BG2.45

Approach happiness and sorrow equally, is the first step in Karma yoga. Sri Krishna also eulogized the greatness of Karma yoga. Even a small amount of practice of Karma yoga will yield proportionate results. If the Karma yoga was stopped, the accrued benefits will not go waste. Arjuna should practice Karma yoga as it was advised by Sri Krishna and it will definitely yield results. Some examiners will value the answer papers and allot proportionate marks to the method and to the correct steps written, even if the final result was wrong. Likewise, there are benefits for the extent up to which Karma yoga was practiced. Abandoning Karma yoga incomplete does not cause any bad effects. Even the small results achieved by practicing Karma yoga, will save from the dangers of rebirth and associated perils. Now we will see the 41^st sloka:

vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo ’vyavasayinam

"Those who are on this path[ with Moksham as objective] are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute [performing kamya karmas]is many-branched."

Sri Krishna categorizes the actions or karma we do into two. One with the goal of achieving Moksham or eternal release. The second is those performed with lower objectives. Our approach should be for the first one only. But if we have the trivial results as objectives, these will be many and changing frequently, and will never make one to profit. Thus Sri Krishna describes the superiority of karmas with Moksham as objective to other kamya karmas. Does this mean one has to start karma yoga with Moksham as objective as soon as one is born? Do not we require all the comforts in life on this earth? Sri Krishna advises Arjuna not to waste his efforts for trivial gains but for the lofty Moksham. Let us examine what He said with some practical examples. When a child starts education, it learns one by one alphabets and counting. Thus the child starts from a very small, almost a point, in the learning process. Then this learning process builds up as the child progresses from say 1^st standard to the 2^nd standard. It enlarges further in the 3^rd standard and so on. When the child reaches the school final or 12^th standard or +2, as it is called, the learning has broadened to a great magnitude. Thus the learning, which started almost from a point in the 1^st standard, has diverged into a very broad measure in the school final. The child had learnt all types of subjects up till now. But the moment the child, now a lad, enters college study, there is a perceptible change in the learning. Instead of learning all subjects the learning is concentrated to a particular field of choice. In the graduate and postgraduate, this process is further narrowed and deeper studies are made. Then finally in the research, only a single aspect is taken up and the learning and study narrows to almost a point. If we imagine this pictorially, the education process starts from a point, diverges as time progresses, then after a stage, it starts converging and finally reaches a point. Recollecting an earlier lecture, it was told that Sri Namperumal arrives from Sri Kamalavalli Nachiyar temple, Urayur, to Sri Ranganayaki Thayar sannidhi, Srirangam, when the Mattayadi festival takes place, on the 6^th day of Panguni Uthram festival. Next day the Lord, reluctantly, takes leave of Sri Ranganayaki Thayar, and getting in to the Goratham chariot goes in procession in the streets. We will see the construction of the chariot. It starts from a narrow base and enlarges to a broad middle and then again starts narrowing and reaches to a point on the top. This symbolically represents the sloka in study. We first start learning about the atman, in a very small way. We slowly enlarge our knowledge about atman- atman requires a body; every life has distinct desires; various karmas are performed to get the desired results; and to perform these kamya karmas one learns so many things and does so many professions. In the process many births are taken by the soul and thus the entire process is diverging. Therefore, as we saw in the education system or in the construction of a chariot, now the objective of the atman has to concentrate and seek a single supreme objective. Earlier the atman wanted to learn worldly knowledge, wanted to enjoy married life, the wanted to enjoy the company of children, then wanted to have sound health, then wanted to earn good name among relatives and friends, etc. Now, it has to converge and pursue only those karmas which will lead to Moksham. At this time if one seeks lower objectives, there will be diversion as well as waste of time and efforts. Sri Krishna thus tells Arjuna that the karma done for Moksham will always be same type. Whereas the kamya karmas for lower benefits are plenty and we can never complete all of them. So there is the necessity for choosing only a single objective. Soul is the servant of God. Atman has total knowledge. Atman’s nature is happiness. So atman cannot waste pursuits after trivial results. If one remembers these and performs the actions or karma with a steadfast mind, then that knowledge will be one or same. Whereas since the kamya karmas are not performed with the right knowledge of atman, they will all be diversified and will not lead to a finite result. Convergence only can lead to a single objective. So Arjuna is advised to take up only those karmas, which will get him Moksham. A clear and proper understanding of the atman alone will enable to perform karma yoga.

