GITA 14.8

GITA 14.8

Today's [6th March 2009] lecture is from the descendant of Swami Doddayacharya, Swami Vedantacharya's house. He and his family members are in the daily service of Sri Akkarakkani Perumal and Sri Bhaktochita. He is the Acharya of the lecturer [UVe. Sri Velukkudi swami].

SWAMI VEDANTACHARYA WITH HIS SONS

 Swami Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendants are all called Kandadaiyar[கந்தாடையார்]. At present, there are many Acharyas in this ancestry. We will just mention their names: Swami Koil Kandadai Annan [Srirangam], Swami Koil Kandadai Suddhasatvam Sirupuliyur Annan [Srirangam], Swami Tirumani [Triplicane], Swami Appan [Sriperumbudur], Swami Kumara Varadacharya [Kanchipuram], Swami Koil Kandadai Chandamarutam Vedantacharya [Sholingapuram], Swami Koil Kandadai Chandamarutam Periyappangar [Sholingapuram] and Swami Koil Kandadai Ilayavalli Kandadai Acchan [Sholingapuram]. From these Eight Acharyas, thousands of disciples get the relationship with Swami Ramanuja.

THE LINAGE OF SWAMI DODDAYACHARYA

 The hereditary of this family is as follows: Swami Mudaliyandan, Kandadai Andan, Kandadai Thozhappar, Eeyan Ramanujacharya, Thirukkopurathu Nayanar, Deivangal Perumal Thozhappar, Poretri Nayan, Arasar Appai, Kandadai Nayan, Thozhappar Appai aka Devaraja Guru, Periyappangar and Chandamarutam Doddayacharya. Swami Vedantacharya, Acharya of the lecturer, is the 23rd Acharya in Swami Doddayacharya lineage of Acharyas. Acharyas perform Pancha samskara [பஞ்ச சம்ஸ்காரங்கள்] for their disciples. Pancha samskara are: Thapa:[imprinting of discus and conch on the shoulders], Pundra: [painting of 'namam' on the forehead and on Twelve places over the body], Nama: [christening with a new name of disciple of Swami Ramnuja], Mantra: [preaching of sacred mantras], Yaga: [learning to perform daily aradana]. We have to always praise our Acharyas. Inside this house, as we enter, we see the portrait of Swami Doddayacharya. From the time of Swami Doddayacharya [1543-1607], they are in service of the Lord. Service means daily going up the hill, crossing 1305 steps and remaining atop the hill full day and then returning. They are not employed nor get any salary, but service to the Lord is the only aim and they do it without any distraction. We should appreciate their selfless service attitude. 

POOJA ROOM

The idols worshipped in their house, are centuries old. Swami Vedantacharya recently celebrated his 81st birthday. Usually, in Pancha samskara, the disciples get a new name Ramanuja Dasa; but in some cases, this is changed. In this hereditary of Swami Doddayacharya, the disciples get the name as Srinivasa Dasa. This is so because of Sri Srinivasa's ordain. Earlier it was mentioned that Swami Doddayacharya meditated on the banks of Swarnamukhi for twelve years. Also, in this Kshetram it is customary to sing Nammalwar's pasurams on Tirumala [ozhivil kalamellam... ஒழிவில் காலமெல்லாம்...Tiruvaimozhi 3.3]. Swami Doddayacharya's original name was Srinivasa Mahaguru and he was given the Sudarsana discus by Lord Sri Srinivasa. Therefore, the Lord ordained that in samasrayanam, disciples should be given the name Srinivasa dasa. Here we should note that the Srinivasa is the name of Sri Doddayacharya and not of the Lord! We will now reluctantly take leave of this Kshetram.

