Srirangam karishailam anjanagirim tharkshyat simhachalau srikoormam purushottamam badarinarayanam naimisam srimad dwaravati prayag mathura ayodhya gaya pushkaram salagramagirim nishevya ramate ramanujoyam muni:
This sloka indicates the visit of Swami Ramanuja, through out our country of Bharat, and his efforts to spread Bhakti, and lists the places he visited. He treaded the length and breadth of this country. Having born in Sriperumbudur and educated in Kanchipuram, he settled in Srirangam and travelled all over. One would be astonished to see the festivals celebrated for him in Sriperumbudur. To learn more about him, lakhs of people throng here and participate in the many festivals. All these are based on his birth place. Today's [20th January 2009] lecture is from the garden behind his avatara mandapam, which we had seen earlier. It is a beautiful garden and so one can imagine how much more beautiful it would have been in the time of Swami Ramanuja! We can see a mandapam in the center of the garden. In this Kodai utsavam [கோடை உத்சவம் summer festival ] is celebrated. During that time a spectacular thirumanjanam will be performed. It is world famous. During that time we can see the beauty of the idol with all ornaments and robes removed. Swami Ramanuja had a very handsome body. There are many slokas and pasurams describing his beauty. The idol was got to us by Swami Kandadai Aandan [கந்தாடை ஆண்டான்]. Swami Ramanuja's prominent disciple was Swami Mudalyandan [முதலியாண்டான்] aka Swami Dasarathi. His son was Swami Kandadai Aandan. He got the idol of Swami Ramanuja in Sriperumbudur. This idol is called Thanuganda Thirumeni [தானுகந்த திருமேனி]. The idol in Melkote is Thamaruganda thirumeni [தமருகந்த திருமேனி]. That was made and installed by Swami Ramanuja's disciples. The idol in Srirangam is Thanana thirumeni [தானான திருமேனி]. Swami Ramanuja is there. Many disciples were worried as to how they could live after Swami Ramanuja's death. So they desired to have an idol made during his lifetime, and this was made. Swami Ramanuja embraced that idol and passed all his powers onto that idol. While Swami Ramanuja was in Srirangam, this idol was installed in Sriperumbudur. That day is celebrated even now as Guru Pushya utsavam [குரு புஷ்ய உத்சவம்] and celebrated for Three days. It is held in the month of Thai, on Pushyam day. Festival starts on Thiruvadirai and concludes on Pushyam, for three days. On the day his idol was installed, it appears Swami Ramanuja, in Srirangam, felt his limbs and body trembling. He appeared to have remarked to his disciples that Swami Kandadai Aandan was, perhaps, installing his idol! During Thirumanjanam his beauty is praised, by Swami Embar Jeer. We will now see sloka 10, where again Three qualities, we should develop, are told by the Lord. For acquiring atma gyana, all these three are necessary:
mayi cananya-yogena
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
"constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people;"
The Three qualities are:
16. Mayi ca = in Me [Sri Krishna] and, ananya = not in others, yogena = mind, bhakti = devotion, avyabhicarini = unalloyed. Pure devotion only to Sri Krishna and to none else. Is it possible? Yes, if we can see the Lord in everyone we encounter. It does not mean that we should never even look at our own kith and kin. We should develop the mind to see the Lord in everyone. Slowly this will make us to realize the Lord in them and their familiar faces will fade. This is what Prahalada, whose love for the Lord was so deep, did. He told his father Hiranyakasipu that there were no separate leader for him and his father; he had neither friends nor enemies. He saw the Lord in everyone and so he could not see some as enemies and some as friends. When he was tortured also, he had this feeling only. When he was pushed into fire, he saw the hue of the Lord. When he was pushed into ocean, he saw the color of the Lord. When he was administered poison, he saw the bluish color the Lord, etc. Thus we have to see in all our relatives and in other gods, the Lord as Antaratma.
17. Vivikta- desa = solitary place, sevitvam = desired. This would avoid distraction.
18. Jana -samsadi = crowd of people, arati = not liked. Dies not like to be amidst crowds.
Opposite the garden where we are, is the Embar Jeer Mutt. The present Jeer tells that Dr,S. Radhakrishnan, past President of our country, it was not beyond the capabilities of anybody's understanding that Sri Ramanuja, was daring in his love, while doing reforms.
Monday, January 19, 2009
BG .13.9
We have returned to Sriperumbuduur, birth place of Swami Ramanuja. Today's [19th January 2009] lecture is from Sri Embar Jeer Mutt, here. From circa 1834, H.H. Embar Jeer lived with his original name Krishna. How he got the name Embar jeer? We now Thirukkovalur [திருக்கோவலூர்]. Krishna was born in a place Satyamur, near Thirokkovalur. Since he was born in Avani -Rohini [ஆவணி- ரோஹிணி], same as Lord Sri Krishna's birthday, he was christened Krishna. He learnt all shastras. The parents planned to get him married; but at that time itself, Krishna told that he was not interested in marriage. His desire was only in serving the Lord. He proceeded to worship the Lord of Tirumala. After crossing the hills, he lived in Tirumala. There he desired to become a sanyasi, and so requested the Periya Jeer Swami in Tirumala. He stipulated a condition. He agreed to initiate Krishna into priestsihood, provided he did according to Periya Jeer Swami's conditions. We would have noticed that all the sanyasins of Visishtadvaita philosophy, carry tridanada [திரிதண்டம்]. In that three bamboo sticks are fastened together. That is why it is called Tridanda. Its significance is that entities are Three: Iswara, Chit and Achit. We would have noticed Tridanda with Swami Ramanuja also. Periya Jeer Swami asked Krishna to procure three bamboos grown together at the same place. Normally, such bamboos can not be seen. But with the blessings of Lord Sri Srinivasa, Krishna was able to find and got them to Periya Jeer Swami. Krishna was initiated into priesthood and became a sanyasi. From Tirumala, he came to this place and was serving Swami Ramanuja sannidhi here. He was very much captivated by the appearance of Swami Ramanuja's idol. During Thirumanjanam, kattiyam [திருமஞ்சன கட்டியம்] used to be chanted. That is Swami Ramanuja's physical beauty would be described. Beauty of his limbs, his neck, etc., would be described. Also we have seen Nitya vibhuti and Leela vibhuti. Swami Ramanuja used to worship the Lord of Tirumala in North and Sri Ranganatha in South. That custom also was established here by this Sanyasi. Also in the Chiitirai [சித்திரை] month Thiruvadirai festival, on the Sixth day, Swami Ramanuja would be decorated with white robes [vellai sathuppadi kainkaryam வெள்ளை சாத்துப்படி கைங்கர்யம்]. We have seen earlier that due to problem from Kirumi kanda Chola [கிருமி கண்ட சோழன்] king, Swami Ramanuja had to leave Srirangam and escape to Melkote. At that time to avoid identification, Swami Ramanuja removed his usual saffron robes and put on white robes. On this day in the festival, that incident is recapitulated. This festival also was started by Swami Embar Jeer. At present the Eleventh Peethatipati [11th successor] is administering the Mutt. He is H.H. Appan Ramanuja Jeer Swami. We will now listen to his words of wisdom [anugraha bhasha அநுக்ரஹ பாஷணம்]:
Swami Ramanuja was avatar of Adisesha. Though he was taken to Srirangam, the eminence of his birthplace never lost its importance. That is why the idol which Swami Ramnuja loved - Than uganda Thirumeni தானுகந்த திருமேனி - is installed here. He had passed his power into that idol. Like Swami Ramanuja, another person appeared to reform all activities here. He was Swami Embar Jeer. He came here for services after getting directions from Swami Embar. After seeing all the prevailing conditions, he reformed the activities and brought the place into eminence. As a brahmachari [bachelor] he was worshiping a personal idol of the Lord Sri Srinivasa, which idol is still maintained in the mutt. He used to converse with Swami Ramanuja. Once he could not sleep, and he found the reason as flowers were not properly decorated on Swami Ramanuja idol! Then he got the temple archaka to open the sannidhi and organize the decoration! Such was his intimacy with Swami Ramanuja. He lived a very simple life. Initially, he was not properly cared for by the people here. He lived in a place where there were many serpents; perhaps. it is a link to his closeness with Swami Ramanuja, an incarnation of serpent Adisesha. He reorganized and ensured proper honours for Swami Ramanuja here. He established the thirumanjana kattiyam here. He developed many scholars. Thus he was also a reformist like Swami Ramanuja. This Mutt is famous for feeding pilgrims. It is apt that Velukkudi lecture on Gita, is here, and is based the Gita Bhashyam of Swami Ramanuja of this place. We wish him more success and long life.
[Now back to the lecture on Bhagavad Gita:]
We are to see sloka 9 of Chapter 13:
ashaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
"detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events;"
Here also Three qualities are mentioned:
13. Ashakti = indifferent. Excepting atman, he has no interest in other things. He is interested in knowing more about atman and does not show any interest in other matters. He neither hates them nor likes them. He is enthusiastic to learn atman; but remains aloof from other matters. This we notice in our life also. If we have interest in a particular subject then we are keen; otherwise we are totally indifferent. Karma yogi or Bhakti yogi has understood the difference between body and soul, and so his interest will be only in knowing more about soul.
14. Anabhisvanga = detached, putra-dara-grhadisu = in children, wife, house,etc,. He is detached from family interests and worldly affairs. This is not the temperement to be possessed by ascetics or sanyasi. After all they renunciate family life and take up priesthood. Gita is not exclusively for sanyasi. It is meant for those in family life also. Then, if the person is disinterested in family, how can family be run? Sri Krishna does not preach that we should abandon or hate family and its members; but we have to follow dharma. For upholding dharma shastras, one should have interest in family. All family members should be for just upholding dharma as in shastras. Beyond that one should be away from family. We should have desires in family life just sufficient to keep dharma; beyond this anything is poison [அளவுக்கு மீறினால் அமுதமும் நஞ்சு!]. We need not abandon family. We should avoid excessive attachment. Head of the family is responsible to maintain family. We should not think that we are attached to a particular family for ever, in all our previous births also. We have a car, it should be just the need for transport purposes. But if we go on upgrading the car, then it is to publicize and show as a staus symbol. This should be avoided. Similarly, we should regard family for purposes of maintaining shastras as per dharma and nothing beyond.
15. Nityam = always, sama-cittatvam = balanced mind in, ista = desirables, anista = undesirables, upapattisu = when they are attained. Mind should be steady whether desirables or undesiables are encountered. It should be steady always.
Swami Ramanuja was avatar of Adisesha. Though he was taken to Srirangam, the eminence of his birthplace never lost its importance. That is why the idol which Swami Ramnuja loved - Than uganda Thirumeni தானுகந்த திருமேனி - is installed here. He had passed his power into that idol. Like Swami Ramanuja, another person appeared to reform all activities here. He was Swami Embar Jeer. He came here for services after getting directions from Swami Embar. After seeing all the prevailing conditions, he reformed the activities and brought the place into eminence. As a brahmachari [bachelor] he was worshiping a personal idol of the Lord Sri Srinivasa, which idol is still maintained in the mutt. He used to converse with Swami Ramanuja. Once he could not sleep, and he found the reason as flowers were not properly decorated on Swami Ramanuja idol! Then he got the temple archaka to open the sannidhi and organize the decoration! Such was his intimacy with Swami Ramanuja. He lived a very simple life. Initially, he was not properly cared for by the people here. He lived in a place where there were many serpents; perhaps. it is a link to his closeness with Swami Ramanuja, an incarnation of serpent Adisesha. He reorganized and ensured proper honours for Swami Ramanuja here. He established the thirumanjana kattiyam here. He developed many scholars. Thus he was also a reformist like Swami Ramanuja. This Mutt is famous for feeding pilgrims. It is apt that Velukkudi lecture on Gita, is here, and is based the Gita Bhashyam of Swami Ramanuja of this place. We wish him more success and long life.
