GITA 13.7

GITA 13.7

We have come to Poovirundavalli [பூவிருந்தவல்லி], more popularly known as Poonamalle [பூந்தமல்லி], a suburb of Madras city. Today's [15th January 2009] lecture is from Sri Varadaraja Perumal sannidhi. Apart from Sri Varadaraja, here Sri Ranganatha [Periya Perumal பெரிய பெருமாள்] and Sri Srinivasa [Tirumalai Appan திருமலை அப்பன்] are also gracing. We might be wondering how the Lord from Three Kshetrams is gracing here? We have already seen that Swami Tirukkacchi Nambi [திருக்கச்சி நம்பிகள்] was born in this place. He got the name Tirukkacchi Nambi, though born here. It is because, daily he used to collect flowers and make them into beautiful garlands, and would visit Sri Varadarajaswami temple in Kanchi, which is also known as Tirukkacchi in Tamil, and offer the garlands. He would remain there and serve the Lord by fanning Him and return by evening.

SWAMI TIRUKKACCHI NAMBI SERVING THE LORD OF KANCHI

 This service is called Thiruvalavattam service[திருவாலவட்டம் கைங்கர்யம்]. Aalavattam[ஆலவட்டம்] means fan [விசிறி]. When he was born his parents had christened him as Gajendra Dasa [கஜேந்திர தாசன்]. But because of his daily service at Kanchipuram Sri Varadaraja Perumal temple, made him popular as Tirukkacchi Nambi or Kanchi Poorna. While doing such noble service to the Lord, once he was indisposed and so could not go to Kanchipuram. After waiting for His devotee, till night, the Lord decided to meet Swami Tirukkacchi Nambi at his place. Here, Swami Tirukkacchi Nambi also was restless as he could not serve the Lord. Next day as the day dawned, the Lord presented Himself before Swami Tirukkacchi Nambi; thus the Lord is gracing with the Sun brightly shining behind Him in this temple in Poovirundavalli.

SRI MOOLAVAR AND SRI UTSAVAR SRI VARADARAJAN

 The Lord as Moolavar is with right arm showing Abhaya; the left hand is above the left knee, promising good things for those who worship Him. Utsavar is Sri Devarajan or Sri Varadarajan. He is showing Abhaya by His right hand and the left arm is pointing to His Divine feet. Those who seek His divine feet need have no fears. Like Swami Tirukkacchi Nambi we can also serve the Lord. For this, we should go to this place and worship the Lord and Swami Tirukkacchi Nambi. The Lord seemed to tell us that we should also cultivate the service attitude Swami Tirukkacchi Nambi possessed. Why the Lord of Srirangam and Tirumala also are gracing here? Swami Tirukkacchi Nambi decided to do the aalavattam service and wanted to select the temple. First, he went to Srirangam. When he approached the Lord, He told that since He was amidst cooling rivers, and so did not need that service.

UTSAVAR SRI RANGARAJAN

 Next, he approached the Lord of Tirumala. There the Lord said that being atop the hill, already weather was cool, and so He also did not want fanning service.

MOOLAVAR AND UTSAVAR SRI SRINIVASAN

 Next, he came to Kanchipuram, where the Lord was amidst Yagna kunds and so the place was very hot! In fact, one can notice scars on the face of the Lord, as He emerged from the flames of Yagna kund! Thus Swami Tirukkacchi Nambi selected Kanchipuram and started Aalavattam service! One can notice Kacchikku vaitthan mandapam [கச்சிக்கு வாய்த்தான் மண்டபம்] on Hastigiri. The Lord arrives there and there Swami Tirukkacchi Nambi served the Lord continuously for many years. This is the reason why the Lord of all the Three kshetrams is here. Sri Ranganatha, Moolavar, is with Four arms and is reclining. Utsavar is radiating with brightness and is gracing with Ubhaya Nacchiyars. Sri Srinivasa resembles the Lord at Tirumala. He directs His devotees to surrender at His feet, and He would reduce the ocean of samsara to knee depth. One can thus very quickly worship the Lord of the Three Kshetrams in one go [Three in One!].