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GITA 14.7

GITA 14.7

SWAMI ERUMBI APPA

saumya jAmAthru yOgIndhra sharanAmbhuja shatpadham
dhEvarAja gurum vandhE dhivya jnAna pradham shubham

This sloka praises Swami Devaraja Guru. Devaraja Guru is also known as Swami Erumbiappa [எறும்பியப்பா]. Today's [5th March 2009] lecture is from the village Erumbi, away from Sholingapuram on the West. Swami Doddayacharya was coming with the King, when in this village, the King's horse suddenly fell dead. Swami Doddayacharya immediately got the horse back to life. The King was greatly pleased. Because the horse got back life again, this place was known as Aswarevantapuram. Swami Manavala Mamunigal had Eight main disciples and were known as Ashta Dik Gajam [eight elephants of eight directions]. Of them Three - Swami Ponnadikkal jeer [First of Vanamamalai Mutt], Swami Bhattarpiran jeer and Swami Tiruvengada jeer [his successors are serving Tirumala temple] - were ascetics. The balance Five - Swami Periya Koil Annan, Swami Kanchi Prativadi Bhayankaram Anna, Swami Erumbiappa, Swami Appillai and Swami Appullar - followed household dharma [gruhasta गृहस्ता ]. Swami Manavala Mamunigal taught them all about philosophy. Swami Manavala Mamunigal once visited Ghatikachalam and worshipped and praised Sri Bhaktochita. Then he came to this village and remained for one month teaching Tiruppavai [of Sri Andal]. He called this place as Vadatiruvarangam [வட திருவரங்கம் North Srirangam] and a pond as Vadatirukaveri [வட திருக் காவேரி North Kaveri]. Swami Erumbiappa had written many books praising his teacher, SwamiManavala Mamunigal. Among them Varavara Muni sathakam, Poorva dinasarya and Uttara dinasarya are important. The latter Two explain the daily routines of Vishatavak Sikhamani Swami Manavala Mamuni. In Varavara Muni sathakam, he has praised his teacher and prayed that prosperity should be blessed on Srirangam. He also says that the disciples of Swami Manavala Mamuni would be without jealousy, ego, etc. They would be great learned and have skill in ubhaya [two] vedams [nalayira Divyaprabhandam and Vedas]. They would be compassionate to all living beings and remain detached from any desires. Swami Erumbiappa prays that he should be always in contact with such disciples. In appreciation, even now Sri Bhaktochita visits this place on Kanu Pari vettai[கனு பாரி வேட்டை] day, the next day after Pongal festival. The Lord blesses Swami Erumbiappa and other disciples of Swami Doddayacharya.

 Now we shall see sloka 6 of Chapter 14. From this sloka, the Lord explains separately each of Sattva, Rajas and Tamas qualities and how each of them pushes us into bondage in samsara. Earlier we saw that the inseparable sattva, rajas and tamas qualities of Prakriti, keep us bonded in samsara. This sloka is about sattva quality:

tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha

"O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge."

Anagha = blemishless [Arjuna], 'destroy your rajo and tamo qualities and develop sattva quality' says Sri Krishna. But Arjuna should not be bonded by the sattva quality also. Tatra = there [amidst the three qualities], sattvam = sattva quality, nirmalatvat = is without any blemish. It is without the blemish of covering or blocking the natural qualities of Atman - Gyana or knowledge, and Ananda or bliss. As a corollary, rajo and tamo qualities will block Atman's natural qualities. Rajo and Tamo qualities have the blemish of hiding Atman's gyana and Ananda. This blemish is not there in sattva quality. It is like dust blocking the brightness of a jewel. The brightness is already there, but it is blocked. Likewise, Atman's gyana is blocked by these qualities. Sattva quality does not block. Is it then better to develop sattva quality? Sattva quality can be developed by our food habits. We have to carefully select what we eat both for health and for developing sattva quality. Prakasakam = it nourishes Atman with Gyana and Ananda. That is, like removing the dust covering the jewel, it brightens the Gyana and Ananda of Atman. Anamayam = [provide] diseaseless [life]. Thus sattva quality will make life without disease, will brighten Gyana and Ananda in Atman and will be free of the blemish of blocking Gyana and Ananda nature of Atman. Arjuna got a doubt. The Lord was to tell how sattva quality binds Atman in this samsara. But sattva quality is praised, why? Yes, compared to rajo and tamo qualities, sattva quality is certainly superior. But a danger is associated. We have seen in life that any good thing also has some disadvantages. Excepting the Lord, this rule is universal. We take very superior and costly medicine, but some side effects do appear. The Lord explains the disadvantages. Sukha-sangena = [sattva quality develops] interest in [worldly] happiness [or comfort]. Similarly, jnana-sanghena = interest in knowledge. Sattva quality encourages acquiring more knowledge and more happiness. Here, sattva quality will induce happiness derived from Shastras accepted activities; while rajo and tamo qualities will impel the person to seek happiness, whether Shastras approved or not. But any worldly happiness will again yield rebirth and involve in samsara repeatedly. Thus sattva quality tries to develop happiness and knowledge, and so the person takes efforts to achieve them and in the process, acquires more Papa/Punya and consequent rebirth. Thus sattva quality also binds us in samsara. What is the solution, then? The Lord answers this question in later slokas, for which we will wait. But worshipping the Lord, we will be blessed with divine knowledge and happiness, which will not tempt us to be bonded in samsara. Though Erumbi village does not have any temple, Swami Erumbiappa's Murthy is in the temple of Sri Bhaktochita. Worshipping these idols will develop sattva quality of superior nature. 