[Now back to the lecture on Bhagavad Gita:]
We are to see sloka 9 of Chapter 13:
ashaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
"detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events;"
Here also Three qualities are mentioned:
13. Ashakti = indifferent. Excepting atman, he has no interest in other things. He is interested in knowing more about atman and does not show any interest in other matters. He neither hates them nor likes them. He is enthusiastic to learn atman; but remains aloof from other matters. This we notice in our life also. If we have interest in a particular subject then we are keen; otherwise we are totally indifferent. Karma yogi or Bhakti yogi has understood the difference between body and soul, and so his interest will be only in knowing more about soul.
14. Anabhisvanga = detached, putra-dara-grhadisu = in children, wife, house,etc,. He is detached from family interests and worldly affairs. This is not the temperement to be possessed by ascetics or sanyasi. After all they renunciate family life and take up priesthood. Gita is not exclusively for sanyasi. It is meant for those in family life also. Then, if the person is disinterested in family, how can family be run? Sri Krishna does not preach that we should abandon or hate family and its members; but we have to follow dharma. For upholding dharma shastras, one should have interest in family. All family members should be for just upholding dharma as in shastras. Beyond that one should be away from family. We should have desires in family life just sufficient to keep dharma; beyond this anything is poison [அளவுக்கு மீறினால் அமுதமும் நஞ்சு!]. We need not abandon family. We should avoid excessive attachment. Head of the family is responsible to maintain family. We should not think that we are attached to a particular family for ever, in all our previous births also. We have a car, it should be just the need for transport purposes. But if we go on upgrading the car, then it is to publicize and show as a staus symbol. This should be avoided. Similarly, we should regard family for purposes of maintaining shastras as per dharma and nothing beyond.
15. Nityam = always, sama-cittatvam = balanced mind in, ista = desirables, anista = undesirables, upapattisu = when they are attained. Mind should be steady whether desirables or undesiables are encountered. It should be steady always.
Thursday, January 15, 2009
BG 13.8
Swami Thirukkacchi Nambi, who was Acharya for Swami Ramanuja, was the disciple of Swami Alavandar. He was born in the Tamil month Masi [மாசி] in Mrigasirsha [மிருகசீருஷம்] star, in 1009, to Veeraraghava and Kamalai. Thus we are celebrating his birthday millennium this year. Therefore, this year in Masi- Mrigaseersha [5th March 2009] his birthday millennium celebrations are to be held in Poovirundavalli. All are requested to attend those celebrations. Before that the Ten day festival is also being celebrated. We shall see some of his great qualities. We commit many sins and we have to be purified by eliminating all those sins. Thondaradipodi Alwar in his Tirumalai, suggests a method. By eating the remnants of the food served to great devotees and Acharyas, our miseries and sins are washed and we attain purity. 'Ucchishtam supavanam' [उच्छिष्टम सुपावनम] - taken as Mahaprasadam, such remnants cleanse us. This was in the mind of Swami Ramanuja. He had heard of the intimacy between Swami Thirukkacchi Nambi and the Lord Sri Varadaraja. We have heard of Sri Rama ans Sri Krishna talking, as they were Avatars. But how idols like Sri Varadaraja and Sri Ranganatha, spoke? But Swami Thirukkachi Nambi used to converse with Sri Varadaraja, while serving Him in the Aalavattam Kainkaryam. Swami Ramanuja observing this intimacy, requested Swami Thirukkacchi Nambi to visit his house and partake food in his house. His plan was to consume later, the remnants of the food served to Swami Thirukkacchi Nambi. But the plans of Sri Deavaraja were different and Swami Ramanuja's idea was never fulfilled. Swami Thirukkacchi Nambi agreed to visit. On the scheduled day Swami Ramanuja was waiting for Swami Thirukkacchi Nambi to visit. There was no sign of the guest. Swami Ramanuja went to Sri Varadaraja Perumal sannidhi, to look out for Swami Thirukkacchi Nambi. As he left, from another direction Swami Thirukkacchi Nambi arrived and partook the food and departed before Swami Ramanuja could return from the temple. Swami Ramanuja felt disappointed. He could not get the remnants of the food served to his guest. Swami Ramanuja had some doubts in his mind and he wanted to clarify them from Lord Sri Varadaraja. He expressed his desire to Swami Thirukkacchi Nambi and requested him to speak to the Lord. One day after the fanning service, Swami Thirukkacchi Nambi did not leave for Poovirundavalli and hesitated. Sri Varadaraja enquired as to his hesitation to leave. Swami Thirukkacchi Nambi expressed that he wanted some doubts Swami Ramanuja had to be cleared. Immediately the Lord Sri Varadaraja spelt out Six sentences [known as aaru varthaigal ஆறு வார்த்தைகள் in sampradhayam]. Without Swami Thirukkachi Nambi having to tell what those doubts were, the Lord mentioned that what He told were the clarifications for the doubts of Swami Ramanuja! Those Six sentences are to be engraved in gold and even today they are useful to us. Those Six sentences are described in a summarised way:
If we carefully look at the idol of Swami Thirukkacchi Nambi, we can notice his folded hands and a fan on his shoulders, ever ready to serve the Lord. Moolavar of Swami Thirukkacchi Nambi can be seen with cows nearby, to indicate his service to a devotee to attain Moksham. By worshiping him, we also gain the service attitude in us. We shall now proceed to sloka 8, wherein another Three qualities we should develop, are elaborated by the Lord. With the blessings of Swami Thirukkacchi Nambi we will see sloka 8:
indriyarthesu vairagyam
anahankara eva ca
janma-mrityu-jara-vyadhi-
duhkha-dosanudarshanam
"renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease;"
The Lord tells Arjuna to develop these qualities necessarily:
10. Indriyarthesu vairagyam = Detachment from senses' desires. Ragam means passion or desire. Vairagyam means the quality of not desiring, or be detached. Our sense organs seek various pleasures, like good food, pleasing music, etc. Each organ desires a particular sense of pleasure. If we allow organs to seek the pleasures they desire, then they are not available for meditation on atman. Along with sense organs, mind also goes away, making it impossible for any meditation. By devoting at least some time for this type of lectures or temples, we are preventing our senses to be drifted away.
