GITA 13.23

GITA 13.23

Makaayaam makaramaasae chakraamsam baargavothbhavam |
Maheesaarapuratheesam bakthisaaram bhaje ||

We had already visited Tirumazhisai, birthplace of Tirumazhisai Alwar. He had come to Tiruvallikkeni and worshipped Sri Parthasarathy Perumal. Though Sri Parthasarathy is popular, the Deity of this Kshetram is Sri Ranganatha, also known as Sri Mannatha [ஸ்ரீ மன்னாதன் ] and Sri Ennai Aludai Appan [ஸ்ரீ என்னை ஆளுடை அப்பன்]. In a single pasuram, Alwar praises Tiruallikkeni and Sri Ennai Aludai Appan. He had come here, meditated and praised the Lord. We will worship the Alwar.

TIRUMAZHISAI ALWAR SANNIDHI

 He appears with folded hands and with the Lord in his mind. Peyalwar was his Acharya. According to history, Peyalwar taught him all and converted him to be an excellent Srivaishnava. A Ten day festival is celebrated for Tirumazhisai Alwar. On the last day - satthumurai , offerings are prepared and first offered to Peyalwar and then offered to Tirumazhisai Alwar, as prasadam of Peyalwar. We worshipped Peyalwar outside and then worship Tirumazhisai Alwar, here. While praising the Lord, this Alwar says (Nanmugan Tiruvandhadhi- 35) that the Lord is reclining on the Five hooded snake bed! Since Sri Parthasarathy is in standing pose, the Alwar saw Sri Ranganatha on snake bed! He asks whether the Lord needed rest after measuring the Universe with His Divine Feet, and after walking all over the Country in Sri Ramavatar? The Lord's Feet are so smooth and soft, that the Alwar feels, the Lord needed rest. Sri Moolavar, Sri Ranganatha, is with Four arms, but with no weapons! Even the usual conch and discus are not held by Him. Right upper arm is used as rest for the head and left upper arm is lifted up. Lower arms are on His body. It appears He is relaxing after a strenuous feat! Snake bed has all the characteristics of proper bed: whiteness, softness, coolness, fragrance and largeness. On the satthumurai day of the festival, Sri Varada, graces the sannidhi. Sri Varada's sannidhi is adjacent to the Alwar's sannidhi. It is the birthday of the Alwar -Thai Makam [தை மகம் ].

 We will now proceed to next sloka, 23. A Jeevatman is bonded inside a body. But how is that Atman going to realize that Atman and the body are different? This is answered in slokas from 23 to 36. from now on we are going to see Viveka: [विवेक: விவேகம் or பகுத்தறிவு]. Viveka means analysing and understanding. We analyze and understand. Swami Alavandar in his Gitarta sangraha, has summarized the aspects covered by Chapter 13. Deha swaroopam - body's real nature, atma apti hetu - means like the Twenty qualities, to reach or visualize Atman, atma vicodanam - understanding Atman and realizing the same, reason why Atman is imprisoned in a body [this we had seen very recently: inherent qualities of satvam- rajas -tamas in the body, consequent pleasures and pains, and Atman, desiring to experience them, resides in a body]. Once bonded, Atman cannot retrace the path; so, what should be done after Atman is bonded in a body? Atman should try to avoid further birth in future. For this first, it should be understood that Atman is different from a body. If this difference is not understood, then body will be misunderstood as Atman, and pleasures of body will be thought as happiness for Atman. All those which cause sufferings to body, will not be done, thinking they are bad for Atman. This way neither kaivalyam nor Atman reaching Vaikuntam, will ever be attempted. Therefore, Viveka gyana - analysing knowledge (Rational Thinking) is needed. That is to clearly understand, Atman is different from the body. The Lord tells from sloka 23, to view Atman and the body as separate entities. By having this point of view or looking from this angle only, we will be able to differentiate Atman and  a body. Otherwise, we are likely to assume that body and soul are one and same. Actually, this analysis is starting from next sloka. In sloka 23, the Lord gives the advantage of such analysed knowledge. It is like telling the advantages of any endeavour we are to take up, so that we will be enthusiastic. So, the Lord tells that by differentiating Atman and the body, we will know the advantage of no-more-rebirths. Sufferings of the cycle of rebirths could be avoided. By realizing Atman, liberation or Moksham is attained. Arjuna is encouraged to have this analytical approach. Now, sloka 23:

ya evam vetti purusham
prakritim ca gunaih saha
sarvatha vartamano ’pi
na sa bhuyo ’bhijayate

"One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position."

The Lord tells that he who understands these, even if he [Atman] is in a body, and experiencing pleasures and pains, would never have rebirths. Evam = this, purusham = Atman, vetti = is understood [of its nature], prakrutim = [and] prakruti [its Five great elements and the body made of them]. Earlier the Lord told the body as Kshetram or cultivable land, and Atman which realizes so is Kshetragya. Gunai saha = the Three qualities of sattva, rajas and tamas. That is Atman's nature, the body's nature and the association of both. Three qualities are to be understood. Such a person, sarvatha vartamano'pi = even if residing in a body always, sa = such a person [Jeevatman], na bhuya = never again, abhijayate = will have birth. That is he attains Atma prapti and is never born again. Understanding Atman means it is superior to the body, atomic in size, an embodiment of Gyana, an embodiment of happiness, experiences happiness in itself, etc. Such a great Atman, why should he be bonded inside the body? Because Atman desired to experience the pleasures and pains, through the body, which is always associated with sattva-rajas-tamas qualities. Thus Atman lowers its status. The body is perishable and never permanent, it is composed of the Five great elements; Atman resides in a particular body because of past karma; after that karma is spent, the body is cast off, etc. Atman also realizes the Three qualities always associated with the body. Thus Atman, body and the Three qualities are all combined. This combination results in actions and consequent acquisitions of Papa/Punya, and resulting in rebirths. To come out of this cycle, Atman should realize it is in a cycle. Atman is still in this body due to past karma. Even then, once realized the nature of Atman, the body and the Three qualities, gets liberated after death and is never born again. In spite of being in this World, Atman does all necessary to avoid rebirths.

                                                                                                             (continued)