 In Chapter 13, the Lord tells what are the benefits that accrue by worshipping the Lord. We understand that Atman is different from the body. We then know that serving the Lord is our duty. We have to gain this knowledge and cultivate good qualities. Now, the Lord is going to list some Twenty qualities, we ought to develop, in the next Five slokas starting from sloka 7:

amanitvam adambhitvam

ahimsa ksantir arjavam

acaryopasanam shaucam

sthairyam atma-vinigrahah

"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control;"

Here Nine qualities are described:

1. Amanitvam = avoiding disrespect to elders. Mani [मानी] means disrespect. Amani [अमानी] is opposite, being respectful.
2. Adambhitvam = avoiding advertising for fame. Even good things we might do should not be for any publicity.
3. Ahimsa = Never hurt. It means not to hurt by action, by words and by thoughts. Never to offend anyone.
4. Ksanti = patience. We should remain composed even when provoked. Remaining calm while asleep is not ahimsa; but when we are provoked to retort, we maintain calmness.
5. Arjavam = honesty. All our deeds, words and thoughts should be the same. Mere talking truth or not stealing alone is not honesty. Our actions should conform to our speech and mind.
6. Acaryopasanam = serving Acharyas [Teachers]. We derive all qualities from the Acharya and so it is necessary to serve Acharya. In Srivaishnava tradition, it is an important task. Swami Ramanuja wanted to serve Swami Tirukkacchi Nambi; Swami Koorattalwan wanted to serve Swami Ramanuja. We should always remember the help given by Acharyas, and be grateful to them, always.
7. Shaucam = cleanliness. Mere body cleanliness is not intended; but also the cleanliness of our words and thoughts. Chanting the Divine names of the Lord keeps our speech clean; and, meditating on the Lord keeps our mind pure.
8. Sthairyam = determination. We should be firm in our belief in the Lord and in Vedas. We should have unwavering faith in the Lord, that He protects us always. Even devotees face hardships. At those times they might be provoked by others to lose faith in Him. They should never allow such opportunities to shake their determination.
9. Atma-vinigraha: = control of mind. Here atma indicates mind. Unless the mind is controlled, we can never gain any other good quality. Sometimes we donate to temples and want our names to be publicized. At those times our mind should ponder, whether our thinking to publicize our names was alright. After all, we are not donating anything of ours to the Lord, but we are returning some of His property to Himself. We should feel that an opportunity was given to us to participate in His service. This type of thinking is possible, only if the mind is controlled.

Thus respecting elders, modesty, non-violence, patience, straight-forwardness, service to Acharya, cleanliness, resolve and control of mind, are the Nine qualities we ought to develop.

                                                                                                            (continued)

GITA 13.6

GITA 13.6

A VIEW OF THE TEMPLE IN POOVIRUNDAVALLI

Swami Alavandar had many sishyas (disciples). Five of them were Acharyas of Swami Ramanuja. Besides, Swami Ramanuja considered as dear to his heart, Swami Tirukkachi Nambi also as an Acharya. Tirukkachi Nambi also was one of the Sishyas of Swami Alavandar. He was born in Poovirundavalli பூவிருந்தவல்லி (popularly known as Poonamallee பூந்தமல்லி), near Chennai (Madras) city, where we are today (14th January 2009). Earlier we saw Kooram, the place of Swami Koorattalwan, who was a sishya of Swami Ramanuja, even though he was older. Now we have come to a place of an Acharya of Swami Ramanuja and who was older than him. He was born in 1009 C.E. in the month of Masi (Feb-March) in the star Mrugaseersha. We are at the sannidhi of Sri Pushpavalli Thayar in the temple of this Kshetram. 

SRI PUSHPAVALLI THAYAR

In the past, this place was abundant with lots of flowers and gardens. Even now this place is famous for Jasmine flower. Poovirundavalli denotes Sri Thayar Who appeared in a Flower and Who is beautiful like a creeper. So, this place is named after Her. The Lord here is Sri Varadarajan. Thus the Lord of Kanchipuram, Sri Varadarajan is the Son-in-law of this place! It is like Sri Rangaraja is in Srivilliputtur as Sri Rangamannar! 