11. Anahankara = egoless. Ego means mistaking body to be atman. Akara means body; aham means atman. So ahankara is mistaking body to be soul. They are different. This was preached by Jatabharata to King Rahuguna. Once King was travelling in a palanquin [பல்லக்கு], carried by men, among whom was Jatabharata, a Gyani. While carrying Jatabharata, moved haphazardly, causing uncomfortable journey to the King. The King angrily got down and asked Jatabharata, as to why he was not doing his duty properly. He said that when Jatabharata was well fed and had a sturdy body, why he could not carry the palanquin properly. Jatabharata replied that he never carried the King's palanquin! The King was carried by the wooden palanquin; which was supported by shoulders; which were supported by legs; and, whic were supported by the ground. So. King should question ground only! Thus he drove home the fact that atman and body were different. Our body is made of the Five graet elements [pancha bhoota]. Atman is none of them. Thus atman and body are totally different. Atman is none of the organs. We say 'my eye or my head', clearly indicating atman is different from the body or its organs.
12. Janma- mrityu- jara- vyadhi -dukha - dosha dosha anudarshanam= constant awareness of the defects arising out of birth- death - old age - disease - misery. This alone will make us to resolve not to have further births,etc.
If we devote ourselves in service to God, our mind will never drift. Swami Thirukkacchi Nambi aka Gajendra Dasa, symbolized service. We will now take leave of this Kshetram.
- Ahameva param tatvam. Sri Varadaraja is the God.
- Darsanam beda eva ca. Veda's policy and siddhanta were not that atman and Paramatman were one and the same. Atman is subservient to God. God was Master and soul was slave. Atman was to serve the Lord. Jeevatman and Brahmam were Two different entities.
- Upayeshu prapattitvat. There are many ways to reach the Lord. Among them saranagati or ultimate surrender was best.
- Antima smriti varjanam. Person who had surrendered, need not remember the Lord in the last moments in death bed.
- Deahavasena muktitvat. It was not necessary to expend all the sins [in this and any more subsequent births] to get Moksham; but Moksham is granted after the present life itself, if saranagati had been performed.
- Poornacharya samasraya: Swami Ramanuja was to seek Swami Periya Nambi, as Acharya.
If we carefully look at the idol of Swami Thirukkacchi Nambi, we can notice his folded hands and a fan on his shoulders, ever ready to serve the Lord. Moolavar of Swami Thirukkacchi Nambi can be seen with cows nearby, to indicate his service to a devotee to attain Moksham. By worshiping him, we also gain the service attitude in us. We shall now proceed to sloka 8, wherein another Three qualities we should develop, are elaborated by the Lord. With the blessings of Swami Thirukkacchi Nambi we will see sloka 8:
indriyarthesu vairagyam
anahankara eva ca
janma-mrityu-jara-vyadhi-
duhkha-dosanudarshanam
"renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease;"
The Lord tells Arjuna to develop these qualities necessarily:
10. Indriyarthesu vairagyam = Detachment from senses' desires. Ragam means passion or desire. Vairagyam means the quality of not desiring, or be detached. Our sense organs seek various pleasures, like good food, pleasing music, etc. Each organ desires a particular sense of pleasure. If we allow organs to seek the pleasures they desire, then they are not available for meditation on atman. Along with sense organs, mind also goes away, making it impossible for any meditation. By devoting at least some time for this type of lectures or temples, we are preventing our senses to be drifted away.
11. Anahankara = egoless. Ego means mistaking body to be atman. Akara means body; aham means atman. So ahankara is mistaking body to be soul. They are different. This was preached by Jatabharata to King Rahuguna. Once King was travelling in a palanquin [பல்லக்கு], carried by men, among whom was Jatabharata, a Gyani. While carrying Jatabharata, moved haphazardly, causing uncomfortable journey to the King. The King angrily got down and asked Jatabharata, as to why he was not doing his duty properly. He said that when Jatabharata was well fed and had a sturdy body, why he could not carry the palanquin properly. Jatabharata replied that he never carried the King's palanquin! The King was carried by the wooden palanquin; which was supported by shoulders; which were supported by legs; and, whic were supported by the ground. So. King should question ground only! Thus he drove home the fact that atman and body were different. Our body is made of the Five graet elements [pancha bhoota]. Atman is none of them. Thus atman and body are totally different. Atman is none of the organs. We say 'my eye or my head', clearly indicating atman is different from the body or its organs.
12. Janma- mrityu- jara- vyadhi -dukha - dosha dosha anudarshanam= constant awareness of the defects arising out of birth- death - old age - disease - misery. This alone will make us to resolve not to have further births,etc.
If we devote ourselves in service to God, our mind will never drift. Swami Thirukkacchi Nambi aka Gajendra Dasa, symbolized service. We will now take leave of this Kshetram.
Wednesday, January 14, 2009
BG 13.7
We have come to Poovirundavalli [பூவிருந்தவல்லி], more popularly known as Poonamalle [பூந்தமல்லி], a sub-urb of Madras city. Today's [15th January 2009] lecture is from Sri Varadaraja Perumal sannidhi. Apart from Sri Varadaraja, here Sri Ranganatha [Periya Perumal பெரிய பெருமாள்] and Sri Srinivasa [Tirumalai Appan திருமலை அப்பன்] are also gracing. We might be wondering how the Lord from Three Kshetrams are gracing here? We have already seen that Swami Thirukkacchi Nambi [திருக்கச்சி நம்பிகள்] was born in this place. He got the name Thirukkacchi Nambi, though born here. It is because, daily he used to collect flowers and make them into beautiful garlands, and would visit Sri Varadarajaswami temple in Kanchi and offer the garlands. He would remain there and serve the Lord by fanning Him and return by evening. This service is called Thiruvalavattam service[திருவாலவட்டம் கைங்கர்யம்]. Aalavattam [ஆலவட்டம்] means fan [விசிறி]. When he was born his parents had christened him as Gajendra Dasa [கஜேந்திர தாசன்]. But because of his daily service at Kanchipuram Sri Varadaraja Perumal temple, made him popular as Thirukkacchi Nambi or Kanchi Poorna.While doing such noble service to the Lord, once he was indisposed and so could not go to Kanchipuram. After waiting for His devotee, till night, the Lord decided to meet Swami Thirukkacchi Nambi at his place. Here, Swami Thirukkacchi Nambi also was restless as he could not serve the Lord. Next day as the day dawned, the Lord presented Himself before Swami Thirukkacchi Nambi; thus the Lord is gracing in this temple in Poovirundavalli.
