GITA 6.29
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| Thayar Sri Tanjai Nayaki |
gita sugita kartavya
kim anyaih shastra vistaraih
ya svyam padama nabhaayasa
mukha padmad vinih srita
By this sloka we understand that by knowing Gita, we understand all truths. The Supreme Lord descended as Sri Krishna and gave us Gita shastra. Sri Krishna is prepared to give away anything to Arjuna. Bheeshma had vowed that he would make Sri Krishna to take up arms, while Sri Krishna had promised that He would never take up arms in the Mahabharata war. But during the battle, Sri Krishna broke His promise, to save Bheeshma's vow, and abandoning the chariot of Arjuna, He ran towards Bheeshma, with His Discus, to kill Bheeshma! Bheeshma was very happy and removing his armour, with folded hands, he welcomed the Lord to kill him! But heeding to Arjuna's plea, He returned without killing Bheeshma. From this episode we note that Sri Krishna would do anything to please His devotees, like Arjuna and Bheeshma. Much before Sri Krishna Avatar, the Lord appeared as Sri Narasimha and today (3rd February, 2008) we are in the temple of Sri Tanjai Alari Perumal. As Sri Narasimha, the Lord to make true His devotee sri Prahalada's words, appeared from a pillar to the astonishment of everyone. Hiranyakasipu relied on the varams (boons) he had obtained from Sri Brahma, without realizing the the Lord was the One, Who created Sri Brahma! Hiranyakasipu was granted the boons that he would not be killed in the day or night, neither inside nor outside the dwelling, neither by man nor by beast, neither by animate nor by inanimate objects, etc. Finally, he demanded from Sri Brahma that he should not be killed by any creation of Sri Brahma! Sri Brahma also granted the boons. With them as his strength, Hiranyakasipu started torturing and the Lord thought it was time to bring an end to the tyranny. So, Sri Prahalada was born as son to Hiranyakasipu, just like a lotus flower blossoming in fire! Hiranyakasipu tortured the child in unimaginable ways, says sage Parashara. The three temples of this Kshetram have been visited by sages like Parashara and Markandeya. These temples are administered by the Royal family. When Sri Prahalada was rolled down a hill, he was trying to protect his heart with his hands, as he did not want any injury to the Lord residing in his heart! That belief that the Lord resides in everyone's heart should be there, with all of us. We may be wondering whether the Lord is in Srirangam or in Tanjai Mamani koil or in our hearts? This doubt arose in Bhodattalwar also and he expressed that while singing about this Kshetram.
thamaruLLam thancai* thalaiyarangam thaNkaal,*thamaruLLum thaNporuppu vElai,* - thamaruLLum-maamallai kOval* mathitkudanthai enbarE,*
Evalla enthaik kidam.
Thamar means devouts. Alwar is wondering whether the Lord is residing in Tirumala (poruppu) or the Milky Ocean (velai) or in Mahabalipuram or Tirukkovalur or Kudanthai (Kumbakonam) or in Tanjavur or Srirangam or Tiruthanka? Which is His abode? He then concludes that the Lord is residing in devotees' hearts! The Lord desires that He be worshipped in devotee's heart more than any other place! Once we realize that He is in our heart, we get Paramtma Sukham. For this we should know about the Lord, and that the Lord is our Master or Leader. For this, we should know who we are. So, by realizing us, that is Atman, we can search for the Leader!
That is why Sri Krishna has been explaining about Atman in the First Six Chapters, about the need to practice yoga and to realize the greatness of Atman. We have been learning how to practice yoga in this Chapter Six. Now we will see sloka 28:
That is why Sri Krishna has been explaining about Atman in the First Six Chapters, about the need to practice yoga and to realize the greatness of Atman. We have been learning how to practice yoga in this Chapter Six. Now we will see sloka 28:
yunjann evam sadatmanam
yogi vigata-kalmasah
sukhena brahma-samsparsam
atyantam sukham asnute
yogi vigata-kalmasah
sukhena brahma-samsparsam
atyantam sukham asnute
Steady in the Self, being freed from all material contamination, the yogī achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.
"Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord."
The sukham of Atmanubhavam that is brahma-samsparsam, is reached pleasantly. That is the person practicing yoga, very easily accomplishes bliss. This bliss is not attained after struggles or difficulties. With the blessings of the Lord this can be accomplished very easily. Yogi = one practicing yoga, atmanam yunjann = by meditating on Atman, evam = as explained (in all the previous slokas) meditates, vigata-kalmasah = papas (gathered over numerous births) are burnt away. Papas are like clouds preventing sunlight. If we eliminate papas, then only satva quality will emerge and rajo and tamo qualities will decline. These Three qualities are mingled in everyone of us. The bird Hamsa has the quality to separate milk and water and drink only milk. This is called paguttarivu in Tamil or rational thinking. By this we know what is to be acquired and what is to be rejected.
The sukham of Atmanubhavam that is brahma-samsparsam, is reached pleasantly. That is the person practicing yoga, very easily accomplishes bliss. This bliss is not attained after struggles or difficulties. With the blessings of the Lord this can be accomplished very easily. Yogi = one practicing yoga, atmanam yunjann = by meditating on Atman, evam = as explained (in all the previous slokas) meditates, vigata-kalmasah = papas (gathered over numerous births) are burnt away. Papas are like clouds preventing sunlight. If we eliminate papas, then only satva quality will emerge and rajo and tamo qualities will decline. These Three qualities are mingled in everyone of us. The bird Hamsa has the quality to separate milk and water and drink only milk. This is called paguttarivu in Tamil or rational thinking. By this we know what is to be acquired and what is to be rejected.
aRRathupaRRenil* uRRathu veedu_uyir*seRRathu mannuRil* aRRiRai paRRE.
So says Nammalwar (Tiruvaimozhi, 1.2.5). If we cut off all attachments in this World, immediately we get Moksham or veedu. Thus after burning all past papas, the yogi gets, brahma samsparsam = Atman perception, atyantam = never diminishing, sukham asnute = easily attains. Thus a yogi meditating on Atman, attains always bliss easily. Here, Sri Krishna indicates Four view-points.
1. How sukham will be? It will be Atmanubhavam. We get pleasure by listening to good music or bathing in cool water, etc. But to know the pleasure of Atmanubhavam, it has to be experienced only. It is not the pleasure experienced by the sense organs. In Atamanubhavam, one does not require any organs, like in Kaivalya.
2. Will it get reduced as we experience? No. In the Worldly matters, every enjoyment has an end. They are limited. Sri Krishna says Atmanubhavam is everlasting.
3. Are we to struggle to attain this happiness? No. In the case of Worldly pleasures, to attain them, one has to struggle and encounter difficulties. Sri Krishna says Atmanubhavam is attained very easily.
4. Is the Atmanubhavam temporary? No. It is permanent.
Thus by contemplating on Atman in meditation, a yogi attains permanent and everlasting Atmanubhavam, very easily. We will now take leave of all the Three Lords of this Divya Desam.
(continued)
1. How sukham will be? It will be Atmanubhavam. We get pleasure by listening to good music or bathing in cool water, etc. But to know the pleasure of Atmanubhavam, it has to be experienced only. It is not the pleasure experienced by the sense organs. In Atamanubhavam, one does not require any organs, like in Kaivalya.
2. Will it get reduced as we experience? No. In the Worldly matters, every enjoyment has an end. They are limited. Sri Krishna says Atmanubhavam is everlasting.
3. Are we to struggle to attain this happiness? No. In the case of Worldly pleasures, to attain them, one has to struggle and encounter difficulties. Sri Krishna says Atmanubhavam is attained very easily.
4. Is the Atmanubhavam temporary? No. It is permanent.
Thus by contemplating on Atman in meditation, a yogi attains permanent and everlasting Atmanubhavam, very easily. We will now take leave of all the Three Lords of this Divya Desam.
(continued)
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