  From here we will see the slokas 5 and 6 of Chapter 13 of Gita. With the blessings of Sri Thayar we will proceed now. The Lord is explaining to Arjuna the difference between Atman and the Body. Now the slokas:

maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah   (5)

iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat kshetram samasena
sa-vikaram udahrtam     (6)

"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."

Sri Krishna describes in one part of the sloka how the body is made of. The Body is composed of the Five elements or Pancha Bhootani- Earth (Prithvi), Water (Appu), Fire (Tejas), Air (Vayu) and Space (Akasam). Ahankaram is the cause for all these Five elements. This we had seen earlier. That from Moola Prakruti, Mahan comes which causes Ahankaram. Ahankaram has Three branches namely Sattva, Rajasa and Tamasa Ahankarams. The Five Elements and Five Tanmatras appear from Tamasa Ahankaram. From Sattvika Ahankaram appear 11 entities viz. Five Karmendriyas, Five Gyanendriya and Mind. Ahankaro = the Ahankara entity responsible for, maha-bhutany = the Five Elements, buddhir = (the cause of Ahankaram) mahan, avyaktam eva ca = and (the cause of Mahan) (moola) prakruti. Vyaktam means explicit and avyaktam means not explicit. For example mud is used to make many things like pot and plate. But seeing the mud, these objects are not explicit. Therefore, prakruti transforms to explicit other forms. Prakruti is known as Three types: samas, aksharam and avyaktam. The Lord mentions here the Third type avyaktam. All these 8 entities make up our body. Next, dasaikam ca = ten and one (eleven), indriyani = organs (organs of perception viz, eyes, ears, tongue, nose and skin, organs of karma or action viz. hands, legs, organs for excretion and reproduction and Mind), panca cendriya-gocarah = the perceptions of the five (perception) organs (gyana indriyas) - namely sight, sound, touch, smell and taste. All these 16 entities are residing in the body. 

The Lord then explains in the next sloka (6) as to what the Body does. Iiccha = desire, dvesah = hatred,  sukham = comfort or happiness, duhkham = discomfort or sorrow. These are the experiences of the body. Therefore, because there is a body, desire, hatred, happiness and sorrow feelings are felt. Ccetana dhrtih = Chetana or soul is the base. So, the soul or Atman is to experience all the various actions and feelings and a Body is required. In other words, Atman experiences the result of Atman's past Papa and Punya actions' results through the body. The Papa and Punya of past actions result in a body for the Atman to experience the results of the Papa and Punya. Also, Atman requires a body to do such actions which would result in moksham or release from the cycle of births and deaths. Sanghata =a combination (of the Five elements) is the body. Etat kshetram = this cultivable land (the Body), sa-vikaram = with its actions and perceptions, udahrtam = have been explained. Thus the non-sentient body is the amalgamation of the Five elements and various organs and their perceptions, the residence for the Atman to perceive and to perform such actions to get redeemed and attain eternal release. 

                                                                                                        (continued)   

  

GITA 13.5

GITA 13.5

MAIN GOPURAM, KOORAM

We are at Kooram. The Lord is Sri Adi Kesava Perumal. Sri Thayar is Sri Pankajavalli Thayar. Today's [13th January 2009] lecture is from Sri Thayar's sannidhi, which is about 100 years old.

