BG 14.9

We are in Mylapore [மயிலாப்பூர், திரு மயிலை] in Chennai, at the birth place of Peyalwar [பேயாழ்வார்]. He was born in a water lily flower in a well [sevaili poo செவ்வல்லிப் பூ ]. He was born in Aippasi - sadhayam [ஐப்பசி சதயம்], as an incarnation of Nandakam [நந்தகம்], the long sword of the Lord. He is called Pey [பேய் ghost] alwar, as his enormous Bhakti made him to have ghost-like wanderings. We have seen earlier the eminence of this Alwar, while visiting Thirukkovalur. There was the Ashram of sage Mrigandu, in Thirukkovalur. In the verandah [இடைகழி, ரேழி] the Three Alwars met first. Due to very heavy rain and darkness, first Poigai Alwar took shelter in this verandah and was reclining. Then came Bhootatalwar and knocked at the door to take shelter. He was let in, but the space was just sufficient to one person to recline, but two could sit. They were sitting. Then there was knock on the door and came in Peyalwar. Now the Three could stand only in the space. But they experienced more persons having entered and pressing them. So to find who else had come in, Poigai Alwar lit a physical lamp by singing vaiyam thagaliya [வையம் தகளியா] pasuram. Bhootatalwar lit the lamp of Gyana or intellect by singing anbe thagaliya [அன்பே தகளியா ] pasuram. In this brighness, Peyalwar was able to see Who had come in addition to them! The Lord Sriman Narayana, with His COnsorts and other serving devotees had arrived amidst them and caused the congestion! He immediately sang thirukkanden, pon meni kanden [திருக் கண்டேன் பொன் மேனி கண்டேன் ] pasuram. He saw Sri Mahalakshmi on His chest. He saw the Lord in deep blue hue! He saw discus and conch on His hands. He sang hundred pasurams which constitute Monnram Thiruvandadi [மூன்றாம் திருவந்தாதி]. Peyalwar converted Thirumazhisai Alwar into Sri Vaishnava. In his Moonram thiruvandadi, Peyalwar says one need not have to struggle to realize the Lord. Simply, one has to chant the Divine names of the Lord. No need to do difficult meditation on hill top or amidst fire. By simply praising the Lord of Thiruvekkha, no bad things could ever influence anyone! We will now see sloka 7 of Chapter 14. Sri Krishna explains how Rajo quality binds us in samsaram. Earlier, we saw how satva quality binds us. Sloka 7:

rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

"The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions."

Dehinam = atma [possessing body or deham], nibadhnati = is bound firmly, karma-sangena = by association of activities. By inducing us in action, we are made to be in this birth cycle. Let us see the nature of rajo quality and how it binds us. Viddhi = understand, rajo = rajas quality, ragatmakam = is responsible for raga. Ragam is lust or passion between males and females. It is the mutual attraction for sexual pleasures. Rajas quality is responsible for seeking this pleasure. This desire emanates from rajas quality. Satva quality was genearting desire for Gyana; but rajas quality geneartes lust or kama. Trsna = desire in sensual pleasures experienced by the Five Gyana organs, ie. listening, smelling, tasting, seeing and touching. Normally, trsna means thirst for water, but that is not the topic here; the thirst for materialisic pleasures. Sanga = love or affection. The feeling between husband and wife, parents and children, between relatives, etc. Thus rajo quality generates Three things: Lust, Pleasure and Love. Sexual lust, materialistic pleasure and love for relatives, are caused by rajo quality. Samudbhavam = generated. Arjuna got a doubt. It is okay if rajo quality generates desires in us; but why should it push us into bondage in samsaram? Sri Krishna replies that these desires impel us to do actions and get us bonded. We have to see an equation here: Rajo quality = lust, pleasure and love. To attain these Three, we will be encouraged to do some actions. So we will get involved in efforts. These efforts could be permissible by Shasras or not. Never we should indulge in activities not approved by Vedas. If we violate, we will earn papa. What about actions approved by Vedas? For these also, lust, pleasure and love are needed and so what is wrong in showing them? Yes, these Vedas approved efforts will get us punya. But, punyam also is an obstacle for Moksham or libeartion from samsaram. Then what are we to do? While explaining satva quality, the Lord very clearly said that satva quality makes us to seek Gyana and Ananda. They also bind us in samsaram, by impelling us to do actions. Thus both satva and rajas qualities encourage us to perform actions. Satva quality is certainly superior to rajas quality. Because person with satva quality, tries to act to earn Gyana and Ananda for atman. He acts to some extent after verifying whether his proposed actions would be acceptable to Shastras or not. Even this limited action, creates bondage and pushes him into samsaram. But a person with rajo quality, does not do this examination, whether what action he proposed to do was acceptable to Shastras or not. He acts to quench his desire. Thus a person with rajo quality, indescriminately acts to fulfill his desires. How to get out of these? Good actions will earn punya and bad actions will earn papa. It is correct to do actions to earn punya; but the attitude is important, which has been reiterated by the Lord from Chapter 2. We should do Shastras approved actions, without the feeling of 'I-am-doing' and with noble and sublime objectives and without desire for results. If Arjuna fought the war with rajo quality of acquring Kingdom, he will not reach good place; but, if he fought with satva quality of upholding Dharma, protecting the Kingdom from evil doers, fighting enemies is Kshatriya Dharma and with detachment on the results, then he will not accrue either punya or papa. So, rajas quality will encoursge actions and prolong the sufferings in samsaram.

