BHAGAVADGITA

Friday, May 1, 2015

GITA 6.24

Of the 40 Chola region Divya Desam, we are at Thanjai Mamani koil, near Tanjore. Thirumangai Alwar while singing about the Lord here, says 'thava nerikkor peru neri'. Thava means meditation or yoga, neri means path. He says for practicing yoga, the Lord here is gracing as a peru [big or great] neri [path]. That is for following the yoga path, the Lord remains as the guide. He is like a cloud.Alwars always compare the Lord to the cloud. Firstly, He is also black like the clouds and secondly, like clouds He always gives bountifully. Here He has to give us His blessings for us to succeed in yoga. Yoga itself is a path to reach the Lord and to access that path, we have to seek His blessings. He is the destination and to reach that we require His help! This is unique feature different from world, where the path and destination will not be the same. If we regard yoga as a purushartha, then Sri Neelamega Perumal has to bless us to get that. This is what the Alwar prays. Today's [28th January 2008] lecture is from the sannidhi of Swami Vedanta Desikan, also known as Swami Nigamanta Mahadesikan.

He is intimately connected with Bhagavat Gita. He lived from 1268 to 1369, and has composed a number of sthotras and has penned a number of philosophical works. He wrote Tatparya Chandrika, an explanatory work on Swami Ramanuja's Gita Bhashyam. These are the basis on which the present lectures are made. Many have praised the lecturer for the novel way of explaining Gita. But it has to be remembered that in the Vaidika tradition, old sayings and writings are only repeated and nothing new could be told. If ever one thinks one is propounding a new concept, most probably, that would be full of fallacies. So, what is told in these lectures is a repetition of what our Acharyas and ancestors have explained and there is nothing new in these. Let us now see how Swami Desika interprets the 23rd sloka:

tam vidyad duhkha-samyoga-

viyogam yoga-samjnitam
sa niscayena yoktavyo

yogo ’nirvinna-cetasa

This indeed is actual freedom from all miseries arising from material contact.
" Know that as yoga without mingling of sorrow. One should engage oneself in the practice of yoga with determination and with a happy mind"

Sa = therefore, niscayena = definitely, yoktavya = to be performed, yogo = yoga, anirvinna = without sorrow, cetasa = mind. We have to definitely perform yoga, with a mind or with thoughts full of happiness. We should not do it with grief. We should do it as a pleasant task. Vidyad = know, tam = that. Here the word tam [that] is the answer to the various relative pronouns used in slokas 20, 21 1nd 22, namely, yatra [sloka 20] = in which [mind is involved], yat [sloka 21] = that [which is endless pleasure] and yam [sloka 22] = that which [by acquiring]. All these are related to this word tam in this sloka 23 and so, yoga is the one in which our mind should be involved. Yoga gives endless pleasure and by acquiring yoga, nothing else is to be acquired or all other things are not worth acquiring. Dukha = grief or sorrow, samyoga = mingled, viyogam = without, yoga = yoga, samajnitam = is called. Sri Krishna tells that person who has practiced yoga, is having only happiness without a trace of sorrow. When one started the yoga, one was grief stricken. But after practicing yoga all his grief have vanished and only happiness remains and to indicate this change of state only, Sri Krishna has used the words dukha samyoga viyogam, instead of merely stating sukha as adjective for yoga. We can summarize the four slokas as:

Mind involved in yoga, diverting from other activities [sloka 20]
Yoga is the ultimate happiness, once accomplished will never slip from that [sloka 21]
Yoga is the only valuable accomplishment, all other pleasures and acquisitions would appear trivial and inferior and no grief can shake [sloka 22]

Sloka 23 says these are the greatness of what is called as yoga and it has happiness with no contamination of sorrow. So, yoga has to be definitely practiced with happiness. Sri Krishna is telling the greatness of yogabhyasa, how it is to be done and what benefits accrue; and, this will continue till sloka 28. Yoga can be considered as an approach or yoga itself could be considered as the destination for happiness. While practicing one may encounter certain difficulties, but the supreme objective will nullify those. We will meet next in Sri Manikunram Perumal temple.
(continued)

GITA 6.23


embiraan enNdhai ennudaicchuRRam* enakkarasu ennudaivaaNaaL*

ambinaal arakkar verukkoLanNerukki* avaruyirseguttha em_aNNal*

vambulaamsOlaimaamadhiL* thaNYchai maamaNikkOyilEvaNanggi*

nNambigaaL! uyyanNaan kaNdu koNdEn* nNaaraayaNaa ennum nNaamam.

