BG2.52

On this day [30^th May, 2007] we are to see the 45^th and 46^th slokas. We are at the Chakra Theertam or Swastika pond. This is one of those sacred ponds outside the temple. This pond is shaped in a Swastika form. If one takes a bath in one of the bathing ghats, one cannot see others in the other ghats. Thus privacy is provided in all the four ghats. Researchers have greatly appreciated the ingenuity of this structure. Let us now see the Gita slokas from this place. In the Vishnu Sahasranamam, the Lord is addressed as Mahakrama:. The Lord has provided steps, as in a stairway, to reach Him. In this pond also we have to carefully come down or go up using the steps provided. One cannot just jump and reach. Similarly to reach the Brahman, we have to climb one step after another. We are in a world and it is very difficult to suddenly renounce all our desires and try to reach Moksham. So, the Lord is trying to preach slowly, step after step. Once we did not have faith in this concept and now a small step forward has been made. But this faith is not strong and firm. He provides even the heavenly happiness and when we realize that such experience also is not permanent, He guides us to Moksham. The directions for reaching Moksham are detailed in the Vedanta or the Upanishads. We induce a child to go to school by offering sweets and toffee. Similarly, the Lord provides all comforts in this world like good education, employment, family, etc. But these are not the ends but a means to achieve Moksham. Why at all to offer these smaller and temporary comforts? Then life will not be interesting. Unless one lives and experiences the life, he will not seek a way to get out of this life. Our vision should not be restricted to these small comforts in life but on the ultimate goal, Moksham. In marathon running race, one should set his sight on the final point to be reached, and should not be dragged at the cheers and fruit juices offered on the way and decide to remain there. He will be declared defeated, if he does not reach the destination. The person desiring to win will always keep his sight on the destination even while accepting the cheers offered by the bystanders. Similarly though we may be pursuing education, employment, family life, etc, our goal should be to reach Vaikuntam. All those comforts in life are like the cheers offered by the bystanders. If we think these are our objectives, we will miss the goal like the runner missing the victory cup. Why we compare our objective to Moksham to this runner in a marathon race is because, the bystanders encourage the runner to win the race. But if the runner fails, same people would condemn the runner for bad performance. Likewise we would face all criticisms in life and we should not brood over them. Our objective must be clear and firm. Sri Krishna tells Arjuna, His commands in the Vedas are for multifarious types of people and everyone accepts what suits him. So Arjuna should be without the dualities-nirdvandvo. What is this non-duality? The pairs victory-defeat, happiness-sorrow and profit-loss always encounter us in our lives. We have to train ourselves to pass these pairs. One method is to view these pairs equally. Another meaning for this is that these pairs encounter us only in this world or life. If we could avoid this life itself, we would have avoided these pairs also. So nirdvandvo means, bypassing this samsaram or lifecycles, and reaching Moksham. So our aim is to achieve nirdvandvo. But in our daily life we come across these pairs regularly. How can we avoid these pairs then? This is explained in the next words in the 45^th sloka. In the beginning of this sloka He told that Arjuna should be without the three gunas or qualities. This does not mean that Arjuna should be without all the three-satva, rajo and tamo qualities; but avoid rajo and tamo gunas alone. So a person without the three gunas- that is without the rajo and tamo qualities- can passover the dualities or pairs or become nirdvandvo. We feel we are attacked by the pairs of victory-defeat, happiness-sorrow and profit-loss, because of the inherent rajo and tamo qualities. By training ourselves in satva guna, we can resist the impact of the pairs. The pairs cannot be avoided in our lives, we should remember, but we can avoid the influence of them on us. Just as we cannot avoid mosquitoes but we guard ourselves against mosquito bite by various methods. Sri Krishna also suggests two methods to resist the influence of the pairs on us. One, by avoiding the trigunya or discarding rajo and tamo qualities. The second is to cultivate the satva quality in us. This two-pronged approach will enable us to overcome the impact of the pairs. Now Arjuna asks Sri Krishna how to identify these three qualities in him and how to manage them? Sri Krishna smiled, as these qualities are not physically identifiable. But He suggests a method for that also. He says one should be niryoga-ksema atmavan. In Sanskrit yogam means receiving what is not possessed. Kshemam means protecting what is possessed. Here Sri Krishna advises that other than atman, do not aspire to possess anything else and do not desire to retain what is possessed. Desireless on yoga kshemam, excepting atman, will make one nistrai-gunyo and nitya-sattva-stho. Because the desire to acquire makes us to employ our rajo guna. We get angry with all those impeding our desire. On the other hand, if we can discard that desire to acquire, then there is no room for passion, anger and jealousy. Niryogakshema will reduce rajo and tamo qualities. What about cultivating satva quality? Atmavan- that is always be thoughtful of the atman. This will grow satva quality and we can easily resist the influence of the pairs. Summarizing, atmavan and niryogakshema will make one nistraigunyo and nithya satvo. This will make one nirdvandvo, which is essential to reach Moksham. The elimination of rajo and tamo qualities and developing satva quality depend on our food habits.