The Lord as Moolavar is with right arm showing abhaya; left hand is above the left knee, promising good things for those who worship Him. Utsavar is Sri Devarajan or Sri Varadarajan. He is showing abhaya by His right hand and left arm is pointing to His Divine feet. Those who seek His divine feet, need have no fears. Like Swami Thirukkacchi Nambi we can also serve the Lord. For this we should go to this place and worship the Lord and Swami Thirukkacchi Nambi. The Lord seem to tell us that we should also cultivate the service attitude Swami Thirukkacchi Nambi possessed. Why the Lord of Srirangam and Thirumala also are gracing here? Swami Thirukkacchi nambi decided to do the aalavattam service and wanted to select the temple. First he went to Srirangam. When he approached the Lord, He told that since He was amidst cooling rivers, and so did not need that service. Next he approached the Lord of Tirumala. There the Lord said that being atop hill, already weather was cool, and so He also did not want fanning service. Next he came to Kanchipuram, where the Lord was amidst Yagna kunds and so place was very hot! In fact one can notice scars on the face of the Lord, as He emerged from the flames of Yagna kund! Thus Swami Thirukkacchi Nambi selected Kanchipuram and started Aalavattam service! One can notice Kacchikku vaitthan mandapam [கச்சிக்கு வைத்தான் மண்டபம்] on Hastigiri. The Lord arrives there and there Swami Thirukkacchi Nambi served the Lord continuously for many years. This is the reason why the Lord of all the Three kshetrams are here.
Sri Ranganatha, Moolavar, is with Four arms and is reclining. Utsavar is radiating with brightness and is gracing with Ubhaya Nacchiyars. Sri Srinivasa resembles the Lord at Tirumala. He directs His devotees to surrender at His feet, and He would reduce the ocean of samsaram to knee depth. One can thus very quickly worship the Lord of the Three Kshetrams in one go [Three in One!]. In Chapter 13, the Lord tells what are the benefits that accrue by worshiping the Lord. We understand that atman is different from body. We then know that serving the lord is our duty. We have to gain this knowledge and cultivate good qualities. Now, the Lord is going to list some Twenty qualities, we ought to develop, in the next Five slokas starting from sloka 7:
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam shaucam
sthairyam atma-vinigrahah
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control;"
Here Nine qualities are described:
The Lord as Moolavar is with right arm showing abhaya; left hand is above the left knee, promising good things for those who worship Him. Utsavar is Sri Devarajan or Sri Varadarajan. He is showing abhaya by His right hand and left arm is pointing to His Divine feet. Those who seek His divine feet, need have no fears. Like Swami Thirukkacchi Nambi we can also serve the Lord. For this we should go to this place and worship the Lord and Swami Thirukkacchi Nambi. The Lord seem to tell us that we should also cultivate the service attitude Swami Thirukkacchi Nambi possessed. Why the Lord of Srirangam and Thirumala also are gracing here? Swami Thirukkacchi nambi decided to do the aalavattam service and wanted to select the temple. First he went to Srirangam. When he approached the Lord, He told that since He was amidst cooling rivers, and so did not need that service. Next he approached the Lord of Tirumala. There the Lord said that being atop hill, already weather was cool, and so He also did not want fanning service. Next he came to Kanchipuram, where the Lord was amidst Yagna kunds and so place was very hot! In fact one can notice scars on the face of the Lord, as He emerged from the flames of Yagna kund! Thus Swami Thirukkacchi Nambi selected Kanchipuram and started Aalavattam service! One can notice Kacchikku vaitthan mandapam [கச்சிக்கு வைத்தான் மண்டபம்] on Hastigiri. The Lord arrives there and there Swami Thirukkacchi Nambi served the Lord continuously for many years. This is the reason why the Lord of all the Three kshetrams are here.
Sri Ranganatha, Moolavar, is with Four arms and is reclining. Utsavar is radiating with brightness and is gracing with Ubhaya Nacchiyars. Sri Srinivasa resembles the Lord at Tirumala. He directs His devotees to surrender at His feet, and He would reduce the ocean of samsaram to knee depth. One can thus very quickly worship the Lord of the Three Kshetrams in one go [Three in One!]. In Chapter 13, the Lord tells what are the benefits that accrue by worshiping the Lord. We understand that atman is different from body. We then know that serving the lord is our duty. We have to gain this knowledge and cultivate good qualities. Now, the Lord is going to list some Twenty qualities, we ought to develop, in the next Five slokas starting from sloka 7:
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam shaucam
sthairyam atma-vinigrahah
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control;"
Here Nine qualities are described:
- Amanitvam = avoiding disrespect to elders. Mani [मानी] means disrespect. Amani [अमानी] is opposite, being respectful.
- Adambhitvam = avoiding advertising for fame. Even good things we might do should not be for any publicity.
- Ahimsa = Never hurt. It means not to hurt by action, by words and by thoughts. Never to offend anyone.
- Ksanti = patience. We should remain composed even when provoked. Remaining calm while asleep is not ahimsa; but when we are kindled to retort, we maintain calmness.
- Arjavam = honesty. All our deeds, words and thoughts should be same. Mere talking truth or not stealing alone are not honesty. Our actions should conform to our speech and mind.
- Acaryopasanam = serving Acharyas [Teachers]. We derive all qualities from Acharya and so it is necessary to serve Acharya. In Srivaishnava tradition, it is an important task. Swami Ramanuja wanted to serve Swami Thirukkacchi Nambi; Swami Koorattalwan wanted to serve Swami Ramanuja. We should always remember the help given by Acharyas, and be grateful to them, always.
- Shaucam = cleanliness. Mere body cleanliness is not intended; but also cleanliness of our words and thoughts. Chanting the Divine names of the Lord keeps our speech clean; and, meditating on the Lord keeps our mind pure.
