BG 14.13

Swami Pillai Lokacharya lived from circa 1205 to 1325. During his time due to foreign invasion, Sri Namperumal, Sri Utsavar of Srirangam temple, along with Sri Thayar, was carried by him and brought to Jyotishkudi, near Madurai and kept hidden. Swami Srisailesa aka Swami Tirumalai Alwar and Swami Thiruvaimozhi Pillai, was ruling Madurai, on behalf of the King. Swami Pillai Lokacharya desired that Swami Srisailesa be transformed by Swami Koorakulottama Dasa and become the next Sri Vaishnava Acharya. After this Swami Pillai Lokacharya died. King Parakrama Pandya, lost his father, when he was very young. Since the prince was too young to take up regal responsibility, Srisailesa was appointed as representative of the prince to administer the Kingdom. Once Swami Koorakulottma Dasa, had the opportunity to recite Nammalwar's Tiruviruttam, in Swami Srisailesa's presence. Swami Srisailesa was an expert in Tamil and so he requested Swami Koorakulottama Dasa to explain the meaning of the verses, but Swami Koorakulottama Dasa angrily refused to tell. Swami Srisailesa felt he was disrespected and wanted to punish him. When he consulted his mother Satvika Ammal, who was one of the disciples of Swami Pillai Lokacharya, she prevented him from awarding any punishment. On another occasion when Swami Srisailesa was riding an elephant, in procession, Swami Koorakulottama Dasa, appeared from a raised place and revealed himself as Acharya of Swami Srisailesa. Instantly, Srisailesa was transformed and got down from elephant and falling at the feet of his Acharya, prayed for preaching him the right way. But where to find time for the busy King's representative? Swami Srisailesa said that during the time he was painting his body with Srivaishnava symbols [திருமண் காப்பு], he was free to listen to his Acharya! Agreeing, Swami Koorakulottama Dasa preached. One day Swami Srisailesa was slightly careless, but observing this Swami Koorakulottama Dasa refused to teach any more and left the place. Realizing his mistake, Swami Srisailesa, immediately renunciated all his responsiblities and handed over the Kingdom to the King. Then, he went to Swami Koorakulottama Dasa and surrendered and became Srivaishnava Acharya. Swami Srisailesa lived from circa 1290 to 1410. He was born in Vaikasi - Visaka [வைகாசி விசாகம்], same as Nammalwar's birth day! Since he had deep love for Nammalwar's Thiruvaimozhi, he changed his name as Thiruvaimozhi Pillai. For the same reason he was also called Swami Satakopa Dasa. Srisailam means Tirumala, and so he got the Tamil equivalent name Swami Tirumalai Alwar. Born in Kuntinagaram, and got transformed by Swami Koorakulottama Dasa, he went to Alwar Tirunagari. He had done two important works: Nammalwar's idol in Alwar Tirunagari, was removed during an invation and hidden in Kozhikode [Calicut] in Kerala. When Swami Srisailesa was requested to restore the idol, he used his earlier high office and wrote a letter to the King of that region in Kerala. Agreeing, that King made arrangements to transfer back the idol to Alwar Tirunagari. He established a new town Ramanuja Chaturvedimangalam and installed Nammalwar. We can even now see the sannidhi of Swami Srisailesa. The next work he carried out was a commentary on Periyalwar Tirumozhi. It is a swapadesa [inner important] commentary for Periyalwar Tirumozhi. He also made Swami Manavala Mamuni as his disciple. Swami Pillai Lokacharya had many disciples. Swami Manvala Mamunigal was the son of one of such disciples. Swami Manavala Mamunigal came to Swami Srisailesa in Alwar Tirunagari and learnt everything. Before his death, Swami Srisailesa, desired that Swami Manavala Mamunigal should teach Thiruvaimozhi many times to all. We should know that both Swami Srisailesa and Swami Manavala Mamunigal have helped in propagating Tiruvaimozhi. Another reform was carried out. Swami Vilancholai Pillai [விளாஞ்சோளை பிள்ளை] was one of the disciples of Swami Pillai Lokacharya. He was not a Brahmin. He was serving in Sri Ananta Padmanabha temple in Thiruvanantapuram. When he died, Swami Srisailesa did all the last rites. In the sannidhi of Swami Srisailesa, we can see he is holding a sceptre. Next to this sannidhi is Swami Manavala Mamunigal sannidhi. We will now see sloka 11:

sarva-dvaresu dehe ’smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

"The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge."

