GITA 9.5

GITA 9.5

STHALA VRUKSHAM

We are at the Sthala vruksham [temple tree] of panneer tree (பன்னீர் மரம்), in Thiru Indhalur. In every Kshetram, the place, tree, pushkarini and vimanam are important. In this temple, the Ekadasi mandapam is famous for its sculpted pillars. 

EKADASI MANDAPAM

Dasavatharam and Sri Krishna's child life pranks are well sculpted. Thirumangai Alwar has praised this temple in his Peria Thirumozhi [4.9]. In his sannidhi we can see the Alwar with folded hands and spear, worshiping the Lord Sri Parimala Ranganatha.

TIRUMANGAI ALWAR

 Once the Alwar came all the way to worship the Lord; but it was noon and so the temple doors were closed and the Alwar was frustrated. After all, he was a great Bhakta and with eagerness, he came to have darshan of the Lord and so was frustrated and this frustration was exhibited in the ten pasurams dedicated for the Lord here. False anger (ஊடல் oodal in Tamil) is seen among male-female lovers. But here, Alwar , as a male exhibits his anger and disappointment. In the first pasuram, nummai thozhudhom [நும்மைத் தொழுதோம்....], Alwar demands what is lost to the Lord, if He gave darshan? He says that others would laugh at him for worshiping the Lord, if He were not to show Himself now! As told earlier, this is the outcome of Bhakti in its extreme stage. The Lord wanted to further test the Alwar and so, He told from inside that after all He is always present in Alwar's mind and so he should not complain. Alwar is enraged and says that he was not like others to be satisfied with such talks and he wanted to have a feast for his eyes by viewing the Lord in His form in this temple; and if the Lord was not willing to show Himself, well let the Lord 'live' in the temple and he would go [ வாசி வல்லீர் இந்தளூரீரே! வாழ்ந்தே போம் நீரே!!]. We can imagine the disappointment and irritation of the Alwar. All the ten pasurams are  a treat to read and enjoy. As the Alwar tried to go back, the Lord got the doors opened and gave the Alwar, treat for his eyes and mind.

 Now we will see the Fourth sloka of Chapter 9:

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

Means and destination should be excellent. Idam = this [what we see and perceive], sarvam = entire, jagad =Universe, maya =by Me [Sri Krishna], tatam = is well pervaded. That is the Lord is in every conceivable matter, without exception, and is ruling. This is called Vyapakatvam or everywhere present. Avyakta murtina = [the Lord's form is] imperceptible image. We see so many objects but not the Lord present in them. Vyapakatvam is for ruling and supporting, those objects. Mat sthani = Keeping Me [Sri Krishna] as the dwelling place, sarva dbhutani = all living beings [without exception]. Earlier He said He was present in all and now He says all are present in Him. Tesu = in those living beings, aham = I [Sri Krishna] am, na avastita = not there. It may look contradictory that just after telling that He was present in all [maya tatam], immediately He says He is not in them [na avastita]. Here, we have to carefully note the difference. He said that by being inside all, He is controlling and supporting. On the same logic, we should not conclude that all living beings are inside and so they control and support Him. He supports and rules, whether they are in Him or He is in them. So to note this difference only, the last line tells that He is not controlled nor ruled by these living beings, just because they are in Him. A bhakta understands this clearly. We will now take leave of this Kshetram.

                                                                                              (continued)

GITA 9.4

GITA 9.4

SRI PARIMALA RANGANATHAN (MOOLAVAR)