BG 14.8

Today's [6th March 2009] lecture is from the descendent of Swami Doddayacharya, Swami Vedantacharya's house. He and his family members are in the daily service of Sri Akkarakkani Perumal and Sri Bhaktochita. He is the Acharya of the lecturer [UVe. sri Velukkudi swami]. Swami Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendents are all called Kandadaiyar [கந்தாடையார்]. At present there are many Acharyas in this ancestry. We will just mention their names: Swami Koil Kandadai Annan [Srirangam], Swami Koil Kandadai Suddhasatvam Sirupuliyur Annan [Srirangam], Swami Thirumani [Triplicane], Swami Appan [Sriperumbudur], Swami Kumara Varadacharya [Kanchipuram], Swami Koil Kandadai Chandamarutam Vedantacharya [Sholingapuram], Swami Koil Kandadai Chandamarutam Periyappangar [Sholingapuram] and Swami Koil Kandadai Ilayavalli Kandadai Acchan [Sholingapuram]. From these Eight Acharyas, thousands of disciples get the relationship with Swami Ramanuja. The hereditary of this family is as follows: Swami Mudaliyandan, Kandadai Andan, Kandadai Thozhappar, Eeyan Ramanujacharya, Thirukkopurathu Nayanar, Deivangal Perumal Thozhappar, Poretri Nayan, Arasar Appai, Kandadai Nayan, Thozhappar Appai aka Devaraja Guru, Periyappangar and Chandamarutam Doddayacharya. Swami Vedantacharya, Acharya of the lecturer, is the 23rd Acharya in Swami Doddayacharya lineage of Acharyas. Acharyas perform Pancha samskara [பஞ்ச சம்ஸ்காரங்கள்] for their disciples. Pancha samskara are: Thapa: [imprinting of discus and conch on the shoulders], Pundra: [painting of 'namam' on the forehead and on Twelve places over the body], Nama: [christening with a new name of disciple of Swami Ramnuja], Mantra: [preaching of sacred mantras], Yaga: [learning to perform daily aradana]. We have to always praise our Acharyas. Inside this house, as we enter, we see the portrait of Swami Doddayacharya. From the time of Swami Doddayacharya [1543-1607], they are in service of the Lord. Service means daily going up the hill, crossing 1305 steps and remaining atop the hill full day and then returning. They are not employed nor get any salary; but service to the Lord is the only aim and they do it without any distraction. We should appreciate their selfless service attitude. The idols worshiped in their house, are centuries old. Swami Vedantacharya recently celebrated his 81st birthday. Usually, in Pancha samskara, the disciples get a new name Ramanuja Dasa; but in some cases this is changed. In this hereditary of Swami Doddayacharya, the disciples get the name as Srinivasa Dasa. This is so because of Sri Srinivasa's ordain. Earlier it was mentioned that Swami Doddayacharya meditated on the banks of Swarnamukhi for twelve years. Also, in this Kshetram it is customary to sing Nammalwar's pasurams on Tirumala [ozhivil kalamellam... ஒழிவில் காலமெல்லாம்...]. Swami Doddayacharya's original name was Srinivasa Mahaguru and he was given the Sudarsana discus by Lord Sri Srinivasa. Therefore, the Lord ordained that in samasrayanam, disciples should be given the name Srinivasa dasa. Here we should note that the Srinivasa is the name of Sri Doddayacharya and not of the Lord! We will now reluctantly take leave of this Kshetram.