BG2.51

Today’s [29^th May, 2007] lecture was also recorded by Smt and Sri Vedantham. My grateful thanks to them for this noble service.

Among the Sri Vaishnava Acharyas Swami Ramanuja occupies a great position. History reveals that Swami Ramanuja had lived for sometime in Thiruvellarai. We are at the Swami Ramanuja sannidhi here. Swami Ramanuja is addressed by many names- Udayavar, Sri Bhashyakarar, Yatiraja, Ilayazhwar, Emperumanar, etc. The name Udayavar originated thus: the Lord of Srirangam, Sri Ranganatha, Who possesses the wealth [vibhoothi] of both this universe [Leela Vibhoothi] and Sri Vaikuntam [Nithya Vibhoothi], handed over these wealth in Swami Ramanuja’s charge and so he became the possessor [udayavar in Tamil] of the great wealth. While Swami Ramanuja was living here, his devotees desired to bring him back to Srirangam. They thought he might not agree to return for mere request and so they planned a ploy to bring him. Once one of the Arayars, the devotees who sing Alwar’s hymns and dance in front of the Lord at Srirangam, was deputed to Thiruvellarai. Normally engrossed in the beauty of Sri Pundareekakshan and Sri Kamalavalli Thayar, Swami Ramanuja would have never agreed to depart from this temple. But the Arayar, knowing Swami Ramanuja’s attachment to Thiruvaimozhi of Nammalwar, recited a set of ten hymns to melodious tune and beats, and started journey to Srirangam. Attracted by this Swami Ramanuja followed the Arayar and reached Srirangam. Those songs are starting as innuyirthevan… Such was the greatness of Alwar’s hymns and Swami Ramanuja’s attachment. Swami Ramanuja has recorded an excellent commentary on Gita. After the 44^th sloka, Swami Ramanuja raises two questions. The replies to these questions are in 45^th and 46^th slokas. These questions emerged in Arjuna’s mind at that time at Kurukshetra battlefield and the same question were raised by Swami Ramanuja in our times. What were the questions and what were the replies? In the 42^nd, 43^rd and 44^th slokas it was told that some learn Vedas and argue that swarga or heaven is the ultimate to be attained. Sri Krishna tells Arjuna that he should ignore karmas in the Vedas that yield the smaller rewards like swarga and concentrate to attain Moksham or Vaikunta Prapthi. Arjuna asked which are those karmas he should ignore. Sri Krishna intended the karmas like Jyotish Homam, etc. All these karmas yield swarga prapthi or begetting children or destroying enemies and so on. Sri Krishna wants Arjuna to set his objective on the superior Moksham and not on these trivial rewards. Arjuna now asks after all these karmas, which are intended for swarga etc., are also prescribed in Vedas, then how can he ignore them? Vedas have recommended these acts and Vedas will never advocate wrong things. It is said that what good a thousand mothers and fathers cannot do to a person, Vedas do to us. Vedas will never cheat us. So how can we disregard acts or karmas prescribed in Vedas? The second question is, we have to follow all the commands in the Vedas. We are to faithfully follow the instructions in the Shastras and perform the dos and avoid the don’ts. These karmas resulting in swarga are prescribed in shastras and so how can Sri Krishna ask to ignore these karmas? Once we start ignoring such commands of Vedas, soon we will discard all the acts prescribed in the Vedas. Thus the two questions :one Vedas speak only truth and will never divert anyone to wrong path and so how can anyone ignore any commands in Vedas. Second, by saying that one should not do karmas for achieving swarga, though prescribed in the Vedas, will not the defect of disobeying Vedas occur? This also will lead to discrimination and discarding the entire Vedas. These doubts of Arjuna are responded in the 45^th and 46^th slokas. The 45^th sloka is:

trai-gunya-visaya veda
nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

"The Vedas prescribe for all the three qualities found in men. O Arjuna, become apart from these three modes. Be free from all dualities and from all anxieties for gain and preservation, and be established in the self."