Thiru Indalur, one of the Chola region Divya desam, is situated inside Mayiladuthurai. We are at the sannidhi of Sri Parimala Ranganatha. Here, the Lord is in Veera sayana pose. The reclining pose has been described by great devotees in various forms. Bhujanga sayanam is reclining on the serpent Adisesha. Sri Padmanabha in Thiruvanantapuram is in Anantha sayanam. In Thirukkadalmallai [Mahabalipuram], the Lord is in Sthala sayanam. In Thirukkudanthai [Kumbakonam], the Lord is in Uddhana sayanam [slightly getting up from bed]. In Sirupuliyur, the Lord is in Bala sayanam. Here, the Lord is in Veera sayanam, because He graces with Four arms and in two arms, He is holding discus and conch. Near His head is seated Sri Ganga Thayar and at the feet is seated Sri Kaveri Thayar. We can also see Sun and Moon near the head and feet. From the navel of the Lord is lord Brahma, worshiping the Lord. He is using the right lower arm as a pillow and left lower arm is pointing to the Feet. It is said that since Sri Ganga washed off all sins of those bathing in Ganga, She wanted to wash off her sins and so came to this place and bathed in Kaveri, in the month of Aippasi [ஐப்பசி Oct-Nov]. To demonstrates the importance of bathing in Kaveri in that month, the Lord arrives at the river on the first day of Aippasi, on Amavasya day and the last ten days of the month. Utsavar is captivating and He graces with Sri Sridevi and Sri Bhudevi.

 In the upper two arms He is holding discus and conch; right lower arm is in abhaya mudra; and left lower arm holding the mace. The faces of the Lord and His consort are elliptical, adding to the beauty. 

In Srimad Ramayanam, Anjaneya after seeing both Sri Rama and Sri Sita wonders how both are so beautiful and made for each other. Anjaneya, here also must be wondering at the beauty of the Lord and His Consort.
 We will now see the Third sloka of Chapter 9:

asraddadhanah purusha
dharmasyasya parantapa
aprapya mam nivartante
mrityu-samsara-vartmani

"Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."

In the 1st sloka, the Lord told that He would preach the best secret, as Arjuna was without jealousy. In the next sloka, He told that Bhakti yoga was easy to perform and would make the Lord perceptible. Whenever we tell the advantages of a method, it is necessary to tell the disadvantages of the others. Sri Krishna tells the defects of the other means opposed to Bhakti yoga. He advises Arjuna not to choose samsara means as that would involve rebirths. Upanishad says 'nanya patha ayanaya vidhyate tamevam vidwan amrutha iha bhavati'. There is no other way than to meditate on God and do bhakti. Ayanaya = attaining Sri Vaikuntam is possible only by Bhakti. Bhakti is like a super highway, smooth to travel and easy to reach the destination. Arjuna then doubts who would reject this easy path and take up other difficult paths? Asya dharnasya = this means or way [Bhakti yoga]. While commenting on Nammalwar's Thiruvaimozhi [1.7], in his Eedu, Swami Nanjeer says this path means the path that is of liking of the Lord Sri Krishna. Paranthapa = destroyer of enemies [Arjuna], ashraddha = without interest [to attain the Lord]; there are people not interested in the Lord but in inferior worldly pleasures. Mam = Me [Sri Krishna], aprapya = not attaining, mrutyu = death like, samsaram =rebirths, varthmani = repetitive cycles. By choosing other paths and not attaining the Lord, the atman gets damaged [not physically, but in its gyana or knowledge] and involves in rebirths. Nivartante = get fully involved [in the rebirth and accumulation of more and more papa/punya]. Four words of this sloka are important: purusha, mam, aprapya and nivartante. Purusha means those who are eligible to reach the Lord by practising Bhakti yoga. Such people discard this smooth path to reach Him. Mam - such people lose the greatest of wealth, the Lord. Aprapya - the Lord is waiting to take that person into His fold, but that person is not realising and chooses other inferior benefits. Nivartante- this samsaram is very inferior and many scholars and Acharyas have explained the disadvantages; despite all these, they want to live in this and get all disadvantages. So, Bhakti is essential to reach Him. 

                                                                                                      (continued)

GITA 9.3

GITA 9.3

DIVINE COUPLE

In Thiru Indhalur, the Lord Sri Parimala Ranganatha graces. There is a sannidhi of Anjaneya in the street. Anjaneya blesses all with their wishes. He induces Sri Rama bhakti in us and after worshiping him, we walk along the street to reach main Sannidhi of Sri Perumal. Tall Raja [main] gopuram [tower] welcomes us. Renovation works are going on and so shortly samprokshanam is to take place and all are requested to attend. Crossing the Rajagopuram, we reach the Dwajasthambam and prostrate before the Lord. Turning left and again right we are welcomed by Sri Thayar sannidhi. 

