GITA 6.40

GITA 6.40

The pushkarini of this temple is called Chakra Theertham, as in many temples, each having its own legend. The Chakra or Discus in the hand of the Lord is in the Prayoga [Ready for flying] style. Alwars state that all our infinite karma will be cut-off or destroyed by the Chakra. The greatness of the Chakra is in this Chakra theertham and so we can bathe or sprinkle the water on our heads, fearlessly. The canopy on the Garbha gruha -Vimanam- is called Suddha sathva vimanam.

Suddhasatva Vimanam with gopuram in the background

 We have seen that our body and mind are having a mixture of the three qualities, viz satva, rajo and tamasa. Rajo gunam originates desire and anger, while tamo guna creates ignorance and lethargy. Satva guna makes one to have sharp knowledge and clear understanding. A sight of this Vimanam, hence, will develop satva quality in us and reduce rajo and tamo gunas. Swami Parashara Bhatta, seeing the black coating inside the Vimanam in Sri Rangam temple says that earlier the Vimanam was white, just like the hood of the Serpent Adisesha. But the dazzling black colour radiated on the Vimanam by Sri Ranganatha, it also turned black! For better vision we employ eye cream. If we can use the blackness of the Vimanam as cream for our eyes, then we will become white; that is Satva quality symbolised by white colour will increase [Rajo and tamo are symbolised by red and black colours]. Viewing Vimanam in temple is good for us.

Slokas 37, 38 and 39 are all doubts raised by Arjuna. By this sloka 39, he conclusively asserts that his doubts can be cleared only by Sri Krishna:

etan me samsayam krishna
chettum arhasy asesatah
tvad-anyah samsayasyasya
chetta na hy upapadyate

This is my doubt O Kṛṣṇa, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.

"This is my doubt, O Krishna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt."

Etan = thus stated, me = my [Arjuna's], samsayam = doubt, asesata = created [in me, Arjuna], chettum = elimination, arhasy = You [Sri Krishna] are. Arjuna tells that his doubt has to be completely cleared by Sri Krishna. Tvad anya = other than You [Sri Krishna], samsayasyasya = this difficult doubt, chetta = clearing, na hy upapadyate = can not be found. Arjuna further continues that none other than Sri Krishna, he is able to find to clear his difficult doubt. This also can be considered as a surrender by Arjuna to Sri Krishna. Upanishads acclaim that by just having a darshan [sight] of the Lord, all our doubts are cleared. It says the granthi or knots in our hridaya or heart [symbolising mind] will all be loosened. Our infinite karma get destroyed. All these happen by just worshiping the Supreme God, Sriman Narayana. Arjuna is right, therefore, in asking Sri Krishna to clear all his doubts. There may be an apparent contradiction between the Upanishad saying and Gita sloka here. Upanishad says that a mere sight or darshan of the Lord will clear all doubts. Arjuna is facing the Lord here and so all his doubts should have vanished. Why then he is requesting to clear his doubt? Arjuna's doubts would have been cleared at the sight of the Lord; but then, it would not have benefited persons like us, who were not there when Gita was preached. Thondaradipodi Alwar was the eighth Alwar and has composed Thirumaalai on Sri Ranganatha, consisting of 45 pasurams. In pasuram Meyyarke meyyanagum... he says his doubts are cleared by the Lord. Doubts are dangerous, especially between couples, parents and children, brothers and sisters or friends. Doubts have to be cleared then and there, else they would make the person sleepless. Sri Ranganatha cleared all Alwar's doubts, not by asking him to study Vedas or Puranas, but by a mere show of His form. Is that so easy? Yes, all the doubts will vanish as we have darshan of the Lord. Doubts arise out of the three gunas. When we seek advise from a teacher, if the teacher also has the three qualities, then how can our doubts be eradicated? Sri Krishna is the embodiment of only satva guna and so it is not surprising that Arjuna says only He could clear his doubts. Our doubts could be many like whether God exists, is Atman different from body, do we accrue papa and punya by our actions? Doubts are endless. Once the doubts are cleared then we will be ready for yoga. Arjuna's doubt is about the fate of the person who has started yoga, after abandoning all other karma for worldly pleasures, but has discontinued yoga in the middle. Sri Krishna is his relative, friend and well meaning advisor. So, none else can advise him without any vested interest. God is not looking for any favour from the devotee and so He would advise the best for us. In fact, He gains by clearing our doubts as that would make us to devote ourselves more to Him and His intention is we all should be near Him. That is all. By misdirecting He does not gain. So, the advise would be honest and clear.

