BG2.59

103. Arulmigu Mohanavalli Thayar samedha Kaalamega Perumal Koil (Thirumogur)

Mulavar		Kaalamega Perumal, Vazhithunai Perumal
Utsavar		Thirumogur Aapdhan
Thayar		Mohanavalli, Thirumogur valli, Mogavalli
Kshethram
Pose & Direction		Standing pose facing East
Theertham		Sheerapthi pushkarni, Bramha Theertham, Papanasa Theertham, Swarkkathvaaraa Theertham, Naragaasura Theertham, Paraman Theertham
Vimanam		Kedhasa Vimanam
Sthala Vruksham
Paadiyavar		Thirumangaialwar, Nammalwar
Travel Base		Madurai

This Divya Kshethram is known for Chakkaraththazhwar sannidhi. There is a beautiful Idol of Sudharsanazhwar with Nrishima on the back. There is a separate Sannadhi for Pallikonda (Sayana) Perumal. The Lotus pond near the temple is very beautiful. Perumal (Urchavar) in this Kshethram is called "Thirumogur APTHAN" APTHAN = Friend. He is called Friend when the Jeevathma is in this body (when we are living in this booloka - earth). When we die, the Jeevathma departs from this body - Prakrutha Shariram and travels to Sri Vaikundam. At that time, he is "Vazhithunai Perumal" (One who accompanies and guards the soul while it is traveling.)

There are 18 Divya Desams [Kshetrams] in Pandya region. Thirumogur, near Madurai, is one among them. We are going to see the slokas 50 and 51 from here only. This Holy Place has many specialities. The Lord as Sri Kalamega Perumal graces the devotees. Thayar is Sri Mohanavalli. The Chakkarathazhvar [Sri Sudarsana] is very famous here. The Lord is gracing as Ksheerabdi Nathan. Devas and Asuras had frequent fights. With their strength declining, the Devas approached the Lord at the Milky Ocean and hesitantly stood aside as He was asleep. They prayed to His Consort, Thayar, and She recommended their case to the Lord. The Lord also assented to help them. This Ksheerabdi Nathan was the ancient Lord of this temple. Later on Sri Kalamega Perumal has been gracing the devotees. Agreeing to their prayers the Lord churned the milky ocean. The amrut [nectar] produced from the churning was to be given and there was a tussle between the Devas and Asuras. The Lord taking the form of a beautiful woman, made the Devas and Asuras sit in separate rows, for distribution of Amrut. Nammalwar has composed 11 hymns on this kshetram. [10.1] The Lord took the form of a woman to generate lust. Taking the Amrut and spoon, She [He] served Amrut to the Devas. All the Devas witnessed this event. At that time Brahma, the four faced one, prayed that the Lord out of mercy on the Devas produced and distributed the Amrut and so as a memory He should remain in this place [Thirumogur] as an idol with benevolence flowing like the rain. Agreeing to this the Lord is gracing the devotees as Sri Kalamega Perumal [in Tamil kala megam means dark, rain bearing, cloud]. He is addressed as Thirumogur Apthan [Dear], Sri Kalamegam and Ksheerabdi Nathan. There is a history that He appeared here at the request of sage Pulasthya. Because He consented to Brahma’s request, the vimanam [dome] is called chaturmukha vimanam. All the nine towers in this temple are to be consecrated shortly. We can examine the connection between the Amrut distribution to Devas and the 50^th sloka.

We saw that the person who practices Karma yoga destroys papa and punya. So Arjuna is advised to resort to that buddhi of not aspiring for swarga and of equal approach to victory and defeat. He is talented who performs karma yoga with this buddhi. We saw also that punya is that by doing certain actions we please the God and papa are those actions which displease Him. In Athimanushastavam, Kooratalwan says that in this world punya or papa is related to His feeling of happiness and unhappiness. So we have to avoid His displeasure. But in this sloka it is said that both punya and papa get destroyed. It is ok that His displeasure has to be avoided. But is it not better for us to make Him happy? Why then the punya to be avoided? That is, why we should try to remove His happiness? We should remember that our goal is to reach His feet and get Moksham. For that goal, the ordinary delights in this world as well as the pleasure in swarga are all impediments. It is like a person arrested is in fetters. Whether that person will be happy if the fetters are golden instead of iron fetters? So, when Moksham is the objective, both papa and punya have to be avoided. By acquiring punya one goes to swarga and by papa actions one goes to naraka. In either case, one does not go to Moksham. Therefore one has to avoid the karmas yielding either punya or papa. If punya was just an entity we could avoid that, but when punya means God’s happiness, should we avoid that also? We will now see the sthala purana of Thirumogur. When the Devas prayed the Lord to get Amrut for them, He was happy that they had come to Him and got them what they wanted. By immersing the great Manthara Mountain and using great serpent Vasuki as a rope, He churned the milky ocean employing thousands of His hands. Many things emerged as a result of this churning and He distributed them to various Devas. Horse Uchairavas and Eiravatham elephane were given to the king of Devas, Indra. Sage Gautama took Ahalya. Amrut was distributed to all the Devas and all went back happily. The Lord should have felt happy that all the Devas were given what they wanted. But the happiness in the Lord was not ultimate or total. Devas prayed Him for Amrut to have immortality. But they never prayed for His feet and permanent happiness in His Company. Had they requested Him, His happiness would have been the ultimate and total. Though He would be happy that we by doing punya karma we did not go to naraka, He would feel happiest if we seek His feet. By doing jyotishhomam he sought swarga and God will be definitely pleased to grant him. But there will be a small resentment that instead of praying for Him, the person has demanded only swarga. Though the person has followed the Vedas and performed His commands only, the person has ignored the Vedanta and not aspired for Moksham and to this extent God will have a small unhappiness. Therefore karmas, which will fetch punya, have to be avoided. From this we have to learn a minute lesson. If we pray Him to get Him, He is fully happy. But if we pray Him for anything else, He is not that happy. A parent admits his child in a school and dreams that the child should study well and come out with flying colors. But when the exams are approaching, he is not studying and spends his time in games. He shows his skill in games and gets the first prize. The parent will be happy that the child has shown great skill and won laurels. But there will be a lingering unhappiness that he is not studying for the ensuing exams which is more important. This type of feeling will be there in God. So, we should strive for His total happiness.

