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.