If we find three boys sitting or standing, we can identify who is sitting and who is standing. But such clarity is not found in the three qualities and so how to identify which quality is surfacing at a given time? Sri Krishna replies in this sloka and says that it was simple. Tada vidyad vivrddham satvam ity uta = then understand that satva guna has developed [on the surface]. When? Asmin dehe = in this body, jnanam = Gyana, prakasa upajayate = brightly shines, sarva dvaresu = from all thresholds [like eyes, ears, mouth, mind, etc., which are gyanendriya]. In these places the knowledge should shine brightly. Then only we can perceive a matter in its true perspective. Sri Krishna tells that whenever we are able to perceive through our organs, any matter in its proper perspective, then we can conclude that satva quality is prominent in us. Mind should think properly, like other organs. We find misunderstanding between father and son or mother and daughter, etc. If one is able to understand properly the intention of the other, then such misunderstandings will vanish. Sometimes, we misunderstand others with good intentions, because of the words used. If satva quality is prominent, then we will know the good intentions and avoid misunderstandings. Satva guna will avoid confusion between pillar and thief, rope and snake, etc. Clarity of perception is indicative of satva quality. Satva quality will wipe out the misunderstandings in the generation gap. When we visit Acharyas, we find they are able to understand our intentions. Anyone can become like an Acharya, if satva quality is developed and nourished. It is a self test. Whenever we find that we are clear in our perceptions, we should try to repeat those causing satva quality, like the food we ate. Similarly, we should avoid all those which induced rajo and tamo qualities in us.

BG 14.12

Swami PillaiLokacharya [பிள்ளை லோகாசார்யர்] had many disciples. Among them Swami Koorakulottama Dasa [கூர குலோத்தம தாசர்] is important. His disciple was Swami Thiruvaimozhi Pillai [திருவாய்மொழி பிள்ளை], who was also known as Sri Sailesa, Satakopa Dasa and Tirumalai Alwan. He was also the direct Acharya of Swami Manavala Mamuni, the last among Vaishnava Acharyas. Today's [12th March 2009] lecture is from Thondanai aka Kuntinagaram, near Madurai. Swami Thiruvaimozhi Pillai was born in Kuntinagaram. From Madurai on the way to Sivaganga, at about 10 KMs, is Silaiman. At this place turning right and going some 4 Kms inside, is this place Kuntinagaram. Once Arjuna visited South. He had contacts with Kings of Pandya region. They were Pandavas and these were Pandyas! Earlier in Srirangam, it was told that Ikshvaku Kings of Ayodya had contacts with Kings of Chola region. Thus there was transactions between North and South for a very long time. When Arjuna came, Madurai was ruled by King Babuvahana [பபுவாஹந]. His daughter was Chitrangata [சித்திராங்கதை]. Arjuna married her, and King wanted to present a place to his son-in-law! Thus, this place was built and was named after Arjuna's mother Kunti. In this place Lord Sri Daivanayaka [ஸ்ரீ தெய்வநாயகன்] is gracing. The Lord is in standing pose. His soft right hand is in abhaya mudra and the left arm is in ahvahana [beckoning] mudra. His Divine feet are firmly placed on the lotus pedestal. These divine feet will drive away the sufferings in samsaram. Rajo and tamo qualities will decrease and satva guna will increase. Being an ancient idol, the Divine face of the Lord is sculpted very beautifully. His eyes welcome devotees. Crown is very beautiful. When the Lord adores Himself with garlands and ornaments, it is to reduce His beauty! We can notice a black dot placed on the face of a child, to ward off ill effects [திருஷ்டி]. Similarly, are these ornaments on the Lord! They will reduce the natural beauty of the Lord! He is accompanied by Sri Sridevi and Sri Bhudevi. While Sri Sridevi is holding a lotus bud, Sri Bhudevi is holding a lotus flower! Our atman also is neither in bud stage nor in fully developed stage. But Sri Nacchiyar develops our atman and recommends Her Consort, the Lord, to bless us. Now we will see sloka 10 of Chapter 14. The Lord had mentioned that satva, rajas and tamas qualities are inherent in us, and the effects of each of them in us. They bind us in samsaram: satva by sukham, rajo by activities and tamo by carelessness. Arjuna gets a doubt here. In moola prakruti, these three qualities are inherent. From that prakruti, our bodies are all formed. Thus our bodies possess these qualities inherently. Be that so, how satva, rajo and tamo qualities would propel us in various effects? These three qualities could be in equal or unequal proportions. We find the effects are changing daily. How these changes are justified? Sri Krishna replies these questions in sloka 10:

rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

"Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy."