                                                                                              (continued)

GITA 6.39

GITA 6.39

Jack Fruit Tree

Today's [18th February 2008] lecture is from the sthala vriksham [temple tree]. Though gooseberry [Tamil- nellikkai] tree is the sthala vriksham, we are beneath a jack fruit [Tamil- palaa] tree, which is famous. It is a very old tree but still seen green. The fruits of these trees are well known for the difficulty and arduousness to take out the fruit and taste them. Like wise, yoga is difficult to practice and get the sweet results. In the tree in this temple, one can notice the Panchajanya conch shape on the trunk. This resembles the conch in the left arm of the Lord. Conch is associated with the sound of pranavam - OM( or AUM). The Lord here has yet another name - Sri Ambareesha Varadan. Ambareesha was a King in the Ikshvaku dynasty, in which Sri Rama also was born. He lived much earlier to Sri Rama avatar. He was very much interested in yoga and was practicing it. He followed Ekadashi vratham, during which day, occurring every fortnight on the 11th phase of the Moon, he would remain without food and would be concentrating on prayer to God. On the next day he would break the fast, before the prescribed end of Dwadashi or the 12th phase of the Moon, by taking food offered to God. Fasting on Ekadashi and taking food offered to God in Dwadashi, is called Ekadashi vratahm. One day on a Dwadasi day sage Durvasa visited the King and at the request of the King agreed to be the guest and to take food along with King. The sage went to the river for bathing. The King waited and sage had not returned. He was in a dilemma. If he had to complete that Ekadashi vratham, he had to take food before Dwadasi was over and only a few minutes remained to do that. At the same time, it was not proper to take food without the guest. Knowing sage Durvasa for his instant anger and subsequent curse, King dared not to eat without Durvasa. The King was caught in a dharma sankatam - that is whatever he did might go against one rule or the other in shastras. So he consulted the Royal pundits and other elders and decided to take the water offered to the Lord, so that it could not be considered as food and at the same time, he would complete the Ekadasi vratham. As soon as he took the water, Durvasa came on the spot and realizing that the King had taken water, he became angry and by his power created a demon to kill Ambareesha. The King was granted the Sudarshana discus by the Lord for his protection and the discus sprang into action spontaneously and chased Durvasa after destroying the demon. In fear, Durvasa ran all over and the discus would not spare him. After refusal of protection by all gods in all the worlds, Durvasa landed in Vishnu loka and surrendered to the Lord, Who owned the discus. But the Lord advised Durvasa that he should surrender to the King Ambareesha alone for redress. Durvasa came and pleaded apology at Ambareesha, who magnanimously requested Sudarshana to stay away. Thus the Lord rescued Ambareesha and He remains here as Sri Ambareesha Varada. The name Koodalur for this place is also due to the groups of devas who came to worship the Lord, and who were led by sage Nandaka [koottam in Tamil means groups, and so kooduthal means grouping]. Thus the name Koodalur, and since Sri MahaLakshmi is associated, it is called Thirukkoodalur.

 Now the 38th sloka:

kaccin nobhaya-vibhrastas
chinnabhram iva nasyati
apratistho maha-baho
vimudho brahmanah pathi

O mighty-armed Kṛṣṇa, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

"O mighty-armed Krishna, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?"

