BG 14.16

There was a sage Salihotra, born to a couple, who performed an Yagna and got the child. That Yagna was performed daily by adding 28 sali [சாலி] paddy, for 1000 days. As a result of this the child was born and so he was called Salihotra. He desired to reach the Lord and so did severe meditation. He would meditate without taking food for entire year, except on one day [Thai Amavasya], when he would take Three handful paddy, make them into rice and after cooking would keep one fourth for any guest and eat the balance only. Once on a Thai Amavasya he got ready the food. The Lord, desiring to test the sage, came in the guise of a guest. The sage offered the portion kept for the guest. The Guest ate it and asked for more! Sage gave the balance portion also and was left with nothing to eat! Now, sage had to remain without food for one more year and wait for next Thai Amavasya! Next Thai Amavasya came and as usual the sage prepared the food. Again the same Guest arrived and the sage gave the portion of food assigned for guest. Again, the Guest wanted more and sage gave all the remaining food also. After taking all the food, the Guest wanted to have nap and asked for any room to rest. He asked, 'where is the room [எவ்வுள்? किम गृहे?]?' When the sage showed a place the Lord instantly laid down! He is reclining facing South, like Sri Ranganatha in Srirangam. His right hand is placed on the head of sage Salihotra. The Lord is also called Sri Kinngruhesa [श्री किंग्रुहेसा]. Swami Vedanta Desika says that from the time He asked where is the place to rest, this place and the Lord got the name!







We can see the enchanting beauty of the Lord, Sri Utsavar. Right hand is showing abhaya and left hand is holding the mace. We will now see sloka 14. In slokas 11, 12 and 13, the Lord indicated the symptoms, when satva, rajas and tamas qualities are predominant, respectively. When satva quality dominates Gyana will be bright in our sense organs; we understand the true nature of the matter we perceive. When rajo quality dominates, lust, greed, passion and useless activities will be symptoms. In tamo quality dominated person, lack of knowledge, understanding one for another and laziness will be symptoms. Slokas 14 and 15 are important. The Lord tells what would happen when a person dies when satva quality was dominating, when rajo quality was dominating and when tamo quality was dominating. In sloka 14, He tells the fate of person dieing when satva quality is predominant and in sloka 15, when rajo and tamo qualities are prominent. It is good for us to know what consequences are there when death occurs at the time of domination of a particular quality. In a way the Lord is threatening us with consequences. This is needed to select our routines in our daily life. Students are threatened with consequences, if they do not concentrate on studies, so that their future would be bright. Both encouragements and threats are necessary to make a person to get involved in a particular activity. Now, sloka 14:

yada sattve pravrddhe tu
pralayam yati deha-bhrt
tadottama-vidam lokan
amalan pratipadyate

"When one dies in the mode of goodness, he attains to the pure higher planets of the great sages."

Pratipadyate = attains; when satva quality is dominant, if a person dies, he would attain this, says the Lord. That is the atman of that person, is going to leave the present body and take up a new body, or is going to be born. Yada = when, satve = satva quality is, pravrddhe tu = well developed and dominating, deha-bhrt = supporter of body [atman], pralaym yati = departs, or the person dies, tada = then, that atman, pratipadyate = attains, amalan = blemishless, that is without the blemish of ignorance, uttama-vidan = supreme level, lokan = place or society. That is, this persons attains the company of noble persons who all want to have atman sakshatkaram. By being born in such a society, this person will do more punya karma and get atman sakshatkaram. After all our life is shaped by surroundings only! Probability to perform punya Karma increases. Our up-bringing determines our life objectives! One may argue that if this was the condition, then one would develop satva quality for a short duration before death! But none can predict death and so it is better to have satva quality always! We do not have to worry about death also.

BG 14.15

We have been visiting temples in Thondai mandalam, in this program Kannanin Aaramudu. Now we have arrived at the Kshetram, which is worshiped and praised by all. Thirumangai Alwar has composed Ten pasurams on this. This place is Thiruvallur [திருவள்ளூர்]. Thiru + Evvul + Oor [திரு + எவ்வுள் + ஊர்] has been mutilated to become Thiruvallur. Here, the Lord is gracing as Sri Vaidya Veeraraghava Perumal [ஸ்ரீ வைத்திய வீர ராகவ பெருமாள்], along with Sri Kanakavalli Thayar [ஸ்ரீ கனகவல்லி தாயார்], under Vijayakoti [விஜய கோடி] vimanam. Before entering the temple, we will first visit the Pushkarini, which makes this Kshetram popular.


