GITA 1.36

GITA 1.36

Today we continue with the same slokas. The lecture was from the same Sri SoundaraRaja Perumal temple.

Yesterday it was told that Arjuna did not want to commit the two sins even if Duryodana did not care about it, because of his greed. First sin was the destroying of a dynasty. Though, in our times this sin does not seem to be committed, we should remember that if we do not pass our traditions and good customs properly to the next generation, it will also tantamount to destroying a family or dynasty. Our population is bulging and it is necessary to ensure proper family planning. But there are some, who do not want to have children, or some others who want to remain unmarried. Bheeshma was a bachelor. Among our Acharyas Sri Pillai Lokacharya and Sri Azhagiya Manavala Perumal Nayanar  remained without marriage. At present, some are forced to remain unmarried and that is understandable. But there are a few, who deliberately do not get married. They should think that they are losing an opportunity to serve the society. Because, both sanyasins and brahmacharis depend on married person's family for support. Also, by not marrying, they are cutting off the further growth of their heredity. 
The second sin of mitra droha or enmity among friends, Arjuna never wanted to commit. In Sanskrit, mitra means a person who helps the other in distress. A person thus trusts a friend. Betrayal of this trust is mitra droham and is considered as a great sin. Arjuna feels that he may have to kill some of his friends in Duryodana's side. That will be breach of trust.   So how Sri Krishna who is addressed as Janardana or who removes or cuts off rebirth can be helping to commit this sin and ensure rebirth?

Here an incident in Ramayana has to be remembered. When Sri Rama on exile left Ayodya and came to the banks of Ganges to enter Chitrakoot, Guha, the chief of the hunters, helps Him by giving directions and by providing boat to cross the river. Though Sri Rama stayed with Guha only for a night, their friendship became so great and made Sri Rama to declare that with Guha they were five brothers. Later, after Sri Rama was staying in Chitrakoot, Sri Bharata comes to Ayodya unaware of the happenings. His father Dasaratha had died, and comes to know that Sri Rama was exiled to forests for fourteen years. His sorrow was immeasurable and he with a determination to bring back Sri Rama and make Him the king goes in search of Sri Rama. To ensure that Sri Rama, at least, listens to anyone, he goes in search with all the population of Ayodhya including the troops. He also reaches the banks of the river Ganges and comes across Guha. Here, Guha doubts the motive of Bharata and he misunderstands that Bharata has come to drive away Sri Rama further or to kill Him. This is the essence of friendship, that when Guha thinks that Sri Rama would be harmed further, he is unable to bear that and wants to fight with Bharata.

Yet another incident from Ramayana is, when Sri Vibheeshana comes to the shores of the ocean [at Thiruppullani, near Rameswaram] to surrender to Sri Rama. At that time Sugreeva and other monkeys caution saying Vibheeshana was coming in the guise of a friend from their enemy Ravana and so Sri Rama should not accept him. Sri Rama replies them that even if Vibheeshana pretended to be a friend [mitra bhave…that is even such pretension] He will accept him. This is also another example as to how one should regard a friend. Unlike others,in a friend we should be able to confide and trust him in our need.  

Finally, in the Sri Prahalada episode, though as Sri Narasimha, the Lord had to kill Prahalada’s father, He makes a promise that He will not kill anyone else in the Prahalada family or dynasty to preserve even that Asura kula. This is told by Vibheeshana to Ravana while advising him to release Sri Sita , in Kamba Ramayanam in Tamil. That is the Lord Himself does not want to wipe out any race or dynasty. So Arjuna’s query is how Sri Krishna can induce him to kill his relatives and friends.