SRI PARIMALA RANGANAYAKI

She graces with full of mercy. Today's [10th June 2008] lecture is from Her sannidhi. She is called Sri Chandra shapa vimochana Valli or Sri Sugandhavana Nayaki or Sri Parimala Ranganayaki. Vimanam of this temple is called Vedha aamodha vimanam. Aamodham means happiness [aamodham, modham, pramodham and anandam convey same meaning]. By recovering lost Vedas from demons Madhu- Kaitapa, Vedas, which proclaimed Sri Narayana as the Supreme Lord, were happy. By recovering Vedas from the demons and clearing all the filth and dirt on Vedas and re-establishing its original scent and fragrance, the Lord became Sri Sugandha Nathan. Since Chandra got his curse relieved, Sri Thayar is called Sri Chandra sapa vimochana Valli. She is gracing with upper arms holding lotus flowers and lower right arm is guarantying protection and lower left arm directing to surrender.

 We will now see sloka 2 0f chapter 9, which is linked with this Thayar:

raja-vidya raja-guhyam
pavitram idam uttamam
pratyakshavagamam dharmyam
su-sukham kartum avyayam

"This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realisation, it is the perfection of religion. It is everlasting, and it is joyfully performed."

The Lord is the destination and bhakti yoga is the means. We have to examine whether the means is easy, comfortable and without obstacles. All the advantages are there in Bhakti yoga, states the Lord. Idam = this Bhakti yoga, raja-vidya = king among all knowledge, raja-guhyam = king among all secrets. There are umpteen things to learn and Bhakti yoga is the King among them. There are many secrets by knowing which one might get wealth, health and power. But Bhakti yoga is the King among secrets. This is one interpretation. Swami Ramanuja says that raja-vidya means, knowledge to be sought after by Kings. Raja-guhyam means only Kings need to know secrets. So, Bhakti is to be known by Kings and is secret to be known only to Kings. This may raise a doubt in us. Then, what about common people like us? But here King does not mean the Royal power to reign kingdom, but all those who think that the Lord is the Master and we are His servants. We, the common people also reign the Kingdom of Service to the Lord and so we can also be regarded as kings. So we are all eligible for Bhakti yoga. This Chapter is called Raja-vidya Raja-guhya yogam. Pavitram = capable of removing dirt, uttamam = best. Bhakti yoga is the best to remove all the dirt in us. That is a removal of papa/punya and samsaram. In this Kshetram also the Lord recovered and removed all the dirt on Vedas because of bad contact with the demons. Arjuna asked as to what is his gain by following Bhakti yoga? Pratyaksham = perceptible, avagamam = feel of Me [Sri Krishna]. A person practising Bhakti yoga can have the vision of the Lord. Arjuna felt that he was seeing the Lord and so he has practised Bhakti yoga. Sri Krishna denies this and says this view of the Lord would not obtain Moksham for the viewer. Only by practising Bhakti yoga one could reach Vaikuntam. Just because Arjuna listened to the Gita from Sri Krishna, Arjuna can never reach Vaikuntam. He had to undergo the Bhakti yoga as prescribed. Bhakti yoga alone can bring the Lord for perception. Vedas say we can not see the Lord [with our present eyes], nor can converse [with our mouth], etc. Dharmyam = is the means [to reach the Lord]. Kartum = while performing [Bhakti yoga], su-sukham = most comfortable or pleasing. Avyayam = never diminishing [even after granting all the benefits]. When we reach this temple, we never remember the road or vehicle which made us reach. But, in Bhakti yoga, after reaching Vaikuntam, Bhakti continues. All services we were doing here to reach the Lord, like preparing garlands or Bhajan, would continue in Vaikuntam also. So here, the means are useful even after reaching the destination. With all these advantages of Bhakti yoga, can we think of any other means?

