Fourth day Sri Narasimha, called Sri Azhagiyasingar or Sri Thelliyasingar, graces in the float. At that time He graces in standing pose with ahvahana [beckoning] mudra. On the fifth day, Sri Mannatha or Sri Ranganatha Perumal, considered as the Deity of the Kshetram [தலப் பெருமாள்] graces in the float. Then Sri Rama graces in the float. Finally, on the Seventh day, Sri Varadaraja graces in the float. This festival is witnessed by Thousands of devotees. We can notice a relationship between the slokas [19, 20,etc.] and the float festival. A float is floating on the water in the pond. The Lord is inside the float. Water in the pond is like our body; float is like the atman in the body; the Paramatman resides in Atman, just like He is inside the float. This pond is near the ocean, where the Lord arrives, mounted on Garuda vahanam, for theerthavari [தீர்த்தவாரி], in Masi - Magam [மாசி மகம்]. The Lord arrives at the beach or seashore, to refresh Himself. Three Alwars, Peyalwar, Tirumazhisai Alwar and Tirumangai Alwar have praised the Lord of this Kshetram. Peyalwar says that the jewels, which the waves of the ocean spread ashore, are illuminating in the night!

 Now we will see sloka 20, where the Lord describes tha activities of body and soul as a consequence of the bondage between the Two. What is the action of this soul-body combination and what is the result? We assume that both are one; though both are different. We should remember that body as such can never act. It is without any Gyana or knowledge. Atman is having Gyana. He resides in the body due to past Karma. Once the Karma is expended, Atman cannot be bound by the body. In this sloka the Lord says, what body does and what Atman experiences:

karya-karana-kartrtve
hetuh prakritir ucyate
purushah sukha-duhkhanam
bhoktrtve hetur ucyate

"Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."

There are Two versions of this sloka. One is Kaarya -kaarana [கார்ய காரண कार्य कारण] and the other is Kaarya -karana [கார்ய கரண कार्य करण]. Better is Kaarya'kaarana. Karya indicates the body and kaarana indicates the Eleven organs in the body [Five karmendriya, Five Gyanendriya and Mind]. Kartrtve = their actions [of the body and the Eleven organs], hetu = cause, prakruti = body. Therefore, for the activities of body and the organs, the cause is body itself. We will explain this shortly. So, for all actions body is responsible. Due to these actions, there will be results. Purusha = Atman, sukha-dukhanam = happiness and sorrow [as results of the actions of the body], bhoktrtve = experiences, hetu = cause. ucyate = is told. So, for all activities, the body is the cause; but the consequent pleasures and miseries are experienced by Atman. Thus there is a division of work between Atman and body. From this we have to understand that action is possible only when Atman and body are associated; similarly, the experience is possible only when Atman and body are associated; not otherwise. The body alone can never act nor experience happiness and sorrow. Atman, if it wants to experience, has to deploy the body as an instrument. Thus this instrument body is the cause for actions. But a body without a soul can never act. This we see in reality. So we have to interpret that a body, with a soul, only acts. On the other hand, Atman by itself can never experience pleasures and pains. Though Atman only experiences, as Atman alone has Gyana, it requires a body to feel. So, Atman, in a body experiences the happiness and sorrow. Though the body is subject to activities like listening to music or eating food, it is Atman, which enjoys the experience. Thus in this association of a body and a soul, the body is cause for all actions and Atman is cause for all feelings. 

                                                                                                            (continued)