The Lord manipulates three words in a beautiful cycle! When stvam, rajas and tamas are inherent, how each one induces the other? One causes happiness, another causes activities and yet another, carelessness. How each separately work? We also do not see that one individual is always in happiness, another person in activities alone or a third person is always careless. Each of us is, in our life for some time careless, for some time very active and for sometime happy. Within us we see all these changes. So, how do these three induce us in a particular effect? Why they are not equal? Bharata = Arjuna! [hinting that Arjuna true to his Bharata dynasty, should exhibit satva quality alone]. The mother of Swami Thiruvaimozhi Pillai, of this place, was called Satvikai Ammal []. Abhibhuya = supressing, rajas tamas = rajo and tamo qualities, satvam = satva quality, bhavati = remains [prominent]. Sometimes, satva guna will surface, pressing below rajo and tamo qualities. [Similarly] rajah = rajo quality [will supress], satvam tamas = satva and tamo qualities, tamoh = tamo quality [will supress], satvam rajas = satva and rajo qualities. Thus at any instant satvam or rajas or tamas will dominate and keep the other two qualities suppressed. Whichevr quality is predominant, that would cause its effects. This is the reason why we behave in a particular way at a given time, Sri Krishna tells. This is the reason why we are happy at sometime, do wrongly by carelessness at sometimes and be active at other times. Why this happens so? is very important. Over our many births we have accumulated punya and papa. Due to punya karma, we get the blessings of the Lord. Those blessings will induce satva quality to be prominent. This is one equation. Our accumulated papa, cause the dislike of the Lord, Who wants to punish us. This causes rajo or tamo qualities to be prominent. In addition to this, the food habits have an effect on the prominence of satva or rajas or tamas qualities. This is another part of the equation. Therefore, with punya and consequent blessings of the Lord, plus the satvika quality food, will enhance satva quality. Similarly, with accumulated papa, and consequent anger of the Lord, plus food that stimulates rajo and tamo qualities, will enhance rajo or tamo qualities in us. Therefore, what we have to do is to do atonement for our papa, and get rid off ill effects, worship the Lord to have His grace and blessings and control our food habits to yield satva quality. In our body, according to Ayurveda, vada [gas], pittha [bile] and kabam [phlegm] are to be equally balanced. Food habits can stimulate either vada or pittha or kabam to increase, causing disease. We are to expel stool, urine and sweat. If these are not expelled properly, then we get illness. Similarly, in satva, rajas and tamas, anyone dominates and cause effects. So we are clear that we have to do punya karma, have proper food and seek the blessings of the Lord. This will stimulate satva quality in us.

BG 14.11

Today's [11th March 2009] lecture is from Sri Madhava Perumal temple at Mylapore. Ma indicates Sri Thayar Sri Mahalakshmi. Dhava indicates the Lord of Sri Mahalakshmi. Alwars say that by chanting the Divine name Sri Madhava, no sins will ever accrue to us. Sri Thayar removes all our sins and joins us with the Lord. Temple has a very colourful Gopuram. After entering, we see Dwajasthambam and the broad corridor or prakaram [பிராகாரம்]. On one side we see Santhana pushkarini. Those childless, bathe in this pond and worship Sri Kalyana Madhava, and are blessed by Sri Amrutavalli Thayar, to have children. As we go round the temple we see Sri Amrutavalli Thayar sannidhi. She was brought up by sage Brighu and later married Sri Kalyana Madhava. The Lord churned the milk ocean with His thousands of hands and distributed the Amrut to Devas. At thet time Sri Thayar emerged out of Amrut and came to Mylapore and was brought up by sage Brighu, and later married Sri Kayana Madhava. Going round further, we see the important sannidhi of Sri Varaha. Every monthe He graces Thirumanjanam and is worshiped by all. During examinations time, special poojas are arranged and the prasad is distributed to students. Continuing to go round, we come across Sri Andal sannidhi. Sri Kalyana Madhava resting His head on Sri Andal's lap, is a very famous festival. In Srimad Ramayana, in Chitrakootam, Sri Rama was similarly resting His head on Sri Sita's lap. As we continue, we see sannidhi of Sri Rama, where Sri Rama graces along with Sri Sita and Lakshmana. Further, is the sannidhi of Hanuman. A unique feature in this temple is the sannidhi of Sri Chellapillai [Sri Selvapillai]. Earlier we saw that Swami Ramanuja was in Melkote, Karnataka, for Twelve years. The Lord of Melkote is Sri Chellapillai. Between His feet is Sri Mahalakshmi Thayar. Annually, Yatiraja Sampat Kumara utsavam [festival] is celebrated. We can see the portrait of Sri Chellapillai seated on the laps of Swami Ramanuja. During adyayana utsavam, the Lord graces in variety of appearances. We can then see the Lord appearing as Sri Gitacharya, preaching Arjuna seated behind in the chariot. The Lord of the temple is Sri Kalyana Madhavan. Sri Utsavar is Sri Aravinda Madhava, in standing pose, with discus and conch in the upper arms and lower arms are in abhaya and kati mudras. With the blessings of the Divine Couple, we will see sloka 9 of Chapter 14. In this temple, Peyalwar is in standing pose with folded hands. Opposite Peyalwar is the sannidhi of Thirumazhisai Alwar, Fourth among Alwars and who was converted by Peyalwar. If we have the blessings of Peyalwar, it means our darkness of ignorance is dispelled. In the last Three [6th, 7th and 8th] slokas, we saw how satva, rajas and tamas qualities immerse us in samsaram. Now the Lord summarizes them in sloka 9. In each previous slokas, the Lord mentioned the special features of: satva guna and its effects of Two [Gyana and Ananda] in sloka 6, rajo guna and its effects of Three [ragam (sexual desires), trishna (material pleasures) and sangham (love for relatives)] and tamo guna and its effects of Three [pramada (carelessness), alasya (laziness) and nidra (sleep)]. In sloka 9, the Lord, summarizes and tells the main effect of all the Three qualities. In satva guna, for example, it is Ananda or Sukha is more important. Sloka 9:

sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta

"O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness."

Sanjayati = propels. Each quality propels us in something. Satvam propels in sukham or comfort. Though earlier Two effects, Gyana and Ananda were mentioned, Gyana is pursued to have Ananda or comfort. Rajas quality propels into action. Lust, passion and love make person to act and so action is important in rajo quality. Tamah tu = while tamo quality, jnanam = Gyana or intellect, avrtya = is covered or hidden [from seeing the true nature of matters]. This results in pramade = carelessness. All our prescribed actions will be done improperly. Carelessness is more severe than laziness and sleep. All the Three qualities propel us in their respective effects [satva in sukham, rajas in activities and tamas in carelessness] and the associated actions perpetuate us in samsaram. To get out of these, worshiping Sri Amrutavalli Thayar and Sri Kalyana Madhava, is the only way. We will now take leave of this temple.

BG 14.10

To worship Sri Kesava Perumal, we are at Mylapore. We are welcomed by the Rajagopuram. We prostrate at the tall Dwajasthambam, opposite which is Sri Kesava Perumal sannidhi. To His right side is Sri Mayuravalli Thayar. The Lord is gracing entire Mylapore, with Sri Mayuravalli. In Sanskrit Mylapore is called Mayurapuri. As we go round, we come to the sannidhi of Sri Sudarsana. As we go further round, we come to the place where the Lord graces Adyayanotsavam. We enter to worship the Lord. The Lord is in standing pose. Similarly, Sri Utsavar is also in standing pose. We can see the bewitching smile on His face. He seems to tell the devotees that just chanting His name would remove all sufferings. We worship the Lord with Sri Ubhaya Nacchiyars. As we come out we see the beautiful image of Peyalwar, who appeared as the third Alwar. He is seated, with folded hands, worshiping the Lord and his two predecessors. He is with beautiful nose and always chanting lips. The Lord is known by many names like Sri Savana Kesava, Sri Mayura Kesava, Sri Adi Kesava, etc. Sages like Brighu performed savana yagna. They desired to see the Lord as Sri Kesava. Thus the Lord is known as Sri Savana Kesava. A plant is known as mayuram. There was a King Sumanaga in Surya dynasty. Since the King was blessed with this plant, the Lord is known as Sri Mayura Kesava. Since the Lord is present from ancient times, He is called Sri Adi Kesava. The Lord had blessed both Surya and Chandra dynasties. Chandra [Moon] bathed here to wash off his sins and so the pond is called Chandra pushkarini. This name got mutilated to become Chitrakulam [சித்திரைக் குளம்] in Mylapore. Nammalwar says that the blackness of the Lord's hair, is darker than the darkness in the night of Amavasya [New moon day]! By worshiping such a dark haired Lord, our tamo quality, usually symbolized by black color, will vanish. Normally, light is used to drive away darkness; but here darkness dispels darkness [tamo quality]! Now, the Lord tells in sloka 8, the nature of tamo quality and how it perpetuates the bondage of atman in samsaram:

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

"O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul."