                                                                                                              (continued)

GITA 9.2

GITA 9.2

In this Kannanin Aaramudhu lectures, today [9th June 2008] we are to start the study of Chapter 9. Sri Krishna tells about the glory of Bhakti in the three Chapters 7, 8 and 9. Bhakti has several stages. When it matures fully, it may result in anger or madness. A Bhakta might not be very clear in Godly matters. His mind is confused. If Bhakti is less, we might use our worldly knowledge to distinguish various matters. As Bhakti increases, this clarity diminishes and we are mad at the Lord. Is it correct for a person with a great devotion to losing such common knowledge? It is because of this confusion in the advanced stage of Bhakti, that Vidhura offered the peels of fruits to Sri Krishna and threw away the eatable portion. Can we regard him as Gyani or a fool? He did that not because he lacked common sense; but it is an exhibition of great Bhakti. He was confused when Sri Krishna came to his house and his deep devotion resulted in confusion. We are to see this great devotion in Chapter 9. We have seen many Bhaktas, who would quarrel with the Lord. They would demand things from the Lord, with liberty. They would be eager to embrace Him. When they chant and sing His names, we might even think they are mad and without shame. Vidhura, Sanjaya, Prahlada, Dhruva, etc., are all like these persons as we see in Puranas. Reaching that stage is not that easy and what we are, is at a very initial stage. When Bhakti gradually increases, then like an adamant child to its mother, the Bhakta or devotee would quarrel with the Lord to have His darshan or blessings. We have come to a Kshetram, where Thirumangai Alwar quarrelled and demanded the grace of the Lord. We are at Thiru Indhalur (திரு இந்தளூர்), one of the Chola region Divya desam.  

THIRU INDHALOOR TEMPLE

This temple is inside Mayavaram or Mayiladuthurai, in Tamilnadu. The Lord is called Sri ParimalaRanga or Sri Sugandhavana Nathan, and is in reclining pose.  We are at Chandra or Indu pushkarini of the temple.

CHANDRA PUSHKARINI

 Chandra or Indu, got his curse removed by bathing in this pond. Therefore, this place got the name: Indhu + oor = Indhalur. Fragrant trees were abundant in this place and so this is called Sugandha vanam [fragrant forest]. The Lord is hence called Sri Sugandhavana Nathan or Sri Parimala Ranganathan. We can now start after a bath in this pushkarini and worship the Lord. Now sloka 1:

sri-bhagavan uvaca
idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yaj jnatva moksyase ’subhat

"The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realisation, knowing which you shall be relieved of the miseries of material existence."