ENTRANCE TO SRI THAYAR SANNIDHI

SRI PANKAJAVALLI THAYAR

 Sri Pankajavalli Thayar corrects and refines the devotees so that their sins are pardoned and the devotees are accepted by the Lord. Pankajam means Lotus. Swami Koorattalwan wanted to compose a stotram on Sri Thayar and so, Sri Stavam was made. This is one of the Pancha [Five] stavams. We can worship Sri Thayar to our heart's content. With Her blessings, let us see the path followed by Swami Koorattalwan. We will see the Ten principles he followed. These have been extracted from his life history. Before we see that we will see an incident in his life, which is intimately connected with the sloka of Gita we are to see. Sri Krishna preached that Atman and body were different. Atman is subtle, everlasting, an embodiment of Gyana, etc; while the body is perceivable, destroyable and has no Gyana. Body is composed of the Five great elements. Atman has no organs. Thus if we research into Atman, we will find two categories of character: One is the Gyana and bliss, which make it eminent. The other is, it is subservient to the Lord or Paramatma. Both these characteristics, viz. Gyana and Subservience, are necessary to understand Atman properly. If we think Atman is a mere genius, then we will have ego and pride and start thinking that we are independent. We should know that the knowledge Atman possessed is that Atman is subservient to God. This is true knowledge and such people are called Vedanti. Serving God is Atman's duty - this knowledge is the true gyana, Atman possesses. If we study Vedanta, we will find this aspect of a servant to the Lord is told very mildly; while the aspect Atman is genius, is talked about very loudly. Badarayana, that is Veda Vyasa wrote Brahma sootram, condensing Vedanta. For this Swami Ramanuja wrote the commentary - Sri Bhashyam. As he dictated Swami Koorattalwan was recording. In one place, Swami Ramanuja emphasized the Gyana aspect of Atman. Swami Koorattalwan refused to write further, and he politely told his master that it was contradicting the subservience nature of Atman, which he had been learning all along. Swami Ramanuja reiterated and asked Swami Koorattalwan to record what he told. But Swami Koorattalwan refused. This dispute went on for Three days and Swami Koorattalwan never relented. Finally, Swami Ramanuja conceded and the service nature of Atman was given emphasis. That determination was in Swami Koorattalwan, that we were all servants of the Lord. We have to remember this great quality of Swami Koorattalwan, in spite of having noble birth, high education and vast wealth. In his life history, we can find many such great qualities he possessed. We will now see Ten qualities for which he is (to be) remembered:

1. Humanity, compassion and honesty. One should not live by cheating and by illegal methods.
2. Swami Ramanuja was the refuge. He firmly believed that the world would be redeemed by Swami Ramanuja alone.
3. Never to hurt anyone by mind, words or action.
4. Be away from those intending to harm. If possible, help them to get reformed.
5. Regard Sriman Narayana alone as Paramatma and worship. This is as per the shastras.
6. Feed as many poor as possible. In his place, Kooram, he used to feed hundreds of people. No guests should part with hunger.
7. Patience. We should not get provoked even for great insults. In this fast world, we are living, we find this quality is disappearing. People hoot horns while driving vehicles; no one wants to follow queue and wait for his turn. Swami Koorattalwan, was so patient that even when his eyes were plucked, he never cursed anyone.
8. Pride of birth, education and wealth should be avoided. 
9. Follow elders' path. We should emulate great persons and our ancestors, and not to ridicule and start new habits or traditions.
10. Always ponder over the auspicious qualities of the Lord. This will refine our mind and thoughts.

In his millennium birthday celebrations, let us resolve to follow as many of the above qualities demonstrated by Swami Koorattalwan. Even if we can not emulate, at least let us put in our efforts.

 Now we shall proceed to sloka 4 of Chapter 13. The Lord is explaining the relationship among the Three entities, Kshetram, Kshetragya and the Lord. He had outlined the Five aspects of the body, we ought to know, in the last sloka. Similarly, He mentioned that we ought to know the nature and eminence of the soul. In sloka 4 the Lord says that these were not merely His words but the words of great seers and Rishis. In Brahma sootram, Veda Vyasa reiterated this only. Great logicians mentioned these. So this is very precious knowledge and Arjuna had to learn it very attentively. Swami Vedanta Desika in his Tatparya Chandrika asks why should the Lord again emphasize Arjuna to listen when Arjuna had been listening to the past 12 Chapters? It is to drive home the very important things Arjuna had to listen and grasp. Now sloka 4:

rsibhir bahudha gitam
chandobhir vividhaih prithak
brahma-sutra-padais caiva
hetumadbhir viniscitaih

"That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."