BG2.44

We are at the Kamala Pushkarini of Sri Kamalavalli Nachiyar temple, Urayur. Pushkarini means, a bath in that pond will cleanse all our sins and give us everlasting happiness. Pilgrims travel for holy bath in Ganges, Srirangam, etc,. If it was for a mere cleaning of the body, it could have as well be done in our house in tap water. Then why, this pond? This is associated with the Lord. It is in existence for many centuries. Many great people have bathed in this Pushkarini to wash away their sins. Shastras [Holy code books] prescribe the benefits one gains by taking bath in this pond. So, instead of taking bath anywhere, we take bath in this pond and attain happiness. A bath anywhere will clean our body, but a bath here will not only clean the body but also obtain Moksham for us. Why one cannot get moksham by bathing in tap water? Because no shastras or puranas or our elders have prescribed that. There must be a vidhi or guideline in the shastras. That is if we act according to the instructions of Vedas or shastras, we will get the benefits stipulated. We all do not lie or steal or harm other lives. Why? Because in the Vedas these are stipulated. Speak only the truth; perform righteously; regard mother, father, teacher and guests as God. All these are prescribed in the Vedas and so we follow those instructions. If we act as per the instructions of Vedas, we get the smaller benefits, as well as the supreme advantages. So, we now understand that any action can be done anywhere as per the instructions[of shastras] or otherwise. In the latter case we can never reap the best benefits. This is evident from the bath in this Pushkarini itself. A bath in any other place will only remove the physical dirt on the body while a bath in this pond will, with the blessings of Sri Kamalavalli Thayar, fetch Moksham also. So, our shastras mention. What is Karma yoga? It is eating, sleeping, working, etc. Nothing extra is required to be done. But these activities are to be done as prescribed in shastras. This is very important. If we do our activities according to the dos and don’ts of shastras, it is karmayoga. If we do karma yoga we are sure to attain Moksham. Shastras are instructions given by God. He has told that He liberates the one who faithfully follows His instructions. Once we have that belief that we are acting according to the stipulations of the Lord, He also will erase all our sins and make us to reach our natural state of happiness,Moksham. In these instructions one is asked to eat, sleep and work. Nowhere the shastras ask us not to do anything else. The person instructed [by shastras] could be a bachelor or married or sanyasin or a beast or bird. Whoever be, if the prescribed action is performed with a firm belief that this will yield Moksham, that result will be achieved. A bath in this pond with a belief that it will only remove my body dirt, then this action will not get Moksham. But same action with a firm belief that I will get Moksham, by bathing in this pond, will get Moksham. So a steadfast belief is to be there along with the vidhi. If we list the points to be noted for Karmayoga, it will be:

• Performing the duties stipulated by Vedas or by God.
• When doing that activity objective should not be for trivial or lower benefits but for supreme advantages.
• A firm belief that Karmayoga will yield Moksham.

With these, every activity, be it mere eating or sleeping or getting married or getting children, will all be Karma yoga. That is, the same routines performed earlier are to be done, with the feeling that these are prescribed by Sri Krishna and with an objective being on a higher plane. Gita does not teach what cannot be practiced in real life. These karmas or actions to be performed are classified in three categories:

• Nithya- to be practiced daily
• Naimithika- to be performed due to certain reasons or in certain occasions
• Kamya- to be performed to achieve certain goals like begetting children, success in exam, etc.

All these karmas or actions are stipulated. These have to be done uninterruptedly. Performing annual ceremonies [shraddham] for deceased forefathers [pithru], celebrating festivals, etc. are all Karma yoga. Why Sri Krishna is encouraging Arjuna to fight? Because it is stipulated for him. He is asked to do what he learnt. So, Karma yoga can be performed by anybody. Sri Krishna lauds the greatness of Karma yoga, thus:

nehabhikrama-naso ’sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat

"In this endeavor [karma yoga] there is no loss or lessening for a little advancement on this path and can protect one from the most dangerous type of fear."