                                                        (continued)

GITA 1.35

GITA 1.35

Today's lecture was from the Sri SoundaraRaja Perumal temple at Nagappattinam [ThiruNagai] one of the 40 Chola kingdom [or area] Divya Desam in the 108 Divya Desam.This is a coastal town [in olden days it was a commercial harbour]. In Krita yug, the Lord here was worshipped by Adisesha, King of Nagas (serpents). The Lord here is Sri Soundara Raja Perumal. Since Naga worshipped, this place got the name Nagappattinam. In Krita yug, by Adisesha, in Treta yug, bu Sri Booma Devi, in Dwapara yug, by sage Markandeya and in Kali yug, by  King Saleesa Chola, the Lord was worshiped. True to His name, the Lord here is most beautiful. Tirumangai Alwar has sung ten hymns on this Perumal. The idol is so captivating that the Alwar in each hymn suffixed it with the words 'Achcho!Azhagiyava!' [compare Ayyo by Sri Thiruppanalwar in Amalanadipiran] [tgs: I was fortunate to have lived in this place adjacent to the temple for two years during 1946-48, when I was studying 3rd and 4th class. This is the first Divyadesam perumal I remember and really the Perumal was so beautiful that I can never forget and always I remember the tirumanjanam and uthsavams I was fortunate to heve seen.]The pushkarini is called Sara pushkarini and the vimanam is Bhadra vimanam.Thayar is Sri Soundaravalli Thayar.
Now we will see slokas 38 and 39 together:

yady apy ete na pasyanti 
lobhopahata-cetasah 
kula-ksaya-krtam dosam 
mitra-drohe ca patakam

katham na jneyam asmabhih 
papad asman nivartitum 
kula-ksaya-krtam dosam 
prapasyadbhir janardana

O Janardana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?

Arjuna further continues: "Oh! Janardhana! These people out of greed do not see the faults of destruction of a family [dynasty] and enmity among friends. But why should we, who can see the crime of destroying a dynasty, should do these acts of sin"
lobhe = greed ( of acquiring Kingdom), upahata-cetasah = overtaken by, ete = these people (Duryodana and others), yady api na pasyanti = may not see, kula-ksaya-krtam-dosham = the fault of destroying ethnicity, mitra-drohe  ca patakam = sin of betraying a friend. Duryodana and others might overlook the two sins of destroying a tribe and betrayal of friends. The sentence gets completed with the next sloka 39. Prapasyadbhir = seeing (the sin arising out of these two faults), asmabhih = by us, katham na jneyam = how can not be overlooked, papad asman nivartitum = remedy for the sins. Arjuna asks that knowing that destroying a family is a sin, how can we overlook and not find  a remedy? That is if this war is fought, ethnicity will be wiped out. Friends would have been betrayed. Therefore, Arjuna does not want to fight. Duryodana might overlook these faults, but how can the Pandavas overlook? Duryodana and others overlook these faults, because they are greedy. Greed is, wanting to possess others' property also. We may think we are free from greed, but we have to introspect ourselves. God has created all for all to share.   
Here Arjuna lists two great papas or sins i)Destroying a family or dynasty and ii)enmity among friends. We will first see the first dosha or fault.The word kula should not be confused with caste but should be taken as dynasty or family. Arjuna and also Duryodana and all belong to the great Kuru dynasty and in this fight whenever any of their family members are killed , the ancestors who are common to both Pandavas and Kauravas, will feel sorry and that is a great sin. Indirectly, he is indicating to Sri Krishna that He, Who had seen the destruction of a dynasty, should all the more understand importance of preserving the dynasty.
Yayati, was a great king and he had many children .The eldest was Yadhu and the last was Puru. Yayati very much enjoyed the youthful activities for many, many years. But as old age approached he wanted to still keep himself young and so he requested his eldest son Yadhu to donate his youth to his father so that he could enjoy the youth for some more time. But Yadhu refused and so also all the other sons. But when he approached the youngest son Puru, who, willingly offered his youth to his father. Pleased with that Yayati declared Puru as his successor.This made Yadhu to lose the kingdom which he should have got it by his entitlement as the eldest son and so the Yadhu dynasty lost its glory. Sri Krishna, to bring back glory to this this dynasty, was born in that family.
We will see how betrayal of friends come up in the next lecture. 
                                                       (continued)

GITA 1.34

GITA 1.34

SrisailEsa dayApAtram dhIbhaktyAdi guNArNavam
yatIndra pravaNam vandE ramyajAmAtaram munim

We are going to see next sloka in Gita, from an important place. It is Sri Manavala Mamunigal Sannidhi, at the joint of South and East Utthira streets, in Srirangam. Sri Manavala Mamunigal was born several centuries ago. He was born in Alwar Tirunagari, in Tirunelveli District, Tamilnadu. He then came to Srirangam and was involved in the services of Sri Ranganatha. 