Arjuna’s doubt was why at all a prescription is made in the Vedas and then say ‘do not perform that’? Instead the karma could have been well avoided. Imagine a mother having three children. One is very submissive and good mannered. The second is a rough and arrogant. Third one is lazy. The mother is common to all the three. The methods used by the mother to get things done from each child will vary. For example if the first child tries to eat something that should be avoided, a mere warning will do. Whereas for the second child, the mother will allow the child to eat and later on when the child complains of stomach disorder, she would give the advice and correct to avoid such foods. This example is quoted by Pillai Lokacharya and his brother Azhgiya Manavalaperumal Nayanar.Now, the first child cannot complain that the mother was partial and she allowed the other child to eat that avoidable food. So, Vedas being common to all sorts of people, that is, variety of people endowed with satva, rajo and tamo guanas, the Lord cannot ask the same karma to be performed by all. For example, imagine a person having no faith in Vedas. He wanted to get rid of his enemy but could not succeed. He came across a Vedic scholar and he sought the scholar’s advice. He recommended sena yagna. This person though not believing in Vedas, wanted to give that advice a try. His enemy was vanquished. Then he wanted money and this time scholar recommended another karma and after performing that wealth accumulated. Now, this person slowly started having faith in the Vedas. As time passed, his desires also multiplied and every time he resorted to various karmas in the Vedas and sincerely performed and got satisfied. He aspired for swarga and got it. But later found that also was limited and so sought the advice of Vedic scholars for permanent happiness free from all miseries. He realized that Karma yoga or Gyana yoga or Bhakthi yoga would yield Moksham. This method was required to correct a non-believer. This method is not applicable to people like Arjuna who have already surrendered to the Lord. Therefore, Sri Krishna tells Arjuna that the Vedas are meant for all three types-satva, rajo and tamo- of persons and Arjuna should avoid these three qualities in him.

BG2.50

Today’s [28^th May, 2007] lecture also is courtesy Smt and Sri Vedantham.

Thirumangai Alwar has mentioned this Kshetram in his Periya Thirumadal compilation. He mentions a number of kshetrams in a single hymn- Thiruvegadam [Thirumala], Thirukkoyilur, Kanchi, Ooragam, Peragam, Thiruvellarai and Vekkha. Both Periyalwar and Thirumangai Alwar have composed songs in praise of Sri Pundareekaksha Perumal of this Kshetram. Very near the temple in a forest surrounding is an ancient mandapam. Once this was the cave where Sage Markandeya lived and meditated. The Lord here appeared before Markandeya and King Sibi. We can research into His eyes. They are black, broad, bright, red lines running and long, which captivated Thiruppanalwar. The eyes are long and broad and resemble the just blossomed lotus flower. They look at the devotees and are ever ready to shower His grace and mercy. Upanishads claim He is the Purushothama [God] Who has the Lotus like Eyes. This is what is described by Swami Ramanuja. Brim full water in a lake and in the middle is a lotus with very long and stout stem. The lotus has thousand petals and, in the center, golden hued pollens and it is blossomed by the rays of the Sun. The Lord’s eyes resemble such a lotus. The same Lord as Sri Krishna is preaching Gita. In the 42^nd sloka, He mentioned that some Vedic Pundits claim in flowery language that swarga is the ultimate goal for the atman. In the 43^rd sloka He explains how all these karmas will lead one to earthly wealth only. In the 44^th sloka, He says that such people, who pursue karmas for worldly wealth, will never realize the real nature of atman. If one understands atman is different from body, one will not give that importance to the body. But these worldly wealth are all related to body only. Therefore, these karmas will enable only recurring births and remain in the birth cycle. So, atman chinthana or contemplating on atman is necessary to break away from this cycle. This step will lead to reaching Brahman or God. These people are not going to get the wisdom, if they are absorbed in karmas leading to swarga. Which wisdom? The wisdom or gyana that atman and body are different, that the atman is eternal and indestructible, that the atman nature is everlasting happiness and that the atman is servant of the Lord. Thiruppanalwar describes in his Amalanadhipiran in the 3^rd hymn, mandhi pai vada venkata.. We see a tree here. Lots of birds perch and eat the fruits. After the fruits are exhausted, they migrate to another tree. When we go to Thirumala we notice monkeys. They jump from one tree to another. The monkeys mentioned by Alwar in the hymn are people like us, our Acharyas emphatically mention. Because we possess same qualities. Just as monkeys jump off from one tree after exhausting the fruits, we also seek various boons from the Lord Venkatesa. The Lord also thinking that next time that person might pray for Moksham, grants the smaller desires. But that person comes with more earthly desires next time. A villager visited a city. His friends cautioned him that in the city you should purchase anything only after bargaining. They told that he should bargain for 50% of the seller’s price. He came to the city and wanted to purchase an article and the seller demanded Rs.100. villager remembered the advice of his friends and bargained for Rs.50. The seller felt it was too low and said he would agree for Rs.70. Immediately, the villager asked for Rs.35. Puzzled the seller said he may as well give it free. Quick came the bargain from the villager; whether he would give two such articles! In a similar way we never get satisfied with what we have and our demands are ever growing. Like the monkeys hopping tree after tree. The fire in yagna is called anala. It will consume anything without a limit. Our mind also is in a way like that, never satisfied with what was given. We never say enough for the accumulation of wealth. We should earn to give the needy and poor. But we accumulate for our children without a limit. Our mind is trained to calculate how much more we should earn and how to amass wealth. We surely know what is enough for us, but we are greedy and want to amass more and more. If only we could devote our attention to the welfare of atman instead of body, we would have achieved great results. We are comforting the body in shade while allowing the atman to suffer in the hot sun. That is we are keeping the body in wealth and comforts. It should be the other way. But we never do that and our mind is engaged in these worldly wealth and happiness all the time losing even our sleep. Sri Krishna therefore tells Arjuna that by thinking of these earthly pleasures and planning how to attain, such minds have no scope for thinking what is good for the soul. Naturally, they can never do karma yoga and consequently, Moksham is denied to them. That means they will be in the birth-death cycle and earn papa and punya. To expend these more and more births will be needed. So only by doing one’s duty with detachment and determination, one can come away from the cycle of births. This is the substance of 44^th sloka.