Brahmana pathi = attaining brahmam [Atman sakshatkaram], vimudha= incapable of, apratishta = abandoned karma [for inferior pleasures], where is this person's destiny? is the question Arjuna is posing to the Lord. We have to start an action after fully deliberating and after starting we should not abandon it midway, even if obstacles are encountered. Ubhaya = from these two [ Atman sakshatkaram and actions for inferior pleasures], vibhrata = slipped, chinna = shattered, abhram iva = like a cloud, kaccin = anyone, na nasyati = will not he get destroyed? Anyone who has slipped from both - Atman sakshatkaram and lower pleasures - will he not get destroyed just like the cloud is shattered in the sky? Let us examine why this example of cloud is brought in. We would have observed in the sky different clouds. We would have seen that sometimes, a small cloud piece in a big cloud would separate and travel to join another big cloud. This small piece of cloud travels separately and joins another cloud. But on the way if an air turbulence is there, then this small cloud piece is shattered and is lost totally. Air turbulence does not affect the bigger clouds. Visualizing this example, we have to see what Arjuna tells. We have been doing our worldly affairs and passing life. This is like the first big cloud traveling in the sky. We have been doing so many actions for cheap results like seeking heaven or acquiring more wealth, etc,. From this group, one person gets better wisdom from listening to wiser people or advise of Acharya, etc. He separates and seeks to do yoga and attain Atman sakshatkaram. He is like the separated cloud piece. He practices yoga and travels to reach Atman sakshatkaram, which is the other big cloud. If he reaches the other big cloud, then there is no problem and he gets Atman sakshatkaram and Moksham. But, what if, in the way, he is caught by desires for cheaper results. This is like the air turbulence shattering the cloud piece. Arjuna wants to know, just like the cloud piece was lost because of air turbulence, will this person also get lost if while doing yoga he stops it for any reason. Nasa in the sloka means, this person, having left the usual actions for cheaper results and unable to continue yoga after doing it for some time, will he get undesirable things or will he not get what he wanted. Brahma pathi means the means to achieve Atman sakshatkaram.

                                                                                                     (continued)

GITA 6.38

GITA 6.38

Sri Vaiyam Kattha Permal Koil, Aduthurai or Koodalur 

The yogi is able to see himself and all others as same. His Atman is identical to all other Atman. Such sama darshanam was categorised in four ways. Overlooking the body and with punya and papa eradicated, Atman having matured fully, he considers equal to God in some respects and all Atman are identical to his Atman. The Lord described four types of yogi. Swami Alawandar mentioned this as yogi chaturtha, in his Gitarta Sangraham. Arjuna raised some doubts in two slokas, that controlling mind appeared impossible for him. Agreeing with Arjuna, Sri Krishna therefore, suggested yoga sadhanam of vairagyam and abhyasam, would control mind. Repeated practice to train the mind on Atman and being aware of the pitfalls in the worldly affairs and their pleasures, are the methods suggested by the Lord. Armed with these, practicing [Karma] yoga becomes possible. Now He is going to tell that, by this, yoga would be definitely possible - yoga siddhi. Arjuna gets a doubt. A person might sincerely try to practice yoga. Suppose that person is unable to complete to attain Atman sakshatkaram and he slips. What would be his fate? He might not get Moksham. Since he started yoga by relinquishing all worldly desires, he has already lost them also. Therefore, what will that person achieve? Will he attain yoga siddhi? All these doubts are reflected in slokas 37,38 and 39, and Sri Krishna replies assertively that the efforts will not go waste.

 We have visited all the 18 Divya Desam in Pandya region. We are now in Chola region, where we have already visited Kshetrams like Srirangam, Anbil, Appakkudathan and Thiruvellarai. We are now in a kshetram Koodalur and this name suggests yoga will 'koodum' [Tamil word for possible]. The Lord here is Sri Vaiyam Katha Perumal or Sri Jagatrakshaka. Facing East and on the banks of river Kaveri, the Lord is gracing with Sri Padmasani or Sri Pushpavalli Thayar. This temple is also known as Aduthurai Perumal koil. With the name Aduthurai there are two places and Koodalur is also the name of two places. One Koodalur is in Madurai, which we have already visited; but this Koodalur is in Chola region. One Aduthurai is beyond Kumbakonam and this place is not that. To reach this place one can come to Thanjavur and proceed to Ayyampettai, from where one has to go to Ganapati Agraharam. This temple is about two kilometres from Ganapati Agraharam. So anyone desiring to visit this place, should properly enquire and reach, to avoid missing this place. It takes about 11/2 hours journey from Trichy. Today [15th February 2008] we are at the sannidhi of Sri Adi Varaha Perumal, in this temple. In Vishnu purana, sage Parashara says that in Varaha avatara, Sri Vishnu took a very large boar form and the eyes were like large lotus flowers. The Lord appeared to redeem Sri Bhoodevi, captured by Hiranyaksha. Here the Lord has Sri Bhoodevi on His lap. Bhoo means earth, for which another name is Jagat. Thus the Lord is called Jagat Rakshaka [ Protector of Earth]. In Tamil, He is called Sri Vaiyam [earth] Katha [Protect] Perumal.