- Sthairyam = determination.We should be firm in our belief in the Lord and in Vedas. We should have unwavering faith in the Lord, that He protects us always. Even devotees face hardships. At those times they might be provoked by others to lose faith in Him. They should never allow such opportunities to shake their determination.
- Atma-vinigraha: = control of mind. Here atma indicates mind. Unless mind is controlled, we can never gain any other good quality. Sometimes we donate to temples and want our names to be publicized. At those times mind should ponder, whether our thinking to publicize our names was alright. After all, we are not donating anything of ours to the Lord, but we are returning some of His property to Himself. We should feel that an opportunity was given to us to participate in His service. This type of thinking is possible, only if mind is controlled.
BG 13.6
[Today (14th January 2009), I thought that there might not be any lecture. I tuned in to Podjigai channel and at 6:30 AM, some other program was going and so I concluded that Gita lecture was not there. But after listening to the next lecture, I realize that the program might have been delayed and I should have waited for some more time. I request the readers to pardon me for this grave mistake. To keep continuity, I am reproducing the slokas from the web, with the available interpretation]
Slokas 5 and 6 0f Chapter 13:
Slokas 5 and 6 0f Chapter 13:
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat kshetram samasena
sa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."
Monday, January 12, 2009
BG 13.5
We are at Kooram. The Lord is Sri Adi Kesava Perumal. Sri Thayar is Sri Pankajavalli Thayar. Today's [13th Januaray 2009] lecture is from Sri Thayar's sannidhi, which is about 100 years old. Sri Pankajavalli Thayar corrects and refines the devotees, so that their sins are pardoned and the devotees are accepted by the Lord. Pankajam means Lotus. Swami Koorattalwan wanted to compose a stotram on Sri Thayar and so, Sri Stavam was made. This is one of the Pancha [Five] stavams.
We can worship Sri Thayar to our heart's content. With Her blessings, let us see the path followed by Swami Koorattalwan. We will see the Ten principles he followed. These have been extracted from his life history. Before we see that we will see an incident in his life, which is intimately connected with the sloka of Gita we are to see. Sri Krishna preached that atman and body were different. Atman is subtle, ever lasting, embodiment of Gyana, etc; while body is percievable, destroyable and has no Gyana. Body is composed of the Five great elements. Atman has no organs. Thus if we research into atman, we will find two categories of character: One is the Gyana and bliss, which make it eminent. The other is it is subservience to the Lord or Paramatma. Both these characterstics, viz. Gyana and Subservience, are necessary to understand atman properly. If we think atman is mere genius, then we will have ego and pride and start thinking that we were independent. We should know that the knowledge atman possessed was that atman was subservient to God. This is true knowledge and such people are called Vedanti. Serving God is atman's duty - this knowledge is the true gyana, atman possesses. If we study vedanta, we will find this aspect of servant to the Lord is told very mildly; while the aspect atman is genius, is talked about very loudly. Badarayana, that is Veda Vyasa wrote Brahma sootram, condensing Vedanta. For this Swami Ramanuja wrote commentary - Sri Bhashyam. As he dictated Swami Koorattalwan was recording. In one place, Swami Ramanuja emphasized the Gyana aspect of atman. Swami Koorattalwan refused to write further, and he politely told his master that it was contradicting the subservience nature of atman, which he had been learning all along. Swami Ramanuja reiterated and asked Swami Koorattalwan to record what he told. But Swami Koorattalwan refused. This dispute went on for Three days and Swami Koorattalwan never relented. Finally, Swami Ramanuja conceded and the service nature of atman was given emphasis. That determination was in Swami Koorattalwan, that we were all servants of the Lord. We have to remember this great quality of Swami Koorattalwan, in spite of having noble birth, high education and vast wealth. In his life history we can find many such great qualities he possessed. We will now see Ten qualities for which he is remembered:
We can worship Sri Thayar to our heart's content. With Her blessings, let us see the path followed by Swami Koorattalwan. We will see the Ten principles he followed. These have been extracted from his life history. Before we see that we will see an incident in his life, which is intimately connected with the sloka of Gita we are to see. Sri Krishna preached that atman and body were different. Atman is subtle, ever lasting, embodiment of Gyana, etc; while body is percievable, destroyable and has no Gyana. Body is composed of the Five great elements. Atman has no organs. Thus if we research into atman, we will find two categories of character: One is the Gyana and bliss, which make it eminent. The other is it is subservience to the Lord or Paramatma. Both these characterstics, viz. Gyana and Subservience, are necessary to understand atman properly. If we think atman is mere genius, then we will have ego and pride and start thinking that we were independent. We should know that the knowledge atman possessed was that atman was subservient to God. This is true knowledge and such people are called Vedanti. Serving God is atman's duty - this knowledge is the true gyana, atman possesses. If we study vedanta, we will find this aspect of servant to the Lord is told very mildly; while the aspect atman is genius, is talked about very loudly. Badarayana, that is Veda Vyasa wrote Brahma sootram, condensing Vedanta. For this Swami Ramanuja wrote commentary - Sri Bhashyam. As he dictated Swami Koorattalwan was recording. In one place, Swami Ramanuja emphasized the Gyana aspect of atman. Swami Koorattalwan refused to write further, and he politely told his master that it was contradicting the subservience nature of atman, which he had been learning all along. Swami Ramanuja reiterated and asked Swami Koorattalwan to record what he told. But Swami Koorattalwan refused. This dispute went on for Three days and Swami Koorattalwan never relented. Finally, Swami Ramanuja conceded and the service nature of atman was given emphasis. That determination was in Swami Koorattalwan, that we were all servants of the Lord. We have to remember this great quality of Swami Koorattalwan, in spite of having noble birth, high education and vast wealth. In his life history we can find many such great qualities he possessed. We will now see Ten qualities for which he is remembered:
- Humanity, compassion and honesty. On should not live by cheating and by illegal methods.
- Swami Ramanuja was refuge. He firmly believed that the world would be redeemed by Swami Ramanuja alone.
- Never to hurt anyone by mind, words or action.
- Be away from those intending to harm. If possible, help them.
- Regard Sriman Narayana alone as Paramatma and worship. This is as per shastras.