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GITA 14.6

GITA 14.6

Swami Mudaliyandan was the nephew and one of the foremost disciples of Swami Ramanuja. In the hereditary of Swami Mudaliyandan, Swami Srinivasa Maha Guru aka Swami Doddayacharya was born as the 12th Acharya. We are at present in his place Cholasimhapuram. This place was established by him. Dodda in the Kannada Language means Big. So, he was Big Acharya or Maha Guru! By the grace of Lord Srinivasa of Tirumala, Swami Doodayacharya was born in the year 1543, on a Thursday, in Masi month, Utthirada star, Krishna paksha, Trayodasi, Meena lagnam. He learnt all Shastras from Swami Periyappa. He meditated the banks of Charanamukhi, near Tirumala, for Twelve years. He was blessed by the Lord, Who granted His Sudarsana discus, which ensured victory in all his endeavours. Therefore, worshipping this Acharya means we get blessings of Sudarsana. We can notice many superhuman actions in his life. They are because of the assistance of Sudarsana. From Tirumala, he returned to Sholingapuram. That time Thondai mandalam was ruled by King Atpuda Mahadeva Raya. Swami Doddayacharya desired to renovate the temple with assistance from the King. While he was returning in a palanquin, the King was coming on a horse, near Erumbi [எறும்பி], a village about two miles from here, due to some unexplained reasons, suddenly the horse fell down and died. The King thought it was a bad omen. At that time, Swami Doddayacharya, by supernatural powers, got the horse back to life. Seeing this, the King decided to help Swami Doddayacharya in the renovation of the temple. He lived from 1543 to 1607. In 1588, this place was established. On Panguni Shukla Panchami, Sri Bhaktochita started gracing from here. It is important to note that Swami Vedanta Desika, preached many aspects of Visishtadvaita to Swami Doddayacharya, through his dreams. Swami Vedanta Desika has written a book called Satha Dooshani [சத தூஷணி]. Swami Doddayacharya wrote a commentary on that, called Chandamarutam [சண்டமாருதம்] and so this Acharya got the title Chandamarutam Doddayacharya. Once he was carried in a palanquin by servan ts near Brahma theertham. Servants were feeling very hungry. Seeing their plight, Swami Doddayacharya ordered them to eat the bitter fruits of a poisonous tree [etti maram எட்டி மரம்] after touching it. The servants with fear ate, and found the fruits were sweet. To mark this incident, even now, when Sri Bhaktochita arrives on top of the hill, He is offered a sweet dish [appam அப்பம்], prepared with the fruits of that tree. In this sannidhi we can worship all Alwars and Acharyas.
We can see Vishvaksena, Nammalwar, Swami Ramanuja, Swami Manavala Mamunigal, considered as the reincarnation of Swami Ramanuja, and other Alwars and Acharyas.

SWAMI DODDAYACHARYA WITH HIS DISCIPLES

 Swami Doddayacharya is seen in a seated pose and preaching his disciples. The right palm is in Upadaesa mudra; the fingers are bent as though to pick up some important object! He is selecting the appropriate messages from Vedas, Puranas and Alwars' pasurams, for his disciples! Nearby is Sri Andal sannidhi, where important festivals are celebrated.