The Lord desired His Serpent bed, Sri Adisesha to be born in this Earth for the uplift of people. Thus Adisesha was born as Sri Ramanuja in 1017 A.D. He lived for 120 years. But the Lord desired that Adisesha lived for at least 200 years to serve the people. So, in the year 1371 A.D., in the Tamil month of Aippasi, in the star Moolam, Adisesha was again born as Sri Manavala Mamunigal. He lived up to 1443 A.D., that is for about 73 years. He was Sri Ramanuja reborn and that is his greatness. When he came to Srirangam, the Lord ordained then existing Pallavaraya Mutt be Sri Manavala Mamunigal Mutt.

   Inside this sannidhi, Sri Manavala Mamunigal is seated on a Sesha Peetam. The Lord is the First Guru for everyone. But He Himself wanted to be a student and listen to  Tiruvaimozhi of Nammalwar, with the commentary 'Eedu' by Acharya Nanjeer, from a teacher. So, He requested Sri Manavala Mamunigal and he taught the Lord for one year, within the temple, very near the sanctum sanctorum. During that one year all the regular utsavams (festivals) were stopped! As a token of His guru dakshina, the Lord in the guise of a son of one of the Archakas, offered the sloka mentioned at the beginning of today's lecture. Ramya jamata means Azhagiya Manavalan in Tamil (Beautiful Son-in-law)! He has written many commentaries and he has used Gita slokas in many of them. 

Now, we will see second half of sloka 36. 

papam evasrayed asman 

hatvaitan atatayinah 

Sin will overcome us if we slay such aggressors. 

Even if they (Duryodana and company) were Atatayi (agressors), killing them would beget sin for  Arjuna, says Arjuna. Asman = for us, papam eva = only sin, asrayed = attain, hatvaitan = by killing these, atatayinah = agressors.  Atatayinas are those who are coming to kill us by poison or by fire or by sword, and/or molesting our spouses. In defence, killing atatayis, is not sin according to Dharma shastras. But Arjuna feels that he would incur sin, if he killed those atatayis! Here, we should know what are papa (sins) and punya (virtues). The cause for doing good is punya and the cause for doing bad is papa. Thus punya gets us good and papa gets us bad. Our elders have assigned certain things to be done. If we do them we get punya. Similarly, they might have assigned certain things not to be done. If we do not do them, it is punya. For example they have instructed us to follow dharma and speak truth (satyam vada, dharmam chara), and obey parents. Following these will get us punya. Going against these will get us papa. Similarly, by keeping away from the don'ts issued by our elders, we earn punya and by doing them we get papa. If we have punya, all desirable things will be attained and if we have papa, undesirable things will be met with. Thus by doing good, we earn punya and reap happiness. By doing bad, we earn papa and face miseries. 

Arjuna feels that killing his own kin, even if they were about to slain him, is bad and would fetch him papa only. 

Now sloka 37: 

tasman narha vayam hantum 
dhartarastran sa-bandhavan 
sva-janam hi katham hatva 
sukhinah syama madhava

Therefore it is not proper for us to kill the sons of Dhrtarastra and our friends. What should we gain, O Krsna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Tasman = therefore, hantum = to kill, sa-bandhavan dhartarastran = sons of Dridarashtra and relatives, vayam = we are, na arha = not fit for. Arjuna says that they were unfit to kill Duryodana and his relatives. Sva-janam = our people, katham hatva = how killing (them), sukhinah syama =  get happiness, madhava = Oh! Krishna? How can he get happiness in killing his own people, asks Arjuna. Therefore, Pandavas are not the right persons to kill Duryodana and others, declares Arjuna. Here, he is speaking on behalf of all the Five Pandavas! By killing them, Arjuna fears papa. A man gets uplifted only when he does punya deeds and shuns papa deeds. We should constantly earn punya and be away from papa, like cheating, dishonesty, etc. As we proceed in this Gita we will realize punya and papa easily. Ignorance makes us to think earning punya and avoiding papa are difficult. All that pleases Sri Ranganatha are punya. We will pray  Sri Manavala Mamunigal for such acts.

