GITA 13.31

GITA 13.31

In Upadesa Ratnamalai, Swami Manavala Mamunigal praises Sri Andal in the pasuram 'anjukudikkoru sandhatiyai...[அஞ்சுக்குடிக்கொரு சந்ததியாய்...]'. Sri Andal appeared in this World and sang Thirty pasurams of Tiruppavai[திருப்பாவை]. She is also known as Sri Godha. It is said that Her Thirty pasurams will remove all our sins and show the Divine Feet of the Lord [பாதகங்கள் தீர்க்கும், பரமனடி காட்டும்..வேதமனைத்துக்கும் வித்து.. ]; they are the seeds of Vedas. Vedas are like a tree. From the tree, we get seeds. Thus all the essence of Vedas can be found in Tiruppavai. In Tiruallikkeni, a separate sannidhi is there for Sri Andal, in Sri Parthasarathy temple. Today's [18th February 2009] lecture is from Her sannidhi. Her Tiruppavai is like a Upanishad and is based on Bhagavad Gita,which can also be considered as another Upanishad! Thus Godopanishad [Tiruppavai] is based on Gitopanishad [Bhagavad Gita]! Gita's substance is explained in Tiruppavai.  In Tiruallikkeni, Two important festivals are celebrated for Sri Andal. One is the Tiru aadi pooram utsavam. It is a Ten day festival and on all these days, Sri Andal graces the devotees along with the Lord. On the last day of the festival, Lord Sri Parthasarathy, arrives at Her sannidhi. On that day, without Ubhaya Nacchiyars, the Lord and Sri Andal alone grace the procession. We are fortunate to view the Divine Couple together, Who gave to us Two Upanishads - Gitopanishad in Sanskrit by Sri Parthasarathy and Godopanishad or Tiruppavai in Southern language by Sri Andal! The other festival is in Margazhi, which reminds us of Sri Andal! In the last Ten days, that is from the 21st day of Margazhi till Bhogi festival, Sri Andal graces Neerattam [நீராட்டம்] or holy bath. It is a sight to see Her, in procession in the day time,and then gracing the Neerattam. On the last day, that is on Bhogi festival day, in Tiruvaimozhi Mandapam, She and Sri Parthasarathy, exchange garlands [மாலை மாற்றுதல்] as in a Marriage.

SRI PARTHASARATHY AND SRI ANDAL

 Sri Moolavar, Sri Venkatakrishna adores a long velvet 'kapai' [over coat] on all the Thirty days of Margazhi and each day's pasuram is inscribed on the kapai! Sri Parthasarathy, yearly once, graces 'tirukkaitthala sevai [திருக் கைத்தல சேவை ]'. Normally, the Lord is in procession in a palanquin or raised platform or a vahanam. But on this day the Lord rests on the mere hands of the Archakas! This is on Swami Manavala Mamuni birth day, Aippasi - Moolam. This is great honor done to this great Acharya! Another very famous incident is on the final day of Sri Parthasarathy's Brahmotsavam. On this day, called Dwadasa Aradhana, the Lord from all sannidhis - Sri Parthasarathy, Sri Telliyasingar, Sri Gajendra Varada, Sri Mannatha and Sri Rama - as also all Azhvars and Acharyas, assemble in the same mandapam and grace Tirumanjanam [holy bath]. It is a rare sight and makes it easy to worship the Lord of all sannidhis simultaneously.

 We can show out gratitude to the Lord for such rare feats, by understanding Gita and following it in practice. The Lord expects this alone from us. We have to know the Lord, His devotees, the difference between Atman and a body, try to reach a sublime level and be content with what is blessed by the Lord to us. This is the preaching and advice of all Alwars and Acharyas! Let us now see sloka 30:

yada bhuta-prithag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada

"When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception."