BG2.58

We regard Sri Rangantha as the Lord of Vaikuntam. Srirangam is considered as Bhooloka Vaikuntam. Such famous Sri Namperumal’s temple was invaded and so Pillai Lokacharya carried the idol in a palanquin to this village Chedikulam at the foothills of Anaimalai near Madurai. The idol was concealed in the cave from where today’s lecture is given. Now the Samprokshanam was done. Sri Ranganatha’s Paduka [sandals] have been installed here. This is a sacred place. The Lord protects the entire world and Pillai Lokacharya protected that Lord. From here we will see the 50^th sloka of Chapter II. If some guests come to our house and we properly take care and feed them and when they take leave if we express our gratitude for their visit, then it is recognized as proper nurturing of guests. This will bring in all good things in life. On the contrary, if we demand or expect a reward from them in return, then it is not guest care. Our deed becomes an inferior action. Sri Krishna tells this only. Fighting in a battle is Kshatriya’s duty. Do not expect whether one will get swarga or victory. Fighting should be done as Arjuna’s duty. If he did like that, then Sri Krishna Himself will grant the highest reward of Moksham. A deed done for a sublime cause elevates the doer. If the deed is done with the thought that it would please God, it is Karma yoga. So while doing karma or deed, our intellect or buddhi has to be involved. The buddhi or understanding should be that we are not doing the karma for inferior rewards like swarga. The karma is not being done by us. This karma will please God. These thoughts or understandings are needed while doing any karma. Instead if it is done as a mere karma, it will engage the person in rebirths. The thought or understanding that we are doing karma as a devotion to Him and we have no ambition for swarga or material comforts in this world, will make God to grant Himself all our needs. When we request God for anything it would be limited but if God Himself grants it would be profuse. So, instead of praying God to grant this or that, we should leave all our requirements to His judgment and devote ourselves in His service. This is a basic tenet of Karma yoga. In the preceding 47^th, 48^th and 49^th slokas, Sri Krishna explained the difference in mere karma as a ritual and karma with intellect involved. The latter is superior. So, He advises Arjuna to resort to this understanding while doing karma. While fighting in the battle, he should have the understanding that this is his karma and by doing so he would please Sri Krishna. By pleasing Him, Arjuna will get all happiness. We have to see sloka 50. In the 50^th and 51^st slokas Sri Krishna mentions two rewards. In sloka 50 He says all undesirables will be destroyed from us. In sloka 51 He says we will get our desires fulfilled. It is usual for anyone to wish that things he disliked were all destroyed and get only things he liked. But the things disliked and things liked vary from person to person. Universally there should be something, which is liked by all, and something else hated by all. All like devotion to Him and reaching His feet. All would dislike what does not please God. There should not be difference in this common like and dislike. We should avoid the rebirths and associated miseries in life. Without the fluctuation of happiness and sorrow, but only everlasting happiness at His feet is what we should aspire for. Sloka 50:

buddhi-yukto jahatiha
ubhe sukrita-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam

"A man engaged in karma yoga with the buddhi [understanding] rids himself of both punya and papa even here itself. Therefore strive for yoga, which is the talent of all work."