shrImatE ramyajAmAtru munIndrAya mahAtmanE |

 shrIrangavAsinE bhUyAt nityashrIr nityamangaLam ||   

                                                                            (continued)

GITA 1.33

GITA 1.33

Today the second half of 34th sloka and the first half of 35 th sloka were discussed. Lecture was from the Chandra Pushkarini, the water tank near Sri Thayar Sannidhi.  After every Uthsavam [festival] Sri Namperumal takes a bath in this tank (theerthavari), and immediately followed by all devotees' holy dip [this is also called avabruda snanam. Something similar to a refreshing bath after a hectic work. Actually the Sri Namperumal idol taken in procession during festivals is not immersed in this tank to give a bath but there is another smaller idol meant for immersion only]. This tank is opposite the Paramapada vasal and on the bank of this tank is a Punnai tree. Sri Namperumal is believed to come here with Sri Thayar, and He will bend the tree branches to pluck flowers and decorate Sri Thayar. Under this tree, some 1000 years back, many great Acharyas used to assemble and gleefully recollect Sri Namperumal's playful deeds and also discuss philosophical issues. This tank is named Chandra pushkarini because once god Chandra wanted to get rid of his kshaya [TB] disease by taking bath in this tank. In Sanskrit chandra means cooling and so in this tank if one takes bath one gets cooled or refreshed. On the Western side all Alwars are in the Sri Andal sannidhi and on the Eastern side the Punnai tree is there. This is an important place for Sri Ranganatha ,Who was born as Sri Rama and Sri Krishna.

The Second half of sloka 35 and first half of sloka 36:

api trailokya-rajyasya
hetoh kim nu mahi-krte

nihatya dhartarastran nah

ka pritih syaj janardana

I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.

Trailokya = Three worlds, rajyasya hetoh = even if rewarded, nihatya = by killing, dhartarastran = sons of Dridarashtra, nah = to us, ka pritih = what pleasure, janardana = Hey! Janardhana, kim nu = what to speak of, mahi -krte = this small piece of land (Hastinapura). Arjuna says that he would not be happy even if the Three worlds are offered for killing Duryodana and others. When that is so, Arjuna is not going to be enamoured by the small piece of land of Hastinapura!  

Continuing Arjuna says:"Though they are ready to kill me , I am not inclined to kill them.Even if the three worlds are given for killing the children of Dridharashtra , I wll not kill them and so what pleasure I am to get for this small piece of land of Hasthinapur [by killing these people], oh!Janardhana"
He addresses Sri Krishna first as Madusoodana and then as Janardhana. Three worlds put together is a great kingdom. Arjuna declines that also as award for killing Duryodana and his brothers. Hasthinapur is after all a small parcel of land in this single world. [So he feels it can not give him the happiness]
Sri Krishna in His previous avatars had killed the two demons Madhu and Kaitapa. So by addressing Him as Madusoodana, Arjuna indicates to Him that He got such accolades for killing demons while Arjuna is to get infamy for killing his Acharya and relatives. How this is justified, he seems to be asking.

North of Thirvananthapuram (Trivandrum) some 30 kilometres away is a kshethram called Varkala on the sea shore. Here the Lord is in a standing posture and from his left palm water sprouts and flows into the ocean. Janardhana means destroyer of people. Here ordinary public is not meant but those people who give hindrance to His devotees. Janimi in Sanskrit means rebirth and He destroys rebirth of those who surrender to Him , due to this also He is Janardhana.
In Sri Rama avatara the Lord was full of compassion and mercy. In the Dasavatharam sthothram, Swamy Sri Desikan aptly describes Sri Rama with an adjective thus: Karuna Kakuthsa. The Rama Ravana battle was over in seven days and after Ravana had been killed, all devas [gods] appear before Sri Rama and Brahma says that their request has been fulfilled and so Sri Rama could return to Sri Vaikuntam. During that time Sri Rama requests Brahma to make alive all the monkeys who sacrificed their lives for the sake of Sri Rama. Brahma agrees and makes them alive. Turning to Vibheeshana , Sri Rama requests him to bring the bodies of the killed rakshasas so that they can also be brought alive. Unfortunately, Ravana had ordered all the bodies to be thrown into the ocean. Such was His compassion and so Arjuna is wondering how He could expect Arjuna to kill these people.

