BG 10.10

We have to see sloka 10 of Chapter 10. We are in Manimadakoil, where the Lord Sri Pundarikaksha is gracing along with Sri Pundarikavalli Thayar. Like the Lord, Sri Thayar also is radiating with luminance. She is seated with right arm showing abhayam, left arm is pointing to Her Divine feet. Upper arms are holding lotus flowers. We will see now sloka 10. In sloka 9, we saw devotion at its peak. Bhakti has three stages: Para Bhakti, Para gyana and Parama Bhakti. In Para Bhakti, the devotee understands that being with the Lord is happiness and parting Him is sorrow. This is also called Gyana dasa [ஞான தசை], where the devotee gets knowledge. Next stage is Para Gyana, which is also called Dharshan or sighting the Lord. For him, at this stage, the Lord is seen by him, whether the eyes are closed or opened. Third stage is Parama Bhakti, when the devotee attains the Lord and experiences one with Him. This is also called Prapti [प्राप्ति]. So the stages are gyana, dharsana and prapti. Gyana is realizing the knowledge that parting Him is grief and being with Him is delight. Dharsanam is sighting the Lord everywhere. Prapti is attaining the Lord. Alwars were all in these stages only. The 10th sloka is going to tell the 2nd stage [dharsanam]. Sri Krishna tells that the devotee who reaches the First stage as told in the earlier slokas, gets the Para Gyana from the Lord. We can see the 10th sloka along with previous 9th sloka. In sloka 9, He told that the person who is always thinking of Him, who is unable to remain away from Him and who, with other devotees, always converses only about the Lord, is Bhakta. Thirumangai Alwar in his Thirunedunthandakam [திருநெடுந்தாண்டகம்], describes these three, and is considered a direct translation of this sloka, says Swami Parashara Bhatta. It consists of Thirty pasurams. The First 10 songs are composed by the Alwar as a male Bhakta. Thus the the First ten songs are the meaning for the word chitha, in sloka 9. He says that the Lord is to be always thought of and we should imagine His tender feet on our heads. In the next Ten pasurams the Alwar imagines himself to be the mother of the sweetheart of the Lord. 'She' laments seeing the plight of 'her' daughter suffering at the parting away of the Lord. This indicates the word mad gata prana in sloka 9, when the devotee is unable to bear the parting of the Lord. This girl is simply in tears and she is unconsolable; can not be pacified by anything. She wants to speak out His name, which she had trained her parrot also, but she is unable to raise her voice. She is playing a veena instrument, but imagines that to be the Lord and so she is stroking it, as if the Lord is embracing her. 'Mother' is very much perturbed. In the Third Ten pasurams, Alwar imgines himself to be the Sweetheart of the Lord. 'She' talks to her friend about the Lord and it is the stage mentioned as bodhayanta paraspara in sloka 9. That is the devotees talk only of the Lord always among themselves and in mutual conversations. Thus Thirumangai Alwar's pasurams are like commentary for the sloka 9 of Chapter 10. Now we see sloka 10, which is the stage after Para Bhakti:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."

The Lord says that He gave them His Dharsanam, which is Para Gyanam. Once Para Gyanam is reached, next will be Parama Bhakti and will reach Paramapadam. This stage before Parama Bhakti is also called Darsana samanakara sakshatkaram [தர்சன ஸமாநாகார சாக்ஷாத்காரம்]. It is something like the actual sighting of the Lord in Vaikuntam. This, the Lord grants to the devotees in the second stage of Bhakti. Satata = always, yuktanam = never parting [the Lord], bhajatam = performing Bhakti or in devotion, yena = by which, mam = Me [ Sri Krishna], te = they, upayanti = would attain. The Lord would grant them that, by giving which they would attain the Lord. What will He grant? Tam = that, buddhi yogam = Dharsanam, priti purvakam = with full happiness, dadami = [ I, Sri Krishna] grant. They devote in the Lord with aspiration to be always with Him. To them, the Lord grants happily, that dharsanam which will make them to attain Him. Here buddhi yogam means dharsanam. This is the second stage of Bhakti yoga. So the three stages are Gyanam, Dharsanam and Prapti. In 9th sloka we saw Gyanam or the first stage. The second stage Dharsanam is being granted by the Lord Himself, as revealed in sloka 10. Thirumangai Alwar experienced this as is evident from his poems and from this temple. Alwar is celebrated with three Utsavams. One is Thanana utsavam [தானான உத்சவம்]. This is the Vedupari [வேடுபறி] festival, in which Parakalan beconmes Alwar. It is about his self and so it is Thanana Utsavam. Next is Than ugandha utsavam [தானுகந்த உத்சவம்]. This utsavam is liked by the Alwar. It is the Eleven Garuda seva, celebrated every Thai amavasya [தை அமாவாஸ்யை]. All the Lord from the Eleven Divya desam would assemble in this Kshetram and bless the Alwar. It is a rare sight. Third is Thamar ugandha utsavam [தமர் உகந்த உத்சவம்]. Thamar means the devotees of the Alwar and they celebrate his birth day [திரு நக்ஷத்திரம்], every Karthika month Kruthika star. During the Eleven Garudotsavam, all through out the night one can witness the Mangalasasanam [மங்களாசாசனம்] of the Lord of each temple by Alwar, who is accompanied by Swami Manavala Mamunigal. [Garudotsavam can be viwed on http://thirunangur.blogspot.com/2007/05/manimada-koil.html ].

