GITA 13.10

GITA 13.10

Srirangam karishailam anjanagirim 

tharkshyat simhachalau srikoormam purushottamam 

badarinarayanam naimisam 

srimad dwaravati prayag mathura ayodhya gaya 

pushkaram salagramagirim 

nishevya ramate ramanujoyam muni: 

This sloka indicates the visit of Swami Ramanuja, throughout our country of Bharat, and his efforts to spread Bhakti, and lists the places he visited. He treaded the length and breadth of this country. Having born in Sriperumbudur and educated in Kanchipuram, he settled in Srirangam and travelled all over. One would be astonished to see the festivals celebrated for him in Sriperumbudur. To learn more about him, lakhs of people throng here and participate in the many festivals. All these are based on his birthplace. Today's [20th January 2009] lecture is from the garden behind his avatara mandapam, which we had seen earlier. It is a beautiful garden and so one can imagine how much more beautiful it would have been in the time of Swami Ramanuja! We can see a mandapam in the centre of the garden.

THE MANDAPAM IN THE GARDEN

 Here, the Kodai utsavam [கோடை உத்சவம் summer festival ] is celebrated. During that time a spectacular tirumanjanam will be performed. It is world famous. During that time we can see the beauty of the idol with all ornaments and robes removed. Swami Ramanuja had a very handsome body.

BEAUTIFUL IDOL OF SWAMI RAMANUJA

 There are many slokas and pasurams describing his beauty. The idol was got to us by Swami Kandadai Aandan [கந்தாடை ஆண்டான்]. Swami Ramanuja's prominent disciple was Swami Mudalyandan [முதலியாண்டான்] aka Swami Dasarathi. His son was Swami Kandadai Aandan. He got the idol of Swami Ramanuja in Sriperumbudur. This idol is called Thanuganda Tirumeni [தானுகந்த திருமேனி]. The idol in Melkote is Thamaruganda tirumeni [தமருகந்த திருமேனி]. That was made and installed by Swami Ramanuja's disciples. The idol in Srirangam is Thanana tirumeni [தானான திருமேனி]. Swami Ramanuja's mortal coil is there. Many disciples were worried as to how they could live after Swami Ramanuja's death. So they desired to have an idol made during his lifetime, and this idol was made. Swami Ramanuja embraced that idol and passed all his powers on to that idol. While Swami Ramanuja was in Srirangam, this idol was installed in Sriperumbudur. That day is celebrated even now as Guru Pushya utsavam [குரு புஷ்ய உத்சவம்] and celebrated for Three days. It is held in the month of Thei (தை ), on Pushyam day. Festival starts on Tiruvadirai and concludes on Pushyam, for three days. On the day his idol was installed, it appears Swami Ramanuja, in Srirangam, felt his limbs and body trembling. He appeared to have remarked to his disciples that Swami Kandadai Aandan was, perhaps, installing his idol! During Tirumanjanam his beauty is praised, by Swami Embar Jeer.

HOLY BATH IN PROGRESS

 We will now see sloka 10, where again Three more qualities, we should develop, are told by the Lord. For acquiring Atma gyana, all these three are necessary:

mayi cananya-yogena

bhaktir avyabhicarini

vivikta-desa-sevitvam

aratir jana-samsadi

"constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people;"

The Three qualities are:
16. Mayi ca = in Me [Sri Krishna] and, ananya = not in others, yogena = mind, bhakti = devotion, avyabhicarini = unalloyed. Pure devotion only to Sri Krishna and to none else. Is it possible? Yes, if we can see the Lord in everyone we encounter. It does not mean that we should never even look at our own kith and kin. We should develop the mind to see the Lord in everyone. Slowly this will make us realize the Lord in them and their familiar faces will fade. This is what Prahlada, whose love for the Lord was so deep, did. He told his father Hiranyakasipu that there was no separate leader for him and his father; he had neither friends nor enemies. He saw the Lord in everyone and so he could not see some as enemies and some as friends. When he was tortured also, he had this feeling only. When he was pushed into the fire, he saw the hue of the Lord. When he was drowned into the ocean, he saw the colour of the Lord. When he was administered poison, he saw the bluish colour the Lord, etc. Thus we have to see in all our relatives and in other gods, the Lord as Antaratma.
17. Vivikta- desa = solitary place, sevitvam = desired. This would avoid distraction.
18. Jana -samsadi = crowd of people, arati = not liked. Does not like to be amidst crowds.
Opposite the garden where we are, is the Embar Jeer Mutt.