BG2.49

The Pundarikaksha Perumal temple in Thiruvellarai / The utsavar idols of Sri Senthamarai Kannan and Senkamalavalli Thayar.

[I was away from my home for five days and so I was not fortunate to listen to Sri Velukkudi Swami’s lectures on 25^th, 28^th and 29^th. Fortunately for me Sri and Smt Vedantham readily agreed to record the lectures and I am greatly indebted to them for this great help. With the help of the recordings, my efforts continue]

Today [25^th May, 2007] we are at a well in the Thiruvellarai temple where Sri Mahalakshmi Thayar meditated here to have the Divine Vision of the Lord. He also appeared as Sri Pundareekaksha. This place is called in Sanskrit Swetha Giri. Thayar has prominence here. For the sake of Sri Rukmini, Sri Krishna blesses all, just as for the sake of Sri Sita, Sri Rama blesses us all. It is customary that for the sake of Thayar, the Lord blesses. Now we shall see the substance of 43^rd and 44^th slokas.

In the 43^rd sloka He says that people do various karma for lowly objectives. The mind would have been set on various ordinary desires. The term atman here means mind. Kama means desires. So, kamatmana means our frequently changing desires. If there was only one want, it could be fulfilled. But the desires are ever increasing and continuing. In this list of desires the final is swarga or heaven. That is these persons [so called Vedic scholars] claim swarga as the ultimate and final in happiness. By repeatedly doing these types of karma, they will only yield rebirth as the consequential benefits. Sri Krishna indicates the cycle of rebirths after attaining heaven. If one wants to get away from these cycles, then one has to do karma yoga without any desire excepting Moksham. Here we will explain this cycle to some extent. We are in this world now. We do various karmas and earn papa [sin] and punya [virtues]. Papa leads us to hell or naraka and punya takes us to swarga. In both naraka and swarga our atman will get new bodies and we will undergo sufferings and pleasures respectively. After the punya is exhausted, we will be pushed out of the heaven. This is an authoritative statement [in the Vedas]. The person enjoying pleasures in heaven does not enjoy fully as the fear of being pushed away [after the punya is over] will be lingering in his mind. It is like in a case where a person usually gets only ordinary buttermilk and rice for meals. One day he is told that he would get sarkarai pongal [a delicious sugar candy and rice preparation] for next ten days. When he is enjoying that delicacy, he will always be remembering that this enjoyment is not permanent and after the ten-day period is over, he would get the ordinary buttermilk and rice only. This thought will not allow him to enjoy the eating of delicacy fully. He may feel it was better to continue with the ordinary food itself and there was no need for this temporary spell of pleasure. This fear of being pushed out is not there in Moksham, and this is what Sri Krishna tells Arjuna. This is what Nammalwar in Thiruvaimozhi says. Instead of enjoying in heaven in constant fear of being pushed away one day, it is far better to avoid heaven. At least, if there was nothing superior to heaven also one could aspire for that happiness. Sri Krishna says that He would show Arjuna better place for pleasure and so why set the mind in such cheap targets. This cycle of births resemble yagna or homam. Just as ghee or havis is offered n the sacred fire in a yagna, this atman also is offered at many places. The birth of a child is described as Panchagni Vidya Prakaranam in Upanishads. An atman after his tenure in swarga is over is thrown out of swarga and the atman dwells in the clouds. One day, in the decision of God, the clouds make rain. The atman mingling in the rainy water reaches earth and feeds a crop, say rice. The atman gets into a grain of rice and after harvest, the rice is cooked in a house for meal.