It is called Hruththapa nasini [ஹ்ருத்தாப நாசினி]. Hruth [heart or mind], thapam [heat] and nasini [destroyer]. That is, capable of eliminating all heat [sufferings] in our mind. What makes us to feel heat? Ignorance itself is a suffering. Adyatmika [ஆத்யாத்மிகம் our own makings], adidaivika [ஆதி தைவதம் God's punishments] and adibowthika [ஆதிபௌதிகம் Nature's fury] cause sufferings. These sufferings are remedied in this pushkarini. Let us see the glory of this Pushkarini. Long ago, there was a King Pradyumna. He prayed the Lord to bless him with a child. The Lord appeared before him, on a Thai - Amavasya [தை அமாவாசை]. When the Lord enquired what the King needed, besides praying for a child, he also requested that since the Lord appeared on a Thai-Amavasya, henceforth, on all Thai-Amavasya days, all the sacred rivers of this country Bharat, should appear in the waters of this Pushkarini. By seeing or touching or drinking or bathing in the water of the Pushkarini on those days, people's heat in the mind should vanish! From that time Thai- Amavasya is very special for this Pushkarini. Ecery month on Amavasya day, Thousands of devotees arrive to worship the Lord here. It is believed that by adding jaggery [வெல்லம் vellam in Tamil], all our diseases are cured. Sashi Devi was the daughter of Daksha Prajapati. She married lord Shiva. Daksha Prajapati performed an Yaga, but lord Shiva was not invited. However, Sashi Devi attended the Yaga, performed by her father. She was humiliated and she committed suicide. Lord Shiva was provoked and he ordered Veerabhadra to destroy the Yaga. Because of this Veerabhadra incured sin and so he came to this place and after bathing in this pond, and mediatating on the Lord, got his sins eliminated. This place is also known as Veeksharanyam [வீக்ஷாரன்யம்] and Punya Avartha Kshetram [புண்ய ஆவ்ருத க்ஷேத்ரம்]. Punya will increase by manifolds. That way we gain. We can get our punyas increased by many times here. Once the Lord destroyed demons Madhu and Kaitapa, who were a menace to people. Having got victory [vijayam விஜயம்], the vimanam is named Vijaya koti vimanam. We will now see sloka 13:

aprakaso ’pravrttis ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana

"When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested."

Kuru-nandana = Arjuna [ of Kuru dynasty]. Since Arjuna was born in this great dynasty, he should develop only satva quality and discard the other two. He is to bring happiness [ananda] to himself and his dynasty and so he should listen to the Lord. The following are the symptoms of a person with tamo quality:

1. Aprakasa = without brightness, or darkness, indicating lack of knowledge. Swami Ramanuja says it means Gyana anudaya or knowledge not born.
   
2. Apravrtti = not engaged in [any] action [laziness].
   
3. Pramada = carelessness, preventing performing our duties prescribed and to be done at a scheduled time.
   
4. Moha = delusion, understanding things in confused way. Here, though knowledge is born, confusion exists. It is viparita Gyana, where we mistake one for another.
   

Etani = all these [defects] are, tamasi = in tamas quality, vivrddhe = when well developed, jayante = exhibited. Defect in knowledge is in Three categories:

• Gyana anudayam - not understanding the matter. He will not know what Vedas and Puranas have told. He will not know what are his duties. We might not know many things. It hardly matters; but to know what is good for oneself has to be known. Not knowing this is aprakasa.
  
• Annasa Gyana - one sees the matter but understands its quality wrongly. For example, understanding the white color of conch as yellow due to defect in the eyes.
  
• Viparita Gyana - here the matter is understood differently, like thinking a rope to be snake.

Here we should not worry about not knowing so many things in this World. We might not know the mechanisms of many things like automobile or watch, etc. These are not Gyana anudaya, and the Lord does not mean this. He talks about Gyana about atman and Paramatman. We should know who we are and what is our destination. When tamo quality develops any of the Four defects mentioned, are exhibited. Thus the Lord tells Arjuna the symptoms of satva, rajas and tamas qualities. With these symptoms we can diagnose our quality and take remedial action. This way we can develop satva quality and eliminate rajo and tamo qualities.