                                                               (continued)

GITA 1.32

GITA 1.32

Sri Rama rameti rame rame manorame
sahasranama tattulyam rama namam varanane
Aapdam hartaram dataram sarvasampadam 
bhuyo bhuyo namamayam!!
lokabhiramam shri ramam

These slokas tell the greatness of Sri Rama. Sri Rama avatar is one of the best avatars of Sriman Narayana. The two syllables ra and ma will even resurrect a dead person! Ramayana, the story of Sri Rama, is like the elixir of life. Sri Rama and Srirangam are very much related. Sri Ranganatha inside Srirangam temple, was worshiped by Sri Rama, in Ayodhya! Long ago, Sri Ranganatha along with the vimanam (canopy), was in Ayodhya. 

Today's lecture was from the Kodanda Rama sannidhi in the Srirangam temple. On one side of this sannidhi is Sri Paramapadanathan sannidhi. On the West is Chandra pushkarini (temple tank), opposite of which is the Vaikunta vasal. Further West is the sannidhi of Mudal Alwars. Near this sannidhi is Keezha (East) Pattabhi Rama sannidhi, Mela (West) Pattabhi Rama sannidhi and Bhoja Rama sannidhi. Thus, within the Srirangam temple there are many sannidhis. 

  Here the Lord Rama is with Sri Sita , Sri Lakshmana and and Sri Anjaneya in standing posture.[incidentally, today is Punarvasu, the avatara star of Sri Rama]In this sannidhi also is the idol of Sri Kulasekara Alwar.

 He was born as the 6th Alwar, in a place called Tiruvanjikkalam, near Trichur, Kerala. He was a King. He got his daughter, Sri Serakulavalli Nacchiyar, married to Sri Ranganatha! 
All our problems vanish on uttering the Divine name Sri Rama.  In today's sloka there is a connection with Sri Rama's history.
We are to see 34th sloka and first half of sloka 35. Here also Arjuna declines to fight:

acaryah pitarah putras

tathaiva ca pitamahahmatulah svasurah pautrah

syalah sambandhinas tatha

etan na hantum icchami

ghnato ’pi madhusudana

O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive?

Arjuna continues:"Oh! Madusudhana teachers,fathers, sons, grandfathers, maternal uncles, fathers-in-law,grandsons, brothers-in-law and other relatives are all eager to fight and kill"
Acaryah = teachers, pitarah = fathers, putras = sons, pitamahah = grandfathers, matulah = (maternal) uncles, svasurah = fathers-in-law, pautrah = grandsons, syalah = brothers-in-law, sambhandhinas thatha = and relatives, etan = all these people, na hantum icchami = I (Arjuna) do not want to kill, ghnato'pi = even if they want to (kill, Arjuna). Perhaps, we may have to imagine a reply from Sri Krishna that it would be correct, if some of them were friendly with Arjuna, but why not kill those who wanted to kill Arjuna? As a reply to this, Arjuna tells Sri Krishna that he did not desire to kill them, even if they wanted to kill him. 
First Arjuna told that he did not want to kill those relatives. 
Arjuna sees all relatives in the battle field. Whatever relationships one comes across in life are all there and ready to kill each other. Normally, if one comes across another in an unusual position like fighting, one gets shocked. Here they have all come to kill. In such a circumstance if Arjuna kills them it will not be considered as wrong. Even our own criminal laws permit killing a murderer in defence. In dharma shastras also if someone tries to poison or burn or tries to molest one's wife or grabs one's property ( such people are called AtadhAyI in Sanskrit), in defence he can be killed without further enquiry. In Pandava's case, Bheema was poisoned and thrown in the river by Duryodana and company. In the wax bungalow [arakku maaligai] all Pandavas were to be burnt alive and they escaped. The action on Draupathy was atrocious. And, their kingdom was grabbed. So, Arjuna can not be faulted if he kills these people (AthadhAyI) arrayed against him. It will not be considered as sin.  But he is full of mercy and compassion. He is dejected at the sight of his, once close relatives, now ready to kill him. 
Here an episode in Ramayana is worth remembering.Sri Rama on exile comes to Chitrakoota along with Sri Sita and Sri Lakshmana. Chitrakoota is on the border of present Uttar Pradesh and Madhya Pradesh and is a lovely place. If one wants to enjoy nature and get relaxed, this is the place. During that time, Sri Rama and Sri Sita are sitting in the hermitage. Sri Lakshmana is atop a tree and spots a huge army and people approaching their hermitage and Sri Bharatha is leading them. He climbs down and informs Sri Rama and accuses that while Sri Bharatha's mother Kaikeyi merely drove Sri Rama out of the kingdom, Bharatha was now coming to take away Sri Rama's life. For this Sri Rama replies that Sri Bharatha will never do such a thing as He understood him. But even for an argument He accepted Sri Lakshmana's accusation, Bharatha need not kill Rama to retain the Kingdom for ever, but a mere utterance of his intention will kill Sri Rama. Such were the words of the Lord. He would not bear if those considered in high esteem, act contrary to that. 
                                                        (continued)