Here yoga is the buddhi or understanding that the karma is being done not for inferior objectives but only as a devotion to Him. So, Sri Krishna advises Arjuna to strive for this yoga. In any work we do our intellect should be involved. When a mother feeds her child, though milk is fed, her thought that she is its mother is always there. So this becomes a noble one. In contrast, the commercially available milk does not establish a relation between the child and the mother. This is an inferior act as mere feeding is done. An action by itself cannot elevate a person unless the intellect also is involved. Iha means while doing the karma. With proper understanding or buddhi that the karma is being done as a devotion to Him and not for any inferior rewards, when the person is doing the karma yoga – here itself- he relinquishes both punya and papa. Therefore Arjuna should strive to get that buddhi. Arjuna should fight, as it is his dharma. By doing that he should realize he will be pleasing the Lord. Pleasing Him will make this life happy and bring in the eternal happiness by reaching the feet of God. But a thought that this fight will enable him to experience blood smeared victory and kingdom, will bring rebirths and the associated miseries. Kausalam is talent. Sri Krishna says that both papa and punya are expended. How can doing karma nullify our papa and punya? How are these related? These doubts may arise. How our performing karma destroys the invisible papa and punya? This is one query. It is all right papa is destroyed, but why should the punya also be got rid of? After all everybody is trying to acquire punya. Why then Sri Krishna says punya as well as papa will be removed? We should know what are punya and papa. We do certain karma and they may bring punya for us. Some other deeds may bring papa. These are not written anywhere as we do various deeds whether any are for punya or papa. But these are engraved in Him. They cannot be wiped out nor there will be any misappropriation of one’s papa and punya are accounted for someone else. If our deed pleases Him, they are punya. If our deeds are displeasing to Him, then they bring papa. This will raise the doubt why then we should remove the happiness in Him i.e. punya? We will see it in the next lecture.

BG2.57

Alwars appeared in this world to spread Bhakthi tradition. Nammalwar is the head of these Alwars. He composed the wonderful Tiruvaimozhi. It consists of 1102 hymns. Acharya Nampillai made an excellent commentary on this. Vadakku Thiruveedhi Pillai was the disciple of Nampillai. Vadakku Thiruveedhi Pillai had two sons. Elder son was Pillai Lokacharya and younger one was Azhagiya Manavala Perumal Nayanar. ‘Nithyam nampillai nenjil vaithon vazhiye; neel vachanabhushanathan niyamithanvazhiye’-thus goes the pallandu [long live] on Pillai Lokacharya. He was always thinking of the lotus feet of Nampillai and wrote Sri Vachana Bhushanam. He is remembered as the person who gave us this nectar in Tamil. We are at the Thiruvarasu of that great Acharya. On the dome is the image of Sri Namperumal. His idol was preserved here by Pillai Lokacharya. At the same instance sruthaprakasika- a work on the Lord in palm leaves- was preserved by Swami Vedantha Desikan, who also lived in the same period, by fleeing in the western direction [of Sri Rangam, to escape invaders]. Pillai Lokacharya fled in the south direction carrying the idol of Sri Namperumal. On the dome [of Thiruvarasu] also are the images of Swami Ramanuja and Pillai Lokacharya. We have to thank the Anaimalai hills. Let us now see what Sri Krishna tells in the 49^th sloka. Earlier He told that we have right only to do our duty. But when we perform a duty, it should not be mere an action. That is it should not be a mere ritual. Our intellect should also be associated with that karma. What type of intellect should be there? We are not doing this karma for trivial rewards but for a supreme purpose of Moksham. We should be having an equitable approach on the results arising out of the action. With such a mind the duty will be performed well. Without this thought in mind if the karma is done it will be mere ritual. So, our intellect forms an important part in karma. Sri Krishna shows the difference in a karma one does with this intellect and without. With such noble mind the karma is also noble. Without this sublime thought any action performed is regarded as very low. This will result in rebirths.

durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
kripanah phala-hetavah

"O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are underprivilleged."