So many persons had elaborated on this subject. Rishi = Many sages, bahuda = in many ways, gitam = have sung [in praise of this subject]. Here, by mentioning Rishi, it is intended to denote sage Parasara, who made the Vishnu Puranam. Veda Vyasa, Parasara, Tanka, Dramida, Bodayana, etc., have all praised this subject of Atman, body and the Lord as Three separate entities and their relationships. Chandobhi = also by Vedas, vividhai = from different angles [researched], prithak = separately [explained]. Brahma-sutra padais caiva = also in the words of Brahma sootram. It is a very strange coincidence that we are seeing this sloka in this Kshetram, in which was born the person, Swami Koorattalwan, who recorded the commentary on Brahma sootram by Swami Ramanuja! We are fortunate! It is also to be appreciated that Sri Krishna wants to mention His great devotee Veda Vyasa, whose name was Krishna Dwaipayana! Hetu = reasonings, like logic and intelligence, viniscitai = established [by great Acharyas]. Vedas, Puranas, Brahma sootra and commentaries, with logic and intelligence, by great Acharyas, all reveal that this subject had been reiterated, apart from what the Lord told Arjuna. All of them have unanimously commented about Achit, Chit and Iswara, and their relationships. Iswara is the Antaratma of both Chit and Achit. Arjuna seemed to say that while he appreciated the words of the Lord, he was a bit sceptical to believe that Sri Krishna was Antaratma of Arjuna, when both appeared to be separate! He was able to perceive that Atman was in the body, but he could not easily accept the fact that God pervaded Atman. Sri Krishna explained thus. In a big vessel full of milk, if we added some drops of water, we could not notice the water by eyes nor by tasting. But the fact remained that water was added! That is the limitation of our senses or the organs of intelligence! Because Arjuna [as also all of us] was pre-occupied by a combination of the three qualities of Satva, Rajas and Tamas. If, only Satva quality were there, then understanding that the Lord pervades all would be easily understood! But Sri Krishna was not going to stop preaching to His dear cousin Arjuna. Persons like great Rishis, whom Arjuna held in great esteem, have all told the same aspects. We will now take leave of this Kshetram. 

                                                                                                       (continued)

GITA 13.4

GITA 13.4

SRI ADI KESAVA PERUMAL TEMPLE, KOORAM

Lord Sri Kesava is gracing in Kooram. It is the place where Sri Adi Kesava is blessing devotees, along with Sri Pankajavalli Thayar. What is the relationship between the slokas of Gita we are studying and the Lord of this Kshetram? The Lord said 'kshetrajnam capi vritti'[sloka 2]- know that He is residing or pervading in all. He is the Antaratma.

SRI ADI KESAVA PERUMAL WITH CONSORTS

 The Lord Sri Kesava shows that practically here. He is residing in all. Whoever is worshipped, ultimately reaches the Lord only! The Lord is showing Abhaya by His right hand and the left hand is on his left lap to assure that He would reduce samsaram ocean to knee deep level! The Lord here was worshipped by Swami Koorattalwan. The temple dates back to some 1700 years back. It is now 1000 years since Swami Koorattalwan was born. Is it that the Lord meditated for so many years, to get such a great Acharya to be born here? ! Here only, Koorattalwar was living. His son was Swami Koorattalwan. Sometimes when we speak, we refer to Lord Sri Krishna, in Tamil as avan [அவன்], normally considered as not respectful. Similarly, some of the Acharyas are referred to with the last letter 'n' [ன் ] instead of 'r' [ர்], giving a doubt that we are disrespectful to them [Mudaliyandan instead of Mudaliyandar or Koorattalwan instead of Koorattalwar]. Why this is so? Certainly, we have to show the greatest respect to all Acharyas. Here, Koorattalwar would denote Swami Koorattalwan's father. Also, these names have been used to denote those Acharyas and we have to follow that tradition. Also when referring to Acharyas and Alwars, the Tamil sentence is constructed to show respect [முதலியாண்டான் வந்தார், etc.]; but while talking about Sri Krishna or Sri Rama, the sentences are constructed as used to denote actions of our children, and not the ones used for denoting elders [ eg. ராமன் வந்தான், etc,]. That way we show intimacy with the Lord! Besides the Lord is within us! Alwars and Acharyas are external to us, and so we have to show that respect! As mentioned earlier Swami Koorattalwan, assisted Swami Ramanuja in writing books like Sri Bhashyam. One more incident to explain Swami Koorattalwan's quality is narrated now. Once, a very close friend of Swami Koorattalwan was blessed with a child. Normally, we go to that person and congratulate and offer some gifts. But Swami Koorattalwan, went straight to the sannidhi of the Lord and prayed with folded hands. Swami Koorattalwan's wife was Andal and she was equal, if not more, in devotion to Acharya and  in vairagyam. She was an example to all women to emulate. We understand from history that even after her husband's death, she continued with some services. Their children were Swami Parasara Bhatta and Swami Vedavyasa Bhatta. Andal, surprised at her husband's action on hearing the birth of a child to his friend, asked him why he did not go to his friend to greet but went to the temple. Swami Koorattalwan replied very beautifully. If one is imprisoned, to whom would anyone approach to get one released? asked Swami Koorattalwan. Naturally, we have to request the authority who had imprisoned the one, and not the imprisoned oneself! The child was born in this samsaram and was akin to imprisonment! To get that child Moksham or release, he had to request the Lord only and so could not go to his friend! That shows the faith and resolution he had in the Lord. The temple is beautiful. There is a pushkarini nearby. The place and surroundings are a great relief from the mechanical and hurry life in large towns and cities! Swami Koorattalwan was born in Thei Hastam. This is his millennium birthday year.