GITA 13.19

GITA 13.19

SRI AMRUTAVALLI THAYAR

Paduke yatirajasya gatayanti yetakyaya |

Tasya dasarathehe padau srirasa daryamyaham ||

This sloka is 'thaniyan [தனியன்]' of Swami Mudalayandan. He was the nephew of Swami Ramanuja. He was principal [chief] and commanded, and so he got the title mudaliyandan. His original name was Dasarati. Dasarati means son of Dasarata and can indicate Sri Rama, as well as Bharata. He was born in 1027, in Chittirai - Punarvasu, and is considered as incarnation of Bharata. Swami Ramanuja was born in 1017. Ten years later in Purushamangalam, presently known as Pettai, Swami Mudalaiyandan was born. Presently we are in his birthplace. Swami Ramanuja idol in this place was installed by Swami Kandadai Aandan [கந்தாடை ஆண்டான்], son of Swami Mudaliyandan. The Utsavar idols of Swami Ramanuja in Srirangam also were installed by Swami Kandadai Aandan. Swami Mudaliyandan was acclaimed as a reincarnation of Sri Rama and Bharata. Swami Ramanuja embraced sanyasam [priesthood]. By doing so one should renounce all his properties and relatives. One should be detached from everything. One should take a vow to renounce all, by standing in neck-deep water and repeat the renouncement Three times. But Swami Ramanuja while repeating his renouncement, declared that he renounced all, except his nephew Swami Mudalayandan! It was not because he was his nephew; but, Swami Mudalaiyandan was a great devotee and was a leader among many Acharyas. Swami Mudalayandan reformed the administration in Srirangam temple and made the temple prosperous. Even now, the Maniyakara [மணியக்காரர்] appointees, do all the administrative works started by Swami Mudaliyandan. They ensure all functions, such as Tirumanjanam, procession and other activities of the Lord, are properly supervised to ensure they conform to conventions and punctuality. Swami Koorattalwan used to envy that he did not have the blood relationship, which Swami Mudalaiyandan was privileged to have. Today many descendants of Swami Mudaliyandan, are there as great Acharyas. They are all titled Kandadai [கந்தாடை]. One of them is Koil Kandadai Annan Swami in Srirangam. Another is Koil Kandadai Sirupuliyur Suddhasatvam Annan Swami, also in Srirangam. In Cholasimhapuram [Sholingur] two houses [திருமாளிகை] are there of Koil Kandadai Chandamarutam Doddayacharya Swami. Koil Kandadai Ilayavalli Swami also is present in Cholasimhapuram. In Sriperumbudur Koil Kandadai Appan Swami is there. In Tiruvallikeni [Triplicane] Koil Kandadai Appan Tirumalai Swami is there. Similarly, Koil Kandadai Appaacchi Anna [Kumara Varadacharya ] Swami is there. Like these Eight houses [tirumaligai ] are there. All are with many disciples and are descendants of Swami Mudaliyandan. It was felt that by just taking the holy water, dipped by Swami Mudalayandan's feet [Sri pada theertham ஸ்ரீ பாத தீர்த்தம்], would ensure devotion in Him. In spite of such eminence, Swami Mudaliyandan considered service to Swami Ramanuja as most important.

MUDALIYANDAN SWAMI

 He is gracing here seated and with folded hands. He is regarded as the indispensable sandals [paduka பாதுகை] and tridanda [த்ரிதண்டம்] of Swami Ramanuja. Swami Ramanuja's Acharya was Swami Periya Nambi, who had a daughter Athuzhai [அத்துழாய்]. When she was married, her in-laws demanded an assistant [ to accompany her daily for bathing in the river]. Such an assistant was called vellatti [வெள்ளாட்டி]. They demanded a vellatti as dowry! So, Athuzhai came to her father and told the demand. Swami Periya Nambi directed his daughter to Swami Ramanuja. When she reported to Swami Ramanuja, he glanced at his disciples, and Swami Mudaliyandan volunteered to go as vellatti for Athuzhai! Such a great Acharya was prepared to serve as a servant for Athuzhai. That was the service spirit and loyalty to Swami Ramanuja. This great Acharya, Swami Mudaliyandan has composed Ten sentences [பத்து வார்த்தைகள்] for us to follow and practice. Of them, most important we have to learn is: our Atman is enslaved in the body, like Sri Sita was arrested and kept in custody to suffer in Ashoka Vana, by Ravana. There, She was surrounded by salt water; but our atman is surrounded by ocean of samsaram! There, Hanuman consoled Her and brought the news from Sri Rama; but here our Acharyas bring the news from the Lord to retrieve us. We are imprisoned in a body from beginningless time. We are all waiting for the grace of God and liberation. Like Hanuman brought the ring from Sri Rama to Sri Sita, Acharyas are carrying the conch and discus as the insignia of the Lord. We are blessed in samasrayanam, one of the rituals in Pancha Samskaram, with those seals. During Hanuman's visit, many female demons [ராக்ஷசிகள்] were torturing Sri Sita, with exceptions of some like Trijada, like oasis in a desert! Likewise in our sufferings in this samsaram, some noble persons associate with us and bring relief to us. Thus Swami Mudalayandan, comapred our sufferings here to Sri Sita's sufferings in Ashoka Vana.

 We are going to see sloka 19, reflecting these words of Swami Mudaliyandan:

prakritim purusham caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakriti-sambhavan

"Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature."