BG 14.7

Devaraja Guru is also known as Swami Erumbiappa [எறும்பியப்பா]. Today's [5th March 2009] lecture is from the village Erumbi, away from Sholingapuram on the West. Swami Doddayacharya was coming with the King, when in this village, the King's horse suddenly fell dead. Swami Doddayacharya immediately got the horse back to life. The King was greatly pleased. Because the horse got back life again, this place was known as Aswarevantapuram. Swami Manavala Mamunigal had Eight main disciples, and were known as Ashta Dik Gajam [eight elephants of eight directions]. Of them Three - Swami Ponnadikkal jeer [First of Vanamamalai Mutt], Swami Bhattarpiran jeer and Swami Tiruvengada jeer [his successors are serving Tirumala temple] - were ascetics. The balance Five - Swami Periya Koil Annan, Swami Kanchi Prativadi Bhayankaram Anna, Swami Erumbiappa, Swami Appillai and Swami Appullar - followed house hold dharma [gruhasta गृहस्ता ]. Swami Manavala Mamunigal taught them all about philosophy. Swami Manavala Mamunigal once visited Ghatikachalam and worshiped and praised Sri Bhaktochita. Then he came to this village and remained for one month teaching Tiruppavai [of Sri Andal]. He called this place as Vadathiruvarangam [வட திருவரங்கம் North Srirangam] and a pond as Vadathirukaveri [வட திருக் காவேரி North Kaveri]. Swami Erumbiappa had written many books praising his teacher, Swami Manavala Mamunigal. Among them Varavara Muni sathakam, Poorva dinasarya and Uttara dinasarya are important. It expalins the daily routines of Vishatavak Sikhamani Swami Manavala Mamuni. In Varavara Muni sathakam, he has praised his teacher and prayed that prosperity should be blessed on Srirangam. He also says that the disciples of Swami Manavala Mamuni would be without jealousy, ego, etc. They would be great learned and have skill in ubhaya [two] vedams [nalayira Divyaprabhandam and Vedas]. They would be compassionate to all living beings and remain detached from any desires. Swami Erumbiappa prays that he should be always in contact with such disciples. In appreciation, even now Sri Bhaktochita visits this place on Kanu Pari vettai [கனு பாரி வேட்டை] day, next day after Pongal festival. The Lord blesses Swami Erumbiappa and other disciples of Swami Doddayacharya. Now we shall see sloka 6 of Chapter 14. From this sloka, the Lord explains separately each of Satva, Rajas and Tamas qualities and how each of them push us into bondage in samsaram. Earlier we saw that the inseparable satva, rajas and tamas qualities of prakruti, keep us bonded in samsaram. This sloka is about satva quality:

tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha

"O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge."

Anagha = blemishless [Arjuna], 'destroy your rajo and tamo qualities and develop satva quality' says Sri Krishna. But Arjuna should not be bonded by the satva quality also. Tatra = there [amidst the three qualities], sattvam = satva quality, nirmalatvat = is without any blemish. It is without the blemish of covering or blocking the natural qualities of atman - Gyana or knowledge, and Ananda or bliss. As a corollary, rajo and tamo qualities will block atman's natural qualities. Rajo and tamo qualities have the blemish of hiding atman's gyana and ananda. This blemish is not there in satva quality. It is like dust blocking the brightness of a jewel. The brightness is already there; but it is blocked. Likewise, atman's gyana is blocked by these qualities. Satva quality does not block. Is it then better to develop satva quality? Satva quality can be developed by our food habits. We have to carefully select what we eat both for health and for developing satva quality. Prakasakam = it nourishes atman with Gyana and Ananda. That is, like removing the dust covering the jewel, it brightens the Gyana and Ananda of atman. Anamayam = [provide] diseaseless [life]. Thus satva quality will make life without disease, will brighten Gyana and Ananda in atman and will be free of the blemish of blocking Gyana and Ananda nature of atman. Arjuna got a doubt. The Lord was to tell how satva quality binds atman in this samsaram. But satva quality is praised, why? Yes, compared to rajo and tamo qualities, satva quality is certainly superior. But a danger is associated. We have seen in life that any good thing also has some disadvantages. Excepting the Lord, this rule is universal. We take very superior and costly medicine, but some side effects do appear. The Lord explains the disadvantages. Sukha-sangena = [satva quality develops] interest in [worldly] happiness [or comfort]. Similarly, jnana-sanghena = interest in knowledge. Satva quality encourages acquring more knowledge and more happiness. Here. satva quality will induce happiness derived from shastras accepted activities; while rajo and tamo qualities will impel the person to seek happiness, whether shastras approved or not. But any worldly happiness will again yield rebirth and involve in samsaram repeatedly. Thus satva quality tries to develop happiness and knowledge, and so the person takes efforts to achieve them and in the process, acquires more papa/punya and consequent rebirth. Thus satva quality also binds us in samsaram. What is the solution, then? The Lord answers this question in later slokas, for which we will wait. But worshiping the Lord, we will be blessed with divine knowledge and happiness, which will not tempt us to be bonded in samsaram. Though Erumbi village does not have any temple, Swami Erumbiappa's murthy is in the temple of Sri Bhaktochita. Worshiping these idols will develop satva quality of superior nature.