BG 14.14

In this program Kannanin Aaramudhu, we have been visiting the birth places of Azhvars and Acharyas. At present we have entered Chola region. Today's [16th March 2009]lecture is from Manakkal [மணக்கால்], near Lalgudi. Swami Ramamisra aka Swami Mankkal Nambi, was born here. Swami Nathamuni is regarded as the First among Vaishnava Acharyas. His disciple was Swami Uyyakkondar [உய்யக்கொண்டார்] aka Swami Pudarikaksha, who was born in Thiruvellarai. Swami Uyyakkondan's disciple was Swami Ramamisra or Manakkal Nambi, which was his title. Swami Alavandar or Yamunacharya was the disciple of Swami Manakkal Nambi. Swami Alavandar was the grand son of Swami Nathamuni.




We can worship him seated and with folded hands. He is holding Tridanda [த்ரிதண்டம்] in his right arm. So, he might have adopted sanyasam, and be an ascetic. From his face it is clear that he had removed kama [lust], krodam [anger], madha [ madness] and ragam [desire]. We can worship Lord Sri Varadaraja of this place. He is gracing ready to bless anyone coming to Him to worship! Sri Utsavar is in standing pose with right hand in Abhaya mudra and left hand in Kati mudra. He is accompanies by Sri Sridevi and Sri Bhudevi. Sri Moolavar is in seated pose with right hand in Abhaya mudra and left hand is placed on His left knee. Swami Nathamuni was born in circa 823. Hia disciple, Swami Uyyakondar, was born in circa 886. Swami Mankkal Nambi was born in circa 929, in Masi- Makam [மாசி மகம்] as Ramamisra. He was well learned. He became disciple of Swami Uyyakondar and learnt all shastras. He had intense devotion to his Acharya. This place got the name Manakkal, from Swami Manakkal nambi! Swami Uyyakondar lost his wife and Swami Ramamisra [Manakkal Nambi] helped in performing all last rites. Swami Uyyakondar had two young girls and Swami Ramamisra used to accompany them to bathe in Kaveri and bring home. Once, while returning from Kaveri, there was a slushy patch in the way and the girls did not know how to cross over it. Swami Ramamisra, immediately laid down on the slushy patch and made the girls to cross by walking over his body! That was his Acharya Bhakti. Since the girls' muddy feet were pressed on his body, he was given the title manal [மணல் mud] + kaal [கால்feet]. He thus became Swami Manakkal Nambi and this place came to be known as Manakkal. Swami Nathamuni taught all that he wanted to teach his grand son, Swami Alavandar, to Swami Uyyakondar, who taught them to Swami Manakkal Nambi. We know how Swami Mankkal Nambi transformed Swami Alavandar, who was a Ruler, to Acharya status, by feeding Alavandar with particular greens [தூதுவளை கீரை thooduvalai keerai] and teacing him and showing the great treasure, Sri Ranganatha at Srirangam temple! Thus the service rendered by Swami Manakkal Nambi is important. Swami Vedanta Desika, in his Yatiraja Saptati, praises Swami Manakkal Nambi as the Fourth Rama, as he was known as Swami Ramamisra also! First Rama, Sri Parashu Rama, was claiming bhoomi or lands [Kingdoms], while the Fourth Rama, showed the patience of bhoomi [Mothr Earth]! Sri Rama, the Second among Ramas, killed rakshasas or demons, while the Fourth Rama, attached himself with satva persons [satvika] amd did good to all. Sri Balarama, was in the habit of drinking and off the mind [madham], while Swami Ramamisra, removed all madha [madness] and other bad qualities such as likes and dislikes! He bathed in the great ocean of Bhakti, and removed the heat from three sufferings [adhyatmika, adhidaivata and adhbowtika]. Many people do not visit this place, though it is situated near Srirangam and Anbil. Even if exclusive visit might not be possible, on way to Anbil, this place should be visited by all. This Acharya is famous for removing rajo and tamo qualities, and today's sloka also reveals what we are to avoid. Sloka 12:

lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etani jayante
vivrddhe bharatarsabha

O chief of the Bharatas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Bharatarsabha = Arjuna, hero among Bharata dynasty [indirectly hinting that Pandavas are going to rule the Kingdom]! The Lord lists the symptoms in a person, when rajo quality dominates. Five indications are given:

1. Lobha = unwlling to share or donate, things dear to us.
   
2. Pravriti = engaged in useless actions, like biting nails, tapping on the lap, plucking grass, etc. These actions do not produce any results but shows rajo quality.
   