Just as we make a child to study by praising all the benefits on getting educated, Sri Krishna is inducing Arjuna on the advantages of Karma yoga. Sri Krishna says that after starting Karma yoga, if one stops, the benefits to that extent will be there always and when again continued, these benefits already accrued will be carried over. It is stipulated in shastras that one should not abandon karma halfway. If abandoned, harmful effects will seize the performer. Arjuna is scared on this point. Sri Krishna corrects him that stipulation was for performing activities for reaping smaller or lower results. Since, He is asking Arjuna to do the Karma yoga for Moksham, this fear is unfounded. So, with such a supreme objective when Karma yoga is performed, even a small fraction of it will protect from a very large fear, like rebirth.

BG2.43

Three alternatives are suggested. Karmayoga, Gyanayoga and Bhakthiyoga. Instead of practicing each separately, it is better to have one as the pradhanam [main] and the other two as angam [branches or ancillaries]. Just like in our degree courses we have one subject, say Chemistry, as main and study say, mathematics and physics, as ancillaries. Similarly, if one decides to seek Moksham through Karmayoga, then one has to have Gyanayoga and Bhakthiyoga as ancillaries. But there is a difference. In the education system, pass in the main can be done without studying the ancillaries. Whereas, in seeking Moksham, if Bhakthiyoga has to be practiced, then one has to practice Karmayoga and Gyanayoga. Without these two, a person cannot practice Bhakthiyoga. Let us see what Upanishads say on this. Atman has to have drashtavya:, srothavya:, manthavya: and nidhithyasithavya:. To realize Paramatma, atman has to listen about Him. Then, contemplate on what was listened to. Then meditate without interruption , but with concentration. Such continuous meditation is called Bhakthi and this results in merging with the Paramatma. This will make the atman to feel happy in union with and sorrow in separation from God. Thereafter, the soul departs this body and this world and reaches Moksham and remains with Him in eternal happiness. It is a stairway to Moksham. All born cannot immediately go for Moksham. In this world lots of good things are to be done and this life has to be happily spent. But the objective should be to reach Moksham after this life without the perils of another birth. When will this thought come? First, one should realize that this body is perishable and atman is indestructible. If one thinks atman and body are same, when body perishes, atman also will perish and then there would be no need for Moksham or worry about rebirth. So, this basic knowledge that atman and body are different is essential. Not merely accepting that they are separate, it should be firmly believed that atman is eternal and body is destroyable. Further, it should be realized that in this life happiness and sorrow are mixed. The natural feeling of the atman is always happy. But when inside a body in this earth, mixed feelings are unavoidable. So, the objective should be to get the everlasting happiness, its natural quality. This pursuit is necessary. We normally describe any person dying as that person attained nature. This word attains implies that after death, the soul goes elsewhere. The body seen reaches dust. So when someone attains nature, it means the soul reaches nature and body reaches mud. Also, attained nature means earlier it was in artificial state. Therefore, departing from the body, the atman attains nature and when in the body it was in an artificial state. Thus objective should be that atman should attain its natural state, that is Moksham. This realization about atman and body is the first step in the stairway. This step alone cannot take to the top. The next step is to realize that this atman is servant of God. Paramatma is the ruler and atman is ruled. Therefore, atman has to cling to the Feet of the Lord. Instead of saying that Karmayaoga, Gyanayoga and Bhakthyoga are various paths to reach Moksham, Bhakthyoga is the main. Visiting temples, chanting His names and helping His devotees, will all constitute Bhakthiyoga. For this as main one needs Karma [action] and Gyana [knowledge]. These are needed in any activity. When we drive a car, knowledge of which is brake or accelerator is necessary. But mere this knowledge cannot drive the car, and so the action to press the correct pedal will make the car to move or stop. Both are necessary. For Bhakthi in Him, action and knowledge are essential. Thus to attain Moksham, bhakthi is needed. For bhakthi, karma and gyana are ancillaries. This requires the basic knowledge about atman. This is what Sri Krishna also preaches. He stressed the eternal nature of soul from the 12^th sloka of 2^nd Chapter till 30^th sloka. From the 39^th sloka He preaches Karmayoga till 51^st sloka and then Gyanayoga is preached. From Chapter 7^th to 9^th Chapter, He will describe Bhakthiyoga. Thereafter, details of how to attain Moksham. All these emerge from the basic knowledge about atman. With this knowledge we perform our activities or karma. Then Gyana and Bhakthi. This will result in reaching the Lord’s Feet. So, in the stairway, the last step is Bhakthi, preceded by Gyana and Karma. This is what Sri Krishna says in the 39^th sloka:

esa te ’bhihita sankhye
buddhir yoge tv imam shrinu
buddhya yukto yaya partha
karma-bandham prahasyasi

"Thus far I have described atman to you through analytical study. Now listen as I explain it in terms of working without trivial results. O son of Pritha, when you act with such knowledge you can free yourself from the bondage of karma."

Sri Krishna was telling sankhyam from 12^th to 30^th sloka. Earlier we have mentioned Sankhya means buddhi or intellect. So, sAnkhyam means the entity, which can be perceived only buddhi or intellect. That is atman. Why Sri Krishna does all these? After all Arjuna said he would not fight. Sri Krishna found that this stubbornness was because of Arjuna mistaking soul for the body. He had not understood that soul could never be destroyed, and so killing of persons will not destroy their souls. Arjuna also mentioned that he was not after trivial results like victory or kingdom. So, Sri Krishna told him that he should not fight fro the smaller objectives. But for Moksham. For this, Karmayoga becomes necessary. Fighting in the battle is Karmayoga for Arjuna. So, if he fights with the knowledge of Karmayoga, then the sins will never bind him in this world. He will reach Moksham. Thus Sri Krishna introduces the Karmayoga concept. If we also understand these basic concepts then the following lectures will be easier to follow.

BG2.42

ull¯asapallavitap¯alitasaptalok¯ınirv ahakorakitanemakat.¯aks. al¯ıl¯am sr¯ıra ˙ngaharmyatalama ˙ngalad¯ıparekh¯am.

¯ sr¯ıra ˙ngar¯ajamahis ım. sriyam¯a´sray¯amah

This is a sloka from Acharya Parasara Bhatta’s Gunaratnakosam. Sri Ranganayaki Thayar is gracing the devotees as the Pattamahishi-the Queen seated with the King on the same Throne- of Sri Ranganatha. Similarly, Sri Kamalavalli Thayar graces as Pattamahishi in Urayur. Mahishi means the queen empowered to seat along with the king on the same throne. This incident happens once a year. On the Aslesha star constellation [in Tamil Ayilyam] in the Tamil month of Panguni that is on the 6th day of the Panguni Uthram celebrations Sri Namperumal visits Urayur. In the hall called Friday Mantapam, Sri Namperumal and Sri Kamalavalli Thayar grace the devotees together. Then on the eighth day of the celebrations He comes on Horse vahanam [vehicle] in the streets. On ninth day in the Uthra star constellation, Sri Namperumal with a desire to grace the devotees together with Sri Ranganayaki Nachiyar comes to the Thayar Sannidhi. But Thayar with a pretended resentment that the Lord had been to Urayur and been with Sri Kamalavalli Thayar shuts the door and prevents the Lord from entering Her Sannidhi. This is called Mattayadi or Pranayakalaha Uthsavam. Repeatedly He tries to enter and every time the doors are closed for Him and He remains tired. When He pleads for opening the doors, She demands where He had been and He replies He went to Urayur to bless the devotees. With this type of wordy duel going on, Nammalwar arrives in the scene and mediates between the Two and settles the ‘dispute’. From about 1P.M. that day both the Thayar and Sri Namperumal appear ‘together’ [seththi in Tamil]. Thus the seththi will be on Aslesha at Urayur with Sri Kamalavalli Thayar and on Uthram at Srirangam with Sri Ranganayaki Thayar, in the same Tamil month Panguni [March-April]. This gracing the devotees together in Srirangam will be there till midnight. Some 1000 years back on a similar day, Swami Ramanuja made his surrender and recited his famous Gadya Thrayam. Then the Divine couple will have Thirumanjanam [Holy Bath] eighteen times. Then in the early hours of next day, Sri Namperumal will reluctantly, take leave of Sri Thayar, and will ascend into the Goratham [a type of chariot], which will be dragged in the streets by the devotees. With such unforgettable scenery of the Divine couple, we will see the 38^th sloka, which also talks of some couples:

sukha-duhkhe same kritva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi

"Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and by so doing you shall never incur sin."

Sri Krishna says no sin will recur to Arjuna. Why? Because Arjuna is to fight for the purpose of a fight [yuddhaya yujyasva]. That is without considering any other outcome, only for the sake of a fight, Arjuna should fight. So an action without a desire for any result will never bring any sin for killing Bheeshma or Drona. Considering equally happiness and sorrow, Arjuna should fight. When the enemy is killed, it is happiness. When enemies hit, it pains. Both can never be equal. What is implied is that one should not jump and dance with joy at enemies’ loss and not feeling worn-out when one is hurt. It is about the state of mind, which has to be steady in both happiness and sorrow. Similarly, gain and loss have to be viewed equally. Also, victory and defeat have to be treated with the same temperament. This sloka thus becomes the foundation for the practice of karma yoga, which is to start from the 39th sloka. Sri Krishna stresses the need for the tranquility of mind for any karmayogin. Arjuna was not willing to fight for the sake of kingdom or royal pleasures. Sri Krishna says He is also not asking Arjuna to fight for those trivial reasons but for attaining Moksha or the Eternal Freedom. Will fighting lead anyone to get Moksha? Yes, being a Kshatriya, Arjuna’s duty was to fight in battles started for noble causes. So, anyone who performs the duty, assigned to him, uninterruptedly, will attain Moksham. Though there are different paths leading to Moksham, for Arjuna fight for dharma is the way. Any action with a set objective will yield that alone. We can perform pooja for health or for success in exams or procurement of job or for Moksham. Similarly, the war also could be fought for various reasons. But Sri Krishna is asking Arjuna to set Moksham as his objective and fight. Any action performed with Moksham as objective is karma yoga. Such a person perceives happiness and sorrow, profit and loss and victory and defeat, equally. He does not perform any action for petty needs but for a very superior objective. A fight for parking car in front of one’s house and the fights our freedom fighters had, to liberate the country, cannot be equated, as the objectives are on different planes. So, Arjuna should fight for the sake of fight with the objective that this action will lead him to Moksham. Arjuna smiles with disbelief as how Sri Krishna is preaching this. But Sri Krishna says that He is asking Arjuna to practice what He practiced in His earlier Avathar as Sri Rama. Sri Rama is to be crowned as King. Before that He entered the palace of His stepmother Kaikeyi, majestically. But in the palace, He was denied the Kingdom and was asked to go on exile to forests. With the same Majesty He walks out of the palace. In fact, Tamil poet Kamba describes that when Sri Rama entered the palace, His face was a lotus bud only. But after He was denied the Kingdom, His face glowed like a fresh-blossomed lotus.