BG 14.6

Swami Doodayacharya was born in the year 1543, on a Thursday, in Masi month, Utthirada star, Krishna paksha, Trayodasi, Meena lagnam. He learnt all shastras from Swami Periyappa. He meditated on the banks of Charanamukhi, near Tirumala, for Twelve years. He was blessed by the Lord, Who granted His Sudarsana discus, which ensured victory in all his endeavours. Therefore, worshiping this Acharya means we get blessings of Sudarsana. We can notice many super human actions in his life. They are because of the assistance of Sudarsana. From Tirumala he returned to Sholingapuram. That time Thondai mandalam was ruled by King Atpuda Mahadeva Raya. Swami Doddayacharya desired to renovate the temple with assistance from the King. While returning in a palanquin, the King was coming on a horse, near Erumbi [எறும்பி], a village about two miles from here. Due to some unexplained reasons, suddenly the horse fell down and died. The King thought it was a bad omen. At that time, Swami Doddayacharya, by supernatural powers, got the horse back to life. Seeing this, the King decided to help Swami Doddayacharya in establishment of temple. He lived from 1543 to 1607. In 1588, this place was established. On Panguni shukla panchami, Sri Bhaktochita started gracing from here. It is important to note that Swami Vedanta Desika, preached many aspects of Visishtadvaita to Swami Doddayacharya, through his dreams. Swami Vedanta Desika has written a book called Satha Dooshani [சத தூஷணி]. Swami Doddayacharya wrote a commentary on that, called Chandamarutam [சண்டமாருதம்] and so this Acharya got the title Chandamarutam Doddayacharya. Once he was carried in a palanquin by servants near Brahma theertham. Servants were feeling very hungry. Seeing their plight, Swami Doddayacharya ordered them to eat the bitter fruits of a poisonous tree [etti maram எட்டி மரம்] after touching it. The servants with fear ate, and found the fruits were sweet. To mark this incident, even now, when Sri Bhaktochita arrives on top of the hill, He is offered a sweet dish [appam அப்பம்], prepared with the fruits of that tree. In this sannidhi we can worship all Alwars and Acharyas.



We can see Vishvaksena, Nammalwar, Swami Ramanuja, Swami Manavala Mamunigal, considered as reincarnation of Swami Ramanuja, and other Alwars and Acharyas. Swami Doddayacharya is seen in seated pose and preaching his disciples. The right palm is in Upadesa mudra; the fingers are bent as though to pick up some important object! He is selecting the appropriate messages from Vedas, Puranas and Alwars' pasurams, for his disciples! Nearby is Sri Andal sannidhi, where important festivals are celebrated. Now we shall see sloka 5 of Chapter 14. In this sloka Sri Krishna clearly explains why atman resides in body in samsaram. We will first see why this sloka came about. We saw earlier that everyone has karma; this karma is responsible for atman to be fertilized into prakruti, from which all living beings are born. By getting a birth, karma is expended. Due to papa or punya karma, an atman is born in a particular surrounding. It may look that once that birth is over, that karma responsible for that birth is over. Then, why one is born again? Sri Krishna told that He was the Cause for nitya srushti, wherein an atman is born again and again. But if the karma is expended, what is again binding in samsaram and causing rebirths? Sri Krishna replies this in sloka 5:

sattvam rajas tama iti
gunah prakriti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

"Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes."