- Feed as many poor as possible. In his place, Kooram, he used to feed hundreds of people. No guests should part with hunger.
- Patience. We should not get provoked even for great insults. In this fast world we are living, we find this quality is disappearing. People hoot horns while driving vehicles; no one wants to follow queue and wait for his turn. Swami Koorattalwan, was so patient that even when his eyes were plucked, he never cursed any one.
- Pride of birth, education and wealth should be avoided.
- Follow elders' path. We should emulate great persons and our ancestors; and not to ridicule and start new habits.
- Always ponder over the auspicious qualities of the Lord. This will refine our mind and thoughts.
rsibhir bahudha gitam
chandobhir vividhaih prithak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
"That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."
So many persons had elaborated on this subject. Rishi = Many sages, bahuda = in many ways, gitam = have sung [in praise of this subject]. Here by mentioning Rishi, it is intended to denote sage Parasara, who made the Vishnu Puranam. Veda Vyasa, Parasara, Tanka, Dramida, Bodayana, etc., have all praised this subject of atman, body and the Lord as Three separate entities and their relationships. Chandobhi = also by Vedas, vividhai = from different angles [researched], prithak = separately [explained]. Brahma-sutra padais caiva = also in the words of Brahma sootram. It is a very strange coincidence that we are seeing this sloka in this Kshetram, in which was born the person, Swami Koorattalwan, who recorded the commentary on Brahma sootram by Swami Ramanuja! We are fortunate! It is also to be appreciated that Sri Krishna wants to mention His great devotee Veda Vyasa, whose name was Krishna Dwaipayana! Hetu = reasonings, like logic and intelligence, viniscitai = established [by great Acharyas]. Vedas, puranas, Brahma sootra and commentaries, with logic and intelligence, by great Acharyas, all reveal that this subject had been reieterated, apart from what the Lord told Arjuna. All of them have unanimously commented about Achit, Chit and Iswara, and their relationships. Iswara is the Antaratma of both Chit and Achit. Arjuna seemed to say that while he appreciated the words of the Lord, he was a bit sceptical to believe that Sri Krishna was Antaratma of Arjuna, when both appeared to be separate! He was able to percieve that atman was in the body; but he could not easily accept the fact that God pervaded atman. Sri Krishna explained thus. In a big vessel full of milk, if we added some drops of water, we could not notice the water by eyes nor by tasting. But the fact remained that water was added! That is the limitation of our senses or the organs of intelligence! Similarly, because Arjuna [as also all of us] was pre-occupied by a combination of the three qualities of Satva, Rajas and Tamas. If, only Satva quality were there, then understanding that the Lord pervades all would be easily understood! But Sri Krishna was not going to stop preaching to His dear cousin Arjuna. Persons like great Rishis, whom Arjuna held in great esteem, have all told the same aspects. We will now take leave of this Kshetram.
Sunday, January 11, 2009
BG 13.4
Lord Sri Kesava is gracing in Kooram. It is the place where Sri Adi Kesava is blessing devotees, along with Sri Pankajavalli Thayar. What is the relationship between the slokas of Gita we are studying and the Lord of this Kshetram? The Lord said 'kshetrajnam capi vritti' [sloka 2]-know that He is residing or pervading in all. He is the Antaratma. The Lord Sri Kesava, shows that practically here. He is residing in all. Whoever is worshiped, ultimately reaches the Lord only!
The Lord is showing abhaya by His right hand and the left hand is on his left lap to assure that He would reduce samsaram ocean to knee deep level! The Lord here was worshiped by Swami Koorattalwan. The temple dates back to some 1700 years back. It is now 1000 years since Swami Koorattalwan was born. Is it that the Lord meditated for so many years, to get such a great Acharya to be born here? ! Here only, Koorattalwar was living. His son was Swami Koorattalwan. Sometimes when we speak, we refer to Lord Sri Krishna, in Tamil as avan [அவன்], normally considered as not respectful. Similarly, some of the Acharyas are referred to with the last letter 'n' [ன் ] instead of 'r' [ர்], giving a doubt that we are disrespectful to them [Mudaliyandan instead of Mudaliyandar or Koorattalwan instead of Koorattalwar]. Why this is so? Certainly we have to show the greatest respect to all Acharyas. Here, Koorattalwar would denote Swami Koorattalwan's father. Also, these names have been used to denote those Acharyas and we have to follow that tradition. Also when refering to Acharyas and Alwars, the Tamil sentence is constructed to show respect [முதலியாண்டான் வந்தார், etc.]; but while talking about Sri Krishna or Sri Rama, the sentences are constructed as used to denote actions of our children, and not the ones used for denoting elders [ eg. ராமன் வந்தான், etc,]. That way we show intimacy with the Lord! Besides the Lord is within us! Alwars and Acharyas are external to us, and so we have to show that respect! As mentioned earlier Swami Koorattalwan, assisted Swami Ramanuja in writing books like Sri Bhashyam. One more incident to explain Swami Koorattalwan's quality is narrated now. Once, a very close friend of Swami Koorattalwan was blessed with a child. Normally, we go to that person and congratulate and offer some gifts. But Swami Koorattalwan, went straight to the sannidhi of the Lord, and prayed with folded hands. Swami Koorattalwan's wife was Andal and she was equal, if not more, in devotion to Acharya and vairagyam. She was an example to all women to emulate. We understand from history that even after her husband's death, she continued with some services. Their children were Swami Parasara Bhatta and Swami Vedavyasa Bhatta. Andal, surprised at her husband's action on hearing the birth of a child to his friend, asked him why he did not go to his friend to greet, but went to the temple. Swami Koorattalwan replied very beautifully. If one is imprisoned, to whom would anyone approach to get one released? asked Swami Koorattalwan. Naturally, we have to request the authority who had imprisined the one, and not the imprisoned oneself! The child was born in this samsaram and was akin to imprisonment! To get that child Moksham or release, he had to request the Lord only and so could not go to his friend! That shows the faith and resolution he had in the Lord. The temple is beautiful. There is a pushkarini nearby. The place and surroundings are a great relief from the mechanical and hurry life in large towns and cities! Swami Koorattalwan was born in Thai Hastam. This is his millennium birth day year. Now we shall see sloka 3 of Chapter 13. In the last sloka Sri Krishna told Arjuna that that was knowledge, by which one understood Kshetram and Kshetragya. All other knowledge was waste. We should know our body is Kshetram or cultivable land, our atman is Kshetragya and the Lord is pervading all Kshetrams and all Kshetragya. Knowing the relationship among these Three entities and knowing that all these Three are different, is considered as knowledge.