Now, we will see sloka 37:

arjuna uvaca
ayatih shraddhayopeto
yogac calita-manasah
aprapya yoga-samsiddhim
kam gatim krishna gacchati

"Arjuna said: O Krishna, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?"

Arjuna raises a doubt. After adopting a new course, if we slip, will we lose the new as well as the old courses? It is like we change the queue, thinking we may reach a counter quickly. Person was earlier enjoying worldly matters. He changed this to yoga for better life. If he slipped in yoga due to any reason, he might lose the result for which he started yoga. Not merely that, he had already abandoned worldly matters and so those also are not there to enjoy. He might thus lose both ways. This is Arjuna's doubt. Earlier, before starting yoga, the person might have been performing some rituals to beget children or to acquire wealth. Thinking they are all inferior objectives, he abandoned all those and resorted to yoga with enthusiasm. But in the midway in yoga, with pressures of the surrounding, the person got distracted and slipped from yoga. What is the fate of this person? Arjuna asks. This sloka reflects the average person's doubt. Shraddhayopeta = with enthusiasm started [the yoga], ayati = but is unable to put in the required efforts, calita manasa = with slipped mind from, yogo = yoga. We satrted the yoga so that we will have Atman darshanam and consider all equal. But in the course, suddenly we lose ourselves when some one abuses or does bad things for us. Or, suddenly, we aspire to acquire more wealth or swarga. Then, we have slipped from yoga. Yogasamsiddhim = the objective of yoga, Atman sakshatkaram, aprapya = not attained, kam gatim = which destination, gacchati = will he go? Will he get Moksha or will he enjoy the pleasures of this world or will he be pushed into naraka? What is going to be the destination of this person who has slipped halfway from yoga? Sri Krishna is going to reply that he would reach good destination, in the coming slokas.

                                                                                               (continued)

GITA 6.37

GITA 6.37

Sthala Vruksham

We are in Thiruppullani, one of the 18 Kshetrams in Pandya region. Every Kshetram will have a sthals vruksham or temple tree, that would be famous. Today's [14th February 2008] lecture is from beneath the Aswatha vruksham in the temple. It is called arasa maram in Tamil and commonly referred to as peepal tree. Here, it is not merely the sthala vruksham, but the Lord appeared as this tree long ago. Later on only, at the request of sages He appeared as Sri Adi Jagannatha. Sriman Narayana first created the four faced Brahma, who by sheer sankalpam or thought, created his four sons Sanatkumara, etc,. Brahma requested them to help him in the creation of the world and others. But their interest was in meditation on Sriman Narayana and so they refused to participate in Karma like creations. Discouraged, Brahma along with his four sons proceeded to Thirupparkadal or Ksheerabdi or Milk ocean, to seek the advice of the Lord reclining on the serpent bed. On the way they all saw in this place a very luminous tree, which is the present tree in the temple. When Brahma approached the tree to find what it was, the Lord announced that He was appearing as a tree. This tree is considered as the king of trees. In Gita also Sri Krishna proclaims that He is Aswatta tree among trees. To prove this, perhaps, He is appearing as an Aswatta tree here. It is a very old tree and the branches are long and wide spread. Many naagars [snake sculptures in stone] are installed. They are very important. Those in need of children or to ward off snake curses, stay for three days and worship naagars. Stone sculptures of snakes, after placing at the feet of Sri Santhana Gopalan idol in the temple for 42 days, are installed beneath this tree. The branches grow and when hit the ground, another tree shoots up. The leaf of this tree is unique. The stem is very long about half a foot in length and similarly the tip of the leaf also is equally long. The shape is the usual cordate [heart] shape, however. In an ancient Tamil poem Pullani andhadi, this tree is described as having the power to cure many diseases. That poem is carved in a stone slab here. Swami Vedantha Desika has composed a philosophical treatise on saranagati -Abhayapradanasaram, explaining the Vibheeshana saranagati performed in the Kshetram. Vishadavak sikhamani swami Manavala Mamunigal had visited this place and stayed beneath a tamarind tree. He had blessed that tree and tree was able to get Moksham. Thus, this Kshetram is full of wonders. Now we will see sloka 36:

asamyatatmana yogo
dusprapa iti me matih
vasyatmana tu yatata
sakyo ’vaptum upayatah

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

"For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion."