A person who thinks he is responsible for swarga or victory/loss in karma, is a krupana or underprivileged and he is going to have rebirths. Whereas with the intellect that he is not responsible for the rewards, the karma is noble. An action performed without involving the intellect – a mere ritual- is considered very inferior. So, Arjuna is advised that applying his intellect in the action that he is not aspiring for trivial rewards like swarga, he should do his duty. He should resort to this type of understanding. The person who thinks he is responsible for rewards will have rebirth. So do the duty with the understanding that he is not responsible for the result and perform the duty. We have right only to do the karma and we should not aspire for results. Do the duty with the conscience that ‘ I am not doing this karma’.The karma is to be done by Arjuna only and the rewards also will be for Arjuna. But while doing the karma he should do the duty with total detachment to the results. We can also see what happens if we do a work with conscience and without. We will see an example and we should remember what for this example is quoted. The purpose of an example is to make clear the subject and so we should remember the subject only. Sri Krishna was born in Mathura and grew up in Gokulam. He was born to Vasudeva and Devaki but grew up secretly as son of Nandagopa and Yasodha. Though Mathura yielded, it lost the significance and Gokulam got the prominence. We enjoy all his child plays and boisterous behavior. This Gita also is Sri Krishna’s only but it was much later, when he was more than 60 years old. We enjoy more the young Sri Krishna’s actions. To have a glimpse of all the places like Gokulam, Brindavanam and Mathura, a pilgrimage is planned starting on 6th Sptember, 2007. All are preparing for this never again great trip. In those selected places there will be lectures and ceremonial reading of Srimad Bhagavatham. When Sri Krishna was in Gokulam, one midday, all children including Sri Krishna and Sri Balarama felt hungry. They were aware that in the nearby village Brahmins were performing a great yagna and so they thought that lots of food would have been cooked and so they could get some and eat. Sri Krishna deputed some of His friends to go to that spot and ask the Brahmins to give some food to feed Sri Krishna, as He was hungry. The Brahmins there were learned. When the children demanded food for Sri Krishna, the Brahmins refused saying that the yagna ceremony was not over. They asked them to come afterwards as the cooked food was yet to be offered to God. They forgot what their learning was and Who Sri Krishna was. The children returned to Sri Krishna disappointed. Hearing what happened, Sri Krishna asked them to go again but this time to ask the ladies there for food for Sri Krishna. Hearing that Sri Krishna was hungry, the women immediately took varieties of food and rushed to the spot where Sri Krishna was and offered all they brought. Though the Brahmins were learned and knew Sri Krishna as the God, they never applied their mind as to what for they were performing the yagna and who was to be appeased in the yagna. Thus they were doing karma without applying their intellect. The uneducated ladies on the other hand were so much devoted to Sri Krishna that they could not bear the feeling He was hungry and rushed. These women did not perform great yagnas but had the greatest devotion. Whereas the Brahmins daily performed yagna to invoke God. But they became mere ritual and so they never received His blessings. This was because the intellect that the yagna was being performed to please God and He Himself as Sri Krishna was asking for food, was missing. So mere learning is of no use and similarly, mere ritual also is waste. We also while chanting Sri Rama, Sri Krishna and Sri Govinda, should be conscious that these are His names and by uttering these we are pleasing Him and Namasankeerthanam [singing God’s names] is our duty. This will elevate the mere uttering to a noble karma.

BG2.56

We are at Anaimalai village, known as Jyothishkudi in earlier times, near Othakadai in Madurai. Here only Pillai Lokacharya concealed and protected the idol of Sri Namperumal. A Thiruvarasu was made for him here and now samprokshanam [sanctifying ceremony] is being performed. What we usually refer as samadhi [burial place] is called Thiruvarasu. This ceremony is being done with sacred fire [homam] and lots of devotees have assembled. Many Jeers are also gracing this occasion. We are to see today’s topic in such a gathering. The Jeers are all sanyasin and are having ocher robes [in Tamil kashayam]. We call them sanyasin who have renunciated desires in life. Those who are detached [from family life] are called sanyasins. Pillai Lokacharya who lived here and whose Thiruvarasu is here, lived a bachelor his entire life. He had no attachment to anything in this world. From such great people we learn that we should remain detached in life.

yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate

"Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga."