 Now we shall see sloka 3 of Chapter 13. In the last sloka, Sri Krishna told Arjuna that that is knowledge, by which one understood Kshetram and Kshetragya. All other knowledge are waste. We should know our body is Kshetram or cultivable land, our Atman is Kshetragya and the Lord is pervading all Kshetrams and all Kshetragya. Knowing the relationship among these Three entities and knowing that all these Three are different, is considered as knowledge.

'Indriyani manobuddhi: satvam tejo balam dhrithi: |
Vasudevatmakanyahu: kshetram kshetragya ||' 

[Phalasruti in Sri Vishnusahasranamam]
This sloka tells that Kshetram and Kshetragya belong to Sri Vasudeva. So, Jeevatman and body are the belongings of the Lord. In sloka 3, the Lord says that He was going to tell very important things about body and soul. What is the nature of body and soul? He is not going to tell about these in this sloka, but what all should be known about Atman and body are mentioned in this sloka. When we see the sloka we would be wondering the way an entity is to be defined and explained. Definition and explanation or elaboration are different. We can appreciate the definition being perfect in this sloka. Explanation will also be perfect in the later slokas. We can easily deduce that our ancestors have, logically and without contradicting the basic Vedas, argued. Now sloka 3:

tat kshetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me shrinu

"Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

Me = from Me [Sri Krishna], shrinu = hear, tat = that, samasrenu = briefly! When the Lord says that He was going to tell summarising, it would occupy many slokas; not to mention what His elaborate lecture would be! The first half of this sloka is about the body, and the latter part is about Atman. Sri Krishna tells first, the things we ought to know about our body. Tat kshetram = that Kshetram, told in the earlier sloka, [Five things we have to know about the body],

1. Yac = what is it made of?
2. Yadrk = habitat or residence of what?
3. Yad-vikarai = evolution of what? or, what are its manifestations?
4. Yatas = for what result or benefit [is the body formed]?
5. Yat = What is its nature?

The Lord is going to explain all these questions in the forthcoming slokas. Now He talks about Jeevatman. Sa = he [Atman]. Here only Two things are to be known:

1. Yo = Who or what is Atman's nature?
2. Yat prabhava = what are the eminent qualities [of Atman]?

These questions define the aspects we are to know. He says He is going to tell in a concise way, because in Chapter 2, from a different angle, the Lord had explained. Lest Arjuna should forget and also see the aspects from another angle, the Lord says that He was going to tell briefly. The Lord is going to tell about the difference between body and soul, and that He was the Antaratma of both the body and the soul.