BG2.41

With prayers to Thiruppann Alwar, who was born in Urayur we start today’s lecture. In the Alwars’ hierarchy, this Alwar was the 9^th Alwar. He was born in the Pann community [community known for singing] and so he imposed restriction on him that he would never set his feet in the Srirangam temple. So, he would sing in praise on Sri Ranganatha, from outside the temple on the banks of the river, in a melodious voice. Once, a Brahmin, Loka Saranga Muni, who was engaged in the sacred work of serving the Lord in the sanctum sanctorum, came to the river to fetch water. There this Alwar was singing. Muni wanted the Alwar to move away so that he could get into the river and take water. But the Alwar was so much involved in the singing that he did not notice Muni and so he kept on singing. Not understanding Alwar’s bhakthi, Muni made gestures and threatened the Alwar and asked him to move away. The Alwar, now coming back to his senses, recognized he was an impediment and quickly moved away. Muni after taking water in the pot reached the temple, but could not open the doors. Frightened at this, the Muni pleaded to the Lord as to what was the blunder he had committed which had caused the Lord to be angry and not letting the doors open. Muni understood that he had insulted the Alwar and was directed by the Lord to bring the Alwar to the sanctum sanctorum. Muni rushed back to the river and falling at the feet of the Alwar requested him to come into the temple. But the Alwar politely refused to enter the temple. Finally, Muni carried the Alwar on his shoulders and brought him near the Lord. Seeing the magnificent halls and towers in the temple the Alwar finally had a feast of view of the Lord at very close quarters. Enamored by the beauty of the Lord, his experience flowed as beautiful hymns, describing the beauty of the Lord from the Feet to the Head. This compilation is called Amalanadhipiran and has ten hymns. These form part of the first thousand songs in the Naalayira Divya Prabhandam [compilation of the sacred four thousand hymns]. Every organ of the Lord is described in boundless beauty. He ends the poem with the words that after seeing the Lord as Sri Krishna, his eyes would see nothing else. This historical picture of Loka Saranga Muni carrying the Alwar on his shoulders can be viewed here. From this Alwar’s sannidhi we will see the 37^th sloka.

hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah

"O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination."

Sri Krishna says either way this fight will benefit Arjuna. If Arjuna loses the battle and is killed, he is certain to get the heavens and enjoy in the other world. In case he wins and gets back the kingdom, then he will enjoy the regal perquisites. and be happy in this world. So by fighting this war enjoyment is guaranteed. On the contrary, by abandoning fight he could go to forests for living, as told by Arjuna earlier. For discarding his people and not fighting for dharma, he will be engulfed in papa or sins. Living in the forests and begging for food is a disgraceful life. If Arjuna starves to avoid begging, he would die soon and after death, he is certain to reach hell or naraka. Thus suffering is assured here as well as in the other world. Sri Krishna enquires whether Arjuna was doubtful about victory if he chose to fight. Arjuna says that he has absolute confidence in his capability and the prowess of his Gandipa. So, then why this hesitation, Sri Krishna asks. By winning, he is sure to establish righteous rule and keep his subjects happy. This also would entitle him heaven or swarga after death. Therefore, Arjuna should get up and get ready to fight. Sri Krishna addresses him as Son of Kunti, His aunt. Kunti, being born as a Kshatriya, has given birth to only noble warriors. Kshatriya mothers, it is said, give birth to dead sons, meaning sons who will not be afraid of facing death in battles. So, by fighting he will add fame to his mother. Our country, in the past, was invaded by the great Alexander and king Purushothama or Porus opposed this invasion but was defeated. When the king Porus in captivity was brought before, Alexander appreciated the bravery of the king. But here both the personalities were good-natured. In the case of Arjuna, it was not so. Similarly, in the Tamil literature, we have seen poetess Avvaiyar was able to halt the fight between two Tamil kings, because both were prepared to heed sensible advice. Even in the case of emperor Asoka, he embraced non-violence after vanquishing his enemy. So, all these point to Arjuna getting ready and fight the war. The word tasmat – therefore- means that Arjuna should not mistake dharma yuddha as adharma and fight. Uthishta means get up with firm feet on the ground. This newfound compassion for his relatives was not seen earlier. The Pandavas were undergoing the agyatha vasam or living incognito for a year in the kingdom of Virata. At that time Karna, Duchasana and others stole away the cattle. War broke between the Kauravas and the Virata king. At that time, Arjuna in the disguise of an eunuch, launched mohini asthram [which will faint the opponents]. Arjuna grabbed all the garments of the fainted opponents and gave them to the Prince of Virata and advised him to tell his father, the King, that he defeated the Kauravas. We may wonder how the same Arjuna did not hesitate to fight then. At that incident, there was no necessity to kill Bheeshma or Drona. It was a war to recover the cattle stolen away; it was not a decisive war as it is now. Arjuna, thus, now hesitates and so Sri Krishna is encouraging him to fight. Tomorrow we will see the 38^th sloka, which is the start of the eagerly awaited, karma yoga. Karma yoga has to be followed by every one of us in our daily life, so it is an important topic. .

