BG 10.25

Swami Ramanuja had great devotion to Nammalwar. Thiruvarangathu Amudhanar [திருவரங்கத்து அமுதனார்], who composed Ramanuja Nootrandhadi [ராமானுஜ நூற்றந்தாதி], part of Nalayira Divya Prabhandam, says that by chanting Ramanuja, one can attain Moksham. It is because of Swami Ramanuja's selfless service that we are all fortunate to worship Sri Ramapriya and Sri Thirunarayana Perumal. Therefore, there can not be a better devotion than standing before Swami Ramanuja's sannidhi and praying gratefully. Today's [1st September 2008] lecture is from the sannidhi of Swami Ramanuja. Swami Ramanuja is called as Ilaiazhvar [இளையாழ்வார்], Emperumanar [எம்பெருமானார்], Udaiyavar [உடையவர்] and Sri Bhashyakarar [ஸ்ரீ பாஷ்யகாரர்]. We can worship Swami Ramanuja predominantly in Three Kshetrams. In Sri Perumbuthur, his birth place. In Srirangam, where he lived and administered Sri Vaishnavam. And, here, where he lived for Tweleve years. With folded hands and Tridhandam [த்ரிதண்டம்], we can see him. Utsavar of Swami Ramanuja also is there with anjali hastham [folded hands]. In all the three places Swami Ramanuja is in anjali hastham only. In Sriperumpudur, he is called Thanugandha Thirumeni [தான் உகந்த திருமேனி] - Swami Ramanuja himself was pleased to instal his own idol. In Srirangam it is Thanana Thirumeni [தானான திருமேனி] - he himself is there. In Thirunarayanapuram, it is Thamarugandha Thirumeni [ தமர் உகந்த திருமேனி], idol installed to fulfill his devotees' desire. Here, he is wearing pavitram [பவித்திரம்]. With long tuft [குடுமி] and safron robes and holding Tridhandam, we can worship him. Srivaishnava ascetics use tridhandam - three sticks bonded together. It symbolises chit, achit and Iswara entities. Every Thiruvadirai [திருவாதிரை] star, Abhishekam [திருமஞ்சனம் ] is performed. It is a sight not to be missed. Swami Ramanuja came to this place when there was danger to him at Srirangam; and lived here for Twelve years. When he was about to return to Srirangam, people here were very much grieved. So, with his blessings the devotees [தமர்], got an idol sculpted and installed here. Today we are enjoying the lucid explanations given by Swami Ramanuja for Bhagavad Gita. We are to see sloka 24:

purodhasam ca mukhyam mam
viddhi partha brihaspatim
senaninam aham skandah
sarasam asmi sagarah

"Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean."

Sarasam = among stagnant waters, asmi = I [Sri Krishna] am, sagaram = ocean. Senaninam = among army commanders, aham = I [Sri Krishna] am, skanda = lord Skanda [aka Subrahmanya, son of lord Shiva.]. The meaning of the First line is very important to be noted. Its meaning has to be applied in all the comparisons the Lord is making. Partha = Arjuna, viddhi = understand, purodhasam = among purohits or vedic rites conductors or priests, mukhyam = important, mam = I [Sri Krishna] am, brihaspatim = Brahaspati, the priest for Devas. Purohits conduct us to perform vedic ceremonies in the proper way. Here, Sri Krishna is not telling merely He is purohit for Devas, sage Brahaspati; but adds one important word -'important'. This word has to be added for every comparison He makes. As for example, among Adityas, He is the important Vishnu. Among Rudras, He is the important Sankara, etc. This word mukhya is hidden in all other slokas and so has to be applied. Brahaspati and Vachaspati are same. Skanda is the son of lord Shiva and Parvati. He is the commander of the army of Devas. In Srimad Ramayana, sage Viswamitra elaborately tells the birth of Skanda to Sri Rama and Lakshmana. We understand the relationship of all these and the Lord, similar to the relationship between soul and body. This sarira-atman bhavam is the relation between the Lord and us. This was expounded by Swami Ramanuja. This is the basic feature of Visishtadvaitham philosophy. With this we will take leave of this Kshetram.