An understanding of this sloka will complete the method to practice yoga. Asamyatat mana = one, who is not controlling his mind, yogo = [here it means] samadarsanam or viewing all equally, dusprapa = impossible to attain, iti = this is, me = My [Sri Krishna's], mathi = conclusion or opinion. Only person who controls mind can have samadarshanam. Persons not able to control their minds can never get sama darshanam. Sama darshanam is obtained only by yoga, which requires disciplined mind. Only by controlling the mind and practicing yoga, the person will be able to look at all as Atman without body, and so will be able to perceive identical nature. He will realize all Atman are embodiment of gyana and ananda, and all are identical and so will view all equally. Uncontrolled mind will only see the differences perceptible on the bodies. Alwar says that he could control these five scoundrels - five sense organs- only with His blessings. Tu = but, vasyatmana = one who has tamed the mind [ controlling mind], yatata = if tries, avaptum sakya = can attain, upayata = by following this method. This method will enable him to control the mind and so Atman darshan will be achieved. Which method? Earlier He mentioned vairagyam and abhyasam. Vairagyam is tutoring the mind of the inferior happiness of materials, transient nature and consequent miseries. This way a sort of hatred for such desires will grow. Mind should at the same time be diverted on Atman, by constant and repeated practice. This is abhyasam. Armed with vairagyam and abhyasam, this method has to be followed. Here the method is Karma yoga, Sri Krishna has been preaching from Chapter 2. If one practices the assigned duties, without any intention for selfish gains, mind will get controlled. When we go to temple, if we have only devotion in our mind, then for that small time we are present in the temple , we perform Karma yoga. Similarly all our other assigned duties are in service of God. Let us tabulate the process:

• Vairagyam
• Abhyasam
• Karma yoga [includes Gyana yoga as part]
• Control of mind
• Sama darshanam [Here there are four types 1] all Atman are equal by gyana. 2] equal with Paramatman in 8 qualities. 3] Realizing Atman as body of Paramatman and so all others' Atman. 4] Gyana in its full blossom and no happiness or sorrow would affect.

So Karma yoga is the upaya to reach sama darshanam. 
We will now take leave of Thiruppullani.
                                                                                             (continued)

GITA 6.36

GITA 6.36

Sri Pattabhi Raman in Tiruppullani

Sri Utsavar

villaal ilaNGgai malaNGgach* charamthuranNdha,*


vallaaLaNn piNnpONna* nNencham varumaLavum,*


ellaarum eNn_thaNnNnai* Echilum pEchidiNnum,*


pullaaNi emberumaaNn* poy kEttirunNdhENnE.

Thirumangai Alwar (Periya Tirumozhi9-4-5) praises Sri Rama in Thiruppullani Kshetram. He says, in the guise of lady lover of the Lord, that even if Sri Rama were to cheat 'her' with lies, 'she' would be after Him. If the Alwar had used that epithet for Sri Krsihna, one could understand. But, how the Alwar could describe that even if Sri Rama were to tell lies and cheat? We are at the sannidhi of Sri Pattabi Raman with Sri Sita, Lakshmana and Hanuman. The Lord is also called Sri Deivachilayan, in Tamil and Sri Divyachapaha, in Sanskrit. That is He is the holder of the Divine Bow. In Srimad Ramayana, Sri Rama after coronation did not visit this place. So, how this idol is here? But the devotees prefer the Lord with Sri Thayar only and so even though in this place Sri Rama was not with Sri Sita as per Ramayana, devotees have got this Sri Pattabi Rama installed. In fact, though Sri Darbhasayana Perumal is gracing in accordance with the epic Ramayana, that is without Sri Sita Thayar, all festivals and processions are for Sri Pattabhi Rama only. We will today [13th February 2008] see how Sri Krishna replies to Arjuna's doubts. Alwar in the guise of a lady finds 'her' mind gone after Sri Rama. When others accuse 'her' of audacity and unbecoming of a woman, 'she' says all these accusations do not affect 'her', as 'her' mind is no longer with 'her'. Even if Sri Rama were to cheat 'her' with lies, 'her' mind is after Him only. Here the actual interpretation is not that Alwar is giving an improper remark on Sri Rama, and Sri Rama is credited with the description of dwir na bhashate - never two words- that is He never changed His stand nor meant different things for different times and for different persons, He is satyavadhi - always speaks truth and only truth, such a Person, Who would never utter a lie, would never let the Alwar down, is the real meaning conveyed by the Alwar. 