3. Karmanam arambhah = Beginning actions, for inferior objectives like reaching heaven or Chandra lok, etc. Should they not be done? No, we should never take any efforts for obtaining lower and inferior results. We should do anything which will take us to Moksham as taught by Alwars and Acharyas.
   
4. Asamah = sama means control of organs, while here asama means uncontrolled organs. Seeing what should not be or tasting what should not be or thinking what should not be, are all indicative of rajo quality.
   
5. Sprha = desires in objects and enjoying them.
   

These are all advices for refining our society! Donation means we should give away useful one and not what we consider as waste! In the later part of the sloka the Lord tells that these qualities are perceived when rajo quality is predominant and so, should be avoided. We will now take leave of this place.

BG 14.13

Swami Pillai Lokacharya lived from circa 1205 to 1325. During his time due to foreign invasion, Sri Namperumal, Sri Utsavar of Srirangam temple, along with Sri Thayar, was carried by him and brought to Jyotishkudi, near Madurai and kept hidden. Swami Srisailesa aka Swami Tirumalai Alwar and Swami Thiruvaimozhi Pillai, was ruling Madurai, on behalf of the King. Swami Pillai Lokacharya desired that Swami Srisailesa be transformed by Swami Koorakulottama Dasa and become the next Sri Vaishnava Acharya. After this Swami Pillai Lokacharya died. King Parakrama Pandya, lost his father, when he was very young. Since the prince was too young to take up regal responsibility, Srisailesa was appointed as representative of the prince to administer the Kingdom. Once Swami Koorakulottma Dasa, had the opportunity to recite Nammalwar's Tiruviruttam, in Swami Srisailesa's presence. Swami Srisailesa was an expert in Tamil and so he requested Swami Koorakulottama Dasa to explain the meaning of the verses, but Swami Koorakulottama Dasa angrily refused to tell. Swami Srisailesa felt he was disrespected and wanted to punish him. When he consulted his mother Satvika Ammal, who was one of the disciples of Swami Pillai Lokacharya, she prevented him from awarding any punishment. On another occasion when Swami Srisailesa was riding an elephant, in procession, Swami Koorakulottama Dasa, appeared from a raised place and revealed himself as Acharya of Swami Srisailesa. Instantly, Srisailesa was transformed and got down from elephant and falling at the feet of his Acharya, prayed for preaching him the right way. But where to find time for the busy King's representative? Swami Srisailesa said that during the time he was painting his body with Srivaishnava symbols [திருமண் காப்பு], he was free to listen to his Acharya! Agreeing, Swami Koorakulottama Dasa preached. One day Swami Srisailesa was slightly careless, but observing this Swami Koorakulottama Dasa refused to teach any more and left the place. Realizing his mistake, Swami Srisailesa, immediately renunciated all his responsiblities and handed over the Kingdom to the King. Then, he went to Swami Koorakulottama Dasa and surrendered and became Srivaishnava Acharya. Swami Srisailesa lived from circa 1290 to 1410. He was born in Vaikasi - Visaka [வைகாசி விசாகம்], same as Nammalwar's birth day! Since he had deep love for Nammalwar's Thiruvaimozhi, he changed his name as Thiruvaimozhi Pillai. For the same reason he was also called Swami Satakopa Dasa. Srisailam means Tirumala, and so he got the Tamil equivalent name Swami Tirumalai Alwar. Born in Kuntinagaram, and got transformed by Swami Koorakulottama Dasa, he went to Alwar Tirunagari. He had done two important works: Nammalwar's idol in Alwar Tirunagari, was removed during an invation and hidden in Kozhikode [Calicut] in Kerala. When Swami Srisailesa was requested to restore the idol, he used his earlier high office and wrote a letter to the King of that region in Kerala. Agreeing, that King made arrangements to transfer back the idol to Alwar Tirunagari. He established a new town Ramanuja Chaturvedimangalam and installed Nammalwar. We can even now see the sannidhi of Swami Srisailesa. The next work he carried out was a commentary on Periyalwar Tirumozhi. It is a swapadesa [inner important] commentary for Periyalwar Tirumozhi. He also made Swami Manavala Mamuni as his disciple. Swami Pillai Lokacharya had many disciples. Swami Manvala Mamunigal was the son of one of such disciples. Swami Manavala Mamunigal came to Swami Srisailesa in Alwar Tirunagari and learnt everything. Before his death, Swami Srisailesa, desired that Swami Manavala Mamunigal should teach Thiruvaimozhi many times to all. We should know that both Swami Srisailesa and Swami Manavala Mamunigal have helped in propagating Tiruvaimozhi. Another reform was carried out. Swami Vilancholai Pillai [விளாஞ்சோளை பிள்ளை] was one of the disciples of Swami Pillai Lokacharya. He was not a Brahmin. He was serving in Sri Ananta Padmanabha temple in Thiruvanantapuram. When he died, Swami Srisailesa did all the last rites. In the sannidhi of Swami Srisailesa, we can see he is holding a sceptre. Next to this sannidhi is Swami Manavala Mamunigal sannidhi. We will now see sloka 11:

sarva-dvaresu dehe ’smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

"The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge."

If we find three boys sitting or standing, we can identify who is sitting and who is standing. But such clarity is not found in the three qualities and so how to identify which quality is surfacing at a given time? Sri Krishna replies in this sloka and says that it was simple. Tada vidyad vivrddham satvam ity uta = then understand that satva guna has developed [on the surface]. When? Asmin dehe = in this body, jnanam = Gyana, prakasa upajayate = brightly shines, sarva dvaresu = from all thresholds [like eyes, ears, mouth, mind, etc., which are gyanendriya]. In these places the knowledge should shine brightly. Then only we can perceive a matter in its true perspective. Sri Krishna tells that whenever we are able to perceive through our organs, any matter in its proper perspective, then we can conclude that satva quality is prominent in us. Mind should think properly, like other organs. We find misunderstanding between father and son or mother and daughter, etc. If one is able to understand properly the intention of the other, then such misunderstandings will vanish. Sometimes, we misunderstand others with good intentions, because of the words used. If satva quality is prominent, then we will know the good intentions and avoid misunderstandings. Satva guna will avoid confusion between pillar and thief, rope and snake, etc. Clarity of perception is indicative of satva quality. Satva quality will wipe out the misunderstandings in the generation gap. When we visit Acharyas, we find they are able to understand our intentions. Anyone can become like an Acharya, if satva quality is developed and nourished. It is a self test. Whenever we find that we are clear in our perceptions, we should try to repeat those causing satva quality, like the food we ate. Similarly, we should avoid all those which induced rajo and tamo qualities in us.

BG 14.12

Swami PillaiLokacharya [பிள்ளை லோகாசார்யர்] had many disciples. Among them Swami Koorakulottama Dasa [கூர குலோத்தம தாசர்] is important. His disciple was Swami Thiruvaimozhi Pillai [திருவாய்மொழி பிள்ளை], who was also known as Sri Sailesa, Satakopa Dasa and Tirumalai Alwan. He was also the direct Acharya of Swami Manavala Mamuni, the last among Vaishnava Acharyas. Today's [12th March 2009] lecture is from Thondanai aka Kuntinagaram, near Madurai. Swami Thiruvaimozhi Pillai was born in Kuntinagaram. From Madurai on the way to Sivaganga, at about 10 KMs, is Silaiman. At this place turning right and going some 4 Kms inside, is this place Kuntinagaram. Once Arjuna visited South. He had contacts with Kings of Pandya region. They were Pandavas and these were Pandyas! Earlier in Srirangam, it was told that Ikshvaku Kings of Ayodya had contacts with Kings of Chola region. Thus there was transactions between North and South for a very long time. When Arjuna came, Madurai was ruled by King Babuvahana [பபுவாஹந]. His daughter was Chitrangata [சித்திராங்கதை]. Arjuna married her, and King wanted to present a place to his son-in-law! Thus, this place was built and was named after Arjuna's mother Kunti. In this place Lord Sri Daivanayaka [ஸ்ரீ தெய்வநாயகன்] is gracing. The Lord is in standing pose. His soft right hand is in abhaya mudra and the left arm is in ahvahana [beckoning] mudra. His Divine feet are firmly placed on the lotus pedestal. These divine feet will drive away the sufferings in samsaram. Rajo and tamo qualities will decrease and satva guna will increase. Being an ancient idol, the Divine face of the Lord is sculpted very beautifully. His eyes welcome devotees. Crown is very beautiful. When the Lord adores Himself with garlands and ornaments, it is to reduce His beauty! We can notice a black dot placed on the face of a child, to ward off ill effects [திருஷ்டி]. Similarly, are these ornaments on the Lord! They will reduce the natural beauty of the Lord! He is accompanied by Sri Sridevi and Sri Bhudevi. While Sri Sridevi is holding a lotus bud, Sri Bhudevi is holding a lotus flower! Our atman also is neither in bud stage nor in fully developed stage. But Sri Nacchiyar develops our atman and recommends Her Consort, the Lord, to bless us. Now we will see sloka 10 of Chapter 14. The Lord had mentioned that satva, rajas and tamas qualities are inherent in us, and the effects of each of them in us. They bind us in samsaram: satva by sukham, rajo by activities and tamo by carelessness. Arjuna gets a doubt here. In moola prakruti, these three qualities are inherent. From that prakruti, our bodies are all formed. Thus our bodies possess these qualities inherently. Be that so, how satva, rajo and tamo qualities would propel us in various effects? These three qualities could be in equal or unequal proportions. We find the effects are changing daily. How these changes are justified? Sri Krishna replies these questions in sloka 10:

rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

"Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy."

The Lord manipulates three words in a beautiful cycle! When stvam, rajas and tamas are inherent, how each one induces the other? One causes happiness, another causes activities and yet another, carelessness. How each separately work? We also do not see that one individual is always in happiness, another person in activities alone or a third person is always careless. Each of us is, in our life for some time careless, for some time very active and for sometime happy. Within us we see all these changes. So, how do these three induce us in a particular effect? Why they are not equal? Bharata = Arjuna! [hinting that Arjuna true to his Bharata dynasty, should exhibit satva quality alone]. The mother of Swami Thiruvaimozhi Pillai, of this place, was called Satvikai Ammal []. Abhibhuya = supressing, rajas tamas = rajo and tamo qualities, satvam = satva quality, bhavati = remains [prominent]. Sometimes, satva guna will surface, pressing below rajo and tamo qualities. [Similarly] rajah = rajo quality [will supress], satvam tamas = satva and tamo qualities, tamoh = tamo quality [will supress], satvam rajas = satva and rajo qualities. Thus at any instant satvam or rajas or tamas will dominate and keep the other two qualities suppressed. Whichevr quality is predominant, that would cause its effects. This is the reason why we behave in a particular way at a given time, Sri Krishna tells. This is the reason why we are happy at sometime, do wrongly by carelessness at sometimes and be active at other times. Why this happens so? is very important. Over our many births we have accumulated punya and papa. Due to punya karma, we get the blessings of the Lord. Those blessings will induce satva quality to be prominent. This is one equation. Our accumulated papa, cause the dislike of the Lord, Who wants to punish us. This causes rajo or tamo qualities to be prominent. In addition to this, the food habits have an effect on the prominence of satva or rajas or tamas qualities. This is another part of the equation. Therefore, with punya and consequent blessings of the Lord, plus the satvika quality food, will enhance satva quality. Similarly, with accumulated papa, and consequent anger of the Lord, plus food that stimulates rajo and tamo qualities, will enhance rajo or tamo qualities in us. Therefore, what we have to do is to do atonement for our papa, and get rid off ill effects, worship the Lord to have His grace and blessings and control our food habits to yield satva quality. In our body, according to Ayurveda, vada [gas], pittha [bile] and kabam [phlegm] are to be equally balanced. Food habits can stimulate either vada or pittha or kabam to increase, causing disease. We are to expel stool, urine and sweat. If these are not expelled properly, then we get illness. Similarly, in satva, rajas and tamas, anyone dominates and cause effects. So we are clear that we have to do punya karma, have proper food and seek the blessings of the Lord. This will stimulate satva quality in us.