So sings Tirumangai Alwar in his Periya Tirumozhi (1.1.6). The Lord of Thanjai Mamani koil is Sri Neelamega Perumal and His Consort is Sri Senkamalavalli Thayar and today's [25th January 2008] lecture is from Her sannidhi.

Sri Senkamalavalli Thayar

Convention is to first worship Sri Thayar and empowered by Her recommendation, we can worship the Lord. Thirumangai Alwar says he found the Thirumantram in this Divine couple in the pasuram mentioned above. Piran means He who helps. Alwar calls Him as his Helper, his Father, his Relatives, his King and his Life. He killed the demons and He is gracing in Vembulam solai. After worshiping the Lord and Sri Thayar, one's thought would be full of Them only. But after one gets into the worldly affairs, this thought would go into oblivion till one returns to this Kshetram again. Because one has come to the temple without yoga practice.

When visiting temples we should avoid cell phones and discussing family or other matters. All these are impediments to yoga. This is what Sri Krishna has been advising that we should divert our mind from worldly matters to Atman. In sloka 20 He told that by doing so, the yogi gets happiness in Atman. In sloka 21 He told that the atmanubhavam, and the happiness arising from it, is beyond the grasp of our organs and mind, and it has to be realized with our intellect only. Now the 22nd sloka:

yam labdhva caparam labham

manyate nadhikam tatah

yasmin sthito na duhkhena

gurunapi vicalyate

and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty

"Established thus, one never departs from the Atman, and upon gaining this he thinks there is no greater gain and no grave danger could shake him."
Yam labhdva = he who has obtained which, aparam = different, labham = acquisition or accomplishment, tata = more than this, adhikam = more or better, na manyate = not recogonised. After attaining this, he would not regard any other as a better accomplishment. Yasmin = that in which, sthitha = remain without slipping, guruna = very great, api = even, dukhena = sorrow, na vicalyate = will not disturb. Once established in this firmly, he would not be shaken by even very grave or frightening sorrow. This is yet another greatness of atmanubhavam. Does it mean that the person, who has got this atma sukham will not do his routines like eating or going to office for employment, etc. ? No. That person would still be engaged in all the routines but he would do them not for any cheap pleasure but for the objective of atman sukham. In Srimad Ramayana, Lakshmana accompanied Sri Rama to the forests. For Lakshmana, serving Sri Rama was more important than the pleasures of Palace life. Sumitra, mother of Lakshmana, advises her son before he accompanies Sri Rama to the forests. She told to forget his mother, his father Dasaratha and his place Ayodya. She further said that henceforth Sri Sita was his mother, Sri Rama was his father and the forests were Ayodya and so he should enjoy. Can we ever imagine a mother advising her own son to go to forests and be happy? Sumitra said that she regarded Lakshmana's service to Sri Rama as most important and she said that she delivered Lakshmana only to go to forests and serve the Lord. Her priority was service to the Lord and so she considered all others as trivial. Lakshmana also says that he did not want the heaven nor the eternity, but he wanted he should be ordered by Sri Rama and he would do that with greatest happiness. Once Lakshmana got the opportunity to serve Sri Rama, then all other happiness are of no value and no physical difficulties would affect him. This is the same thing in this sloka also. We should note that Sri Krishna never said that sorrows would not be encountered by the yogi. But he would not be affected by them. None can avoid happiness and sorrow in life and by yoga we can prepare ourselves to face with courage. Just like we can not eradicate mosquitos but make ourselves ready to reduce bites. Kulasekara Alwar prays in hisMukunda Mala, that he did not mind his presence anywhere be it naraka even, but he should never forget the Lotus feet of the Lord. He feels that the thought of Him is the most important and all others did not matter. Guha also regarded his association with Sri Rama just for one day as the greatest acquisition and he would not mind any othere suffering.

GITA 6.22

We are in Thanjavur, one of the Chola region temples. Today’s [24^th January 2008] lecture is from the sthala vriksha [temple tree], Magizha maram.

This temple is situated on the banks of Vennaru, a tributary of Kaveri. Sometimes it is also called Vinnaru, signifying the Vraja River separating Vaikuntam from our worlds. Vinn in Tamil means sky. The vimanam [canopy] of this temple is called Soundarya vimanam.

Pushkarini is called Kannika pushkarini.