                                                                                                              (continued)

GITA 13.3

GITA 13.3

Srivatsachinhamisrebhyo namauktimadimahe |

Yaduktayastrayikanthe yanti mangala sutratam ||

This sloka is about Swami Koorattalwan [கூரத்தாழ்வான்], one of the most important disciples of Swami Ramanuja. Today's [9th January 2009] is from the village Kooram, on the way to Arakkonam from Kanchipuram. He was born in a very noble family to his father Koorattalwar and mother Perundevi. His name was Srivatsanka Misra [ஸ்ரீவத்சாங்க மிச்ரர்]. He is considered as the incarnation of a mole [மரு] on the Divine body of the Lord. We know that Sri Maha Lakshmi is seated on the right chest of the Lord. Actually, there is a small mole on His right chest. It is called Srivatsam [श्रीवत्सं]. Sri Maha Lakshmi is using Srivatsam as Her seat. Swami Koorattalwan is a reincarnation of Srivatsam. He never considered his eminence as anything and lived true to the spirit of Gita. We study Gita and find it difficult to understand. If there was anyone who lived in accordance with the teachings of Gita, without a doubt one can point to Swami Koorattalwan; and by emulating him, we can understand Gita. If we study deeply his life history, we would discover that all the qualities the Lord desired in Gita, to be possessed by us, would be exhibited in every action and incident in his life. We will see just one example. Swami Koorattalwan renounced all properties and sought refuge at the feet of Swami Ramanuja at Srirangam. We know that Swami Ramanuja undertook the administration of the temple in Srirangam and brought in all reforms.
'Ramanujarya divyagya vardatam, abivardatam ' - all poojas and ceremonies in all Sri Vishnu temples are administered as per Swami Ramanuja's orders. When initially, Swami Ramanuja came to Srirangam, the temple administration was under the control of Swami Periya Koil Nambi (பெரிய கோவில் நம்பி). Swami Ramanuja wanted to get the control from Nambi, to introduce the reforms he was planning. By a mere request Nambi might not hand over the charge and so Swami Ramanuja was waiting for an appropriate time. Once, Nambi's mother died. He performed all the last rites as per custom. First ten days' rites were over and the next day the 11th-day ceremony was to be performed. For that day the Karta [one performing the ceremony, here it was Nambi] had to invite a person to act as the dead body [corpse] and complete the rituals. Normally none that easily accepts to be in that ceremony called Ekaham (ஏகாஹம்). Nambi could not find any suitable person to accept to do that ritual on Ekaham and so he came to Swami Ramanuja for help. Swami Ramanuja had many disciples and if he ordered, one of them could accept the invitation and complete the ritual. When Nambi approached, Swami Ramanuja wandered his eyes over all his disciples and finally, he looked at Swami Koorattalwan. Swami Koorattalwan, understanding the mind of Swami Ramanuja, came forward and offered to accept if that was Swami Ramanuja's intention. Swami Koorattalwan was too great a person to accept such invitations. But he was ready to fulfil the wishes of his master! He went to Nambi's house and got the Eleventh-day function almost completed. (It is customary for the Kartha to enquire the person invited for Ekaham to know whether everything was to his satisfaction. With an affirmative reply, the ritual is considered to be complete. So, Nambi asked Swami Koorattalwan whether everything was satisfactory. Instead of affirming that, Swami Koorattalwan replied 'no'! Nambi was shocked and wanted to know what would satisfy. Swami Koorattalwan without any hesitation asked for the handing over of the charge of maintaining Srirangam temple. Nambi had to accept and handed over the keys of the temple as a mark of change of Authority!) He got the authority of the temple administration in return and handed over the same to his master, Swami Ramanuja. Thereafter Swami Ramanuja took control of the temple and brought about all reforms. Swami Koorattalwan considered service to his master as the most important, disregarding all his learning and reputation as a rich landlord. He held the firm belief that all the material benefits were transient and only service and consequent Bhakti remained forever! Should we not emulate at least a bit of his life? We will see more about him later. Anyone worshipping Swami Koorattalwan, would lose lust and anger in life; and, would acquire Bhakti in Swami Ramanuja. Swami Koorattalwan is gracing here.