Brahma sampadyate = attains Atma anubhavam [experiences soul]. Brahma here denotes Atman. Yada = when, bhuta = living beings such as Deva, men, women, animals, trees, etc. Each of them has a soul inside. Thus the association of soul and body or Prakriti and Purusha is denoted by bhuta. Prithag = difference, bhava = nature. Each of these living beings, is different, like short and tall, black and white, male and female, etc. Which is displaying this difference, in every living being, which is an association of soul and body? Is it Atman? Or, body? Or, the association? Sri Krishna tells that this difference is not exhibited by Atman. Nor by the association. But only by the body. Eka-stham anupasyati = sees [the difference] only in body. Tata eva = because of that, vistaram = expansion [of a family with young ones, sons, daughters, grandchildren and so on]. That is even the expansion of the species or families, with newborns like sons, daughters, grandchildren, great-grandchildren, etc., is because of the body; and not due to Atman or the association of Atman and body. Thus we should first understand that we see differences among all living beings, which are the combination of a separate pair of body and soul. These differences are not due to the soul but only due to the body. Next, from the body, younger ones emerge, and the family grows. This is also because of the body only and never due to the soul. These Two principles - cause for differences and expansion - are to be remembered. When we say we are tall, the word 'we' does not indicate Atman but the body. If we say we are young, again the word 'we' pertains to the body. That is Atman 'we' is in the body that has grown tall or which is young. Atman is neither tall nor young. If a person has grown from child to boy to old man, Atman is constant without any change, but the body has undergone the change from child body to boy's body to old man's body. In spite of both Atman and body being together all along, only the body undergoes change and never the soul. Similarly, when one says he is Deva or elephant or mosquito, the perception of difference is on the body and not on the soul. Atman is neither Deva nor elephant nor mosquito. It remains always same as Atman. Thus a body made from Prakriti undergoes changes and this difference is perceived by us. This body only is the cause for other products such as children and grandchildren, etc., and is the cause for expansion of family and living beings. Tada = then, that is when this knowledge dawns, that person attains Atmanubhavam, or experiences soul. If we take the meaning for brahma as the Almighty, then this sloka tells about the person understanding these two principles, attaining oneness with Almighty or equal to Him. That is, he attains all the qualities of the Lord. Or, reaches Moksham. But the theme of this Chapter is not about reaching the Lord or getting Moksham. The theme is Atman sakshatkaram or Atma prapti or attaining soul to experience its nature. Therefore, brahma is to be interpreted as Atman and the person knowing these two principles, attains Atma prapti or Mukta Atma swaroopam or nature of a liberated soul. These are very difficult to understand but our elders have toiled to make them easier to understand. We should be grateful to Sri Gitacharya, for having explained these concepts. We will now take leave of this Kshetram.

                                                                                                     (continued)

GITA 13.30

GITA 13.30

punyAmboja vikasAya pApadhvanta ksayAya ca | 
srýman Avirabhud bhumau rAmAnuja divAkarah ||

Swami Ramanuja appeared in this World and explained Vedanta to his followers. In Sriperumbudur, we elaborately saw his life history. We had already seen the birth, incidents in his life and various philosophical works done by him. But, we should know what was the cause for Swami Ramanuja's appearance. His parents were Kesava Somayaji and Kantimati Ammal. They did not have any child for a long time and worriedly they came to Tiruallikkeni. They prayed Lord Sri Venkatakrishna on the shores of Kairava pushkarini, to bless them with a child. We can see a portrait, in which Kesava Somayaji performs Putrakameshti yagna, and when the Lord appeared, he prayed for a child, like the Lord.

SWAMI KESAVA SOMAYAJI PERFORMING YAGNA

 Since there was none like the Lord, the Lord decided that He would be born to them as their child. Thus to them, Lord Sri Parthasarathy was born as their child Swami Ramanuja. Today's [17th February 2009] lecture is from the sannidhi of Swami Ramanuja near the sannidhi of Sri Parthasarathy. Swami Ramanuja has rendered commentary on Gita, delivered by Sri Parthasarathy. Our lecture is based on Gita Bhashyam by Swami Ramanuja. To show that Sri Parthasarathy is Swami Ramanuja, one incident takes place. Swami Ramanuja's birthday falling on Chittirai - Tiruvadirai [சித்திரை திருவாதிரை] is celebrated in a grand manner. Normally, in such Alwars' and Acharyas' birthday celebrations, on the final day - sattumurai [சாற்றுமுறை] day- the Lord arrives and completes the festival. But here on that day, Sri Parthasarathy does not arrive for the festival. When enquired, it is said that when Swami Ramanuja himself is Sri Parthasarathy, there is no need for Sri Parthasarathy to come for sattumurai! 