In this 48^th sloka Sri Krishna mentions yoga. It means considering victory and defeat alike without differentiation. The person who attains such a mind of tranquility and in whom the mind is in harmony is called yogi. Arjuna should be one among such yogis. We see here a large tree and the big Anaimalai rock. They represent steadfastness. Nothing can shake these. Similarly we should also be firm. Just because others talk, we should not lose our heart. By desiring various rewards our weakness is exhibited. Today this is required, tomorrow we need that, if we do this we may get that reward, if we do that we may get a different reward- like this we are advised by so many people. By losing our minds and getting distracted we will become nervous. We should decide whether we want a strong mind or a weak one? By listening to all sorts of suggestions our mind gets weaker. We should firmly believe that whatever we need will all be granted by the Lord. The relationship between a devotee and God should not be commercial. Devotee has to establish his rights and God will certainly perform His duty. Both have duties and rights. Our resolute should be that we are devoted to Him and we will do only what pleases Him. Our objective is to reach Him. This must be our resolution. With this thought we should perform our duties. When this is done there is no need to establish our rights. God Himself will grant all those. Even before we raise our demands, He would have granted them. God does not think that if he does this then He will grant that. He has prescribed small duties and by doing them faithfully one can reach Him. If we desire for thousand, hundred is included in that. But if we aspire for hundred, thousand will not be in that. So we have to have passion to reach His feet. When we do our duty we should be detached and keep our objective to reach His feet only. This is what Sri Krishna tells in the 48^th sloka. When we do our duty we should have a resolute and balanced mind to either victory or defeat arising as a result of that karma. What is balanced approach to victory or defeat? Abandoning attachment – sangam tyaktva-one should perform his duty. That is we should be free from any attachment to the result of our action. Such detachment from result will enable the karma to be done properly. Here we have to see important aspects. In our daily life we notice that only if we have interest in the result, we get enthusiasm to perform a task. A student keeps his aim as securing 99% in the exam and this drives him to study harder. But what Sri Krishna is telling here is exact opposite. Don’t have attachment on the result, if the work is to be properly done. There appears to be contradiction to convention we notice in this world. Will not Sri Krishna’s advice induce laziness and indifference? We have to note here what is the result expected? By aiming for the ordinary worldly rewards, our efforts will be more by aspiring for those. But when we want to reach Him, we should be away from these petty rewards. We reap that only which we keep as objective in our mind. So the supreme goal of reaching His feet should be our aim and we should not care for other results. We can see some examples as how we can perform better by not attaching to the result. If a person’s father, let us say, has chest pain in the midnight. All relatives are crying. The person himself is totally agitated. In this state of mind the person is unable to find means to take his father to hospital. Just at that time as Godsend, the person’s friend comes and surveying the situation he does the correct actions to get the ambulance, doctor and medicines. The family is relieved from the misery. How the friend could make these arrangements while the person could not? Because in this case the person’s father was suffering and the attachment of the person to the patient could not enable the person to do what his friend could do. The friend on the other hand had no such attachments and his aim, a noble one, was to help his friend. Attachment brings in anxiety. While detachment ensured calm and quite approach. We might have kept important documents in a cabinet and if the keys are misplaced, we will find very difficult to search for the keys. This is because we know the importance of the document inside the cabinet and so the anxiousness to retrieve the documents will disable our proper approach. But a person not knowing the contents in the cabinet, will be able to find the keys and get the cabinet opened. We can see our cricket team. A player may be performing excellently. But when he is made the captain of the team, his performance goes down. Why? Because now his mind is on the results to get the team perform well, to ensure coherent approach, etc. This attachment to the result of team performing well disables the player and performance goes down. Some players in this type of situation also perform well, which means they have followed the principle enunciated in the Gita. So if we get attached to rewards then this balanced approach will not be there. In a court we have the petitioner and respondent. The lawyers for them argue emotionally to win their client’s case. The judge remains calm and listens to both sides of arguments. We trust the judge, because he is detached from the case. He is not bothered who wins the case but his aim is only to establish the rule of the law. So winning the case by either party is ordinary reward while establishing the rule of the law is a superior aim. Does this mean that we also should be judges in such disputes? Yes, if one could impartially look at the case involving one, from a distance, there might not be a necessity to go to a court or judge. That is why Sri Krishna is advising Arjuna not to get involved in the results. Looking at victory and defeat alike is described here as samatvam.