This food is eaten by someone and later, enters the womb of a woman and takes birth as a child, who could be male or female. Thus the atman resided in space, cloud, rainwater, grains and womb and then takes the body of a child and is born. The born child grows, performs karmas and earns papa and punya and accordingly reaches hell or heaven and after the papa/punya is expended, again pushed out to start the next cycle. We have to therefore learn that we will have to do our karma without attachment to these smaller benefits, which will take us only to heaven, only to be born again after sometime. We will have to breakaway from this cycle. So, we should not be misguided by these so-called Vedic scholars. Are we born to do these karma or are we doing these karma to be born again. Which is the first? It is as difficult as to say whether the seed or the plant was first. A doubt may arise here. When we earn both papa and punya, which will be first to start yielding? Then the question will come up, whether we first did good thing or bad in the past birth? This will lead to a doubt as what was the first karma in the very first birth? We should remember that there is nothing like first birth, as atman is eternal and there was not a time when it was non-existent. So the births also are in multitudes and the swarga pala karma recommended by some Vedic pundits will result in the continuation of this cycle of births and karmas. Only a resolve to cling to the feet of the Lord will divert our fickle mind from such attractions. Swami Vedantha Desika in his Hayagreeva Sthothram says that when his head is covered by the pollen of the Lord’s Lotus feet, why should he fall at any mortal’s feet for favors and remedies? A steadfast surrender unto Him will take care of all requirements in this world for a comfortable life, besides yielding Moksham and cutting off this cycle of rebirths.

BG2.48

Periyalwar has praised Thiruvellarai Perumal. In the compilation Periyalwar Thirumozhi, the ten pasurams under Kappidal [a sort of decoration] are all in praise of the Lord of Thiruvellarai. All the gods like Indra, Soorya and Chandra, are all waiting with fragrant flowers to decorate and please the Lord. Why Sri Pundareekaksha Perumal made this kshetram as His abode? That is an interesting story. Earlier to Sri Rama, in His [Ikshvaku] dynasty was there a king Sibi. Once Sibi came down south with his troops and camped near Thiruvellarai. A white Boar was running here and there before the troops and they could not capture it. Surprised, they went and reported to the King, who also started searching for the Boar. Finally, it was sighted on the top of a hillock and from there it disappeared into a bush. The King went near the bush and saw the great sage, Markandeya, who had come there earlier in search of a vision of the Lord. Hearing the King’s narration of the Boar, the sage asked Sibi to bathe [Thirumanjanam] the bush where the Boar had disappeared. When the King performed as was told, the Lord, as Sri Pundareekakshan, appeared and graced all. The sage asked Sibi to request the Lord to permanently remain in that place to grace all devotees. He also told the King to inhabit 3700 Sri Vaishnavas in this place and build a grand temple for he Lord. Sibi obeyed the request and relocated 3700 persons from North, in this place. He established 3700 residences for them. During this resettlement, one person expired and this saddened the King. At that time the Lord taking the form of a Sri Vaishnava, appeared before Sibi and stated that the 3700 persons included Him. From that time the Lord is gracing all devotees from this temple. We are at the main entrance of the temple. We can see from here the Dwajasthamba [Flag staff] and the Vimalahrutha Vimanam [Dome]. Vimala means blemish less and the sins of those who look at that and worship are also removed. At the entrance, also is the Bali Peetam [stone table for offerings]. It is customary for many devotees, for the fulfillment of their requests, to perform Thirumanjanam [bathing] and decorate it with Sandal paste and flowers. Just by the side is the Ganga Pushkarini [temple pond]. Around the temple there are many such Pushkarinis like Padma Pushkarini, Manikarnika, etc., and many devotees get their sins washed away. From here only today’s lecture is given.

