BG 14.9

We are in Mylapore [மயிலாப்பூர், திரு மயிலை] in Chennai, at the birth place of Peyalwar [பேயாழ்வார்]. He was born in a water lily flower in a well [sevaili poo செவ்வல்லிப் பூ ]. He was born in Aippasi - sadhayam [ஐப்பசி சதயம்], as an incarnation of Nandakam [நந்தகம்], the long sword of the Lord. He is called Pey [பேய் ghost] alwar, as his enormous Bhakti made him to have ghost-like wanderings. We have seen earlier the eminence of this Alwar, while visiting Thirukkovalur. There was the Ashram of sage Mrigandu, in Thirukkovalur. In the verandah [இடைகழி, ரேழி] the Three Alwars met first. Due to very heavy rain and darkness, first Poigai Alwar took shelter in this verandah and was reclining. Then came Bhootatalwar and knocked at the door to take shelter. He was let in, but the space was just sufficient to one person to recline, but two could sit. They were sitting. Then there was knock on the door and came in Peyalwar. Now the Three could stand only in the space. But they experienced more persons having entered and pressing them. So to find who else had come in, Poigai Alwar lit a physical lamp by singing vaiyam thagaliya [வையம் தகளியா] pasuram. Bhootatalwar lit the lamp of Gyana or intellect by singing anbe thagaliya [அன்பே தகளியா ] pasuram. In this brighness, Peyalwar was able to see Who had come in addition to them! The Lord Sriman Narayana, with His COnsorts and other serving devotees had arrived amidst them and caused the congestion! He immediately sang thirukkanden, pon meni kanden [திருக் கண்டேன் பொன் மேனி கண்டேன் ] pasuram. He saw Sri Mahalakshmi on His chest. He saw the Lord in deep blue hue! He saw discus and conch on His hands. He sang hundred pasurams which constitute Monnram Thiruvandadi [மூன்றாம் திருவந்தாதி]. Peyalwar converted Thirumazhisai Alwar into Sri Vaishnava. In his Moonram thiruvandadi, Peyalwar says one need not have to struggle to realize the Lord. Simply, one has to chant the Divine names of the Lord. No need to do difficult meditation on hill top or amidst fire. By simply praising the Lord of Thiruvekkha, no bad things could ever influence anyone! We will now see sloka 7 of Chapter 14. Sri Krishna explains how Rajo quality binds us in samsaram. Earlier, we saw how satva quality binds us. Sloka 7:

rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

"The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions."

Dehinam = atma [possessing body or deham], nibadhnati = is bound firmly, karma-sangena = by association of activities. By inducing us in action, we are made to be in this birth cycle. Let us see the nature of rajo quality and how it binds us. Viddhi = understand, rajo = rajas quality, ragatmakam = is responsible for raga. Ragam is lust or passion between males and females. It is the mutual attraction for sexual pleasures. Rajas quality is responsible for seeking this pleasure. This desire emanates from rajas quality. Satva quality was genearting desire for Gyana; but rajas quality geneartes lust or kama. Trsna = desire in sensual pleasures experienced by the Five Gyana organs, ie. listening, smelling, tasting, seeing and touching. Normally, trsna means thirst for water, but that is not the topic here; the thirst for materialisic pleasures. Sanga = love or affection. The feeling between husband and wife, parents and children, between relatives, etc. Thus rajo quality generates Three things: Lust, Pleasure and Love. Sexual lust, materialistic pleasure and love for relatives, are caused by rajo quality. Samudbhavam = generated. Arjuna got a doubt. It is okay if rajo quality generates desires in us; but why should it push us into bondage in samsaram? Sri Krishna replies that these desires impel us to do actions and get us bonded. We have to see an equation here: Rajo quality = lust, pleasure and love. To attain these Three, we will be encouraged to do some actions. So we will get involved in efforts. These efforts could be permissible by Shasras or not. Never we should indulge in activities not approved by Vedas. If we violate, we will earn papa. What about actions approved by Vedas? For these also, lust, pleasure and love are needed and so what is wrong in showing them? Yes, these Vedas approved efforts will get us punya. But, punyam also is an obstacle for Moksham or libeartion from samsaram. Then what are we to do? While explaining satva quality, the Lord very clearly said that satva quality makes us to seek Gyana and Ananda. They also bind us in samsaram, by impelling us to do actions. Thus both satva and rajas qualities encourage us to perform actions. Satva quality is certainly superior to rajas quality. Because person with satva quality, tries to act to earn Gyana and Ananda for atman. He acts to some extent after verifying whether his proposed actions would be acceptable to Shastras or not. Even this limited action, creates bondage and pushes him into samsaram. But a person with rajo quality, does not do this examination, whether what action he proposed to do was acceptable to Shastras or not. He acts to quench his desire. Thus a person with rajo quality, indescriminately acts to fulfill his desires. How to get out of these? Good actions will earn punya and bad actions will earn papa. It is correct to do actions to earn punya; but the attitude is important, which has been reiterated by the Lord from Chapter 2. We should do Shastras approved actions, without the feeling of 'I-am-doing' and with noble and sublime objectives and without desire for results. If Arjuna fought the war with rajo quality of acquring Kingdom, he will not reach good place; but, if he fought with satva quality of upholding Dharma, protecting the Kingdom from evil doers, fighting enemies is Kshatriya Dharma and with detachment on the results, then he will not accrue either punya or papa. So, rajas quality will encoursge actions and prolong the sufferings in samsaram.