SWAMII RAMANUJA

On the right of his sannidhi is Swami Manavala Mamunigal sannidhi. On left is Swami Vedantacharya's sannidhi. Further left is the sannidhi of Swami Tirukkacchi Nambi. All these Four sannidhis are adjacent to each other. By worshipping Swami Ramanuja, sattva quality, Gyana and Bhakti would develop; ignorance would decline. The name Ramanuja also means younger brother of Sri [Bala] Rama, that is Sri Krishna aka Sri Parthasarathy! Thus there is a name similarity for the Lord and the Acharya! So the Lord is Seshi [Master] Ramanuja and the Acharya is Sesha[servant] Ramanuja! There is a unique feature in Sri Parthasarathy idol. During tirumanjanam [திருமஞ்சனம் holy bath], thousands of devotees gather to witness, when the beauty of the idol can be seen fully. He is bathed in milk, curd, honey, tender coconut water and of course with fresh scented water. As the thirumanjanam proceeds, we can see the copper color radiating image of the Lord. But after a couple of hours after tirumanjanam is over, we can notice the face of the Lord changed to dark blue! Alwar says that the Lord is white in Krita yug, then changes to red colour in Treta yug, to mango green colour in Dwapara yug and to black colour in Kali yug! We can see this practically in Sri Parthasarathy! Thus it is not just an idol but has all the powers of the Lord.

 We will now proceed to the next sloka and see how Swami Ramanuja interprets it. Sloka 29:

prakrityaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati

"One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees."

In this sloka also the Lord describes how one has to distinguish Atman from a body. We do many actions, like eating, walking or sleeping. If we do actions permitted by Shastras, we get Punya. That is, by performing a yagna allowed by Shastras, we get Punya. By injuring another and not conforming to Shastras we acquire Papa. Every action we do is with the conscience that we are doing. But are we doing so? Here the word 'we' or 'I' indicates Atman and Atman by itself can not do yagna nor injure others. So if Atman acts mean it is with the association of a body. Without a body, Atman can never act. So in this sloka, the Lord derives the point that for all the actions [kriya in Sanskrit] Atman is not responsible. So Atman has to be understood as akartha or non-performer [of actions]. But Atman in a body does actions because of past Karma. Atman by itself never does anything. Past Karma is stuck to Atman. We do not know when those Karma have stuck to Atman. It is there without a beginning and Karma is always associated with Atman. This Karma makes Atman to be born with a body. Because of association with a body, it acts appropriately to that body. Atman, by itself, does not perform any actions. We have seen the natural characteristic of Atman is when it is liberated or a Muktatman is in its natural state. Actions arise because of association with the body. Why should Atman be associated with a body? Because of the effects of past Karma, done in infinite births. This Karma accumulated over infinite births is being expended in every birth, by performing actions appropriate to the body in which Atman resides in that birth! This truth that Atman by itself is akartha or non-performer is to be understood. This is another difference between Atman and the body, explained by the Lord. Body is meant for performing actions. Atman is non-performer. Prakritiyaiva = by Prakriti [related body] alone, sarvasa karmani = all actions [like eating, walking, seeing,etc], kriyamanani = are being performed. Body is made of Prakriti and it does all the actions. Can body by itself perform? No. Only when an Atman is inside the body, the body performs actions. Atman with the past Karma indulges in actions through the body. As long as a past Karma is there, Atman will reside in one body or the other. A Karma-less Atman does not need a body made of Prakriti. So instead of saying he does, we should say he [representing an Atman] does, because of past Karma, by being inside a body! By saying we do or did it, all the results of the action will stick to our Atman. The Papa/Punya of every action, we claim to have done, will also be ours. That is, they will stick to our Atman. Therefore, we should slowly understand that since actions' results stick to Atman, we should refrain from doing actions. If one thinks himself to be a Deva, he wants to enjoy the company of damsels like Rambha, Oorvasi, Menaka, etc. But the same one, if he thinks himself to be an Atman and not a Deva, then Atman never will want the company of these women, nor Atman would want to do anything. If Atman in a lion's body thinks it is the lion, it starts running after deer to eat. Atman in a human body thinks it is a man [or woman] and runs after earning. All these actions, like desiring the company of women or running after a prey or struggling to earn, occurred because Atman thought it was Deva or lion or human being. Atman in a lion's body does not think of doing human's actions. Nor vice-versa! If this thought that Atman and the body it is residing are same, is discarded, then Atman will not perform actions. Yah pasyati = [like this] when sees, tatha = in that way, atmanam = Atman or soul as, akartaram = non-performer, pasyati = is the [proper] viewer [perceptor or has Vivekam].

