GITA 9.14

GITA 9.14

SRI RAMA

Aapadhamapa hartharam dhataram sarva sampatham

Lokapiramam sriramam bhuyobhuyo namamyaham.

From this sloka we understand the nature of protection of all, by Sri Rama. Though there might be many Kshetrams for Sri Rama, this Kshetram of Sri Trivikrama [Kazhi SriRama vinnagaram] is called by Sri Rama's name. Who will grant Vinnagaram [Vaikuntam] for us? Sri Rama will, as evident from Ramayana and Azhwar's pasurams. We know that those who perform Bhakti yoga or saranagathi are granted Moksham. But Sri Rama took along with Him, to Vaikuntam, evrything in Ayodhya, like a grass, tree, insect and what not? Dust from His feet fell on them to qualify for Moksham. Therefore, it is apt that this Vinnagaram is associated with Sri Rama and worshiping Him, we can also aspire for Vaikuntam. We are at the sannidhi of Sri Kothanda Rama, gracing with Sri Sita, Lakshmana, Anjaneya and Kulasekara Alwar. This place is also called Siddhasrama. In Bihar, on the banks of river Ganges, is a place called Bastar. Siddhasrama is there. Viswamitra while taking Sri Rama and Lakshmana along forests, shows this place as Sri Vamana's place. So, here also in this Siddhasrama, Sri Rama is gracing in the temple of Sri Trivikrama. Without the guidance and direction of Acharyas, we can never understand the Lord properly. Some Acharyas exist only to serve the Lord in various Kshetrams and observe pious discipline. This Kshetram is under the administration of Cholasimhapuram [Sholingar, near Arakkonam] Swami Dhoddayacharya. He is called Koil Kandhadai chandamarutham Dhoddayacharya Swami Vedanthacharya. We are to see sloka 13, and the substance of it could be understood from the history of Thirumangai Alwar. He had composed 10 pasurams on the Lord here and in the last pasuram, he has mentioned all his titles. In the pasuram 'senkamala..' [செங்கமல..Periya Tirumozhi, 3.4.10], he mentions his titles: aalinadan [ஆலிநாடன்], arulamari [அருள்மாரி], arattamukki [அரட்டமுக்கி], adayar seeyam [அடையார் சீயம்], mangai vendhan [மங்கை வேந்தன்], parakalan [ பரகாலன்] and kaliyan [கலியன்]. We may wonder why Alwar mentions all his titles. Thirugyana Sambandhar [திருஞான சம்பந்தர்] (a Saivaite saint) came to this place and met the Alwar. Both of them were good in composing Tamil poems. Sambandhar asked Alwar whether he could compose a kural. ['ஒரு குறள்' பாட முடியுமா?]. Kural in Tamil poetry consists of two lines poems, like the famous Thirukkural. Immediately, Alwar composed his pasuram starting with the words 'oru kural'. He intelligently used the word kural to mean Sri Vamana. He won the appreciation of Sambandhar and Sambandhar presented his spear to Alwar as a gift. Alwar started life as a robber but turned into a great devotee. Similarly, we can also become His devotees. In the last sloka, the Lord said that people attain rakshasa and asura character and never realise Him. Arjuna got a doubt whether there was no purpose of the Lord's avatar? If we all have these evil qualities we can never appreciate the real Lord in all temples and in all His avatars. But Lord says that what He told was about the majority; there are a few who do understand Him. These people do not know anything but Bhakti and yearn to be with Him forever. They consider singing in praise of Him as the sole purpose of their lives. In Vedas,  it is said that though all are His creations, the Lord selects a couple and appear as their Child. Dasaratha or Vasudeva are His children, like every one of us. But He chose Dasaratha and appeared as his son, Sri Rama; He chose Vasudeva and Devaki as parents and appeared as their son Sri Krishna. Sri Vamana appeared as the son of Athithi and Kashyapa. But majority feel that the Lord has real parents. Such people do not realise the correct meaning of Vedas. Person understanding Vedas properly would know the secret of His avatar.

 In the last sloka, He told that Veda ignorant persons do not understand properly. In sloka 13, He talks of persons understanding Vedas:

mahatmanas tu mam partha
daivim prakritim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam

"O son of Pritha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, Creator of all and inexhaustible."

Partha = Arjuna!, mahatmanas tu = whereas mahatman [great devotees]. That is, different from the muda [fools], He mentioned earlier. Or, these great devotees have understood the Lord properly. Mam = Me [Sri Krishna], daivim = divine, prakritim = qualities, asrita = attained. That is, they are different from rakshasas [with more tamo qualities] and asura [with more rajo qualities]. Daivim suggests more of satva qualities. How do they treat the Lord? Bhutatim = as the Cause or Creator of entire living beings, avyayam = non-destructible, jnatva = understand. They understand that He, Who is the cause for the existence of everything, is appearing as a simple Sri Krishna. Ananya manasa = without diverting mind on anything else, bhajanti = perform bhakti. Alwars pity the Lord, Who undergoes all turmoils and abuses, just to redeem us. We will now take leave of this Kshetram. 

                                                                                             (continued)