 Now we shall see sloka 5 of Chapter 14. In this sloka, Sri Krishna clearly explains why Atman resides in a body in samsara. We will first see why this sloka came about. We saw earlier that everyone has karma; this karma is responsible for Atman to be fertilized into Prakriti, from which all living beings are born. By getting a birth, karma is expended. Due to Papa or Punya karma, an Atman is born in a particular surrounding. It may look that once that birth is over, that karma responsible for that birth is over. Then, why one is born again? Sri Krishna told that He was the Cause for Nitya srushti, wherein an Atman is born again and again. But if the karma is expended, what is again binding in samsara and causing rebirths? Sri Krishna replies this in sloka 5:

sattvam rajas tama iti
gunah prakriti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

"Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes."

Nibadhnanti = is bonded. Avyayam = birthless in the natural state or without the three qualities in the natural state, dehinam = Atman, dehe = in the body, nibadhnanti = bonded. In its natural state Atman has no births or deaths, nor is associated with sattva, rajas and tamas qualities; yet, Atman is bonded in a body by these qualities in samsara.Where are those Three qualities? Are they stuck with Atman or with the body? Could we see them? Unless we know their place of origin, how can we destroy them? Iti = these, sattvam, rajas, tama = sattva, rajas and tamas, gunah = qualities, prakruti-sambhava= always associated with Prakriti. They are an integral part of Prakriti, which transforms into a body. Therefore, these Three qualities are inseparable from our bodies. Now we will see the replies for the questions raised. Karma gives rise to birth in a body; so after birth that karma is spent and is over. After birth, having spent karma, Atman should be in its natural state. Why it is not so? Because, birth is in a body, which has the Three qualities as an integral part. Therefore, Atman is influenced by the body and the Three qualities, and so Atman desires to experience pleasures and pains. The desire impels to do various actions. These actions are responsible for the consequent Punya/Papa. These induce rebirths on and on. Thus the integral sattva, rajas and tamas qualities of Prakriti, are in the body and cause further Papa/Punya. Prakriti is the basic raw material and its qualities are seen in the body. It is like, for example, if we make a pot out of the clay of particular colour, the same colour is seen in the pot. The colour of the thread is reflected in the cloth and garments. We should remember Prakriti is not these Three qualities, but Prakriti's nature. The five perceptions like the taste, smell, etc. are also qualities of Prakriti, but of temporary nature. Whereas sattva, rajas and tamas are permanently in Prakriti and can never be separated. Though these three qualities can never be seen, their effects can be felt. If sattva is predominant at any time, the person would be very bright; rajas would make him increase desire. Like poison's nature of killing is not visible, here also effects only will reveal the presence of these three qualities. Thus the inseparable three qualities in the body, induce one to act and acquire Papa/Punya and consequent births. The Lord is going to explain further each quality. Swami Doodayacharya breathed his last in Srimushnam, on Aippasi -Ashtami, in 1607.

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GITA 14.5

GITA 14.5

CHOLASIMHAPURAM TEMPLE

We have now come to the temple inside Cholasimhapuram or Sholingapuram. In this temple only, Sri Utsavar Sri Bhaktochita, is always gracing. Here we can also see Sri Kesava Perumal sannidhi. The Lord is Sri Adi Kesava [ஸ்ரீ ஆதி கேசவ பெருமாள்]. Today's [3rd March 2009] lecture is from this sannidhi. We can notice the magnificent construction and architecture of Pallava Kings and other Kings of Thondai mandalam.

A VIEW INSIDE THE TEMPLE

 This place is called Cholasimhapuram and two reasons are there for this name. It was constructed by a Chola King and so Chola Puram. Since Sri Simha [lion] is nearby, its name is also Simhapuram. This temple built in ancient times by Chola Kings got submerged inside the Earth for a long time. Later, Swami Doddayacharya aka Srinivasa Mahaguru, got this place excavated, arranged all streets and also got established a sannidhi for Sri Bhaktochita. All these happened in circa 1588. But the sannidhi of Sri Adi Kesava Perumal has been in existence much earlier. In the Garbha gruha, only Sri Moolavar is there, along with Sri Sridevi and Sri Bhudevi Nacchiyars. There is no Sri Utsavar. Sri Bhaktochita is the Sri Utsavar of Sri Yoga Narasimha, atop the Hill and graces from a separate Garbhagruha in front of Sri Adi Kesava sannidhi. Sri Adi Kesava graces with the Right hand in Abhaya mudra and the Left hand is Kati hasta, placed on the Left lap. Every Shravan day, the Lord graces Tirumanjanam. No annual festivals are conducted for the Lord here. As mentioned earlier, since renovation works are going on, Sri Bhaktochita is gracing with Sri Ubhaya Nacchiyar, atop the Hill. 