Arjuna in slokas 33 and 34, describes the unsteady nature of mind, its quality of agitating the person and its run like a thunder storm, after materialistic pleasures. In reply to this, are the slokas 35 and 36 and are called yoga sadhanam or implements/methods for yoga. If the methods are well cultivated in us, then yoga would be possible. When we think of Sri Rama, what qualities come to our mind? His determination and firmness in His promise and steady behaviour. His standing with firm foot and the firmness with which He is holding the bow, shows His rock steady quality. There is not a second word from Him. Our mind also will be steady only if we grasp His feet. Now the 35th sloka:

sri-bhagavan uvaca
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate
The Blessed Lord said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

"Lord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment."

The Lord says: mahabaho = strong shouldered! Sri Krishna is indirectly ridiculing Arjuna. With his strong shoulders Arjuna could conquer Drona and Bheeshma. But those shoulders are useless to conquer his mind. Asamsayam = no doubt, calam = unsteady, mano = mind, durnigraham = can not be controlled. Sri Krishna replies not by refuting what Arjuna said but agreeing with what all he said about mind. This is called anuvadham, where the petitioner's arguments are answered by agreeing with what he said and then placing the counter arguments. By Sri Krishna agreeing, we can not conclude that one can not control the mind and so yoga is impossible. We have to wait what Sri Krishna further says. Tu = [though the mind has all these unsteady quality and impedes yoga] but, abhyasena = by exercises/practices, ca = and, vairagyena = by detachment, grhyate = [mind] is controlled. Mind is unsteady, is general rule; but with exception it could be controlled. Abhyasam means exercise or habituating. By diverting the mind from all other matters and training on Atman is abhyasam. We have to repeatedly try to divert the mind from all other matters and direct it on Atman. Vairagyam means detachment. So by first cutting off our desires on worldly things with determination and then, by abhyasam, we direct the mind on Atman. This is like training a wild animal. In training a wild animal, we at least know the dangers and so we carefully approach the animal and domesticate it. But in the case of mind, we do not even make any effort or have any intention to control. Unless we are convinced that allowing the mind to drift as it, is fraught with dangers, we will have no intention to control the mind. Knowing the disadvantages of materialistic pleasures like their transient nature, sufferings that accompany, etc., should cause viragyam or detachment with determination. Then it would be easier to train the mind on Atman. Just like we throw instantly a drink that contains poison, the moment we come to know the presence of poison, we have to know the poisons in materialistic pleasures and cast them off with firmness. When our mind wanders we have to weigh in balance, the pros and cons, and if the matter is bad, immediately we have to divert the mind from them. Training the mind on Atman also has to be practiced repeatedly. So disciplining the mind can not be termed impossible, but can be disciplined if we are armed with necessary implements or methods. Tireless efforts can be learnt from Anjaneya. Abhyasam can be learnt from the ceaseless services of Sri Lakshmana. Steady behaviour can be seen in Sri Rama. And, mercy can be seen in Sri Sita. So all the Four in the Sri Pattabhi Rama sannidhi should bless us in our endeavours. 

                                                                                           (continued)