BG 14.11

Today's [11th March 2009] lecture is from Sri Madhava Perumal temple at Mylapore. Ma indicates Sri Thayar Sri Mahalakshmi. Dhava indicates the Lord of Sri Mahalakshmi. Alwars say that by chanting the Divine name Sri Madhava, no sins will ever accrue to us. Sri Thayar removes all our sins and joins us with the Lord. Temple has a very colourful Gopuram. After entering, we see Dwajasthambam and the broad corridor or prakaram [பிராகாரம்]. On one side we see Santhana pushkarini. Those childless, bathe in this pond and worship Sri Kalyana Madhava, and are blessed by Sri Amrutavalli Thayar, to have children. As we go round the temple we see Sri Amrutavalli Thayar sannidhi. She was brought up by sage Brighu and later married Sri Kalyana Madhava. The Lord churned the milk ocean with His thousands of hands and distributed the Amrut to Devas. At thet time Sri Thayar emerged out of Amrut and came to Mylapore and was brought up by sage Brighu, and later married Sri Kayana Madhava. Going round further, we see the important sannidhi of Sri Varaha. Every monthe He graces Thirumanjanam and is worshiped by all. During examinations time, special poojas are arranged and the prasad is distributed to students. Continuing to go round, we come across Sri Andal sannidhi. Sri Kalyana Madhava resting His head on Sri Andal's lap, is a very famous festival. In Srimad Ramayana, in Chitrakootam, Sri Rama was similarly resting His head on Sri Sita's lap. As we continue, we see sannidhi of Sri Rama, where Sri Rama graces along with Sri Sita and Lakshmana. Further, is the sannidhi of Hanuman. A unique feature in this temple is the sannidhi of Sri Chellapillai [Sri Selvapillai]. Earlier we saw that Swami Ramanuja was in Melkote, Karnataka, for Twelve years. The Lord of Melkote is Sri Chellapillai. Between His feet is Sri Mahalakshmi Thayar. Annually, Yatiraja Sampat Kumara utsavam [festival] is celebrated. We can see the portrait of Sri Chellapillai seated on the laps of Swami Ramanuja. During adyayana utsavam, the Lord graces in variety of appearances. We can then see the Lord appearing as Sri Gitacharya, preaching Arjuna seated behind in the chariot. The Lord of the temple is Sri Kalyana Madhavan. Sri Utsavar is Sri Aravinda Madhava, in standing pose, with discus and conch in the upper arms and lower arms are in abhaya and kati mudras. With the blessings of the Divine Couple, we will see sloka 9 of Chapter 14. In this temple, Peyalwar is in standing pose with folded hands. Opposite Peyalwar is the sannidhi of Thirumazhisai Alwar, Fourth among Alwars and who was converted by Peyalwar. If we have the blessings of Peyalwar, it means our darkness of ignorance is dispelled. In the last Three [6th, 7th and 8th] slokas, we saw how satva, rajas and tamas qualities immerse us in samsaram. Now the Lord summarizes them in sloka 9. In each previous slokas, the Lord mentioned the special features of: satva guna and its effects of Two [Gyana and Ananda] in sloka 6, rajo guna and its effects of Three [ragam (sexual desires), trishna (material pleasures) and sangham (love for relatives)] and tamo guna and its effects of Three [pramada (carelessness), alasya (laziness) and nidra (sleep)]. In sloka 9, the Lord, summarizes and tells the main effect of all the Three qualities. In satva guna, for example, it is Ananda or Sukha is more important. Sloka 9:

sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta

"O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness."

Sanjayati = propels. Each quality propels us in something. Satvam propels in sukham or comfort. Though earlier Two effects, Gyana and Ananda were mentioned, Gyana is pursued to have Ananda or comfort. Rajas quality propels into action. Lust, passion and love make person to act and so action is important in rajo quality. Tamah tu = while tamo quality, jnanam = Gyana or intellect, avrtya = is covered or hidden [from seeing the true nature of matters]. This results in pramade = carelessness. All our prescribed actions will be done improperly. Carelessness is more severe than laziness and sleep. All the Three qualities propel us in their respective effects [satva in sukham, rajas in activities and tamas in carelessness] and the associated actions perpetuate us in samsaram. To get out of these, worshiping Sri Amrutavalli Thayar and Sri Kalyana Madhava, is the only way. We will now take leave of this temple.