SRI BHAKTOCHITA

Whenever Sri Bhaktochita climbs up the hill or down the hill, He is carried in a cage like palanquin. Whether climbing up or down, the Lord is carried always facing the hill. Whenever, Sri Bhaktochita leaves for hill top, in His place an idol of Sri Nartana (Dancing) Krishna, holding butter ball in one hand and with lifted right foot, graces.

SRI NARTANA KRISHNA

 Swami Vedanta Desika in his Gopala Vimsati says that the Lord, neither running away nor staying still, dances for butter!

 Earlier we saw [in sloka 3 of Chapter 14] that gigantic is Prakriti, and it is the source for all living beings. The Lord said that in this Prakriti, He fertilized it with the collection of all Atman. That is Prakriti is impregnated with the collection of all Atman, by the Lord. Like a pregnant female delivers young ones, all living beings are born from this impregnated prakriti. One doubt may arise. Normally, a mother supports the foetus in her womb. Here mother supports and foetus is supported. Similarly, the Lord is the Father, Moolaprakriti is mother and collection of Atman is like the foetus. Therefore, Moolaprakriti should support Atman, as in the analogy of mother and foetus. But earlier, we have been learning that Atman is the supporter of body and not the other way! This is a practical knowledge we perceive clearly. Does this not contradict Prakriti supporting the collection Atman? Swami Vedanta Desika in his Tatparya Chandrika has clarified this doubt. This analogy of impregnation has not been used to define the concept of supporter and supported. But it is to explain Two features. One is the mother and foetus are inseparable; likewise, the collection of Atman and Prakriti are inseparable. Secondly, if a foetus is formed in the womb of a mother, who is the cause? Why one is born to a poor mother, instead of a queen? The cause is the beginningless accumulated Papa/Punya karma. Because of this karma, an Atman is in a foetus in the womb of a mother. Similarly, the Lord does not indiscriminately impregnate Prakriti with a collection of Atman. Here also the karma of individual soul is the cause for getting impregnated in Prakriti. This is the purpose of the analogy employed by the Lord in sloka 3. Now we will see sloka 4 of Chapter 14:

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

"It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father."

Now the Lord says that even the daily creations [nitya srushti] is carried out by Him. Earlier the Lord told that creation of Prakriti [prakruta srushti प्राकृत सृष्टि] and occasional creations [naimittika srushti नैमित्तिक सृष्टि] are done by Him. That is fertilizing Prakriti with the collection of Atman and creation of different species were mentioned earlier. Now the Lord mentions about the creation of lord Brahma, lord Shiva, Indra, even you and me and every living being born daily. One might doubt that these creations are done by the respective parents. The Lord clarifies that even these are created by Him only. He is the cause for these daily births of all living beings, also. Kaunteya = son of Kunti [Arjuna]!, sarva-yonisu = in species created by lord Brahma such as Devas, humans, animals, birds, insects, plants, etc., murtaya = bodies, sambhavanti = appear, tasam = they all, brahma = moola Prakriti, is the cause. But moola Prakriti by itself is not the cause. Moola Prakriti by being the body of the Lord is the cause. Aham = I [Sri Krishna] am, pita = Father, bija-pradha = fertilizing with seed [into the Prakriti. Just as a male impregnates a female, the Lord impregnates Prakriti with the collection of Atman. Thus the impregnated Prakriti becomes the cause for the birth of all living beings. In the case of individual births, the Lord is the Antaratma in respective male and female and becomes the Cause for the birth of the young ones. Other than the Lord, no individual is the cause for the birth of anyone. Prakriti also, as the body of the Lord, becomes the cause for the creation of species. Here some doubts may arise. What is the seed He is fertilizing? It is Atma samooham or collection of Atman. This is impregnated into Prakriti, which is His body, by the Lord as a Father. Thus the Lord is both Nimitta[doer] and upadana [means] cause for the creation. We have to note one difference here. While Prakriti is compared to a mother and the Lord to a father, in our life we see father and mother are separate souls and bodies. But here, Prakriti is the Body of the Lord and He fertilizes it with a collection of Atman. 

                                                                     (continued)