BG 10.9

Yatra ashtakshara samsiddha: mahabagomahiyate
natatra sankarihyanti vyadhi dhurbiksha satpara:
This sloka tells the greatness of Thirumantra or Ashtakshara mantra. Where this Eight akshara and three word mantra is chanted, there, disease, famine or robbery will not happen. This mantra was preached by Sriman Narayana to Sri Nara, at Badarikasrama. Same Sri Narayana is gracing in Manimadakkoil, here.

SRI NARAYANA PERUMAL [MOOLAVAR and UTSAVAR]
Temple is large with tall main gopuram. Vast space and we find the dwajasthambam. Then we come to the sannidhi of Swami Thirukkoshtiyur Nambi. Then, climbing stairs we reach the main sannidhi of the Lord. Like a madam [ மாடம்] or staired building, we find many tiers. Then we reach maha mandapam, then artha mandapam and finally garbhagruha, where the Lord is in seated pose. Large idol of Sri Narayana can be seen. With right hand in abhaya hastha, the Lord is gracing with Sri Sridevi and Sri Bhudevi on His sides seated. Utsavar is also showing abhaya by the right hand. The discus in the upper arm is in prayoga style. We can worship the Lord with His ubhaya Consorts. Utsavar is comparatively much smaller than Moolavar. The pasuram 'nanda vilakke' [நந்தா விளக்கே] is direct translation of Upanishad words sathyam, gyanam, anantham, brahmam. Vedanta gives the identification for Brahmam or God. Brahmam is sathyam, gyanam and anantham. These three unique features identify Brahmam. Thirumangai Alwar uses Tamil words for these identifications. Nandha is same as sathyam. Vilakku is same as gyanam. Anantham has been translated as alapparkariyai [அளப்பர்க்கரியாய்]. Sathyam means eternal or never changing nor diminishing. In Tamil nandhu [நந்து] means reducing and so nandha is not reducing, same as sathyam. Vilakku is light or lamp and it is swayam prakasam; which means it can be sighted by its own glow. It needs no external aid to identify. It also lights up the surrounding area and makes us to see things in that area. Gyanam of Brahmam is self indicating and identifies all others. Anantham means without end. So Alwar says He is immeasurable by the word alapparkkariyai. Normally, we can measure anything in this world by three methods. They are time, place and matter. By time we can say certain things existed for a period of time. They are limited by time. Certain things are at some place at a given time; but they can not be seen at other places at the same time. They are bound by space limitations. Matter means its shape, size and composition are all defined and it is bound by these limitations. Brahmam or the Lord is not bound by any of these three constraints. He was there, is now and will be there; He has infinite period. He can not be limited by place as He is without exception, all pervading at all times. Next, He can not be constrained by any figure or shape or size. Understanding the greatness of the Lord, we talk about Him; by talking we derive pleasure. The Lord reveals Eight identifications for His devotees, wherever they are born, and says that such devotees can be worshiped like they would worship the Lord. Devotees with happiness talk about Him. Each one eulogises the Lord for one quality or the other. This way Bhakti grows. We should bear in mind that at least when we are in temples we should not talk about anything other than the Lord and His qualities. Now sloka 9:

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in conversing about Him. Mat citta = mind or thoughts always in Me [Sri Krishna], mad-gata-prana = taking Me [Sri Krishna] as thier life, parasparam = [devotees] mutually, bodhayanta = revael to each other, kathayanthas ca = also speak to others about the stories, mam = [of] Me [Sri Krishna], nityam = daily or always, tusyanti ca = are happy, ramanti ca = are happy. Why this word happy is repeated? Tusyanti means the happiness derived by the person telling; and, ramyanti means the pleasure of the listener. Thus both the speaker and audience are happy. We should note a point here. In Upanyasam or religious discourse, it is not that one tells something the others do not know; but it is to be regarded as sharing of thoughts on the Lord. The speaker should enjoy the subject he is delivering. Payment or number of persons listening or fame should not be the factors for religious discourses. Sri Krishna never likes them. in fact, upanyasam should not be done with pomp. Number of persons in the audience should be immaterial and the speaker should only think on the subject and derive pleasure in speaking out the Lord's qualities. When two devotees meet, their conversation is only about the Lord. They are not affected by time or place. Talking about Him inspires them to talk more. Sage Sukha was discoursing to King Parikshit. When he came to the 9th or penultimate skantham [chapter], he told about the story of Sri Krishna very precisely and paused. Parikshit was restless and said why the sage did not elaborate on the Lord, Who helped his grand fathers, Yudhishtra and his brothers. The sage replied that being a King, Parikshit might be feeling hungry and might require rest. Parikshit replied that having drunk the nectar or amrut of the Lord's stories, by listening to the sage, he was never feeling hungry and required nothing else.