SRI ETHIRAJA JEER MUTT

 The present Jeer tells that Dr.S. Radhakrishnan, past President of our country, praised Swami Ramanuja that it was not beyond the capabilities of anybody's understanding that Sri Ramanuja, was daring in his love while doing reforms.

                                                                                                           (continued)

GITA 13.9

GITA 13.9

MUTT FOUNDER H.H. EMBAR JEER

We have returned to Sriperumbuduur, birth place of Swami Ramanuja. Today's [19th January 2009] lecture is from Sri Embar Jeer Mutt, here. From circa 1834, H.H. Embar Jeer lived with his original name Krishnan. How he got the name Embar jeer? We know Tirukkovalur [திருக்கோவலூர்]. Krishnan was born in a place Kappiyamur, near Tirokkovalur. Since he was born in Avani -Rohini [ஆவணி- ரோஹிணி], same as Lord Sri Krishna's birthday, he was christened Krishnan. He learnt all shastras. The parents planned to get him married; but at that time itself, Krishnan told that he was not interested in marriage. His desire was only in serving the Lord. He proceeded to worship the Lord of Tirumala. After crossing the hills, he lived in Tirumala. There he desired to become a sanyasi, and so requested the Periya Jeer Swami in Tirumala. He stipulated a condition. He agreed to initiate Krishnan into priesthood, provided he did according to Periya Jeer Swami's conditions. We would have noticed that all the sanyasins of Visishtadvaita philosophy, carry tridanada [திரிதண்டம்]. In that three bamboo sticks are fastened together. That is why it is called Tridanda. Its significance is that entities are Three: Iswara, Chit and Achit. We would have noticed Tridanda with Swami Ramanuja also. Periya Jeer Swami asked Krishnan to procure three bamboos grown together at the same place. Normally, such bamboos can not be seen. But with the blessings of Lord Sri Srinivasa, Krishnan was able to find and got them to Periya Jeer Swami. Krishnan was initiated into the priesthood and became a sanyasi. From Tirumala, he came to this place and was serving Swami Ramanuja sannidhi here. He was very much captivated by the appearance of Swami Ramanuja's idol. During Tirumanjanam, ghattiyam [திருமஞ்சன கட்டியம்] used to be chanted. That is Swami Ramanuja's physical beauty would be described. Beauty of his limbs, his neck, etc., would be described. Also earlier we have discussed Nitya vibhuti and Leela vibhuti. Swami Ramanuja used to worship the Lord of Tirumala in North and Sri Ranganatha in South. That custom also was established here by this Sanyasi. Also in the Chiitirai [சித்திரை] month Tiruvadirai festival, on the Sixth day, Swami Ramanuja would be decorated with white robes [vellai sathuppadi kainkaryam வெள்ளை சாத்துப்படி கைங்கர்யம்]. We have seen earlier that due to problem from Kirumi kanda Chola [கிருமி கண்ட சோழன்] king, Swami Ramanuja had to leave Srirangam and escape to Melkote. At that time to avoid identification, Swami Ramanuja removed his usual saffron robes and put on white robes. On this day in the festival, that incident is recapitulated. This festival also was started by Swami Embar Jeer. At present the Eleventh Peethatipati [11th successor] is administering the Mutt. He is H.H. Appan Ramanuja Jeer Swami. We will now listen to his words of wisdom [anugraha bhashaஅநுக்ரஹ பாஷணம்]:

H.H. SRI APPAN RAMANUJA JEER of EMBAR JEER MUTT

Swami Ramanuja was an avatar of Adisesha. Though he was taken to Srirangam, the eminence of his birthplace never lost its importance. That is why the idol which Swami Ramanuja loved - Than uganda Thirumeni தானுகந்த திருமேனி - is installed here. He had passed on his power into that idol. Like Swami Ramanuja, another person appeared to reform all activities here. He was Swami Embar Jeer. He came here for services after getting directions from Swami Embar. After seeing all the prevailing conditions, he reformed the activities and brought the place into eminence. As a Brahmachari [bachelor] he was worshipping a personal idol of the Lord Sri Srinivasa, which idol is still maintained in the mutt. He used to converse with Swami Ramanuja. Once he could not sleep, and he found the reason as flowers were not properly decorated on Swami Ramanuja idol! Then he got the temple archaka to open the sannidhi and organize the decoration! Such was his intimacy with Swami Ramanuja. He lived a very simple life. Initially, he was not properly cared for by the people here. He lived in a place where there were many serpents; perhaps, it is a link to his closeness with Swami Ramanuja, an incarnation of serpent Adisesha. He reorganized and ensured proper honours for Swami Ramanuja here. He established the tirumanjana ghattiyam here. He developed many scholars. Thus he was also a reformist like Swami Ramanuja. This Mutt is famous for feeding pilgrims. It is apt that Velukkudi Swami's lecture on Gita, is here, and is based on the Gita Bhashyam of Swami Ramanuja of this place. We wish him more success and long life. 
[Now back to the lecture on Bhagavad Gita:]
We are to see sloka 9 of Chapter 13:

ashaktir anabhisvangah

putra-dara-grhadisu

nityam ca sama-cittatvam

istanistopapattisu

"detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events;"

Here also Three more qualities are mentioned:
13. Ashakti = indifferent. Excepting Atman, he (the Devotee) has no interest in other things. He is interested in knowing more about Atman and does not show any interest in other matters. He neither hates them nor likes them. He is enthusiastic to learn about Atman, but remains aloof from other matters. This we notice in our life also. If we have interest in a particular subject then we are keen; otherwise we are totally indifferent. Karma Yogi or Bhakti Yogi has understood the difference between a body and the soul, and so his interest will be only in knowing more about the soul. 
14. Anabhisvanga = detached, putra-dara-grhadisu = in children, wife, house,etc,. He is detached from family interests and worldly affairs. This is not the temperament to be possessed by ascetics or sanyasi. After all they renounce family life and take up the priesthood. Gita is not exclusively for sanyasi. It is meant for those in family life also. Then, if the person is disinterested in the family, how can a family be run? Sri Krishna does not preach that we should abandon or hate family and its members, but we have to follow dharma. For upholding dharma shastras, one should have an interest in family. All family members should be for just upholding dharma as in the shastras. Beyond that, one should be away from family. We should have desires in family life just sufficient to keep dharma; beyond this anything is poison [அளவுக்கு மீறினால் அமுதமும் நஞ்சு!]. We need not abandon the family. We should avoid excessive attachment. Head of the family is responsible to maintain a family. We should not think that we are attached to a particular family forever, in all our previous births also. We have a car, it should be just the need for transport purposes. But if we go on upgrading the car, then it is to publicize and show as a status symbol. This should be avoided. Similarly, we should regard family for purposes of maintaining the shastras as per dharma and nothing beyond.
15. Nityam = always, sama-cittatvam = balanced mind in, ista = desirables, anista = undesirables, upapattisu = when they are attained. The mind should be steady whether desirables or undesirables are encountered. It should be steady always.