BG2.55

Sri Krishna has given us the milk of Gita from the Upanishads cow. Arjuna is advised to do his karma of fighting in the battle. As a result he may get swarga and victory or defeat. But Arjuna should never aim for them but realize the atman’s true nature i.e. atma sakshatkaram, leading to realization of Paramatman and securing. Moksham. Arjuna’s intention should be only on this superior objective and not on any other inferior objectives. Arjuna is not the cause of the results of the battle. This does not mean he can remain inert and avoid the results. The action has to be performed by him only and he will reap the results. But he should not aspire for those results. Let us think why Sri Krishna is advising that we should not expect or desire for results. We should be clear first as to what we need in this world. If we frequently change our needs we can never reach the destination. Our objective should be that beyond which there is nothing else, that which will give us everlasting experience and that which will yield supreme feeling. The experience in this world indicates to us that happiness and sorrow are mixed. Therefore we have to elevate ourselves to higher planes and reach Paramatman for everlasting pleasure. This should be our objective. This is not small happiness. This will never be lost or decay. It is not going to end after some time. Once we have decided on this aim, all our actions should be targeted to reach this goal only. Any deviation in this will make us miss the objective. Any action for any other target will only waste our time and energy. This is what Sri Krishna explains to Arjuna. He should do his duty and that only is going to realize him the Paramatman. We have to perform duties prescribed for us. We have to do our duties. Follow the righteous path. Speak the truth. Be helpful to others. Do not malign others. Cultivate the real traits of atman. By doing all these we will follow the path shown by Sri Krishna and surely we will secure the results He indicated. We can do these acts like speaking truth only or following righteous path, for other benefits also. As an example digging to create a pond for the benefit of the society is a righteous act. By doing so one may get position or wealth. But if the same person can also think that by doing this act, he is going to make available water for many devotees in whom He resides and so this will please Paramatman and so He will receive him to His Domain. So a choice exists. We can perform a commendable act for smaller rewards like position or wealth, or for sublime rewards like pleasing the God. We should choose the latter. Here, Sri Krishna is encouraging Arjuna to fight to reach Moksham. Arjuna should have his aim as reaching the feet of the Lord and fight in the battle. Nuclear energy is there for both destruction and for improving life standards. Our aim should be only for the latter. So the same act if it can be done for superior goal, that act will enable us to reach Moksham. That is why Sri Krishna tells that Arjuna has right only for the duty- karmanyeva. Now, Arjuna enquires that if Sri Krishna is telling that he is not the cause for results of his action, then will not the normal concept of relation between cause and action be faulted? It appears that what Sri Krishna tells is against our daily observations. If a person hits a person and is produced in a court, he cannot escape punishment by saying that he was not responsible for the injury suffered by the other. So one can never runaway from the results of an action. If the battle is won, it will mean that Arjuna was responsible for that victory. If this is not accepted then it will result in a mindless act. Result and action have to be always together only. Then why Sri Krishna is advising the other way? Swami Ramanuja in his Gita Bhashyam and Swami Vedantha Desika in his Tatparya Chandrika explain these. In karmanyeva adhikara, the word adhikara indicates the thought ‘mine’ or ‘ I am doing’. Where this thought should be and where it should not be? When one is doing his duty he should have this thought that it is his duty and that he is doing his duty. So this right – adhikara- and the thought that right is being exercised should be there while performing one’s duty. But when a result is there he should not claim it as a right and be inert to the results. Sri Krishna therefore does not say that cause and action are not related. He only says that while doing a duty, one cannot claim one was responsible for the result. If in the battle Arjuna wins it is no doubt that Arjuna was responsible for that. But he should never think that he is responsible for the outcome. With the feeling that one is not responsible for the result, one should do a duty. This feeling is quite difficult to bring to practice. The advantages of such a feeling are brought out in the next sloka. We should perform our duty for superior goal and at the same time we should always remember that we are not responsible for the end results. If we are not responsible for the results of our action, why should we do any action? Why not remain inactive? Sri Krishna says that He never said that we are not responsible for the results, but commands that we should not perform our duty with the thought that we are responsible for the results. Arjuna asks what is wrong if he assumed or thought that he was responsible for the results? Sri Krishna counters Arjuna whether could he ever say that for any result of any action, he alone was responsible? For any action it is the teamwork, which gets results. In the Shastras it is said that for any action five entities are needed. They are Paramatma, Jeevatma, body, organs and Pranavayu [Oxygen]. Team effort of all these only can result in any action. When this is the position, how can anyone claim that he has done? So there is nothing wrong in assuming that he has not performed that action. Arjuna accepting this asks whether he, being one of the five, can assume at least 20% was his contribution? Sri Krishna denies this and says that in this Universe everything perform to His orders and so it would be better to say that He was responsible for all actions. If we analyze we can realize that one alone is not responsible for any action. One had to reach a place on a particular time. But due to variety of reasons one could not keep up that time. Reaching the place, one lists all the reasons for the delay. But next day the same person, if reaches the place punctually, claims that he ensured to reach the place on time. That is he does not cite all other reasons, which helped him to reach punctually, but claim his sole effort as the reason for this feat! So it is very clear that one alone cannot be responsible for any action.

BG2.54

Today [1^st June, 2007] we are at a historically famous place. This place is near the Agricultural University on the road from Trichy to Othakadai, near Madurai. It is called Anaimalai Thirukkulam village near the Anaimalai hill. It was called Jyothishkudi in olden times. We are between a pond with lotus flowers and the Anaimalai hill. In 1323 A.D., Muslims invaded from North. They invaded the Lord Sri Ranaganathaswami temple in Srirangam. At that time to protect Sri Namperumal [Sri Utsavamurthy], Pillai Lokacharya carried the idol in a small palanquin and proceeded south. One side the fear of thieves was there and on the other side the invaders threatened. Avoiding these threats, the idol of Sri Namperumal was brought here, surrounded on one side by Thirumaliruncholai [Azhagar Koil], another side by Narasingam and yet another side by Thirumogur. Others do not easily see this place. Selecting a cave here, the Lord Sri Namperumal was housed and protected. All these happened between 1323 and 1325A.D. Pillai Lokacharya remained here and looked after the Lord’s idol. He was already quite aged and after some illness he expired here. Where great persons expire, it was customary to build a memorial called Thiruvarasu. In this place also such a memorial with a dome was built and the Samprokshanam [sanctifying ceremony] is taking place. The Lord here is Sri VedaNarayana Perumal. He was the One Who taught Vedas to Bramha. We are to see the next sloka from this place. Pillai Lokacharya and Gita are intimately connected. There are innumerous scripts in Sanskrit. Ashtaksharam, Dwayam and Charama sloka of Gita are all in Sanskrit. The deep significance and the inner substance of these mantras [sacred words] were brought out by Pillai Lokacharya in his Eighteen Rahasya Grantham in Tamil. He is therefore called mukthi neri marai thamizhal mozhintharulvon. That is all these three important Ashtaksharam, Dwayam and Charama sloka are guides for reaching Moksham and he gave these in Tamil. With the great works of Pillai Lokacharya we are able to understand the significance of these three mantras. If we are able to worship Sri Namperumal in Srirangam today; he was responsible for protecting the idol and making available to bless us. Sri Namperumal came out of Srirangam in 1323 and returned to Srirangam only in 1371A.D. Thus for 48 years He was away from His hometown. Like Sri Rama, Sri Namperumal also wandered in forests. Therefore,we have to be ever loyal to Pillai Lokacharya for not merely saving the idol of Sri Namperumal, but in the process sacrificed his life. We will now see the important and popular 47^th sloka.

karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango ’stv akarmani

"You have only right to perform your prescribed duty, but you have no rights for the fruits of action. Never consider yourself the cause of the results of your activities, and never be inactive."

This sloka is very sweet to listen to but most difficult to follow in practice. Why Sri Krishna told this sloka and what is the connection to the previous sloka? In the 45^th and 46^th slokas Sri Krishna told that it is not possible to follow all that are prescribed in Vedas. Because, they are meant for a variety of people with satva, rajo and tamo traits. He cited an example. Even if large measure of water may be available one will take only the amount his needs are or what his capacity is. Arjuna should be steadfast in satva guna and avoid rajo and tamo behaviors. Therefore he should choose only what is meant for him from the Vedas. This raised another doubt in Arjuna. Sri Krishna is advising him to discard some commands of Vedas. So can he discard any? If someone is asked to follow all in a book then there is no problem. But if same person is told that some in that book are not meant for him, then he thinks that he has the discretion to choose any and discard some, as he likes. There are so many daily karmas prescribed like the simple ones: speak the truth, do not steal, etc. These are also prescribed in the Vedas. Can anyone discard these basic tenets also? Can we discard daily routines like Pooja for the God? So, there is every possibility of total confusion in following Vedas. Also whichever karma is being performed, the objective will always be lingering in mind. As a reply to all these doubts, Sri Krishna mentions this 47^th sloka. Arjuna is entitled only to do his duty. The word only implies that he has no entitlement in some other thing. He cannot claim for result. That is never he should set his mind on various rewards or results for the action performed. The plural number in the word results is important as there are numerous results mentioned as goals for various karmas, after which we are running in our lives. He should not be the cause for the result of the action performed. Inaction is also not expected of him. He should do his karma without any entitlement for result. He cannot be the cause for result of the action and at the same time he should refrain from inaction. It is usual for anyone to do an action and expect a result. Every action of us is done expecting a result. Sri Krishna advises the exact opposite of this. He has right only to do the action and he cannot aspire for result. Even a dull-headed person will not move a finger unless some results are there. So it might surprise us as to why Sri Krishna is advising like this. We should note that Sri Krishna does not say Arjuna should do without expecting any results. Actually we should link this with the previous sloka and understand that one should contemplate on atman and making the atman to reach Moksham alone should be the result we should expect in every karma performed. Sri Krishna is not saying that we should not aspire for results, but asks not to desire for inferior rewards but aspire to reach the Paramatman for all our actions. In the next line of the sloka it is said that Arjuna should not be the cause of any results. We are to perform the action and even though we may not aspire for a result, unless we perform, the results are not going to be there. If in a game the player is asked not to bother about results, the player may ponder as to why he should play. What Sri Krishna means, when He says that one should not be the cause for a result, is that one should not think that one was responsible for the results. Inaction should not be there. Result may or may not be but when we do a karma we should think that we are not doing that karma for an inferior reward and we should never think that we are responsible for that reward. Arjuna then feels that instead of this elaboration, he could as well remain passive and thereby avoid any result. This Sri Krishna prohibits. Arjuna cannot sit idle; he has to fight in the battle. But he should not desire for swarga or victory. We have to see more into this in the next lecture.