BG 10.8

Rishahayajugumsisamani thathaivaadarvananicha
sarva vaktatarancha tatvam vangmayam|
By this sloka, we understand the greatness of Ashtaksharam or Thirumandhiram [திரு மந்திரம்]. Thirumangai Alwar was preached this mantra by Sri Vayalali Manavalan. He grasped that mantra by lowering his head so that the Lord could chant the mantra in his right ear. This incident is happily narrated in his Periya Thirumozhi [பெரிய திருமொழி ], in the pasuram kulam tharum , he lists what all benefits will accrue, just by chanting Namo நாராயணாய. He says therefore, he has no miseries. In Sri Vaishnava Sampradhayam Thirumanndhiram, Dwayam and Charama sloka are considered as Rahasya traya and are regarded very important concepts. Though the Alwar got initiation in the mantra by Sri Vayalali Manavalan, this mantra came into existence long ago. In Badarikasrama [ Badrinath or வதரி in Tamil] the Lord as Sri Narayana, the Preacher, delivered this mantra to the same Lord as sri Nara, the initiated Listener. The Lord was both the Acharya and Sishya [disciple]. It is not easy to go to Badrinath and worship the Lord Sri Nara Narayana. Temple is open only for six months. Cold weather and hilly terrain make trip to Badrinath, difficult. Bathing in the ice cold Ganges water also is difficult. If one wants somehow to worship Him in the six month period, when the temple remains closed, what is the alternative? The Lord thought how to grace devotees as the Lord of Badrinath. So, He started off from Badrinath and came to this Kshetram - Manimada koil [மணி மாடக் கோயில்]- and graces as Sri Narayana. In this temple Swami Ramanuja and his Acharya who preached this Mantra to him, Swami Thirukkoshtiyur Nambi [திருக் கோஷ்டியூர் நம்பி ] are also gracing. Today's [7th August 2008] lecture is from this Acharya's sannidhi. This Acharya was born in Thirukkoshtiyur in the month of Vaikasi and in star Rohini, and was the disciple of Swami Alavandar and Acharya of Swami Ramanuja. This lecture was video recorded on Vaikasi - Rohini. To honour this Acharya, the Lord takes a procession on Garuda on this day. Since the temple is shaped like a madam [மாடம் ], it is called Mada koil. Mani indicates lamp. In fact, Alwar's நீர் எ this நீர் starts as nanda vilakke [நந்தா விளக்கே]. A lamp placed at ground level might not illuminate big area; while kept on a madam or upstairs will illuminate large area. So, the Lord illuminates entire Universe. The Lord has appeared before lord Rudra, Indra and Iravatha [ஐராவதம்]. Earlier we had seen that since lord Rudra, removed one head of lord Brahma, his father, he was gripped by brahmahatthi dosha, sin of hurting a person knowing Vedas. Lord Rudra was asked to go to Thirunangur and after bathing in the pushkarini, he should meditate on the Lord. He came accordingly and took Eleven forms and meditated. The Lord appeared before him, mounted on a divine chariot with the Four Vedas as Horses, lord Brahma as Chariot driver and pranavam [AUM] as Umbrella. In all these Eleven Kshetrams of Thirunangur, it was here that lord Rudra had the first Darshan of the Lord, at this pushkarini. Thus the pond is known as Rudra pushkarini. Heeding to the prayers of lord Rudra, the Lord made Himself available in all the Eleven Kshetrams to grace the devotees. Once Indra was on a procession and was mounted on the elephant Iravata. Sage Durvasa presented Indra with a garland he obtained from Sri MahaLakshmi. Indra carelessly put it on the elephant, which removed it and trampled on the garland. Durvasa got enraged and cursed both Indra and the elephant. Indra lost all his power and the elephant was born on this earth and underwent miseries. Indra came to this pond and after bath worshiped and meditated on the Lord and so it is also called Indra pushkarini. Later he regained his property. Iravatha elephant came here and tried to kill sage Udhanka, who knew the past history of the elephant and advised it to worship the Lord with flowers for one month in Masi month. Elephant was also blessed and so this pond is also known as Gajendra pushkarini. In fact because it was worshiped by an elephant [naga - நாக in Tamil], this place was known as Nagapuri, which got mutilated to Nangur. We will now see sloka 8:

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

The Lord says that thus they worship Him with a steady mind. In the last sloka we saw that the Lord told that he who understands properly His vibhuti or wealth and His yogam or auspicious qualities, becomes a good Bhakta. We therefore, understand that all the things in this Universe are in His control and command. He is the repository of all auspicious qualities and no bad qualities are in Him. With this knowledge, Bhakti originates and grows. How Bhakti originates is explained in this sloka. Aham = I [Sri Krishna] am, the Lord Sriman Narayana, sarvasya = entire Universe, comprising of movable and non-movable, living and non-living beings, humans, animals, plants, etc., prabhava = source of origin. Everything originates from the Lord. Arjuna got a doubt that Brahma created all these. Matta = from Me [Sri Krishna] only, sarvam = everyone, including lord Brahma, Indra, anyone engaged in creation and destruction duties, pravartete = acts. Lord Brahma can not function without the permission and grace of the Lord. So whether it is lord Brahma creating or lord Rudra destroying or Varuna showering rains, etc., they can not function themselves without the command of the Lord residing in each and everyone of them. This is called niyanthruthvam [नियंत्रूत्वं]. The power to control and keep all at His command. Iti = this [ greatness], matva = well understood, bhajante = worship [Sri Krishna]. So by understanding His greatness of the sole proprietor of entire Universe and command over them and its contents, and knowing well His abundant auspicious qualities, make one to develop Bhakti in Him. For the word iti, Swami Ramanuja shows an excellent interpretation. Iti means not only the two great qualities, but the infinite auspicious qualities included in them, like His superiority, His kindness, His simplicity, His beauty, etc., are all included. Mam = Me [ Sri Krishna], to be worshiped and enjoyed. He is pleasing to be worshiped. Budha = well learned and intellectuals, bhava samanvita = great lovers [of Sri Krishna]. Those who knew the Lord is all for them - dharaka, poshaka and bhogya [உண்ணும் சோறு, பருகும் neer ]- and have the greatest love for Him, will worship Him. Such peple could be Alwars. Alwars are gyanis and Bhaktas. Similarly are the Acharyas. They have understood the Lord. Such a person was Swami Thirukkoshtoyur Nambi. This series of Kannanin Aramudu lectures actually started from Thirukkoshtiyur. There Swami Ramanuja was initiated with the Ashtakshara and Charama sloka.

BG 10,7

We are in Thiruthertriyambalam. It is Sri Lakshmi Arangam, known as Thiruthetriyambalam, which means raised place. Sri Senkamalavalli Thayar is in a separate sannidhi. Today's [6th August 2008] lecture is from this sannidhi.

SRI SENKAMALAVALLI THAYAR and SRI PALLIKONDA PERUMAL

The Lord graces as Sri Ranganatha or Sri Pallikonda Perumal. We shall worship first the Thayar and then the Lord. Moolavar Lord is in reclining pose with Sri Sridevi and Sri Bhudevi near Him. Utsavar is with right hand in abhaya mudra and left arm holding the mace. In the upper arms discus and cnch are held. Thirumangai Alwar addresses as Sri Senkanmal. Senkan means [lotus] red eyes. Mal means crazy. He is crazy after Alwar and such devotees. The main entrance to the temple is beautiful. Then we see the bali peetam. Then, sannidhi for Garuda. As we go inside we see maha mandapam and artha mandapam. Then we come to the garbha gruha. As we go round we can see the vimanam. This is called Veda vimanam or Sruthimaya vimanam. The Vedas are like an umbrella for the Lord. We reach Sri Senkamalavalli Thayar sannidhi. Earlier we visited Thirumanikkoodam. At that time part of a story was told. When Rahu and Kethu were harassing Surya and Chandra, they hid themselves in Surya pushkarini and Chandra pushkarini, respectively. In Thirumaikkoodam, the Lord removed the fear of Chandra. To remove the fear of Surya, the Lord graced at the Surya pushkarini in this Kshetram, Thiruthetriyambalam. The Lord appeared here to Surya and removed Surya's fear, It is called Surya pushkarini or Anantha pushkarini. Near the Lord Sri Sridevi and Sri Bhudevi are there. Once the Lord started to finish off the rakshasa Hiranyakshan. Sri Sridevi and Adisesha, expressed their difficulty to be away from the Lord for such a longtime. So, the Lord appeared as Sri Senkanmal, and made Sri Sridevi to be near Him and also used Adisesha as the reclining bed. Thus they were consoled and this is evident in Thirumangai Alwar's pasuram. Alwar saw the Lord as Sri Varaha, in a mammoth size. He says that the Lord grew to such a gigantic size, that in the anklet [கழல்] worn at the feet, mountains Meru, Himalaya, Vindhya, etc., were used as stones to give sound as the Lord walked! Sri Varaha had lotus like eyes says Vishnu Purana and Nammalwar. Sri Varaha, dug out Sri Bhudevi and embracing Her, placed Her between His tusks. Swami Ramanuja says that the birth, death, living, action, inaction and everything of every living being is dependent on the Lord. This we saw in the last three slokas. Now the 7th sloka:

etam vibhutim yogam ca
mama yo vetti tattvatah
so ’vikalpena yogena
yujyate natra samsayah

"One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."