                                                                                                                (continued)

GITA 13.29

GITA 13.29

Aapadamapahartaram dataram sarvasampatam |

Lokabiramam sriramam bhuyobhuyo namayaham ||

Sriramarameti ramerame manorame |

Sahasranama tat tulyam rama namam varanane ||

These slokas state the greatness of Sri Ramachandra. Sri Rama rescues those in distress. He grants all types of wealth to us. Sri Rama, Sri Sitarama, blesses the World with happiness. We shall prostrate to Sri Rama, repeatedly. Parvati Devi asked lord Shiva as to, when Lord Sriman Narayana has many names and when Bhishma mentioned 1000 names and which could take time to utter, which single name would be equivalent to those 1000 names, in granting comfort. Lord Shiva replied that the name Sri Rama is equal to the 1000 names, in granting boons. This Divine name is like the nectar granting immortality, and would even stop the soul from departing. Rama - this two syllable word would make the person uttering, to experience immeasurable bliss. Today's [16th February 2009] lecture is from the sannidhi of Sri Rama, in Sri Parthasarathy temple in Tiruallikkeni. We have already worshipped Sri Parthasarathy in standing pose, Sri Mannatha aka Sri Ranganatha, in reclining pose, Sri Telliya Singam in sitting pose and Sri Gajendra Varada, in a swiftly arriving pose. Sri Ramachandra is in standing pose. As we enter the temple, this sannidhi is on the right side. Just opposite this sannidhi is the sannidhi of His devoted servant Anjaneya. We can see Sri Rama along with Sri Sita, Bharata, Lakshmana, Shatrugna and Hanuman. Tirumangai Alwar says Sri Rama is standing with Sri Sita and Lakshmana, and with Bharata and Shatrugna. Alwar divides the accompanying persons into Two groups: Sri Sita and Lakshmana, and Bharata and Shatrugna. Why did not Alwar group all Four in a single group or why not in Four groups? Alwars' pasurams are pregnant with many subtle and deep inner meanings. Here, Sri Sita and Lakshmana, went along with Sri Rama to the forest; while Bharata and Shatrugna remained in the country and looked after the Kingdom. Sri Rama graces every Punarvasu star, in a procession. In Panguni month Punarvasu time, Sri Rama graces a Ten-day festival. During dhavanotsavam festival, on one day Lord Sri Rama is taken on a procession. Sri Ramachandra is famous for His walk [நடை அழகு]. He walked majestically, like a lion coming out of its den! Sri Rama lived, what Sri Gitacharya preached!

SRI SITA, SRI RAMA AND SRI LAKSHMANA

 We are seeing slokas in which difference between Atman and body are described. While the body has many forms and shapes, Atman remains the same in all living beings. He is said to have seen, who is able to distinguish Atman and body separately and see Atman is same in all. Sri Rama is surrounded by His brothers Lakshmana, Bharata and Shatrugna, and the hunter chief Guha, monkey King Sugreeva and enemy Ravana's rakshasa brother Vibheeshana. He considered all of them as His own brothers, irrespective of their origin or family background. This is precisely the substance of the slokas we have been seeing. If we see atman and body together, we would notice monkey or hunter or rakshasa. Sri Rama on the other hand, viewed atman of all of them and so He could consider all of them as equal. This practical behaviour of Sri Rama has been preached by Sri Krishna in Gita! In fact this principle we can see in every sannidhi in this temple. In Sri Rama's sannidhi we understand that we have to view all as equal. In Sri Narasimha's sannidhi, we understand that the Lord appears even to a child, for his devotion. In Sri Varada's sannidhi, we understand that the Lord is the rescuer. All these are preached by Sri Parthasarathy.