Nibadhnanti = is bonded. Avyayam = birthless in natural state or without the three qualities in natural state, dehinam = atman, dehe = in body, nibadhnanti = bonded. In its natural state atman has no births or deaths, nor is associated with satvam, rajas and tamas qualities; yet, atman is bonded in a body by these qualities in samsaram. Where are those Three qualities? Are they stuck with atman or with body? Could we see them? Unless we know their place or origin, how can we destroy them? Iti = these, satvam, rajas, tama = satvam, rajas and tamas, gunah = qualities, prakruti-sambhava = always associated with prakruti. They are integral part of prakruti, which transforms into body. Therefore, these Three qualities are inseparable from our bodies. Now we will see the replies for the questions raised. Karma gives raise to birth in a body; so after birth that karma is spent and is over. After birth, having spent karma, atman should be in its natural state. Why it is not so? Because, birth is in a body, which has the Three qualities as integral part. Therefore, atman is influenced by the body and the Three qualities, and so atman desires to experience pleasures and pains. The desire impels to do various actions. These actions are responsible for the consequent punya/papa. These induce rebirths on and on. Thus the integral satvam, rajas and tamas qualities of prakruti, are in body and cause further papa/punya. Prakruti is the basic raw material and its qualities are seen in body. It is like, for example, if we make a pot out of clay of particular color, same color is seen in pot. The color of the thread is reflected in the cloth and garments. We should remember prakruti is not these Three qualities, but prakruti's nature. The five perceptions like taste, smell, etc. are also qualities of prakruti, but of temporary nature. Whereas satvam, rajas and tamas are permanently in prakruti and can never be separated. Though these three qualities can never be seen, their effects can be felt. If satvam is predominant at any time, the person would be very bright; rajas would make him to increase desire. Like poison's nature of killing is not visible, here also effects only will reveal the presence of these three qualities. Thus the inseparable three qualities in the body, induce one to act and acquire papa/punya and consequent births. The Lord is going to explain further each quality. Swami Doodayacharya breathed his last in Srimushnam, on aippasi -ashtami, in 1607.

BG 14.5

We have now come to the temple inside Cholasimhapuram or Sholingapuram. In this temple only, Sri Utsavar Sri Bhaktochita, is always gracing. Here we can also see Sri Kesava Perumal sannidhi. The Lord is Sri Adi Kesava [ஸ்ரீ ஆதி கேசவ பெருமாள்]. Today's [3rd March 2009] lecture is from this sannidhi. We can notice the magnificent construction and architecture of Pallava Kings and other Kings of Thondai mandalam. This place is called Cholasimhapuram and two reasons are there for theis name. It was constructed by Chola King and so Chola puram. Since Sri Simha [lion] is nearby, its name is also Simhapuram. This temple built in ancient times by Chola Kings, got submerged inside the Earth for a long time. Later, Swami Doddayacharya aka Srinivasa Mahaguru, got this place excavated, arranged all streets and also got established a sannidhi for Sri Bhaktochita. All these happened in circa 1588. But the sannidhi of Sri Adi Kesava Perumal has been in existence much earlier. In the Garbha gruha, only Sri Moolavar is there, along with Sri Sridevi and Sri Bhudevi Nacchiyars. There is no Sri Utsavar. Sri Bhaktochita is the Sri Utsavar of Sri Yoga Narasimha, atop the Hill and graces from a separate Garbhagruha in front of Sri Adi Kesava sannidhi. Sri Adi Kesava graces with right hand in abhaya mudra and left hand is kati hasta, placed on the left lap. Every shravan day, the Lord graces Thirumanjanam. No annual festivals are conducted for the Lord here. As mentioned earlier,since renovation works are going on, Sri Bhaktochita is gracing with Sri Ubhaya Nacchiyar, atop the Hill. Whenever Sri Bhaktochita climbs up the hill or down the hill, He is carried in a cage like palanquin. Whether climbing up or down, the Lord is carried always facing the hill. Whenever, Sri Bhaktochita leaves for hill top, in His place an idol of Sri Nartana Krishna, holding butter ball in one hand and with lifted right foot, graces. Swami Vedanta Desika in his Gopala Vimsati says that the Lord, neither running away nor staying still, dances for butter! Earlier we saw [in sloka 3 of Chapter 14] that gigantic is prakruti, and it is the source for all living beings. The Lord said that in this prakruti, He fertilized it with the collection of all atman. That is prakruti is impregnated with collection of atman, by the Lord. Like a pregnant female delivers youngones, all living beings are born from this impregnated prakruti. One doubt may arise. Normally, a mother supports the foetus in her womb. Here mother supports and foetus is supported. Similarly, the Lord is the Father, Moolaprakruti is mother and collection of atman is like foetus. Therefore, moolaprakruti should support atman, as in the analogy of mother and foetus. But earlier we have been learning that atman is the supporter of body and not the other way! This is a practical knowledge we percieve clearly. Does this not contradict prakruti supporting collection atman? Swami Vedanta Desika in his Tatparya Chandrika has clarified this doubt. This analogy of impregnation, has not been used to define the concept of supporter and supported. But it is to explain Two features. One is the mother and foetus are inseparable; likewise, collection of atman and prakruti are inseparable. Secondly, if a foetus is formed in the womb of a mother, who is the cause? Why one is born to a poor mother, instead of a queen? The cause is the beginningless accumulated papa/punya karma. Because of this karma, an atman is in a foetus in the womb of a mother. Similarly, the Lord does not indiscriminately impregnate prakruti with collection of atman. Here also the karma of individual soul is the cause for getting impregnated in prakruti. This is the purpose of the analogy employed by the Lord in sloka 3. Now we will see sloka 4 of Chapter 14:

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

"It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father."

Now the Lord says that even the daily creations [nitya srushti] is carried out by Him. Earlier the Lord told that creation of prakruti [prakruta srushti प्रकृति सृष्टि] and occasional creations [naimittika srushti नैमित्तिक सृष्टि] are done by Him. That is fertilizing prakruti with collection of atman and creation of different species were mentioned earlier. Now the Lord mentions about the creation of lord Brahma, lord Shiva, Indra, even you and me and every living being born daily. One might doubt that these creations are done by the respective parents. The Lord clarifies that even these are created by Him only. He is the cause for these daily births of all living beings, also. Kaunteya = son of Kunti [Arjuna]!, sarva-yonisu = in species created by lord Brahma such as Devas, humans, animals, birds, insects, plants, etc., murtaya = bodies, sambhavanti = appear, tasam = they all, brahma = moola prakruti, is the cause. But moola prakruti by itself is not the cause. Moola prakruti by being the body of the Lord is the cause. Aham = I [Sri Krishna] am, pita = father, bija-pradha = fertilizing with seed [into the prakruti]. Just as a male impregnates a female, the Lord impregnates prakruti with the collection of atman. Thus the impregnated prakruti becomes the cause for birth of all living beings. In the case of individual births, the Lord is the antaratma in respective male and female, and becomes the Cause for birth of the young ones. Other than the Lord, no individual is the cause for birth of anyone. Prakruti also, as the body of the Lord, becomes the cause for creation of species. Here some doubts may arise. What is the seed He is fertilizing? It is atma samooham or collection of atman. This is impregnated into prakruti, which is His body, by the Lord as a Father. Thus the Lord is both Nimitta [doer] and upadana [means] cause for the creation. We have to note one difference here. While prakruti is compared to a mother and the Lord to a father, in our life we see father and mother are separate souls and bodies. But here, prakruti is the body of the Lord and He fertilizes it with collection of atman.

BG 14.4

Today's [2nd March 2009] is from the sannidhi of Sri Varadaraja, on the banks of Thakkan Kulam. Kanchi is considered as leader among all Kshetrams of Thondai mandalam. Sri Thevaperumal [ஸ்ரீ தேவப் பெருமாள்] is gracing in Kanchi. Everyone desires to see Garuda seva of Sri Devaraja of Kanchi, on the third day of Brahmotsavam. Swami Doddayacharya used to go every year to Kanchi and worship Garuda seva.