'Indriyani manobuddhi: satvam tejo balam dhrithi: |
Vasudevatmakanyahu: kshetram kshetragya ||' [Phalasruti in Sri Vishnusahasranamam]
This sloka tells that Kshetram and Kshetragya belong to Sri Vasudeva. So, Jeevatman and body are the belongings of the Lord. In sloka 3, the Lord says that He was going to tell very important things about body and soul. What are the nature of body and soul? He is not going to tell about these in this sloka, but what all should be known about atman and body are mentioned in this sloka. When we see the sloka we would be wondering the way an entity is to be defined and explained. Definition and explanation or elaboration are different. We can appreciate the definition being perfect in this sloka. Explanation will also be perfect in the later slokas. We can easily deduce that our ancestors have, logically and without contradicting the basic Vedas, argued. Now sloka 3:
The Lord is showing abhaya by His right hand and the left hand is on his left lap to assure that He would reduce samsaram ocean to knee deep level! The Lord here was worshiped by Swami Koorattalwan. The temple dates back to some 1700 years back. It is now 1000 years since Swami Koorattalwan was born. Is it that the Lord meditated for so many years, to get such a great Acharya to be born here? ! Here only, Koorattalwar was living. His son was Swami Koorattalwan. Sometimes when we speak, we refer to Lord Sri Krishna, in Tamil as avan [அவன்], normally considered as not respectful. Similarly, some of the Acharyas are referred to with the last letter 'n' [ன் ] instead of 'r' [ர்], giving a doubt that we are disrespectful to them [Mudaliyandan instead of Mudaliyandar or Koorattalwan instead of Koorattalwar]. Why this is so? Certainly we have to show the greatest respect to all Acharyas. Here, Koorattalwar would denote Swami Koorattalwan's father. Also, these names have been used to denote those Acharyas and we have to follow that tradition. Also when refering to Acharyas and Alwars, the Tamil sentence is constructed to show respect [முதலியாண்டான் வந்தார், etc.]; but while talking about Sri Krishna or Sri Rama, the sentences are constructed as used to denote actions of our children, and not the ones used for denoting elders [ eg. ராமன் வந்தான், etc,]. That way we show intimacy with the Lord! Besides the Lord is within us! Alwars and Acharyas are external to us, and so we have to show that respect! As mentioned earlier Swami Koorattalwan, assisted Swami Ramanuja in writing books like Sri Bhashyam. One more incident to explain Swami Koorattalwan's quality is narrated now. Once, a very close friend of Swami Koorattalwan was blessed with a child. Normally, we go to that person and congratulate and offer some gifts. But Swami Koorattalwan, went straight to the sannidhi of the Lord, and prayed with folded hands. Swami Koorattalwan's wife was Andal and she was equal, if not more, in devotion to Acharya and vairagyam. She was an example to all women to emulate. We understand from history that even after her husband's death, she continued with some services. Their children were Swami Parasara Bhatta and Swami Vedavyasa Bhatta. Andal, surprised at her husband's action on hearing the birth of a child to his friend, asked him why he did not go to his friend to greet, but went to the temple. Swami Koorattalwan replied very beautifully. If one is imprisoned, to whom would anyone approach to get one released? asked Swami Koorattalwan. Naturally, we have to request the authority who had imprisined the one, and not the imprisoned oneself! The child was born in this samsaram and was akin to imprisonment! To get that child Moksham or release, he had to request the Lord only and so could not go to his friend! That shows the faith and resolution he had in the Lord. The temple is beautiful. There is a pushkarini nearby. The place and surroundings are a great relief from the mechanical and hurry life in large towns and cities! Swami Koorattalwan was born in Thai Hastam. This is his millennium birth day year. Now we shall see sloka 3 of Chapter 13. In the last sloka Sri Krishna told Arjuna that that was knowledge, by which one understood Kshetram and Kshetragya. All other knowledge was waste. We should know our body is Kshetram or cultivable land, our atman is Kshetragya and the Lord is pervading all Kshetrams and all Kshetragya. Knowing the relationship among these Three entities and knowing that all these Three are different, is considered as knowledge.
'Indriyani manobuddhi: satvam tejo balam dhrithi: |
Vasudevatmakanyahu: kshetram kshetragya ||' [Phalasruti in Sri Vishnusahasranamam]
This sloka tells that Kshetram and Kshetragya belong to Sri Vasudeva. So, Jeevatman and body are the belongings of the Lord. In sloka 3, the Lord says that He was going to tell very important things about body and soul. What are the nature of body and soul? He is not going to tell about these in this sloka, but what all should be known about atman and body are mentioned in this sloka. When we see the sloka we would be wondering the way an entity is to be defined and explained. Definition and explanation or elaboration are different. We can appreciate the definition being perfect in this sloka. Explanation will also be perfect in the later slokas. We can easily deduce that our ancestors have, logically and without contradicting the basic Vedas, argued. Now sloka 3:
tat kshetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me shrinu
"Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."
Me = from Me [Sri Krishna], shrinu = hear, tat = that, samasrenu = briefly! When the Lord says that He was going to tell summarising, it would occupy many slokas; not to mention what His elaborate lecture would be! First half of this sloka is about body; and the later part is about atman. Sri Krishna tells first, the things we ought to know about our body. Tat kshetram = that Kshetram, told in the earlier sloka, [Five things we have to know about the body],
- Yac = what is it made of?
- Yadrk = habitat or residence of what?
- Yad-vikarai = evolution of what? or, what are its manifestations?
- Yatas = for what result or benefit [is the body formed]?
- Yat = What is its nature?
- Yo = Who or what is atman's nature?
- Yat prabhava = what are the eminent qualities [of atman]?
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