The Lord explains what will happen to that person, who understands the Lord and His 'vibhuti'. Etam = thus created, mama = My [Sri Krishna's], vibhutim = [Sri Krishna's] vibhuti or property, yogam = [Sri Krishna's] auspicious qualities, yo = he, who, tatvata = really or truly, vetti = understands, so = that person, avikalpena = unshakable, yogena = Bhakti yoga, yujyate = attains. That person who understands the true nature of the wealth and auspicious qualities of the Lord, attains unfaltering or steady Bhakti yoga. Atra = in this [proclamation], na samsaya = there can be no doubt. The Lord tells what we should understand about Sri Krishna. When He says mama or Mine [Sri Krishna's], it is not the mere Cowherd image the Lord has. Arjuna should not underestimate Sri Krishna as a mere Cowherd or Chariot driver for him; but to understand that He is the Ultimate God, the Consort of Sri [Sriyapathi], Lotus eyed [Sri Pundarikaksha], the Abode of all auspicious qualities, unalloyed with any, not even the smallest and slightest, bad qualities and He is the Lord of all the Universe and Sri Vaikuntam. Vibhuti word will be repeated many times from now on. Bhuti means wealth or property. Vibhu means commander. So, vibhuti means the Proprietor of property at His command. That means all are His subjects and behave as per His command. Yogam here means the abode of all auspicious and good qualities; opposed to all the bad qualities. Why should the Lord state that he who understood His wealth and qualities, properly? Can anyone understand them improperly? Assuming the Lord as equal to any other; considering Him one among the Three; thinking that His greatness has come to Him from someone else; thinking that He has one of the duties of the three; etc. One may think He has no qualities. Or, He has qualities like someone else. To assume that the Lord has no auspicious qualities or, to assume that He has bad qualities or, He has no qualities at all or, to assume He is like us or, He is also born and dies [like us]. All these thoughts or assumptions would only reveal that one has not understood the Lord properly. Understanding that there is none equal or superior to Him; He is the cause of the Universe; repsository of all auspicious and good qualities; He can not be affected by any bad qualities; He treats all equally; He is the Lord; He is the Father, Mother and every other intimate relations to us. Such a person will get firm devotion in Him and will be steady in Bhakti yoga. This is what the Alwars also say. They might have encountered hardships. Even then they will never abandon Him. Just like a child, even when beaten by its mother, cries clinging to her feet only; Bhakti in these persons is not going to be shaken, just because some sufferings are there. This person will never think that the Lord has been partial and so he is undergoing bad health or meeting problems in the family. He will continue to show the same intense devotion to the Lord. This happens only when the person has properly understood the Lord, His wealth and His qualities. The Lord categorically declares that this statement can never be doubted. We will now take leave of this Kshetram and proceed to the next.

BG 10.6

We are at present visiting the temples in Thirunangur region. In this Kshetram the Lord had arrived from Srirangam and is gracing as Sri Pallikonda Perumal [ஸ்ரீ பள்ளி கொண்ட பெருமாள்]. But this Kshetram is called Thiru Thetri Ambalam [திருத் தெற்றியம்பலம்]. In all the Eleven Divyadesams of this region, it is only here the Lord is in reclining pose as Sri Pallikonda Perumal. Nearby the Lord are Sri Sridevi and Sri Bhudevi. Sri Thayar is Sri Senkamala Thayar [ஸ்ரீ செங்கமல தாயார்] and has separate sannidhi. The Lord here appeared to Sri Senkamala Thayar and Adisesha. Though the Lord is also called Sri Ranganathan, Alawr's favourite name is Sri Senkanmaal [ஸ்ரீ செங்கண் மால்]. Thirumangai Alwar has composed 10 pasurams. He says that those who chant these 10 pasurams will rule the World. Even they may be the rulers in Heaven. Word ambalam is used in Malayalam for temples. In the entire 108 Divyadesams, it is only in this Kshetram of Chola region that the Temple has Ambalam as name. Our ancestors heve probed into the reason for this name. Our Acharyas have done great research. Thetri ambalam means raised place. Thetri indicates a raised and visible one. Some of us have a tooth slightly raised from the uniform assembly of teeth. In Tamil we call it thetruppal [தெற்றுப் பல்]. Similarly this place is raised above the ground. Since Sri Lakshmi resides here, this place is also known as Lakshmirangam. Srirangam is the Domain of Sri Ranganayaki Thayar [பெரிய பிராட்டியார்]. Here, just like a stage is erected for dance performance, the Lord and Sri Thayar grace from a raised platform. We will now see sloka 6 of Chapter 10:

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesham loka imah prajah

"The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."