Alwars have identified this as vambulam solai. The Lord of this temple, Sri Neelamega Perumal was earlier gracing from the banks of this pond only. This place was in those days called Rajagudi. From here, the Lord moved to the present place. Why the name Thanjai mamani koil? Because of this Lord, Thanjavur got its name. Why the Lord is gracing in three forms here? Three asuras – demons- Thanjakan, Dandakan and Gajamukhan- did thapas [meditation] on lord Sri Shiva and when lord Sri Shiva appeared, they prayed for eternity. Lord Shiva said that was beyond his power, but promised that he would not cause their destruction. Empowered by this promise, the three asuras started harassing all rishis [sages] and spoiled their pooja. In this Kshetram, sage Parasara was doing meditation and so the three asuras started troubling the sage. Sage Parasara prayed the Lord to save him from these demons and Sri Neelamaga Perumal, just like clouds lash the earth with sharp showers, directed missiles and other weapons on the demons. First He destroyed Thanjakan. But before his soul departed, he prayed the Lord to name this Kshetram after him and the Lord agreed. Thus, the name Thanjavur got established. The Brahmotsavam of this temple is celebrated annually during Tamil month Vaikasi and on Vishaka star, theerthavari is celebrated. That day happens to be Nammalwar birthday and the sthala vriksham (temple tree) also is Magizha maram, the flowers (magizhampoo, in Tamil or vakula, in Sanskrit) of which were the garlands for Nammalwar. That is why he is referred to as Vakulabharanan. Theerthavari, group bathing, is done in the Kannika pushkarini, where the other two Lords also arrive. Another unique feature of this place is the 23 Garuda seva on Vaikasi Thiruvonam [Shravan].

Part of 23 Garuda Seva Procession in Thanjavur

(The Lords Who participate in this unique function are:

Sri Lakshmi Sametha Neelamega Perumal
Sri Veera Narasimha Perumal
Sri Manikunna Perumal
Sri Velur Varadaraja Perumal
Sri Kalyana Venkatesa Perumal
Sri Yadava Kannan
Sri Yoga Narasimha Perumal
Sri Kothandaramar
Sri Varadaraja Perumal
Sri Kaliyuga Venkatesa Perumal
Sri Ramaswamy Perumal
Sri Janardhana Perumal
Sri Prasanna Venkatesa Perumal
Sri Govindaraja Perumal
Sri Ranganatha Perumal
Sri Vijayarama Perumal
Sri Navaneetha Krishnan
Sri Booloka Krishnan
Sri Manambuchavadi Navaneetha Krishnaswamy
Sri Manambuchavadi Prasanna Venkatesa Perumal
Sri Kothandaramasamy Perumal of Palli Agraharam
Sri Lakshmi Narayana Perumal of Sunkanthidal
Sri Venkatesa Perumal of Karanthai)

That is a very memorable occasion. After destroying Thanjakan, the Lord in the form of Sri Narasinga (Sri Narasimha), killed the next demon, Gajamukha. That is why He is called Sri Veerasinga Perumal or Sri Thanjai Aali (Aali is lion). The third demon, Dhandakan, realizing his end was near, prayed for Moksham after his death and the Lord as Sri Manikkunra Perumal finished him and offered Moksham to his soul. Thus the Lord is in three forms, just like A,U and M in pranavam, the three words in Ashtaksharam and the Tatva trayam of chit, achit and Iswara.

We will now see the 21^st sloka:

sukham atyantikam yat tad

buddhi-grahyam atindriyam

vetti yatra na caivayam

sthitas calati tattvatah

In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth,

“By the intellect one rejoices the self. In that joyous state, one is situated in boundless transcendental happiness, realized by intellect. He then never drifts away from that happiness at anytime”

Person, who attains this atmanubhvam pleasure, will never slip from this. Yat = that which, atyantikam = endless or pure, without any alloying of misery, sukham = happiness, buddhi grahyam= can be experienced only by intellect, atindriyam = beyond organs. That is, this unique happiness of yoga could be felt only by our intellect and not by any of the sense organs like nose, ear, etc. Yatra = where, vetti = [happiness] is experienced, sthitha = well established, tattvata = from that position, na eva chalati = will never slip. Person, who has experienced atmanubhavam pleasure in yoga, will never slip from that position, as all other pleasures enjoyed by sense organs in contact with materials will never be equal to that. But there is a catch in this, what is it? This atmanubhavam is not perceptible to the sense organs. If only sense organs could experience that pleasure, all would have immediately tried to experience that. Since, this happiness could be felt only by our intellect, the number of such persons wanting to experience will be very few and initial difficulties have to be overcome. What we experience by our body sense organs is unnatural and so we can never feel at home in them. Atmasukham, on the other hand, is natural and so we would never feel to go away from that and would like to enjoy that continuously. Some efforts are needed to initiate this atmanubhavam and once it is started, none would like to go away from that. Will this pleasure arising out of atmanubhavam, give us the pleasures we get from sense organs? Yes, it will give those pleasures also.

(continued)

GITA 6.21

asthAnasnehakArpaNyadharmAdharmadhiyA.a.akulam .
pArthaM prapannamuddishya shAstrAvataraNaM kR^iutam .