To understand the full sense of the 42^nd sloka we will have to consider together the first two words of 43^rd sloka [kamatmanah svarga-para] and the last two lines of the 44^th sloka [vyavasayatmika buddhih samadhau na vidhiyate]. Vyavasayatmika buddhih is resolute [unwavering] wisdom of the atma swaroopam or the true nature of atman. ‘This will never occur’ is the meaning of samadhau na vidhiyate. We try to perform karma thinking that we have the knowledge about the atman. When this will not happen? When we perform all sorts of karmas with lowly objectives like reaching swarga or heaven for happiness, by listening to all those who proclaim heaven as the ultimate goal for us, and get involved in those activities. In such minds there is no possibility of gyana or knowledge about the nature of atman – that it is different from body, it is indestructible, it is subservient to Paramatma. Without this gyana they can never be successful in karma yoga. This is the substance of the three slokas. In the 42^nd sloka, Sri Krishna is censuring someone. Vipascitah means full knowledge or wise man. Avipascitah means person with poor or scanty knowledge. Who are these? Those who learnt Vedas well, but with meager knowledge. Arjuna is puzzled. How can Vedic scholars be called as persons with scanty knowledge? Sri Krishna answers this doubt. In the Vedas there are many actions detailed to be performed. Puthrakameshti yagna for begetting children. Kareeri Ishti yagna for rains. Vayavvaya yagna for abundant wealth. Senai yagna for elimination of enemies. Jyosis soma yagna for reaching heaven. Some persons are interested in arguing that the purpose of Veda and the karmas mentioned therein are only for reaching heaven and enjoying heavenly pleasures. Nothing else is required or to be done. These are all persons of small intellect. They have learnt the Vedas for just learning and have not realized the true content of Vedas. They indulge in unnecessary arguments. They use flowery language. That is there are some trees which blossom and later these flowers become fruits. But there are some other trees, which give out only flowers, which may be attractive, but yield no fruits. Likewise, these people argue that Vedas are for obtaining trivial swarga. We see so many types of plants. Some emerge from earth with fragrance, like Tulasi, which we use for the decoration of the Lord in the temples. We also grow plants only for decoration and they have no utility other than appearance. These cannot be compared to Tulasi or Lotus plants. So, those who believe such flowery languages of Vedic scholars, who proclaim swarga is the ultimate objective, and perform karmas, never understand the true nature of atman. Without this gyana, the actions by him will never fetch supreme result, Moksham. Vedas describe all these karmas but we are to concentrate our mind in learning Paramatma and the way to reach Vaikuntam. There are two portions in all the Vedas- Rig, Yajur, Sama and Atharvana. One is called the poorva bhaga or earlier part. The other is called the uthara bhaga or later part. The first one mentions all the types of karmas, like what yagnas or poojas can be performed. Whereas Upanishads or Vedanta is in the later part. These will never mention the karmas to be performed but only about Brahman or Paramatma. These silly minded people have learnt only the poorva bhaga and advocate only swarga. These people employ flowery words of no substance and never guide anyone for reaching the Feet of the Lord. Therefore Arjuna should never get distracted to performing these actions for reaching swarga.

BG2.47

We are at the sannidhi of Uyyakkondar and Engalazhvan, in Thiruvellarai. These two are great Acharyas in the Sri Vaishnava Guru Parampara [lineage of Acharyas]. Though Sriman Narayana is the first Acharya, when we reckon those who were born as mortal human beings, Nammalwar is considered as the first Acharya and is regarded as the Kulapathi [community head]. Then comes in the lineage, Swami Nathamuni, who was born several centuries after Nammalwar. Uyyakkondar was the disciple of Nathamuni. Uyyakkondar’s disciple was Manakkal Nambi, whose disciple was Alawandar. His sishya was Periya Nambi and his sishya was Swami Ramanuja. Uyyakkondar was born here. Engalazhvan was one of the important disciples of Ramanuja. His real name was Vishnuchitha, and had made a commentary on Sri Vishnu Purana, and because his style of writing was like another disciple of Ramanuja, Koorathazhvan, he was affectionately called as Engal [our] Azhvan. Swami Nadathur Ammal was a sishya of Engalazhvan. At the feet of Engalazhvan, we can observe Nadathur Ammal idol. The actual name of Nadathur Ammal was Varadacharya, and he lived in Kanchipuram. While offering warm milk to the Lord of Kanchi, Sri DevadhiRajan, he used to ensure that the milk was not too hot to burn His lips, like a mother [amma in Tamil] would do and so he was called Ammal by the Lord Himself! Since Engalazhvan was Acharya of Ammal, he was also known as Ammalacharya. Even today this Kshetram is maintained by the members of Ammalacharya hereditary. In their administration, many Archakas [temple priests] are magnificently performing the rituals as per the Panchrathra Agama [codified temple rituals]. All these three Acharyas are gracing the devotees from this sannidhi and it is appropriate that we will see what the Acharya [Sri Krishna] tells His sishya [Arjuna]. We will see, as mentioned earlier all the three slokas [42,43 and 44] together:

yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah (42)
kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati (43}

bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate (44)

“Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various trivial activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place."