Sri Krishna tells Arjuna. Anasuyave = [Arjuna!] without jealousy. Sri Krishna addresses Arjuna as one who is not jealousy of Sri Krishna. It means that Gita should listen to without jealousy. Because one might think that the Lord stole butter, He played with girls and married many; how come He is given this honour and fame? We get bad names for doing all these which Sri Krishna did, and so how He could be regarded highly? All such doubts should never crop up in our minds if we think at least for a moment that He is the Leader for all this Universe and all are His property. How can one be regarded as thief for taking one's own property? There is no purpose in developing jealousy on Him. Jealousy is nothing but the appearance of good quality in a person as a bad one to us and then we are at jealous at that person. It means that person should possess some good qualities. We can not be at jealous at a person devoid of any good quality. Te idam = this, tamam = highest, guhya = secret. Sri Krishna is to tell the most precious of secrets- Bhakti yoga. There are many secrets in life for betterment. But what Sri Krishna is going to tell is superior to all of them. Pravakshyami = I [Sri Krishna] am going to explain in detail [to Arjuna]. Jnanam = [knowledge] of Bhakti yoga, vijnana sahita = procedures to perform Bhakti yoga, yaj jnatva = by knowing which, moksyase = get liberated, asubhat = from all sins and punya [preventing to reach the Lord]. Sri Krishna tells that He would be explaining Bhakti yoga and its procedures, by knowing which all impediments of papa and punya would be removed, to reach the Lord. The Lord had chosen Arjuna to tell this as he is without jealousy. Only when there is blind faith, one will never feel jealousy. This may look contrary to common belief that we should be very clear in understanding what is good and bad. Yes, that is correct. By such rational thought, we should decide that the Lord Sri Krishna is our ultimate aim. After this decision, we have to have blind faith only. Let us also not forget that we are having this blind faith not on some mean mortal but on the Lord. Why should Bhakti be regarded as a secret? Why not publicise and make available to all? Yes, it should be more public. But let us see what is Bhakti. He is the Lord, Master, Proprietor and we are His servants and property. This knowledge is Bhakti. Without this, there can not be Bhakti. So, trying to propagate Bhakti yoga to persons without this basic knowledge may result in failure. Secrets can not be made public to everybody. If the listener is not jealous and is regarding the Lord as the Leader, then Bhakti yoga can be told. In this Chapter, Sri Krishna is going to tell about Bhakti yoga and the procedures to follow it. Humility is essential for Bhakti. Without that, we can not worship the Lord. Ego should be totally absent. Asubhat means all the impediments which prevent us from reaching Him. These are our timeless karma and associated papa/ punya, accumulated over infinite births. Bhakti yoga is to remove these obstacles. In the sloka, it is said that by understanding Bhakti yoga these obstacles are cleared. Swami Vedanta Desika in his Tatparya Chandrika, tells that mere understanding will not help, but practice is essential. Unless it is practised,  Moksham can not be achieved.

                                                                                                              (continued)            

GITA 9.1

GITA 9.1

Today [6th June 2008] we will start Chapter 9 study, first by seeing the condensed form in Gitartha sangraha, by Swami Alavandar.
 

svam¯ah¯atmyam.manus.yatve paratvam.ca mah¯atman¯am

vi´ses.o navame yogo bhaktir¯upah.prak¯ırtitah. 13

Navame = in the 9th Chapter, yogo = yoga, bhaktirupa = in bhakti roopam, prakirtita = explained. In Chapter 9, Bhakti yoga is explained. Bhakti yoga explanation started in Chapter 7 but is concluded in this Chapter only. Four aspects are explained in this Chapter:
1) Sva mahatmyam = the Lord explains His glory Himself. This was told in Chapter  7 but is repeated again by the Lord. Why should He repeat? If Arjuna had understood it properly, immediately Arjuna should have started the war as advised by Sri Krishna. But he did not. So, repetition has become necessary.
2) Manusyatve paratvam = The Lord's Supremacy, even born as a man. In whatever form He appears, His Superiority as the Lord of all the Worlds is always exhibited.
3) Mahatmanam visesha = Glory of mahatman, that is Devotees of the highest order, like Thirumazhisai Alwar or Bhaktisara. His devotion was so great that the titles of the Lord and the devotee were exchanged.
4) Yogo bhakti rupa = Bhakti yoga is glorified.
His greatness, His ever supremacy irrespective of how He appears, the greatness of devotees and Bhakti yoga are explained in Chapter 9. We will see further this Chapter.

                                                                                               (continued)