This is a sloka from Swamy Alavandar (Yamunacharya)'s Gitarta Sangraham. Partha, that is Arjuna, is a prapanna - he who has surrendered to the Lord. He prayed the Lord to resolve his confusion. Arjuna was confused because of three wrong concepts. He imagined friendship at the wrong place. He wanted to show mercy to the wrong people. And, he thought Adharma as Dharma. These three confused him and so he sought asylum at the feet of Sri Krishna to resolve his confusion. Thus started the preaching of Gita. Sri Krishna at the beginning of Chapter 2, clarifies three important things. Achit - all the objects and our own bodies, chit - Atman (Soul) in all living beings and Paramatma or Iswara - Sri Krishna. Achit is not everlasting and it is bound to be destroyed. Chit is everlasting. Paramatma possesses all these achit and chit, commands them and He is the Master. So the three things that confused Arjuna were being clarified by the three entities. These three entities originate from the Thirumantram or Ashtakshara mantram - OM NAMO NARAYANAYA. It consists of three words. It is a treasure of meanings and explaining these are books of philosophy. Thirumangai Alwar in the pasuram 'kulam tharum' says the chanting of this mantra can get everything in life here and in the other worlds. The seed for this mantra is OM or also called Pranavam. This can be split into three letters or aksharams - A, U and M. This corresponds to the three words of Ashtaakshara mantra. A denotes Paramatma. M denotes Jeevatman or Atman and U identifies Sri MahaLakshmi. Vedas proclaim that, one has to surrender to the Lord chanting Pranavam. So the Triads are very useful and significantly, we have come to this Kshetram to worship the Lord in three forms. Yes, we are in Tanjore or Thanjavur or Tanjai Mamanikovil, where the Lord graces the devotees in three temples - all counted as one Divya Desam - situated within 200 metres radius. Thirumangai Alwar has sung all the three idols of Sri Neelamega Perumal,

Sri Neelamega Perumal

of Sri Manikunra Perumal

Sri Manjkkunra Perumal

and of Sri Veerasinga Perumal

Sri Veerasinga Perumal

as a single Moorthy only. Long back to facilitate pilgrims, the temples were brought near to each other. Sri Neelamega Perumal graces in the sitting pose. Right hand depicts protection -Abhaya hastham, and left hand is held welcoming the devotees - Ahvahana mudra.

Sri Neelamega Perumal

The idol is large with Sri Sridevi and Sri Bhoodevi on the sides. Sri Utsava Moorthy graces with the scepter [sengol in Tamil], indicating He is the King of the entire Universe.

Sri Neelamega Perumal

Today's [23rd January 2008] lecture is from the entrance of this temple of Sri Neelamega Perumal.

Sri Neelamega Perumal Temple

This Kshetram is also known as Garudapuri as Viswakarma and Kubera planned the place in Garuda shape. It is believed that Garuda is protecting all the three temples in this Kshetram. The Lords of all the Three temples are looking towards Tanjavur Town, and that is why it is prosperous and famous.

We will now proceed to see next sloka in Chapter 6. Slokas 20, 21, 22 and 23, are parts and have to be seen as a single sloka. He tells Arjuna that yoga is not to be considered as a difficult path, but has to be approached as a very valuable possession. Purushartam means thing desired by Atman. Here, purusha denotes Atman and not male alone. Artham means desired one. If we desire for a fruit then fruit is the purushartam. Sri Krishna tells that yoga has to be considered as a purushartam. This is being explained in four slokas. Now the 20th sloka:

yatroparamate cittam

niruddham yoga-sevaya

yatra caivatmanatmanam

pasyann atmani tusyati

This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self.
"Mind withdrawn from materials and involved on Atman. Repeated practice of yoga, mind sees the Atman and gets total enjoyment."

After withdrawing his mind from all worldly matters, he directs mind on Atman and enjoys it. This can be considered as purushartam. What we desire has to be in agreement with shastras. In other words just because we desire a thing it can not become purushartam, unless it is legal and is bound by decency, and attaining it, will uplift our character. Yatra = where, uparamate = involved, [the answer for this will be in sloka 23 only], cittam = mind or thoughts, niruddham = removed from all senses like smell, taste, etc. Yoga sevaya = by constant practice of yoga, atmana = by mind, atmanam= self or soul, pasyann = viewed, atmani tusyati = enjoys and is satisfied with Atman. All these days the person starting to practice yoga, was enjoying the material objects; but once he practices yoga, he finds the pleasure manifold, and wants to continue and prolong. He finds all the various sense pleasures are all available with Atman.

(continued)