                                                                                                    (continued)

GITA 13.8

GITA 13.8

SRI PUSHPAVALLI THAYAR

Swami Tirukkacchi Nambi, who was Acharya for Swami Ramanuja, was the disciple of Swami Alavandar. He was born in the Tamil month Masi [மாசி] in Mrigasirsha [மிருகசீருஷம்] star, in 1009, to Veeraraghava [வீரராகவர்] and Kamalai [கமலை]. Thus we are celebrating his birthday millennium this year. Therefore, this year in Masi- Mrigaseersha [5th March 2009] his birthday millennium celebrations are to be held in Poovirundavalli. All are requested to attend those celebrations. Before that, the Ten-day festival is also being celebrated. We shall see some of his great qualities. We commit many sins and we have to be purified by eliminating all those sins. Tondaradipodi Alwar in his Tirumalai, suggests a method. By eating the remnants of the food served to great devotees and Acharyas, our miseries and sins are washed and we attain purity. 'Ucchishtam supavanam' [उच्छिष्टम सुपावनम] - taken as Mahaprasadam, such remnants cleanse us. This was in the mind of Swami Ramanuja. He had heard of the intimacy between Swami Tirukkacchi Nambi and the Lord Sri Varadaraja. We have heard of Sri Rama and Sri Krishna talking, as they were Avatars. But how idols like Sri Varadaraja and Sri Ranganatha, spoke? But Swami Tirukkachi Nambi used to converse with Sri Varadaraja while serving Him in the Aalavattam Kainkaryam. Swami Ramanuja observing this intimacy requested Swami Tirukkacchi Nambi to visit his house and partake food in his house. His plan was to consume later, the remnants of the food served to Swami Tirukkacchi Nambi. But the plans of Sri Deavaraja were different and Swami Ramanuja's idea was never realized. Swami Tirukkacchi Nambi agreed to visit. On the scheduled day Swami Ramanuja was waiting for Swami Tirukkacchi Nambi to visit. There was no sign of the guest. Swami Ramanuja went to Sri Varadaraja Perumal sannidhi, to look out for Swami Tirukkacchi Nambi. As he left, from another direction Swami Tirukkacchi Nambi arrived and partook the food and departed before Swami Ramanuja could return from the temple. (Swami Ramanuja's wife cleared all the remnants of the food and had a bath also as she thought her husband should not take the food remnants served to a non-brahmin!) Swami Ramanuja felt disappointed. He could not get the remnants of the food served to his guest. Swami Ramanuja had some doubts in his mind and he wanted to clarify them from Lord Sri Varadaraja. He expressed his desire to Swami Tirukkacchi Nambi and requested him to speak to the Lord. One day after the fanning service, Swami Tirukkacchi Nambi did not leave for Poovirundavalli and hesitated. Sri Varadaraja enquired as to his hesitation to leave. Swami Tirukkacchi Nambi expressed that he wanted some doubts Swami Ramanuja had to be cleared. Immediately the Lord Sri Varadaraja spelt out Six sentences [known as aaru varthaigal ஆறு வார்த்தைகள் in sampradhayam]. Without Swami Tirukkachi Nambi having to tell what those doubts were, the Lord mentioned that what He told were the clarifications for the doubts of Swami Ramanuja had in his mind! Those Six sentences are to be engraved in gold and even today they are useful to us. Those Six sentences are described in a summarised way: 

1. Ahameva param tatvam.  I am (Sri Varadaraja is) the Supreme Entity (God).
2. Darsanam beda eva ca. The difference is the Policy. Veda's policy and Siddhanta were not that Atman and Paramatman were one and the same. Atman is subservient to God. God is Master and soul is a slave. Atman is to serve the Lord. Jeevatman and Brahman were Two different entities. 
3. Upayeshu prapattitvat. Surrender is the means. There are many ways to reach the Lord. Among them, saranagati or ultimate surrender was best.
4. Antima smriti varjanam. Remembrance at the last moment is unnecessary. The person who had surrendered, need not remember the Lord in the last moments in deathbed.
5. Deahavasena muktitvat. Eternal Release is after natural death in this birth itself. It was not necessary to expend all the sins [in this and any more subsequent births] to get Moksham; but Moksham is granted after the present life itself if saranagati had been performed. 
6. Poornacharya samasraya: (Swami Ramanuja) should seek Swami Periya Nambi, as Acharya. 