There are deep meanings in this and so it has to be carefully understood. The Lord creates and it is an interesting scene, which we had seen earlier. First He creates sanashti items or it is called samashti srushti [समष्टि सृष्टि]. In this all items upto the creation of lord Brahma are created. From the Primordial prakruthi, mahaan [महान], ahankaram [अहंकारं] are created. Then satvika ahankaram, rajasa ahankaram and tamasa ahankaram are formed. From these the Five great elements - space [आकाश ], air [वायु ], water [अप्पू ], fire [तेजस ] and earth [पृथ्वी ] are formed. Then pancha tanmatras, pancha karmendriya, pancha gyanendriya and mind [मनस] are formed, making a total of 24 entities. Then they are all mixed and that process is called panchikaranam [पंचीकरणं ]. All these are part of samashti srushti. Upto this all creations are done directly by the Lord. We have seen these in Chapter Seven in detail. Then He creates lord Brahma. From now on lord Brahma creates the rest of the Universe and it is aclled vyashti srushti [व्यष्टि सृष्टि]. So, the Lord is directly involved in samashti srushti and lord Brahma is directly involved in vyashti srushti. Here, the Lord Sri Krishna clarifies that not only samashti srushti is under His control, even the vyashti srushti done by lord Brahma is also in His control and command. Lord Brahma starts creation by first creating Seven Maharishis [great sages] by his will power or sankalpam. Then he creates Swayambuva Manu. at the same time from the daughter of Daksha, four savarnikas are created. These Maharishis, Manu and Savarnikas, will later on, carry out the nithya [routine] pralayam [destruction or dissolution] and nithya [routine] actions for maintaining the life cycle in the world. So, first the Lord creates all the ingredients for subsequent creations, by His samashti srushti and all the Five great elements and others are made available. He creates lord Brahma and so Brahma in a way is His son. With the savarnikas, lord Brahma gets nithya pralayam performed. We have seen that lord Brahma's day time [excluding night time] is 1000 Chatur yug [ one chatur yug is 4,320,000 our earthly years]. During this day time Fourteen Manus rule in succession. After lord Brahma's daytime is over the first three worlds - Bhu, Bhuva and Suva lokas- would be destroyed. This is called Naimittika pralayam. This Naimittika pralayam is looked after by lord Brahma himself. During lord Brahma's night time of another 1000 Chatur yug, these three worlds will not exist. They are created again when lord Brahma's daytime begins. To look after the nitya pralayam, the Maharishis and Manus are created. Every living being according to the past karma is born and dies. This is called nithya srushti and nithya pralayam. Nithya pralayam is looked after by the Maharishis. Daily all these created living beings are to be sustained and this work is done by the Four Manus. The Lord Sri Krishna tells that all these Maharishis and Manus, are all in His control and command. This He tells to clear our misunderstanding, that lord Brahma, the Maharishis and the Manus are all performing their duties independently. In all of them the Lord is their inner atman [antaratma] and commands them. Without the Lord, all these - lord Brahma, the Maharishis and the Manus- will be inactive. We will see the sloka in detail now. Purve = long ago, at the time of creation started by lord Brahma, manasa jata = from his mind [will power] were born, sapta rishaya = seven sages. These rishis are created to look after the nithya pralayam. These sages are:

1. MARICHI.
2. ATRI
3. ANGIRAS
4. PULASTYA
5. PULAHA
6. PRATHY
   
7. VASISHTA.

These Seven sages are creations of the mind of lord Brahma. Catva =four, manva = manus. Here we may have a confusion. The Manus mentioned by Sri Krishna are:

1. BRAHMA SAVARNI
2. RUDRA SAVARNI
   
3. DHARMA SAVARNI
4. DAKSHA SAVARNI.

But we have just seen that lord Brahma created Swayambuva Manu. We ahve herad of 14 manus and currently Seventh Manu -Vaivaswata Manu- is ruling. We in our sankalpam during any religious function tell that in the 28th chatur yug in the Vaivasta Manvantare [वैवसतर मन्वन्तरे अष्टा विम्स ....]. Already Six Manus had ruled and gone. When Gita was preached it was the Seventh Manu's reign. We have to remember that in the daytime of lord Brahma, Fourteen Manus would rule and so after this reign of Seventh Manu is over, another Seven Manus have to rule, when lord Brahma's daytime of a single day would be over. So, we may be wondering why Sri Krishna did not tell that Six Manus reign were over. Swami Vedanta Desika in his Tatparya Chandrika explains this. Sri Krishna is not mentioning these Fourteen Manus in this sloka. During the reign of the First Manu, Swayambuva Manu, from the daughter of Daksha, Four savarnikas were created. Thses are listed by Sri Krishna as above. These Savarnikas are described as Savarni Manu by Sri Krishna. All these [lord Brahma, Maharishis and Manus] people are, mad-bhava = [follow] My [Sri Krishna's] command or thinking. Lord Brahma might have created, but in each and everyone of them the Lord alone is residing and controlling. In our practical experience we notice that though our immediate boss might be taking work from us, we are controlled by the Managing Director. Yesham = from these people created, ima praja = all these living beings of, loka = the Universe at large.