SWAMI KOORATTALWAN

 His right palm is in Upadesa mudra. He had rendered slokas called Panchsthavam[पंच स्तवं பஞ்ச ஸ்தவம்]. He wrote Five stotrams, consisting of about 400 slokas, consisting of many precious phrases he picked up from Swami Ramanuja. It is requested that during his 1000th birthday, at least, some slokas of Swami Koorattalwan should be studied by all. Those stotras are:

• SRI VAIKUNTA STAVAM
• ADIMANUSHYA STAVAM
• SUNDARABAHU STAVAM
• SRI STAVAM and
• VARADARAJA STAVAM

He is seen with a long beard, as though he had taken a vow not to remove the beard until all devotees were reformed! He helped Swami Ramanuja to write Sri Bhashyam. Swami Ramanuja established the supremacy of Visishtadvaita philosophy, in any forum, with the help of Swami Koorattalwan. He spread the philosophy in the World with the assistance of Swami Koorattalwan. We are studying Gita for the past about Two years and we owe to Swami Koorattalwan for that.

 We will now study sloka 2 of Chapter 13. We are going to again understand the difference between body and soul, which we studied in Chapter 2. For the next Ten lectures or so, we have to attentively study the slokas. It is a difficult portion and one has to make great efforts to understand. Earlier, the Lord Sri Krishna told Arjuna that the body is Kshetram - cultivable field; and, the soul, which understands the body as Kshetram, is Kshetragya. Body, achit, is Kshetram. Jeevatman or soul, chit, is Kshetragya. Thus in sloka One, the Lord stated the difference between soul and body. In sloka 2, the Lord tells about Himself. Tatva or entities are Three: Chit, Achit and Iswara. Achit or unintelligent object is the body. Chit or intelligent entity is Atman or soul. Now, He tells that the Commander or Controller of both Chit and Achit, was Himself, Sriman Narayana or Iswara. We should appreciate the potent words deployed by the Lord in the slokas:

kshetra-jnam capi mam viddhi
sarva-kshetresu bharata
kshetra-kshetrajnayor jnanam
yat taj jnanam matam mama

"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."

Mama matam = My [Sri Krishna's] siddhanta or belief, Bharata = Arjuna of Bharata dynasty, sarva-kshetresu = in all Kshetrams or bodies, ca = and, api = also, kshetra-jna = in Kshetragya or souls, mam = I [Sri Krishna], viddhi = to be understood. The Lord says that He should be understood as achit or body and also as Kshetragya or jeevatman. This does not mean unintelligent body and the Lord are one and the same; it also does not mean that the intelligent Atman and the Lord are one and the same. It means that the Lord pervades every material or achit and every Atman or chit. He is the Antaratman in all. He is the Cause for all. He is the Ruler of all. He advises Arjuna to understand the soul- body [सरीरा आत्म भाव] relationship. To the Lord, every Atman is a body, as also every unintelligent matter or achit, is a body. Jeevatman is having this body, and the Lord is having Jeevatman as His body. Thus Paramatma or the Lord controls and commands both soul and body. Both soul and body are dependent on the Lord. So He is the soul of both Kshetram and Kshetragya. Is not the same Kshetram and Kshetragya, with the Lord intended in the sloka? No. For the simple reason, the Lord separately mentions Kshetram, Kshetragya and 'mam' -Himself. Thus all the Three entities are separate and are real. They are connected with each other and this is stated in this sloka. The Lord is always present in chit and achit. Both are dependent on Him. They can never be independent of Him. But they are not Him. He is different from chit and achit. Chit and achit are different, but they are associated together for a lifespan which could be as long as 80 or 100 years in a human body. But one day they get separated. Whereas, the relationship between the Lord and chit or achit is forever and can never be separated. Brahmam or the Lord is the cause and all others are effects; Brahmam is Atman and all others are bodies; Brahmam is the Ruler and all others are subjects; Brahmam is Protector and all others are protected. This relationship is stated here. Kshetra = cultivable land, kshetrajnayo = Kshetragya, jnanam = knowledge [that both are bodies of the Lord], tad jnanam = that understanding or knowledge is, mama matam = My [Sri Krishna's] belief. We will go further deep into the meanings of these in the ensuing slokas. Swami Koorattalwan, has made these subjects easy to understand in his stotrams.

                                                                                                              (continued)