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BG2.53

As already mentioned Acharya Vishnuchitha [Engalazhvan], a disciple of Swami Ramanuja lived here. Since he was the Acharyan of another great acharya Nadathur Ammal also known as Kanchi Varadacharya, he was also called Ammalacharya. The members of this family serve this temple at Thiruvellarai and have contributed to many sacred works. They are also called Melathirumaligai [western house] and Keezhthirumaligai [eastern house] swami and serve in the temple. Today [31st May, 2007] we are at the house of Ammalacharya and will see further the 46th sloka in the 2^nd chapter. This Acharya was born as Vishnuchitha in the Tamil month of Chitra and in the star constellation, Rohini. He was a disciple of Swami Ramanuja and lived here. Nadathur Ammal was at Kancheepuram and he was keen to learn Sri Bhashya of Swami Ramanuja. When he sought his father’s guidance, his father suggested to go to Thiruvellarai and learn from Vishnuchitha. He, accordingly, rushed from Kanchi and knocked the doors of Vishnuchitha in Thiruvellarai. From inside the Acharya enquired as to who had come? Nadathur Ammal replied,” I have come from Kanchipuram”. From inside came the reply, “ Come after I die”. Puzzled, Nadathur Ammal was wondering how he could come after his death and so returned to Kanchipuram and reported to his father the happenings. The father told the son that the reply by the Acharya implied that Nadathur Ammal should come to him after the ego ‘I’ dies or eliminated. So, Nadathur Ammal again returned to Thiruvellarai and again knocked at the doors of the Acharya. This time when the same enquiry as to who had come was raised, Nadathur Ammal replied,” Adiyen [servant] has come”. Satisfied with this reply, the Acharya taught Nadathur Ammal what he wanted to learn. Thus a teacher refined a disciple and taught the philosophy. We are all servants of God and not to the mortal humans and this was implanted in the minds of such great people and we should follow their example. We will now see the 46^th sloka. In the preceding sloka Sri Krishna advised Arjuna to contemplate on the atman only and to discard passion to acquire or retain material benefits. By doing these Arjuna can eliminate rajo and tamo qualities and develop satva quality. This will result Arjuna being immune to the pairs – happiness and sorrow, victory and defeat and gain or loss. Arjuna is commanded to take initiatives to achieve these. Now citing an example Sri Krishna tells in the 46^th sloka:

yavan artha udapane
sarvatah samplutodake
tavan sarveshu vedesu
brahmanasya vijanatah

"Water in a reservoir is common to all kinds of people and purposes and at all times. Similarly, all the Vedas serve all and brahmana selects the one needed by him."

Arjuna enquired when all karmas are mentioned in the Vedas, how he can choose. Why not the Vedas tell what he should do only? Why mention so many and ask him to choose? Vedas could have as well not recommended these karmas like puthra kameshti for begetting children, etc. It is impossible to expect all to be desire less in the first instance itself. Even repeated advice cannot eliminate some desires in us. This happens to great people also. But Sri Krishna feels that such repeated advice will bear fruit at least to the extent that the passions may not grow or increase. Sri Krishna says that His commands in the Vedas are for all types of people, just as a mother is common to her various children. So, Arjuna should pick up what is applicable to him. He now cites an example. Let us consider river Ganges or Kaveri or a large lake where water from various rivers is stored. There are many ghats in the river or lake. People of various requirements are at these ghats. One wants to get his thirst quenched. Another wants to have a bath, and so on. Even for the person who wants to quench his thirst, he can take water to the extent he needs. Also, he can drink the quantity his palms can collect. One cannot complain that he is not drinking all the water in the river or lake, just because so much water is available. Because, he has to take water to the extent to quench the thirst only and cannot take more. He also cannot complain that there should be water in the river to his requirement only. The water in the river or lake is meant for all and at all times. Also, the water is required for not only drinking but for other uses also. Similarly the commands in the Vedas are for all types of people with various degree of the triguna –satva, rajo and tamo qualities. Vedas are also meant for the people in various eras or yugas –kritha, thretha, dwapara and kali yugas. It is also meant for persons at various stages in life like bramhachari [bachelor], grahastha [familied persons], vanaprastha [secluded life] and sanyasi [renounced]. It is meant for both males and females, young and old, learned and the ignorant. So, everyone should accept what is suited or prescribed for him. Sri Krishna now advises Arjuna not to resort to some karmas as he is not suited for those. Arjuna is having the satva quality and the other two –rajo and tamo- are absent in him. Arjuna should fight to establish dharma. At the same time, he should not fight to gain inferior rewards like swarga, but for obtaining Moksham. He should not fight for acquiring the kingdom or for enjoying regal comforts. Besides, Arjuna being His cousin, who else could be dearer to be preached to cultivate satva quality? Thus, Sri Krishna preached that Moksham was the appropriate path for Arjuna in this juncture. We may not be in the same high level as Arjuna and so it may be difficult to relinquish our desires. We can write down our desires and review them periodically to see whether we have renounced any as preached in Gita. We can also note the dos and don’ts, Sri Krishna has advised and review all those where we have drifted away from His advice. Small progresses achieved are great steps in the path Sri Krishna has shown to us. Sri Krishna further says that all the Vedas prescribe the karmas for all types of people and a brahmana should follow those suitable and applicable to him. Here the word brahmana does not indicate a Brahmin as a caste member. Any person who is desirous of reaching the Brahman as mentioned in the Vedas is addressed as Brahmana. Such persons should follow the commands in Vedas, which will take them to the Paramatman. All other destinations should be treated as mere impediments in reaching Moksham and they should be avoided. Any karma, which takes one to swarga or other worlds for enjoyment, will prevent the person from reaching Moksham till that tenure was over and to that extent they become obstacles in the path for eternal happiness. Avoid all those objectives of inferior results. They are the techniques of rajo and tamo quality persons. So advices Sri Krishna and induces Arjuna to fight for dharma with Moksham as the end result.