In this sloka, Sri Krishna tells how our body made of prakruti and Atman are having an indispensable relationship. In sloka 19, the Lord tells that Atman is always associated with a body. In sloka 20, He tells the consequences of this bondage. In slokas 21 and 22, He tells why an Atman is bonded like this. Thus, these Four slokas tell about the imprisonment of Atman in a body. It is like Sri Sita imprisoned in Ashoka Vana, according to Swami Mudaliyandan. Prakrutim = body. Earlier we had seen that prakruti is primordial matter. The Lord initially created using prakruti. Prakruti was transformed into Pancha Bhoota or the Five great elements - space, air, fire, water and earth. Our body is a compound of all these Five. So here we have to interpret prakruti as the body formed from prakruti. Purusham = Atman or soul [and not males or females, but all living beings]. Anadi = [both body and soul] are beginningless; from time immemorial. Thus soul and body are related for very long time. Atman's present body alone is not mentioned, but all previous infinite births. Atman from time immemorial is bound by one body or the other. Thus we should know that both body and Atman have been bonded together always. Vikaram = changes, gunam ca = and qualities are of the body. What are vikaram and guna? Vikara [विकारं] is iccha-dwesha, desire-hate, love-hate, etc. These feelings emanate from the body. Gunam [गुणं] are the Twenty noble qualities one should possess to acquire Atman darshan. Thus the inferior love-hate feelings and the superior Twenty noble qualites, all originate from the body, a product of prakruti. Thus, body and soul have totally different nature. In spite of this difference, both Atman and body are bonded intimately. Why so? would be seen later. Thus Atman has been bound in infinite births by various bodies, and experiencing happiness and sorrow. In explaining vikaram, Three things have to be remembered: Gyanam [intellct to percieve], Iccha [desire to acquire or hatred to discard] and Prayatnam [efforts]. If we see a thing, say gold, we percieve it as gold. Then we like to possess it. Then we make efforts to acquire that object, here gold. Similarly, if we percieve danger, like a snake. Then we hate or have fear. Then we try to move away. Thus for any object we percieve, these three factors are encountered: Knowledge, desire or hatred and effort. These Three are indicated by the Lord in the word vikaram. In the teachings of shastras, if we realize the truth, then desire and follow, then we acquire punya; on the contrary, if we see the shastras, hate their teachings and do not try to follow, then we acquire papa. Thus same body, is the cause for acquiring punya-papa to get us bonded in the birth-death cycles, as well as the cause for noble Twenty qualities, threshold for Moksham. Thus, body is needed, but has to be deployed properly for liberation from samsara. Without bady, gunas also can not originate. With the body we should cultivate gunas or noble qualities and avoid vikaram or bad qualities which will immerse us further in this ocean of samsara. We will now take leave of this Kshetram.

                                                                                                               (continued) 

GITA 13.18

GITA 13.18

We are visiting all Kshetrams associated with Swami Ramanuja, in the Gita lecture program, in Kannanin Aaramudhu. We visited Swami Ramanuja's birthplace Sriperumbudur, Maduramangalam, birthplace of his cousin and disciple Swami Embar, Kooram, the birthplace of another great disciple Swami Koorattalwan and Poovirundavalli, birthplace of his Acharya Swami Tirukkacchi Nambi. At present we have arrived at an important Kshetram. Swami Ramanuja's sister was Naichiyar Amman [நாச்சியார் அம்மன்]. To her and her husband, Ananta Dikshitar was born a son. He was called Dasarati [தாசரதி]. Later he became Swami Mudaliyandan [முதலியாண்டான்] in Sri Vaishnava sampradaya. We are at the birthplace of Swami Mudalaiyandan - Pettai [பேட்டை]. It was called Varadarajapuram and Purushamangalam in the olden days. It is situated between Tirumazhisai and Poovirundavalli [Poonamalle]. The Lord here is Sri Pacchai Vaarana Perumal [ஸ்ரீ பச்சை வாரண பெருமாள்] or Sri Haritha Vaarana [श्री हारिथा वारण] in Sanskrit. We first see Anjaneya sannidhi.

SRI ANJANEYAR SANNIDHI

 From there if we go via sannidhi street, we see the tall gopuram, renovation of which is being carried.