Once Swamy Doddacharya was indisposed and so he could not visit Kanchi to worship Garuda seva. On that day, he came to Thakkan kulam and was feeling sorry he could not visit Kanchi to worship Garuda seva, but imagining the procession. He became emotional and regretted very much for his inability to see the Garuda seva. There, at Kanchi, the Lord arrived at the Western gopuram on that day and noticed that His dear devotee Swami Doddayacharya was not present. The Lord decided that Swami Doddayacharya should not miss the Garuda seva, and so, just as He appeared to Prahalada, He appeared on Garuda at Thakkan kulam. Will the Lord even stop his procession for the sake of a devotee? Yes, the Lord is for the devotees. His processions, festivals, prasadams, etc., are all for the sake of devotees. This is told by Swamy Koorattalwan. Even His Vaikuntam is for the devotees. Thus when He appeared to Swami Doddayacharya, to the disbelief of that great devotee! At the same time, He was not seen in Kanchi! Swami Doddayacharya praised the Lord in Five slokas in Devaraja Panchakam. This incident is even now enacted every year on Garuda seva day. When the Lord on Garuda reaches the Western gopuram, for a couple of minutes, He is hidden from view of the public, by the large umbrellas and it is called Doddayacharya seva. Sri Utsavar is also Sri Varadaraja. He is accompanied by Sri Sridevi, Sri Bhudevi and Sri Perundevi Nacchiyar. We can also see a wonderful Sri Lakshmi Narasimha. We can see Swami Ramanuja.

We can then see Swami Doddayacharya, in standing pose, with long beard, like Swami Koorattalwan.


Now we will see sloka 3 of Chapter 14:

mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata

"The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata."

Sri Krishna tells Bharata [Arjuna] that He creates the Universe. We might get a doubt. Why should the Lord talk of creation in this context? Our topic has been the association of the Three qualities in samsaram or our body, and this association develops desires and make us to have rebirths on and on. The Lord, but now, says that He only created all living beings including lord Brahma and an obscure grass, from Moola prakruti. In Moolaprakruti, these Three qualities are integral part. Since the bodies are formed out of Moolaprakruti, the Three qualities are also in the bodies created. The Lord is going to expalin how the atman is bonded in this body, which has in-built Three qualities. In this sloka the Lord tells about the stage before all living beings are born. Mahad brahma = large, vast and enormous prakruti, yoni = cause [for all living beings], mama = is Mine [Sri Krishna's]. We had seen earlier how the entire Universe emerged from Him. Tasmin = in that, sarva bhutanam = every living beings are, garbham = impregnated, dadhamyaham = by Me [Sri Krishna]. In this very vast Moola prakruti, the Lord impregnates all living beings. It is like when male and female intercourse, the semen of the male is impregnated into the female womb. The Lord fertilizes Moolaprakruti with atman of all living beings. From such impregnated Moolaprakruti, all living beings, starting from lord Brahma to a tiny insect or worm or grass, get created. Sriman Narayana is the cause for creation of impregnated Moolaprakruti. Aham dadhami means the Lord says that He fertilizes Moolaprakruti with the entity of jeevatman. By this Sankhya philosophy is condemned. According to Sankhya philosophy, enunciated by sage Kapila, only prakruti and atman are responsible for creation and the Lord has no role in that process. But Sri Krishna categorically says here that He fertilizes atman into prakruti. Tata = hence [by this fertilization of atman in prakruti by the Lord], sarva-bhutanam = all living beings, sambhava = births, bhavati = happen. Thus the Lord fertilizes all atman into prakruti. From this impregnated prakruti every living being is born. There is another doubt in this sloka and it has the answer also. We will see that question and answer later.

BG 14.3

The Lord is called Sri Thakkan [ஸ்ரீ தக்கான்]. It means Eligible or Qualified. He is qualified to protect all in this Universe. He is eligible, as He has the necessary qualification of Compassion or mercy. He is eligible for Prahalada's bhakti! We are on the banks of Thakkan kulam [தக்கான் குளம்] or pond.




Thakkan kulam means pond of Sri Thakkan or, pond equal to Sri Thakkan, in glory! It is also considered as glorious as Gaya Kshetram. Lord Brahma is being praised by Vedas. All living beings in this Universe were created by him. Since he bathed in this pond, it is called Brahma theertham. Satadharma was a brahmin, who desired to redeem his father from naraka. One sage came and advised him to go to Gaya Kshetram. At that time an oracle was heard that instead of going to Gaya, he should go to Ghatikachalam and bathe in Brahma theertham. Earlier Devas had weighed in balance Gaya and Ghatikachalam, and found Ghatikachalam to be more sacred. The brahmin came here and after bath in this pond, worshiped Sri Yoga Narasimha and got his father redeemed from hell. Thus the water of this pond would do us all good. There are many theerthams around. Bhairava theertham, is capable of eliminating disease and fear. Then we can see Avavartha theertham, created by Lord Balarama, when the mountain here started growing uncontrolled and was dragged down. We also see Pandava theertham, Agastya theertham, Gautama theertham, Sri Rama theertham, etc. The Lord of Kanchi, wanted to publicize the glory of Thakkan kulam. We will see that later. Now we will see sloka 2:

idam jnanam upasritya
mama sadharmyam agatah
sarge ’pi nopajayante
pralaye na vyathanti ca

"By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution."

This sloka explains one of the important tenets of Visishtadvaita philosophy. Idam = this [what the Lord is about to preach], jnanam = knowledge, upasritya = attained [another version of the sloka has this word as apasritya = attached, but both convey same meaning overall]. Sadharmyam = equal to, mama = Me [Sri Krishna], agata = attained, sarge'pi = even in creation, nopajayante = does not become a part. Those who have learnt the knowledge the Lord was about to preach, attain Moksham and become equal to the Lord and then, never get created or never be a part in creations! That is they are never reborn. Ca pralaye = also in the deluge, na vyathanti = never suffer. That is no more death in samsaram. Thus birth-death cycle ceases and they attain Moksham. We have to understand a basic concept in this sloka. Earlier the Lord said that the knowledge the Lord was about to impart, was learnt by great sages and had escaped from samsaram and attained supreme level of atma prapti or Moksham. Here two points are to be noted: one, escaping from samsaram; and the other is attaining a superior level. That is they discard samsaram and obtain better status. This is called anishta nivrutti [अनिष्ट निवृत्ति]and ishta prapti [इष्ट प्राप्ति][discarding undesirable and obtaining desirable]. Both have to be there. In Brahma theertham we discard papas such as domestic problems. Immediately, we should have Sri Narasimha's blessings. The holy bath here is recurring daily. Whereas Sri Krishna talks of discarding samsaram for ever! This idea is being explained by the Lord in this sloka, by two concepts. One is becoming like Him - attaining desired one [ishta prapti]. Before this, this person is never part of creatin or he is never born, nor he suffers in great deluge or never dies. This is discarding the undesirable [anishta nivrutti]. For Prahalada, He destroyed Hiranyakasipu [anishta nivrutti] and appeared [ishta prapti]. Three points are to be noted. In Upanishad it is told, ' sabha vidwan punyasape viduya niranjana: paramam samyam upaidi' - a jeevatman discarding all papa/punya, goes beyond river Viraja. According to Advaita philosophy, jeevatma -paramatma integration is told. Aham brahmasmi is interpreted in Advaita, as ' I [jeevatman] am brahma [God]'. This is abheda gyana or no difference concept. According to Advaita, jeevatman and Paramatman become one after Moksham. In fact as long as we see jeevatman and Paramatman as different, it is samsaram, according to Advaita. Swami Ramanuja in Gita Bhashyam, however argues that the word used in this sloka is sadharmyam, which means equal to and not the same as Paramatma. He neither says that the person who gets this Gyana, is Himself. He has also not told that that person and He are not different. That person gets the same glory as the Lord. All dharmas which are characteristic of God, attain that person also. The Lord's dharmas are: apahatapapma, dwijaraha, vimrityu:, visoka:, satyakama, satya sankalpa, etc. They are: never growing old, death and birth less, hungryless, thirstless, sorrowless, successfully completing any assignment, desiring supreme bliss, etc. These qualities are attained by the person. Thus the person becomes equal in these qualities; but never the Lord. As told earlier, in Upanishad, it is clear that he who eliminates papa/punya, attains equality with the Lord; and, atman which attains mukti, reaches the Lord and enjoys in being with Brahman and enjoying Brahman's auspicious qualities. Here also, it is mentioned that the mukta atman is being with Brahman and not oneness with God. In Gita also this same point is emphasized. Thus by samya sruti, saha sruti and sadharmya smriti, jeevatman after Moksham, never becomes one with the Lord, but attains equality with the Lord and serves the Lord in Vaikuntam. This is a basic difference between Advaita and Visishtadvaita philosophies. The Lord thus tells the result of acquisition of the Gyana, He was to teach Arjuna.