GITA 6.35

GITA 6.35

In the treasure of India, Srimad Ramayanam, we find many saranagatis [ultimate surrenders]. Some of the saranagatis bore the desired results. But some others did not yield the results. We are in the temple of Sri Adi Jagannatha Perumal, in Thiruppullani. Presence here is soothing to the mind and revealing so many truths. Today [12th February 2008] the lecture is from the sannidhi of Sri Darbhasayana Rama. It is one of those very few temples where one can worship the Lord in all the three poses - standing, seated and reclining. We worshiped the seated form in Sri Adi Jagannatha sannidhi. Sri Darbha Sayana Perumal is in reclining pose. All Alwars were attracted by the Reclining pose of the Lord. In the reclining pose there are many types like Bujanga sayanam, Bhoga sayanam, Manikka sayanam, Veera sayanam, Udyoga sayanam, Ardha sayanam, etc. The Lord graces in the Sthala sayanam in Sri Mahabalipuram, known as Thirukkadalmallai. In Sirupuliyur, the Lord is Sri Krupasamudra Perumal and is in the sala [maya] sayanam. Here He is reclining on a bed of darbha grass. He performed saranagati at Samudra Raja, from here. Vibheeshana sought surrender at the feet of Sri Rama and he was granted. In the entrance to the garbagruha, we can see Vibheeshana on one side and on the other side we can notice Samudra Raja and his wife. Inside the garbagruha at the feet of the Lord, only Anjaneya can be seen. The Lord's consorts are not present here. Along with Anjaneya, we can see the three sages [Pullava, Kanva and Kalava], who worshiped the Lord here. The Lord has one arm as a pillow to rest His head and the other hand is stretched. On the top all the devas [gods] are looking with awe at Sri Rama, Who grants asylum to those surrendering, lying in surrender to the King of oceans. Facing east, Valmiki says in Srimad Ramayana, the Lord is presenting Himself like an Ocean facing another ocean. The Lord is an Ocean of all auspicious qualities and the other ocean is mere salt water. His Majesty was like that of an ocean. Three days He remained waiting for Samudra Raja to come and fulfill His request. Then He got angry and ordered Lakshmana to bring His bow and arrows. He even mounted the arrow on the bow, and just at the nick of time Samudra Raja hurriedly came apologising and crying saranam [surrender]. Swami Koorathalwan in his Atimanushastavam, asks a question on this episode of Ramayana. Sri Rama in the guise of an ordinary human being acted well in crying over Sri Sita's abduction, Jatayu death, etc. But, Swami Koorathalwan asks, how come Sri Rama made saranagati to Samudra Raja? Another thing is that though He had vowed not to utter untruths, for the sake of His devotees He would break that vow also. Standing on the Southern shores of the country, Sri Rama was about to direct a missile on the ocean. When, the King of oceans said surrender and apologised, immediately Sri Rama said that He wanted to discharge the arrow on any enemy of the King, he desired to be destroyed. What a change of mind just for the word surrender! Wonders Swami Koorathalwan. This truth should dawn in us. Though we might have sinned much, a mere word of surrender or saranagati, would redeem us and the Lord will never punish us. King of oceans utilised the opportunity and wanted Sri Rama to destroy his enemies in Dhruvapunyam, a region of his kingdom. Dhruvapunyam was thousands of miles away in the North west, past Rajasthan and other regions. Sri Rama acted accordingly and destroyed the enemies of Samudra Raja. An inter continent ballistic missile [ICBM], long ago was launched by Sri Rama! Swami Koorathalwan asks, when Sri Rama could direct a missile to an unseen place thousands of miles away, what prevented Him from directing a missile at Ravana in Lanka, so near the coast? Instead, He preferred to cross the seas by building a bridge and fighting with Ravana and his army for seven days and then rescue Sri Sita. For the three days He was on the darbha bed with mind in concentration and not drifting away. Similarly, we also should not allow our mind to waver. 

Now the 34th sloka:

cancalam hi manah krishna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram

For the mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it is, it seems to me, more difficult than controlling the wind.

"For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind."

Arjuna continues to say that he does not find it easy to control mind. Can we drift away thunder storm by a hand held fan? Mind is wavering and running after so many things like a thunder storm. How can we control it? Cancalam hi mana = mind is unsteady [there can be no doubt on this for anyone, is indicated by the word hi], pramati = agitated, balavad = very strong, drdham = resolute or determined [in pursuing objects the sense organs desire]. So mind is unsteady, very powerful, agitates the person and with determination, runs after the desires of sense organs. Nigraham = to master or control, manye = such a mind, tasyaham = is like, vayor iva = controlling a thunder storm, dushkaram = is impossible. All the four yogis described by Sri Krishna are having sama darshanam. To get this they must see the Atman sans body. For that yoga or dhyanam or meditation is necessary. To meditate, mind is to be disciplined. A mere order or reprimand will not discipline it and Arjuna lists its formidable qualities. Desires are never steady and change with person to person, time and place. We do not eat the same menu and want change it daily. It agitates the person by advising the obscure good things in bad activities. Truth will appear as false and vice versa. This is pramati. Mind is more powerful than any of our organs. Even highly learned persons would be brought down by mind. Its determination to pursue things is remarkable. Obstinacy is a result of this quality of dhrudam. How anyone can tame, such a thunder storm like mind? Only the Lord can bless us to have our mind controlled.

                                                                                                  (continued)