Bharata = offspring of Bharata dynasty [Arjuna]. The Lord tells Arjuna four points: what is tamo quality, why tamo quality is exhibited, what happens because of tamo quality and how tamo quality binds us in samsaram. So in this sloka we can see tamo quality, its cause, its operation and its effect. Tamas tu = while tamas quality [here the word tu differentiates tamas quality from satvam and rajas; one might manage satva and rajo qualities, but tamas quality is very dangerous], ajnana-jam = is off shoot of ignorance, viddhi = understand. Ignorance is misunderstanding and is opposite of Gyana, which is understanding a thing properly and truly. Agyana is not merely not understanding, but understanding in the wrong way! By understanding one as another is viparita gyana [விபரீத ஞானம்] or misunderstanding. This tamo quality emanates from ignorance or agyana. Sarva- dehinam = all bodies are, mohanam = in delusion [here mohanam does not mean faintness, but adopting practices and beliefs opposed to Dharma]. Gyana should be what is in accordance with Vedas. Here, Sri Krishna tells that tamas quality, will make the person to interpret wrongly Vedas and adopt wrong practices. Delusion is not accepting Vedas' orders or misinterpreting Vedas. From agyana or misunderstanding truth, is born tamas quality, which induces delusion and follow beliefs and practices opposed to Dharma. Pramada = carelessness, alasya = laziness, nidra = sleep, tan = these, nibhadnati = bind [in samsaram]. In our conversation, we appreciate a thing by telling 'pramadam'. But in Sanskrit, pramada means carelessness! Carelessness makes us to do all our duties wrongly. Vedas prescribe do's and don't's to various people at various times. They are rules and regulations. Carlessness would make us to do things wrongly and bind us in samsaram. Alasya is laziness. Some of us are to perform pooja early morning. If laziness is there, this is delayed and so we accumulate papa and get bonded in samsaram. Nidra is sleeping. Dharma shastra says that during sunrise, we should not be asleep. Our intellect or buddhi is bright in early mornings. But many follow late sleeping and skip early rise! Thus sleep prevents us from doing good things. We have to have sleep, which rests some organs. More sleep and no sleep are never good for us. There are many stages in sleep: jagrata or woken up stage, swapna or dreaming stage, sushupta or sleeping stage and turya or uniting with God and enjoying stage. In this last stage only we get the true rest and recharge for our organs. On some days we get up totally refreshed. If this is not there, then our sleep has been not proper. Mere duration of closing the eyes will not refresh and recharge our organs. Thus long sleep is an exhibition of tamas quality. We will not do what is to be done and vice versa, and do things at unscheduled time. Thus misunderstanding gives rise to tamo quality. Tamo quality would enable delusion and misinterpretation of Dharma. Delusion will result in carelessness, laziness and sleep. These will result in wrong actions and bind us in samsaram.

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.

BG 14.8

Today's [6th March 2009] lecture is from the descendent 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 Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendents 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 Thirumani [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 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. The idols worshiped 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...]. 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.

BG 14.7

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 house hold dharma [gruhasta गृहस्ता ]. Swami Manavala Mamunigal taught them all about philosophy. Swami Manavala Mamunigal once visited Ghatikachalam and worshiped 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 Vadathiruvarangam [வட திருவரங்கம் North Srirangam] and a pond as Vadathirukaveri [வட திருக் காவேரி North Kaveri]. Swami Erumbiappa had written many books praising his teacher, Swami Manavala Mamunigal. Among them Varavara Muni sathakam, Poorva dinasarya and Uttara dinasarya are important. It expalins 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, 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 Satva, Rajas and Tamas qualities and how each of them push us into bondage in samsaram. Earlier we saw that the inseparable satva, rajas and tamas qualities of prakruti, keep us bonded in samsaram. This sloka is about satva 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 satva quality' says Sri Krishna. But Arjuna should not be bonded by the satva quality also. Tatra = there [amidst the three qualities], sattvam = satva 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 satva 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. Satva quality does not block. Is it then better to develop satva quality? Satva quality can be developed by our food habits. We have to carefully select what we eat both for health and for developing satva 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 satva 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 satva quality binds atman in this samsaram. But satva quality is praised, why? Yes, compared to rajo and tamo qualities, satva 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 = [satva quality develops] interest in [worldly] happiness [or comfort]. Similarly, jnana-sanghena = interest in knowledge. Satva quality encourages acquring more knowledge and more happiness. Here. satva 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 samsaram repeatedly. Thus satva 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 satva quality also binds us in samsaram. What is the solution, then? The Lord answers this question in later slokas, for which we will wait. But worshiping the Lord, we will be blessed with divine knowledge and happiness, which will not tempt us to be bonded in samsaram. Though Erumbi village does not have any temple, Swami Erumbiappa's murthy is in the temple of Sri Bhaktochita. Worshiping these idols will develop satva quality of superior nature.