BG2.40

We are at the Sri Kamalavalli Nachiyar Temple at Urayur. Sri Ranganatha arrives here in the Tamil month of Panguni and on the 6^th day of the festival graces the devotees along with Sri Kamalavalli Nachiyar. Sri Mahalakshmi, from Sri Vaikuntam, incarnated as Sri Kamalavalli, the daughter of Nanada Chola king. The name Kamala is a very distinguished . The three syllables ‘ka’, ‘ma’ and ‘la’ make the name Kamala. ‘Ka’ indicates the Almighty and ‘ma’ indicates us, the jeevatma. ‘La’ indicates the give and take process. So, on one side the God, Paramatma is there and on the other side all the souls, atman are here. Sri Kamalavalli Nachiyar acts as a bridge between these two entities. Ignorance and limited wisdom we have and Sri Thayar gives s the knowledge and takes us to the Lord. Thus the significance of the syllable ‘la’ is represented by Sri Thayar. We are now just in front of this temple. She is the ruling deity here and Sri Namperumal visits as Sri Azhagiya Manavalan. We will see the 36^th sloka now. These three slokas –35^th, 36^th and 37^th- tell us where one should not show compassion. When Sri Krishna tells that others are going to talk ill of his valor, Arjuna asks how and why anybody should think badly of his valor:

avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim

"Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?"

There cannot be more distressing than these bad persons talking ill of Arjuna. They would describe him as spineless and a coward. Abuses, which cannot be listened to will be hurled at him. Those abuses also will be plenty. These words are going to be spoken by people, who always think ill of him. One can tolerate abuses from one’s parents or teachers or friends with good intentions. But in the case of those who are waiting for us to fall, we have to be very cautious. We can rely on people who are outspoken, but with people who are scheming, we have to be extremely careful. Arjuna should have by this time understood how Duryodana and others are dishonest and scheming. Bheeshma and Drona will not talk ill of Arjuna but these bad people are going to talk without hesitation. Arjuna can never tolerate anyone making any adverse remarks on his bow, Gandipa. Once he tried to kill his own elder brother Yudhishtra for a criticsm of his weapon. These wicked persons are going to denigrate Arjuna’s weapon. Will he tolerate that? They are going to belittle his competence. Those remarks will be awful and will frustrate the listener. If Duryodana or Karna abuses Arjuna and the listener is Bheeshma or Drona, such frustration is understandable. But the abuses will be so severe that if Duryodana ridicules Arjuna’s valor, Karna would close his ears and will be unable to bear the abuses or vice versa. There cannot be more distressing to Arjuna. This may make him angry and fight to stop this bad propaganda. This will make further adverse comments from all saying that Arjuna fought not a dharma battle, but just because he was abused. Arjuna is wondering how Sri Krishna can advise him not to run away from the war. Sri Krishna also ran away from war. Sri Krishna was born in Gokulam and after ten years, He lived in Mathura for some years. But King Jarasanda invaded Mathura several times. Seventeen times he invaded and Sri Krishna defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to west seashore and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from Mathura. Arjuna remembered this incident. But there are two main differences in the two incidents. Firstly, rules, which we follow, cannot be applied on the Lord. Secondly, Sri Krishna had vanquished Jarasanda several times and He was merely acting as though He was running away from Jarasanda out of fear. Here, for Arjuna this is the first time to fight with these people. So, how can he run away and compare this with Sri Krishna’s action? There are two neighboring countries, one powerful and the other weak. The weak country harasses the powerful one. Normally the powerful country ignores. But persistent such troubles would make one day the powerful country to pull-up and warn its neighbor. Our country has this culture and never it has initiated war against its neighbors. But once war is declared it has fought valiantly. This is what Gita or Upanishads preaches.