BG 10.5

Neelathungasthanagirithati mutpotya trushnam
parartyam svam srutisiras siddhimadyapayantim
svocchishtayam srajanigalitham yabalatkrutya bungte
godha thasmai namaidhamitam bhuyaevastu bhuya:

This sloka was composed by Swami Parashara Bhattar in praise of Sri Andal. She excels even the Alwars by Her poems and was born in the month of Aadi, Pooram star [today 4th August 2008, is Her Thirunakshatram]. In the Kshetrams of Thirunangur, She graces in a separate sannidhi only in Arimeya Vinnagaram. In the 6th pasuram of Thiruppavai [புள்ளும் சிலம்பின காண்], She says, 'வெள்ளத்தரவில் துயில் அமர்ந்த வித்தினை உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும் மெள்ள எழுந்து அரி என்ற பேரரவம்'. We should desire what Sri Andal and Sri Krishna desired. Sri Andal imagined Herself to be one among those who were present in Sri Krishna Avatar. Though She was born in Sri Villiputtur, She forgot that and considered as one living in Gokulam. Her Thiruppavai was dedicated to Sri Kudamaadukootthan, that is Sri Krishna. He was a cowherd [ஆயன் ]and Sri Andal considered Herself as Cowherd woman [ஆய்ச்சி]. So, Thiruppavai is a cowherd woman sang in praise of a Cowherd. In the Thirunangur Kshetrams, the Lord graces as Sri Krishna in Three Divyadesams: In Parthanpalli, He appears as Sri Parthasarathy. In Thirukkavalampadi, He appears as Sri Krishna. And, in Arimeya Vinnagaram, He is Sri Kudamadukootthan. It is possible that the Lord Sri Krishna in Parthanpalli and in Thirukkavalampadi, could be quote old. But the Lord in Arimeya Vinnagaram is the naughty Child Sri Krishna. Sri Andal also was a very small girl and so it is possible that She liked the Lord here, in this Kshetram, and so is residing in a separate sannidhi. She has repeated the name Hari in Her Thiruppavai and Hari is the name of this Kshetram also. Thirumangai Alwar in his Periya Thirumozhi, while singing about this Kshetram, lists all the pranks of the Lord as Sri Krishna. He is the One, Who stole butter, Who swallowed curd, sucked the breast of the Demon Poothana and Who danced with pots. We understand from these pasurams that Sri Krishna is the Lord and He is appearing as Sri Kudamadukootthan. As He grew older, He preached Gita, as Sri Parthasarathy. We are now studying the Chapter 10. We see two aspects of Sri Krishna: One, as a Preacher; and the other is His behaviour. Are we to follow what He practiced or what He preached? It is difficult to follow what all He did, like stealing butter, getting tied, being beaten, telling lies and many more. But His preachings are all sweet. Whatever He practiced as Sri Rama, He is preaching as Sri Krishna. So preachings are more important in Sri Krishna avatar, while we have to follow the practices of Sri Rama. Sri Krishna is preaching us to follow the qualities of Sri Rama . We have a mixture of good and bad qualities. These are all the variants of our mind. These are exhibits of our mind at various times and situations. Twenty such qualities are told in two slokas 4th and 5th; and the Lord says all these qualities are created by Him. He calls as pravruthi - activation and nivurthy - inactivation. Action and inaction, both are as per His command. Our good qualities and unwanted temperaments are in His domain. In sloka 4, the Lord listed 13 qualities. Now sloka 5:

ahimsa samata tustis
tapo danam yaso ’yasah
bhavanti bhava bhutanam
matta eva prithag-vidhah

"nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."

The Lord says that all these mind variations are because of Him. Prithak vidah = different types of, bhava = behaviour of, Bhutanam = all living beings, matta eva = by Me [Sri Krishna] alone, bhavanti = happen. That is all the various behaviors of all living beings are all at His command. Nammalwar says that standing, sitting, lying down or inaction - everything is in His control. We will see the Seven qualities listed in this sloka. Ahimsa = exact opposite of Himsa. It means not being responsible for others' misery. Being responsible for others' plight is Himsa. Why Swami Ramanuja interprets ahimsa like this? We will see that shortly. Samata = showing equal attitude to reciepts by us and by others. Tusti = showing satisfaction with every living being, without any partiality. Tapa = reducing our comforts and bearing discomforts. Whatever shastras say to endure discomforts. Dhanam = donating the liked ones and which are owned by us, to others. Yasa = fame of good character, ayasa = fame of bad character. All these [20] qualities are happening because of the Lord. Why should He tell this? Because, Bhakti also happens because of the Lord alone. Normally, we think it is because of our actions and efforts, we get all these 20 qualities listed. Sri Krishna refutes that thinking. These qualities are activated in us by His control; and, similarly, Bhakti also is in His control. So we should have devotion in Him to get Bhakti. We will see the explanation of thses Seven qualities. Ahimsa does not mean simple avoiding injury to others. A surgeon causes certain injuries to us to solve some ailments. It is not himsa, as the suffering is for a temporary period to get us durable happiness. Parents sometime beat the children to correct. Those actions can not be called himsa. Samata means impartial and same attitude, whether we receive something or same things are received by others. Whether we lose or others lose, we should be either neutral or show the same sorrow. Tusti means dispassionate regard and love for all. Sage Parashara says in Sri Vishnu Puranam, that a Sri Vaishnava has equal attitude to all; he has none as dear or unwanted. Tapa means undergoing discomforts as prescribed in shastras. We may be discomfortable , when affected by disease; but that is not tapa. Remaining without food on Ekadasi is tapa. Sages perform tapas like this. Dhanam means not simple gifting away. The property we gift should be dear to us and it should be owned by us. Then only it is dhanam. Giving away our unwanted things nor gifting other's possessions are not dhanam. We will now take leave of this Kshetram.