GITA 1.31

GITA 1.31

KAvEri viraja SEyam vaikuNTham rangamandiram

Sa VAsudEvO rangEsah pratyaksham paramam padam

This sloka tells about the greatness of Srirangam. This place has been the land where the Lord has been reigning for thousands of years, with the support of devotees. Within Srirangam temple, there are many Secondary sannidhis. Each sannidhi has its own speciality. Today's lecture is from a very old sannidhi called Sri Paramapadanathan Sannidhi. Here the Lord is gracing as He graces in Sri Vaikuntam. All the Ten Alwars also grace from here. At least 1000 years ago, the great Acharya Sri Parasara Bhattar, has mentioned these Ten Alwars gracing from this Sannidhi, in his Sri Rangaraja Sthavam. More than anything else, Sri Andal graces from here, and She is specially decorated during all the Thirty days of Tamil month Margazhi, every year! 

It is a treat to the eyes to view the Lord with all the Alwars and Sri Andal. Therefore, it is special to study Gita from this sannidhi. Now, we will see sloka 33. In the last sloka, we saw that Arjuna told Sri Krishna by calling Him, Govinda, that there was no use in getting victory, kingdom,  happiness thereof and even life , after killing his relatives. 

The name Govinda has special significance. Tondaradipodi Alwar says in a pasuram in his Tirumalai, that Sri Ranganatha is mad after us. He yearns for us to utter at least one of His Divine names so that He could carry us to His Paramapadam or Vaikuntam. There the Lord is seated with one leg folded and the other stretched. On His right is seated Sri Sri Devi and to His left are seated Sri Bhu Devi and Sri Neela Devi. If we can utter His Three syllable Divine name, that is Go-vin-da, He is ready to confer us Vaikuntam. But Alwar does not explicitly mention the name Govinda in his pasuram. Because, anything that is not exposed, will be attractive! If we take the prasad offered concealed in our upper garment, curiosity of others will be maximum! That is why Alwar simply mentioned Three syllable Divine name and left it for our curiosity. All pilgrims going to Tirumala, chant the name Govinda and climb the hill! Arjuna addresses Sri Krishna with that great name! 

Go means in Sanskrit, land. It also means cow. So, Govinda means, Who has Land or cows. Arjuna calls Sri Krishna as Govinda, hinting that He wanted to protect all the lives on the land, while Arjuna is to fight and kill his relatives! Also, Arjuna hints that Sri Krishna wanted to get good name by protecting even cows, while Arjuna should earn a bad name by killing his Acharya and relatives. 

Now, the 33rd sloka:

yesham arthe kanksitam no

rajyam bhogah sukhani ca 

ta ime ’vasthita yuddhe

pranams tyaktva dhanani ca

when all those for whom we may desire them are now arrayed in this battlefield

Nah = to us, yesham arte = for whom, rajyam = kingdom, bhogah = (Royal) pleasures, sukhani ca = and happiness,  kanksitam = these are desired, ta ime yuddhe = in this battle, avastita = arrayed (against Arjuna), tyaktva = (ready to) sacrifice, pranams = their lives, dhanani ca = and their wealth. Arjuna feels that the Kingdom and happiness, he wants to acquire in this battle, are all meant for his relatives and teachers. But the very same people are assembled to fight with him and are ready to sacrifice their lives in the battle. There is a saying in Sanskrit- sariram artham pranancha tat gurubyo nivedayat - body, wealth and life are to be dedicated to our guru. This is a noble thought. We should live for others and not for ourselves. Nature gives everything for others. We can learn this from trees, river and animals. Arjuna thought that if he got the Kingdom, it could please Bheeshma and Drona; but the same Bheeshma and Drona are in the opposite side to fight with him. We toil through out the day to earn. With that earning, we want to be happy with our kith and kin. 