Swami Ramanuja followed these Six directives of the Lord and got into fame as a great Acharya. Therefore, Swami Thirukkacchi Nambi was responsible for Swami Ramanuja's fame. In fact in the sannidhi of Sri Kariyamanikka Perumal, in Kanchipuram, it was Swami Tirukkacchi Nambi, who showed Swami Ramanuja to Swami Alavandar. Swami Ramanuja was then a disciple of Swami Yadavaprakasa. Swami Alavandar had arrived from Srirangam, and Swami Tirukkacchi Nambi had accompanied Swami Alavandar to visit Sri Varadaraja Perumal. Swami Alavandar seeing Swami Yadavaprakasa and his troupe of disciples, enquired Swami Tirukkacchi Nambi, as to who among them was Swami Ramanuja. Swami Tirukkacchi Nambi pointed out to the well built and fair complexioned person and identified him as Swami Ramanuja. Swami Alavandar thus graced Swami Ramanuja. Therefore, Swami Tirukkacchi Nambi had done yeomen service to this sampradaya. Once Swami Tirukkacchi Nambi enquired Sri Varadaraja, whether he would get Moksham, as he was fanning the Lord daily. It seems that the Lord replied that his fanning service was compensated by His conversing with him; if he wanted Moksham, then he should approach a great devotee and serve. Swami Tirukkacchi Nambi, then rushed to another disciple of Swami Alavandar, Swami Tirukkoshtiyur Nambi, and with his permission, grazed his cattle and thus served another devotee, to gain Moksham. If we carefully look at the idol of Swami Tirukkacchi Nambi, we can notice his folded hands and a fan on his shoulders, ever ready to serve the Lord.

SWAMI TIRUKKACCHI NAMBI

 Moolavar of Swami Tirukkacchi Nambi can be seen with cows nearby, to indicate his service to a devotee to attain Moksham. By worshipping him, we also gain the service attitude in us.
 We shall now proceed to sloka 8, wherein another Three qualities we should develop, are elaborated by the Lord. With the blessings of Swami Tirukkacchi Nambi we will see sloka 8:

indriyarthesu vairagyam

anahankara eva ca

janma-mrityu-jara-vyadhi-

duhkha-dosanudarshanam

"renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease;"

The Lord tells Arjuna to develop these qualities necessarily:
10. Indriyarthesu vairagyam = Detachment from senses' desires. Ragam means passion or desire. Vairagyam means the quality of not desiring, or be detached. Our sense organs seek various pleasures, like good food, pleasing music, etc. Each organ desires a particular sense of pleasure. If we allow organs to seek the pleasures they desire, then they are not available for meditation on Atman. Along with sense organs, the mind also goes away, making it impossible for any meditation. By devoting at least some time for this type of lectures or temples, we are preventing our senses to be drifted away.
11. Anahankara = egoless. Ego means mistaking body to be Atman. Akara means body; aham means Atman. So ahankara is mistaking the body to be the soul. They are different. This was preached by Jatabharata to King Rahuguna. Once King was travelling in a palanquin [பல்லக்கு], carried by men, among whom was Jatabharata, a Gyani. While carrying, Jatabharata, moved haphazardly, causing an uncomfortable journey to the King. The King angrily got down and asked Jatabharata, as to why he was not doing his duty properly. He said that when Jatabharata was well fed and had a sturdy body, why he could not carry the palanquin properly. Jatabharata replied that he never carried the King's palanquin! The King was carried by the wooden palanquin; which was supported by shoulders; which were supported by feet; and, which were supported by the ground. So. King should question ground only! Thus he drove home the fact that Atman and body were different. Our body is made of the Five great elements [pancha bhootani]. Atman is none of them. Thus Atman and body are totally different. Atman is none of the organs. We say 'my eye or my head', clearly indicating Atman is different from the body or its organs.
12. Janma- mrityu- jara- vyadhi -dukha - dosha dosha anudarshanam= constant awareness of the defects arising out of birth-death - old age - disease - misery. This alone will make us resolve not to have further births, etc.
If we devote ourselves in service to God, our mind will never drift. Swami Tirukkacchi Nambi aka Gajendra Dasa symbolized service. We will now take leave of this Kshetram.

                                                                                           (continued)