BG 10.4

We are in Arimeya Vinnagaram, in the sannidhi of Sri Kudamadukootthan. The Lord here had arrived from Gokulam, where He used to dance with pots. Thirimangai Alwar has praised the Lord of this Kshetram in 3.10, in Ten verses. In the First pasuram, he describes the Lord is gracing with Thirumagal and Manmagal [திருமகள், மண்மகள்]. Accordingly here we can see Sri Sridevi as Sri Amrutaghata valli Nachiyar and on the left side Sri Andal as Sri Bhoodevi.

Two separate sannidhis are there. In the Eleven Thirunangur Divya desam, only here Sri Andal has separate sannidhi. In the Two separate sannidhis Sri Sridevi and Sri Bhudevi [Sri Andal] are gracing the devotees. It seems, before the birth of Sri Krishna, Nandagopa was the most skilled in dancing with pots. It is juggling with many pots in the two hands. This is called Kudamaduthal [குடமாடுதல்]. When Sri Krishna used to dance with pots, people would be seeing with wonder. They will be so much awe stricken, that even after Sri Krsihna had left the stage, spectators would be still be watching the stage! Alwar imagines himself to be a girl, and says that 'she' was called by 'her' freinds to watch a show of pot dance by Sri Krishna. This is described in Siriya Thirumadal [சிறிய திருமடல்]. 'She' went with 'her' freinds. Even after the dance was over and all spectators had left the hall, 'she' was still there, having lost the mind to Sri Krishna. It seems while dancing, the dancer has to beat small drums tied to the waist. After the birth of Sri Krishna, He was considered as the best in this skill. Moolavar is a large One and seated. Right foot is on a pot. It is the Amrut kalash we saw in the sthala purana. Utsavar is standing with right palm showing protection and holding the mace in the left hand. Smiling face with eyes showering mercy, the Lord is gracing the devotees. Sri Sridevi and Sri Bhudevi are on the sides. Sri Thayar is Sri Amruthaghata valli Nachiyar [ஸ்ரீ அம்ருத கட வல்லி நாச்சியார்]. She is having the amrutham, meaning She is the One, showing the Lord, the Amrut. The churning of the mily ocean was supposed for the benefit of Devas. But actually, it was for a Selfish reason of discovering Sri Mahalakshmi. So, She is the Amrut of Amrut. With the blessings of this Divine Couple we will see the 4th sloka:
buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo ’bhavo
bhayam cabhayam eva ca

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness.

From this sloka 4 to sloka 11, Sri Krishna tells so many things to arouse Bhakti in the listener. He tells of the various qualities which arise in us. The state of mind and its aberrations are all told here and the Lord says that everything is under His control and every happening is at His command. In sloka 4, He mentions certain qualities and in sloka 5, some more qualities are mentioned. At the end of sloka 5, He would declare that all these qualities are His creation. So, only the qualities are listed is sloka 4. What are the various qualities occur in us? Buddhi = intelligence or analytical mind, [to decide on the course of any action we contemplate], jnanam = knowledge [that is attained after analysing using buddhi], asammoha = confusionless clarity,
kshama = patience [quality exhibited when we are likely to get angry], it is something like a preventive quality to avoid anger. If there are reasons to get angry, at that time we should show patience and consider that the circumstance for anger was created by past karma of ourselves or the doer. This is a great quality if we can avoid anger, when there are sufficient reasons to get angry. Provoked to get angry is not a quality, but bearing the provocation with smile is a quality and that is kshama. Satyam = satyam bhuta hitam proktam, mindful of the welfare of all living beings. So it is not the simple meaning of truth, but that which benefits everyone. When someone is chasing a cow to kill, protecting the cow by uttering lie also is satyam. Dama = control of our external sense organs like eyes, nose, etc. Sama = control of mind. More difficult than other sense organs. Sukham = those which are favourable to atman, dhukham = those which are unfavourable to the atman. This is not the same as happiness and sorrow, but reasons for them. Bhava = happiness due to those favourable to atman and abhava = sorrow due to those unfavourable to atman. Bhayam = fear of getting something we do not want, abhayam = confident of not getting what we do not want. The Lord has listed 13 qualities in this sloka. The Lord is going to say in the next sloka that these and some more listed in sloka 5 are all His creations.