BG2.39

Sriranga mangala nidhim karuna nivasam

Sri Venkatadri shikaralaya kalamegam

Sri Hasthisaila sikarojwala parijatham

Srisannamami sirasa Yadhusaila deepam

In the Sri Vaishnava sampradayam, certain temples are regarded as important. Among them are Srirangam, Thirumala, Kanchipurama and Thirunarayanapuram. Srirangam is also named Bhuloka Vaikuntam. Here Sri Ranganatha, Sri Namperumal, Sri Azhagiya Manavalan is gracing. Manavalan in Tamil means son in law. So here He is Handsome Son in law. He has married Sri Ranga Nachiyar in Srirangam, Sri Kamalavalli Nachiyar in Urayur and Sri Serakulavalli Nachiyar, daughter of Sri Kulasekara Alwar. Every year on three specific days Sri Namperumal along with these three consorts [each on one day] graces the devotees. This festival is called seththi utsavam. Sri Kamalavalli appeared in Urayur, from where we are going to see today’s 35^th sloka. Urayur is also called Nichulapuri. Here Sri Kamalavalli appeared and married Sri Namperumal. This place also is the birthplace of Thiruppann Alwar. Long ago this was the capital of Chola kingdom. Sri Kamalavalli was the daughter of Nanda Chola, a descendant of King Dharma Varma. Even today on the sixth day festival in the Tamil month Panguni [March-April], Sri Namperumal arrives from Srirangam and graces the devotees along with Sri Kamalavalli Nachiyar. This is a spectacular sight and from that Mantapam [hall] we will see the 35^th sloka. The following three slokas are, asthana sneham as described by the Acharya Alavandar, where Arjuna is showing compassion at the wrong place. In these three slokas Sri Krishna reveals the defects and bad effects occurring by showing compassion to wicked Duryodana and others. Now, 34^th sloka:

bhayad ranad uparatam
mamsyante tvam maha-rathah
yesham ca tvam bahu-mato
bhutva yasyasi laghavam

"The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you irrelevant."

Arjuna is surprised that he will lose his reputation if he showed compassion. Thirukkural says [in inna seidarai..] that we are to return good deeds only to our enemies who have done bad things for us. Despite, Duryodana’s bad designs, therefore, should not Arjuna return love and compassion? By doing so will not Arjuna’s reputation spread further? We have seen that a person who sacrifices his comforts for the sake of betterment of his country or village or society, is held in high esteem. By lowering their lives, many of our forefathers got independence, and they have achieved fame. Sri Krishna replies that Arjuna may abandon the war on compassionate grounds, but these great warriors –maharathas- like Duryodana, Karna and others will think that Arjuna has withdrawn from the war out of fear. One should show love to deserving persons. Arjuna’s enemies are waiting for a chance when he would slip and falter. Though Duryodana and others have been scheming to grab the kingdom, none ever found fault with Arjuna’s valor and courage. They always regarded his bravery in high esteem. But now if he did not fight, not merely they will grab the kingdom but will also start a smear campaign and malign Arjuna’s reputation. They will conclude that it will be easy and simple – laghavam- to defeat Arjuna. They will decide that Arjuna came to the battlefield but on seeing the enemies and the large army, became nervous and ran away as a coward. Ramanuja gives an eloquent explanation. An enemy may not attach importance for one running away. But if that one happens to be a valiant enemy, then gossip will start and abuses will be heaped on that one. This compassion and love, Arjuna could have exhibited before the war began. That would have been appreciated. There is a subtle difference between compassion and cowardice. A person who bears all insults with patience is termed incompetent. Such ill reputes from great warriors like Duryodana will be accepted by the public also. Even if Bheeshma and Drona may appreciate Arjuna’s intentions, it is of no consequence. His real enemies are Duryodana and others, and they will malign Arjuna’s fame all over and bring disgrace to him. Arjuna can neither disregard this bad publicity, because he is no ordinary person and his people expect him to protect them. He should never be a cause for adharma. We should thus understand to differentiate between mercy and patience on one hand and incompetence and cowardice on the other.