MAIN GOPURAM

 All are requested to participate in this noble work. Nearby is the pond Dharma pushkarini [தர்ம புஷ்கரிணி]. It is large like Dharma. We now proceed to the sannidhi of the Lord. We see Dharma vimanam. Pacchai varanam means green elephant. Why did the Lord here appear in green coclor? We find the pushkarini and vimanam named Dharma. Yudhishtra, of the Pandavas was called Dharmaputra. This Kshetram is associated with Dharmaputra. He was performing Rajasuya Yaga [ராஜசூய யாகம்]. Many Rakshasas tried to spoil the Yaga. Heeding the prayers of Dharmaputra, the Lord took the form of a green elephant and protected the Yaga. Accepting the prayers of Yudishtra, the Lord remained here and even now is gracing as Sri Pacchai Vaarana Perumal. Sri Moolavar is in sitting pose, with left leg folded and right leg stretched. The right hand is showing Abhaya and left arm is in Ahvahana [welcoming] mudra. Sri Utsavar is in standing pose.

SRI PACCHAI VARANA PERUMAL

 The Lord graces with Four arms, the right ones are holding the discus and showing Abhaya, while the left arms are holding the conch and pointing to His divine feet. He graces along with Sri Sridevi and Sri Bhudevi. The Lord and elephant are comparable: like an elephant, the Lord makes people see repeatedly; Like an elephant, the Lord also cannot be controlled by others; like elephant's movement is restricted by the mahout, He restricts Himself as the Bhakta desires; Like elephant carrying the chain for tieing it, the Lord also hands over Bhakti to devotee to be bound!

 Now we will see sloka 18. The Lord has been describing the nature of Atman and how it is different from the body. In this sloka 18, the Lord summarises all those He spoke about Atman. Sloka 18:

iti kshetram tatha jnanam
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapadyate

"Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature."

Mad bhava = My [Sri Krishna's] nature, upapadyate = tries to attain, mad-bhakta = My [Sri Krishna's] devotee. The Lord says that His devotee attains His state. The Lord is Paramatma and the Most Supreme God. The devotee does not reach that state nor he becomes Paramatma. The devotee will attain that state of the Lord, of total detachment from samsara; no longer the devotee will have birth-death cycle, an effect of past karma. This is what the Lord has been lecturing in the past 17 slokas. Iti = thus [as told in the last 17 slokas], kshetram = body [as told in slokas 5 and 6], thatha gyanam = and [then] Gyana [about attaining Atman told in slokas 7 to 11, that is the 20 qualities to be acquired], jneyam = matter to be understood [Atman, told in slokas 12 to 17] by Gyana. We have understood that Atman is free from sorrow and happiness, residing in a body due to past karma, unaffected by satva-rajo-tamo qualities, much superior to all matters, etc. So body, the means to attain Atman and Atman were all told by the Lord. Etad = all these [about body, Atman and means], vijnaya = having understood, His devotees try to reach His nature of free from samsara. It may appear to us that this sloka is about those wanting to be like God. But actually, it is not so. Here Atman sakshatkaram is intended to be the target. That is the result and it is implied by the word Gyeyam. For this result, one does Bhakti or devotion. Is it not that one did Bhakti to attain Him? We should remember some aspects mentioned in Chapters 7, 8 and 9. There He mentioned Four categories of devotees: those who desire wealth, those who desire kaivalyam and those who desire to be with Him forever. Considering these, all these devotees want to have Atman sakshatkaram. But after Bhakti, if they desire to have kaivalyam or wealth, the Lord grants them, though they will lower their impressions in the Lord. This sloka deals with Atman sakshatkaram alone. By attaining the state of the Lord means they avoid birth cycles and sufferings in samsara. Attaining Atman is also like the Lord having no contacts with samsara. An Atman reaching Vaikuntam and an Atman having kaivalyam, have the same state that they do not have any more contacts with samsara and are free from rebirths. This is the same state as the Lord's. Bhaddha Atman has to have rebirths and suffer in this samsara. But Mukta Atman does not have this. Mukta Atman is of Two types: One, attains liberation or Mukti and remains in Vaikuntam forever serving the Lord; the other, after liberation enjoys one's own Atman and remains, without going to Vaikuntam and without any more entry into samsara. The latter is Kaivalyam and is considered inferior to reaching Vaikuntam. Here also Atman is like Paramatma's nature, in the sense that this Atman also does not have rebirths. We will worship Sri Pacchai Varana Perumal and Sri Amrutavalli Thayar and get their blessings. 

                                                                                                          (continued)