Through all these slokas, Sri Krishna is instructing that all actions should be performed with Moksham as the only purpose. Our aim should not be for the lower benefits of comforts in this world are other heavenly pleasures. Why does Sri Krishna say so? Firstly these earthly/heavenly delights are trivial. They are transient in nature. The wealth accumulated is not permanent. What was comfortable yesterday may be irritating today. Thirdly, we are His servants and so we should accept only what He ordains. Our service also should only be for His pleasure. By aspiring for lowly results, our attribute as His dependent is maligned. Jeevatma is the servant or slave of Paramatma. Jeevatma is dependent on Paramatma. So, it is necessary to listen to What Sri Krishna orders and do the same. Every action of us should please the Lord. By independently choosing a goal and doing karma to attain that, will displease Him. Thus these pleasures are trivial and momentary, and realizing we are in His possession, we should never do any karma with results anything other than Moksham. Though, this may be accepted, it is not easy to drag away our actions from performing for petty results. Even Alwars lament that the mind is pulled towards smaller pleasures. So one cannot avoid this struggle and only continuous efforts will make us to realize this. Never at anytime think that this is impossible. As long we keep faith in Him, our efforts in karmas for lowly benefits will fade and we will perform all our actions only for Moksham. An action could be done for smaller results or for lofty purpose and the attained results will be as intended. We see Nuclear power harnessed for constructive or destructive purposes. Nuclear science helps a lot in medicine and utilities. But if used to explode, all are scared of it. Thus there are two sides of the coin. Therefore, the intention makes all the difference. Similarly our karmas or actions could be intended for lowly benefits and the same will be reaped. But with an intention to achieve Moksham, the same karmas will yield not only Moksham but the worldly happiness also. This temple has many pillars made of stone. The idol of God in the temple also is made of stone. And, there are stones on the street. But the way the stones are used varies. By proper rituals and daily prayers a stone is regarded as God and He is present in that form and blesses all. A stone in the street remains useless. So, our intentions change the utility. We adore pictures of God in our pooja rooms and worship with reverence. Similar pictures are on the wrappers of many pooja materials we purchase, like camphor, but we throw away these wrappers along with the pictures of God. Same picture is worshipped at one place and thrown away at another place. If we perform actions with lowly intentions, then we will obtain only them and we cannot avoid the recurring cycle of rebirths. Therefore, with a determination to set goal as Moksham only, Arjuna is advised to perform his duty. Apart from doing this way just because Sri Krishna has told, Arjuna should have realized the temporary nature of the worldly desires. We are able to distinguish, in our daily life, what is good for us and what is bad. The confusion emerges because we think atman and body are same. Since body gets destroyed, our aim should be to do good for the atman. Atman, like Paramatma, is in eternal bliss, but being a captive in the body, is unable to attain its natural everlasting happiness. Therefore, if this thought is always in our mind, we can understand Karma Yoga properly. The true basic nature of atman is necessary.