                                                                             (continued)

GITA 1.30

GITA 1.30

The number of Sri Vishnu temples is countless. Of these 108 temples are considered important. Srirangam is considered numero uno among them. It is considered as the root temple. If Srirangam prospers, all temples will prosper. 
adiyargal vaazha aranga nagar vaazha saadgopan thandamizh nool vaazha
kadal soozhndha mannulagam vaazha
manavala mamuniye innum oru nootrandu irum!
If the World has to prosper, Srirangam has to prosper! Srirangam has the unique distinction of having been praised by all the 10 Alwars. We are studying Gita from Srirangam. 
In the last 31st sloka, Arjuna told Sri Krishna that he saw no good in killing his own people in the battle. Now the 32nd sloka. The reason for this sloka is that if Arjuna did not fight, he could not be victorious. Without victory, Kingdom can not be acquired. Without Kingdom, Arjuna can not enjoy life. So, now Arjuna says that he did not want victory, and the consequent Kingdom and pleasure, after killing his own kith and kin. Now, the 32nd sloka: 

na kankse vijayam krishna

na ca rajyam sukhani ca 

kim no rajyena govinda

kim bhogair jivitena va

nor can I, my dear Krsna, desire any subsequent victory, kingdom, or happiness.O Govinda, of what avail to us are kingdoms, happiness or even life itself

Arjuna continues " [ after killing my own kinsman and friends] I do not desire for victory, kingdom, or happiness. Oh Govinda! what use is there of such a kingdom , pleasure or even life itself"
Vijayam = victory, na kankse = (I, Arjuna, do) not desire, na ca rajyam = and not kingdom, sukhani ca = (consequent) happiness also. Because for the reason sated in the previous sloka. That is by killing his own relatives, Arjuna does not desire victory nor kingdom nor happiness thereof. Govinda = Hey! Govinda!, nah = to us, kim rajyena = what use of kingdom, kim bhogaih = what use (consquent) pleasant experience, jivitena va = even by living? What avail of kingdom or happiness thereof or by living itself? Asks Arjuna. He does not desire kingdom and happiness and even his own life, over the dead bodies of his kin. This is a great character. We have to always think at the cost of what, we are likely to achieve a result. At any cost achieve something is a wrong notion. 
There are three broad categories of people in this world. Some want to live at the cost or destruction of others. Some others are there who will let others live and they also live. There are few more who will not mind their destruction to make others live. They are respectively bad, average and good - in Sanskrit adama, madyama and utthama -types. Practically we can see in our lives examples of these types. A mother scorpion gives birth to young ones .All these come out of the mother's body by bursting the back of the mother, in the process the mother dies. They live at the cost of their mother.
In the case of a cow we feed them and we get milk and both we and the cows live. While the candle and sandalwood represent the third category. While burning and giving us light, the candle gets destroyed. Similarly, to provide fragrance, the sandalwood is destroyed. In fact it provides the fragrance even to the sharp  cutting edge of the axe, as the sandalwood is cut. Just as sandalwood is rare so also such good people are rare to come across. So in life one should identify and move with them accordingly. We should never go near people who try to flatter and entice us with sweet words but are scheming to live by destroying us.Though the relationship or friendship will continue we should be careful as to what extent we move with them. Arjuna sees no good by destroying his own relatives and friends. He was put to great ordeals and in spite of them, he has the superior quality of compassion for them. This is a noble dharma. We should never think or speak ill of others. For this, we should ensure that our children listen to good things always. By doing so, those good things will get founded in their minds and will help in making them good citizens. Never we should ever think of living at others cost. We should choose people to be friendly with. Here Arjuna addresses Sri Krishna as Govinda and we will see in the next lecture why he addresses so.
                                                        (continued)