 We are now to see sloka 28. We have to understand all Atman are identical and we should not be disillusioned by the body appearance and think Atman are different from each other. Such a person who sees Atman as uniform does well to himself. On the contrary, the person who thinks Atman and body are same does great harm to himself. Now, sloka 28:

samam pasyan hi sarvatra
samavasthitam ishvaram
na hinasty atmanatmanam
tato yati param gatim

"One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination."

Na hinasty = [he] does not harm, atmana = by mind, atmanam = to the soul. That is he does not harm the Atman or soul by samsara. Not only that, param gatim = the supreme place or passage, tato yati = [he] attains that. He does not struggle again in samsara and so he does not harm the soul. He attains Atman sakshatkaram and experiences Atmanubhavam. He relinquishes samsara and so does not have a rebirth and suffering. This is attained by that person, who sees the Atman in every living being is the same. Sarvatra = everywhere, that is irrespective of the species like Devas, humans, movables and non-movables, etc. Samavasthitam = living same or equal, ishvaram = leader or commander, that is Atman. Every Atman is the commander of the body it is residing. The Lord is the commander for all the bodies, while individual Atman is the commander for the individual body it is residing. Here, in this sloka, ishvara denotes Atman in a body and not the Lord. This Atman could reside in any body, irrespective of the species, and is same as any other Atman in any other body. Atman's swaroopa and swabhava - appearance and characteristic- are identical with those of any other Atman. Such a person, who sees Atman and body are different and who sees all Atman are identical, does not harm his Atman by the mind. The mind is our companion. He could be friendly or be an enemy. This depends on our thoughts. Let us consider A as a person. If A thinks he is A and he has these physical measurements and these qualities; then A thinks A's body and mind are one. This way A's mind does harm to A. If A thinks that Atman and body are different and thinks that Atman in any body is the same, A's mind is friendly and does not harm A. Here harm is samsara. By not doing harm means, prevents sufferings in samsara. By misunderstanding Atman and body are same, the mind does harm to the body. It is like wrongly understanding the question and answering in an examination. The result will, naturally, be bad. Similarly, by wrongly understanding Atman and body are one and the same, the result will be bad. That is continuing in the birth-death cycle. A person, let us say A, declaring himself as A, every time, misunderstands the unintelligent body and his intelligent soul as one. It is as good as calling himself a fool. But this is repeated by all without any thinking. But a person who sees the difference between body and soul and who sees souls in all living bodies as same attains Atman prapti or enlightenment and reaches the supreme path. He has no more rebirths. Vivekam is the requirement for attaining this. 

                                                                                                              (continued)

GITA 13.28

GITA 13.28

srınidhim. nidhimap¯aramarthin¯am.arthitarthaparidanad¯ıksitam |

sarvabh¯utasuhr.dam.day¯anidhimdevar¯ajamadhir¯ajam¯a´sraye ||

This is a sloka by Swami Koorattalwan on Sri Varadaraja of Kanchipuram. We are at the sannidhi of Sri Varadaraja in Sri Parthasarathy temple in Tiruvallikkeni. We see the Lord mounted on Garuda and nearby, is an elephant in a pond, at the sannidhi of Sri Gajendra Varada.

GAJENDRA VARADAN

 Tirumangai Alwar describes this in a pasuram (periya Tirumozhi 2.3.9). The Alwar in every pasuram on Tiruallikkeni, says 'I saw, I saw [கண்டேன், கண்டேன்]'. In a pond with many fishes, the elephant entered to pluck a lotus and offer it to the Lord. But a crocodile in the pond grabbed the elephant's leg and elephant could not come ashore. This struggle lasted for Thousands of years, in Devas' calendar! Crocodile was slowly gaining strength, and the elephant started sinking with only the tip of trunk or proboscis was just above the water surface. Earlier, the elephant thought it could fight the crocodile alone. Then its herd tried to help in vain. At the last moment, the elephant cried for help from the Lord. It cried and appealed to the Prime Cause to help. Crocodile was a cursed Deva and to get rid of the curse, it had to cling to the feet of a devotee. Alwar wonders that when great persons like lord Brahma meditate for thousands of years, the Lord did not appear, but graced for a mere call of an elephant! The Lord was in Vaikuntam. The moment He heard the call of the elephant, He took leave of none, nor decorated Himself properly to go out, nor made any preparations, and swiftly mounted on Garuda and arrived at lightning speed at the pond.