GITA 8.30

GITA 8.30

TIRUMAZHISAI ALWAR

Among the Alwars, Thirumazhisai Alwar is Fourth and is considered as the incarnation of Sudarshana, the discus of the Lord, and appeared in the Kshetram Thirumazhisai [near Chennai] in the Tamil month Thei [தை ] in the star Makha. He had visited many Divya Desams. He composed many works, but we have only two with us now: Thirucchandha viruttham and Nanmugan Thiruvandhadhi. Today's [6th june 2008] lecture is from his sannidhi in Kumbakonam. It is outside the Sri Sarngapani temple and is managed privately. Here, many thousand years back Thirumazhisai Alwar was in yoga. It is reported that this Alwar lived in this world for 4,700 years. He spent his last 700 years in Thirukkudanthai and he departed this world while in yoga from this place. We can find the connection between the Alwar and the conclusion of 8th Chapter and the introduction of Chapter 9. While all Alwars are addressed as Alwar, only this Alwar is addressed as Thirumazhisai Piran [திருமழிசைப் பிரான்]. Similarly, while the Lord is addressed as Piran in every temple, only Sri Aravamudhan is addressed as Sri Aravamudha Azhvar [ஸ்ரீ ஆராவமுத ஆழ்வார்]. There appears to be an exchange of the titles between the Lord and the devotee, we may wonder. But there is a reason. This Alwar and the Lord here have been very intimate, and exchanging their clothes and food were quite common. Once Alwar came to this temple and in worshiping the Lord, Alwar went around the sannidhi [pradhikshanam]. Eager to see His great devotee, the Lord's head turned to Alwar as he went around the sannidhi, like a flower turning to the movement of Sun. This caused great surprise to other devotees and temple servants. The Alwar is called Bhaktisaran, meaning he is the essence of devotees or he showed the devotion in its essence. After going round the sannidhi, the Alwar entered the sannidhi. Some devotees felt Alwar was to be given the prime honours; while many others opposed it. A great devotee Perumpuliyur Adigal, wanted the Alwar to be given proper honours but it was rejected. Seeing this the Alwar requested the Lord to come out of his heart to show who he was. The Lord did accordingly, to the surprise of all. Then the Alwar went near the Lord in the garbhagruha. Alwar thought the Lord would get up and converse with him. Alwar thought the Lord must be tired very much and this he expressed in his poems - nadandha kaalgal nondhavo.....At the end of the pasuram the Alwar said ezhundirundhu pesu vazhi kesane [எழுந்திருந்து பேசு வாழி கேசனே! Tiruchanda Viruttam 61]. He asked the Lord whether He was tired because as Sri Rama, He walked all the way to Lanka? Or, because He had to rescue Mother Earth from the Demon? Or, He had to measure the entire Universe when He was Sri Trivikrama? Accepting the command of the devotee, the Lord also tried to get up from His bed. We can notice that Sri Aravamudhan(Moolavar) is not lying flatly but His head is slightly raised.

SRI MOOLAVAR (in sketch)

 Repenting for his request, the Alwar immediately requested the Lord not to get up. This demonstrates the power of unwavering and concentrated devotion [bhakti], and this is the essence of Chapter 9 we are to see in the coming days. In this temple, the Moolavar is Sri Varantharum Perumal and the Uthsavar is Sri Bhaktisaara Varadan. Thayar is Sri Padmasani. 

UTSAVAR SRI BAKTISARA VARADAN AND SRI PADMASANI THAYAR

We can also see Nammalwar, Swami Nathamuni, Swami Ramanuja and Swami Manavala Mamunigal.  We will see the greatness of Chapter 8 as told to Parvati by lord Paramasiva. Bhava Sarma was a brahmin, living with all bad habits. He never did any of his prescribed duties. In the death bed, he remembered the palm trees which yielded liquor and so after death, he was born as a palm tree [as mentioned in the Chapter 8, one attains the same thoughts in the last moments, in the next birth]. Under this tree there lived a brahmarakshas couple Kusubalan and Sumati. Before death, the wife out of greed, forced her husband to beg for chairities indiscriminately, resulting in getting this brahmarakshas appearance after death. One day, while the couple sitting under the palm tree, she asked her husband the means to get rid of the brahmarakshas form. The husband, who was well learned, explained that they should realise Brahman. She inadvarently repeated the 1st sloka of Chapter 8, where the Lord is explained as Sri Purushottama. Instantly, listening to this, the palm tree with a blast broke up and Bhava Sarma appeared. The brahmarakshas couple also regained their earlier forms. Such is the greatness of one- here, the first- sloka of Chapter 8. All the three, later on, after refining their lives attained better worlds.
                                                                                                     (continued)