BG2.46

We are now in one of the Divya [Sacred] Kshetrams of Chola Region, Thiruvellarai. Both Periyalwar and Thirumangai Alwar have composed hymns on this Kshetram. Perialwar has sung Pallandu [Long Live] on this Kshetram. The Lord here is named Sri Pundareekakshan. Thayar is called Sri Sengamalavalli Thayar and Sri Pankayaselvi. The Vimanam [Dome] is Vimalahruthi Vimanam. Great Acharyas Uyyakkondar and Engalazhvan were born here. In the Garba Gruha [Sanctum Sanctorum], Soorya and Chandra are serving the Lord with Chamaram [a fur material to make light breeze]. On each side Garuda and Adisesha are standing with folded hands to serve the Lord. Below are seated Sri Bhoo Devi and Maharishi Markandeya. Surrounded by all these, the Lord is facing the East with Prayoga Chakra [ready to deliver Dicus] in one Hand. In this place the Thayar has more importance than the Lord. In processions, the Lord follows Thayar. In names like Srinivasan or Thirumal, Sri, that is Thayar, is in the forefront. The Lord has three Principal Consorts – Sri, Bhoo and Neela Devi. There are three Kshetrams giving prominence to each of them. In Thirvellarai, Sri Devi is prominent. In Sri Villiputhur also known as Sri Nachiyar ThiruMaligai, Bhoo Devi is prominent. In Thirunaraiyur, also known as Nachiyar Koil, Neela Devi is prominent. We will see the next sloka in Gita from the Thayar sannidhi in Thiruvellarai. Sri Thayar, as Pankaya Selvi, prayed here and the Lord appeared as Sri Senthamarai Kannan – Sri Krishna- before her. Senthamarai Kannan is the Tamil equivalent of Pundareekakshan. The Vedas declare that He is the Paramatma or Almighty God, Who has Pundareekaksham or [Red] Lotus eyes. We will now see the 42^nd sloka. The 42^nd, 43^rd and 44^th slokas are all together convey the same meaning. So we will have to see all of them together. We learn Yoga. What is it? It is an exercise to concentrate our mind on a single target. This is what Patanjali declares in his Yoga shastra. We have to control all our external sense organs and concentrate the mind in one particular direction. Sri Krishna says that this single target has to be only Moksham. Our desires can be classified into three broad areas. To lead a comfortable life with good education, job, marriage and pastime. This is the first category and almost everyone has this type of desire. It is said ‘loko binna ruchi’- that is each person has different desires and hobbies like reading or playing or postage stamp collection, etc. These desires are in multitude. Whether these desires will take one to Moksham is a question. So Sri Krishna says that if Arjuna performs these types of karma, they will not bring him to Him. Mostly these desires arise because of ignorance that soul and body are different. But knowledge that the two are different makes one to think what will happen to the atman and are there anything one could do to make atman comfortable and happy after leaving the present body. So, the second plane of heavenly comforts is realized. These pleasures are superior to the earthly ones. But, when one realizes that even the life in heavens is limited and one has to terminate and return according to the punya and papa, the next area is pondered. Is there a possibility of eternal happiness and never to return to worldly life with its pitfalls? That should be a place where there is no iota of sorrow and nothing else is superior to it in happiness. This is the aspiration for Moksham. Thus earthly pleasures, heavenly pleasures and the endless pleasures in Moksham are before us. Sri Krishna classifies these into two; one earthly/ heavenly pleasures and the other is the Moksham. He tells Arjuna that the various karmas performed for attaining the earthly/heavenly pleasures, will lead one to nowhere. But a single-minded karma with Moksham as target, will progress in a single direction and there will be no need to do the karmas for the earthly/ heavenly benefits. That will be karma yoga. Here we may think like this. All may not be interested in Moksham. Besides, if Sri Krishna declares that by doing karma yoga one will soon get Moksham, many will withdraw from practicing karma yoga or even listening to these lectures. People will discourage younger ones from listening to Gita lecture as they may think that Moksham will be attained immediately, and they may not be able to do the expected domestic duties. So, it is emphasized that mere knowing Gita will not immediately fetch Moksham and only after the prescribed life is over one will attain Moksham.

Sri Krishna encourages Karma yoga with Moksham as the goal. Then what happens to our domestic compulsions and duties? So one may doubt whether this sermon is practical. Actually, by practicing Karma Yoga as preached by Sri Krishna one will get all the comforts in this world as a bye-product. But karmas done with aim for earthly/ heavenly comforts will never get Moksham. Sri Krishna clearly says that all karmas with Moksham as objective will, by the Grace of Sri Krishna, satisfy all the necessities in this earth, besides guaranteeing Moksham. One need not aspire for these worldly desires and Sri Krishna will take care of all those. It is like one pounds paddy to get rice. In the process, one sweats profusely. Seeing this the neighbor asks whether one was pounding to sweat. Sweating was only a bye-product and aim was not for sweating. Similarly, we should perform our karmas with Moksham as the only objective and nothing else. Paramatma will on His own take care of our comforts in this earth also. This declaration is necessary for anyone to aspire to do karma yoga. We will not waste our energy in going to astrologers, resort to numerology or perform homam [sacred fire] to reap petty benefits. We are not here to encourage or discourage these. But actions with Moksham as target will get all the benefits we wanted by doing these petty actions. It is like in the exam if we are prepared for very high score, getting good marks will be easier. But if we are prepared for smaller score, we may not achieve good results. If we request someone for Rs.100 and if he agrees, it will look silly to change our request and ask whether he would lend Rs.50. God is ready to give us the Ultimate- Moksham. The trivial benefits will automatically follow suit. So Sri Krishna declares:

yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various trivial activities for elevation to heavenly planets, resultant good birth, power, and so forth”