GAJENDRA VARADAN IN PROCESSION

 Very humorously it is told that when His Consorts and Vishvaksena, enquired as to where the Lord was heading so fast, He wanted to reply them that gajam[elephant] was in distress. They heard only the syllable 'ga' and when He uttered the next syllable 'jam', He was at the pond! All His ornaments and garlands were misplaced in the speed! Today's [13th February 2009] lecture is from Sri Varadaraja Perumal sannidhi. Here, brahmotsavam festival is celebrated in Vaikasi [வைகாசி], as in Kanchipuram. The Lord graces the devotees, from various vahanams. We may be able to understand the speed with which He rescued the elephant, by watching the Lord in procession along with Ubhaya Nacchiyaars! Seeing the Lord rescuing an elephant, some sages thought that they should also allow themselves to be grabbed by a crocodile in a pond and call Him! The Lord arriving on the shore of the pond, merely touched His discus, which instantly tore the crocodile to pieces and rescued the elephant. We see such a great Gajendra Varada.

 We will now seek the blessings of the Lord and see sloka 27:

samam sarveshu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati

"One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees."

Ya pasyati = [he] who sees, sa pasyati = he sees. It should be understood here that he who sees it in this way, sees the truth. We have to see in the angle, that which is to be seen. That is called as seeing here. Such a person sees that Atman is different from the body. How he has to see? is being told by the Lord. Sarveshu = in all or every, bhutesu = living beings, tishtantam = established, parameswaram = the supreme leader [as told earlier this word denotes Jeevatman and not the usual Lord, as Atman rules any body. Atman is superior to the body, organs and mind]. Samam = equal [in all living beings]. This person regards all Atman in all living beings, are the same. There is no difference among Atman in various living beings. Even though there are infinite Atman, their nature and appearance [swabhava and swaroopa स्वाभाव, स्वरूप] are the same. How is it possible? An Atman in an elephant's body does what an elephant does; and in a human body, it behaves like any human being! Then how Atman can be same? An Atman resides in a body due to past Karma and undergoes the change appropriate to that body. But if we can see Atman separately from the body, then all Atman are identical. We can see a variety of cows, each having different colour and size. But the milk yielded by all of them, are identical, white in colour! Similarly, though each Atman is residing in different bodies, Atman remains identical in all living beings. Atman is seen different only when seen with a body; but if we can see it different and separate from a body, it is the same in all living beings. By such separation, one understands that the body differs from living being to living being, it is destroyable, it is commanded by Atman, it is supported by Atman, etc. That person understands Atman is the commander, supporter, everlasting, identical in all living beings, etc. This knowledge is Viveka. But a doubt may arise that along with the body, Atman also is destroyed after death. To answer this we have to see our own growth from childhood. We were born as infants, then a small boy or girl, then a youth, then a middle-aged man or woman and then an old person. In the old age, we think of our childhood days and feel we are not able to be as active like that. We see here that while the body has changed from youth to old age, Atman represented by 'I' in every one of us, remains the same! This 'I' does not change with time like the body has changed! So Atman inside does not undergo changes. Similarly, after death, Atman enters another body and remains the same. Vinasyatsu = in destroyable [body], avinasyantam = everlasting [Atman], he who sees in the right perception, sees the truth. Thus the everlasting Atman is inside the destroyable body. In a variety of bodies, the Atman is the same without any difference. Our past Karma has bonded these two and so we are under an illusion. Anyone going to the Ganges on pilgrimage brings Ganges water. It is considered sacred. Whether Ganges water is brought in a copper vessel or a silver pot or in a golden pot, its sanctity does not vary from vessel to vessel. Atman is like Ganges water. Its characteristic remains same in every body it is resident.

                                                                                                         (continued)