BG 14.10

To worship Sri Kesava Perumal, we are at Mylapore. We are welcomed by the Rajagopuram. We prostrate at the tall Dwajasthambam, opposite which is Sri Kesava Perumal sannidhi. To His right side is Sri Mayuravalli Thayar. The Lord is gracing entire Mylapore, with Sri Mayuravalli. In Sanskrit Mylapore is called Mayurapuri. As we go round, we come to the sannidhi of Sri Sudarsana. As we go further round, we come to the place where the Lord graces Adyayanotsavam. We enter to worship the Lord. The Lord is in standing pose. Similarly, Sri Utsavar is also in standing pose. We can see the bewitching smile on His face. He seems to tell the devotees that just chanting His name would remove all sufferings. We worship the Lord with Sri Ubhaya Nacchiyars. As we come out we see the beautiful image of Peyalwar, who appeared as the third Alwar. He is seated, with folded hands, worshiping the Lord and his two predecessors. He is with beautiful nose and always chanting lips. The Lord is known by many names like Sri Savana Kesava, Sri Mayura Kesava, Sri Adi Kesava, etc. Sages like Brighu performed savana yagna. They desired to see the Lord as Sri Kesava. Thus the Lord is known as Sri Savana Kesava. A plant is known as mayuram. There was a King Sumanaga in Surya dynasty. Since the King was blessed with this plant, the Lord is known as Sri Mayura Kesava. Since the Lord is present from ancient times, He is called Sri Adi Kesava. The Lord had blessed both Surya and Chandra dynasties. Chandra [Moon] bathed here to wash off his sins and so the pond is called Chandra pushkarini. This name got mutilated to become Chitrakulam [சித்திரைக் குளம்] in Mylapore. Nammalwar says that the blackness of the Lord's hair, is darker than the darkness in the night of Amavasya [New moon day]! By worshiping such a dark haired Lord, our tamo quality, usually symbolized by black color, will vanish. Normally, light is used to drive away darkness; but here darkness dispels darkness [tamo quality]! Now, the Lord tells in sloka 8, the nature of tamo quality and how it perpetuates the bondage of atman in samsaram:

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

"O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul."

Bharata = offspring of Bharata dynasty [Arjuna]. The Lord tells Arjuna four points: what is tamo quality, why tamo quality is exhibited, what happens because of tamo quality and how tamo quality binds us in samsaram. So in this sloka we can see tamo quality, its cause, its operation and its effect. Tamas tu = while tamas quality [here the word tu differentiates tamas quality from satvam and rajas; one might manage satva and rajo qualities, but tamas quality is very dangerous], ajnana-jam = is off shoot of ignorance, viddhi = understand. Ignorance is misunderstanding and is opposite of Gyana, which is understanding a thing properly and truly. Agyana is not merely not understanding, but understanding in the wrong way! By understanding one as another is viparita gyana [விபரீத ஞானம்] or misunderstanding. This tamo quality emanates from ignorance or agyana. Sarva- dehinam = all bodies are, mohanam = in delusion [here mohanam does not mean faintness, but adopting practices and beliefs opposed to Dharma]. Gyana should be what is in accordance with Vedas. Here, Sri Krishna tells that tamas quality, will make the person to interpret wrongly Vedas and adopt wrong practices. Delusion is not accepting Vedas' orders or misinterpreting Vedas. From agyana or misunderstanding truth, is born tamas quality, which induces delusion and follow beliefs and practices opposed to Dharma. Pramada = carelessness, alasya = laziness, nidra = sleep, tan = these, nibhadnati = bind [in samsaram]. In our conversation, we appreciate a thing by telling 'pramadam'. But in Sanskrit, pramada means carelessness! Carelessness makes us to do all our duties wrongly. Vedas prescribe do's and don't's to various people at various times. They are rules and regulations. Carlessness would make us to do things wrongly and bind us in samsaram. Alasya is laziness. Some of us are to perform pooja early morning. If laziness is there, this is delayed and so we accumulate papa and get bonded in samsaram. Nidra is sleeping. Dharma shastra says that during sunrise, we should not be asleep. Our intellect or buddhi is bright in early mornings. But many follow late sleeping and skip early rise! Thus sleep prevents us from doing good things. We have to have sleep, which rests some organs. More sleep and no sleep are never good for us. There are many stages in sleep: jagrata or woken up stage, swapna or dreaming stage, sushupta or sleeping stage and turya or uniting with God and enjoying stage. In this last stage only we get the true rest and recharge for our organs. On some days we get up totally refreshed. If this is not there, then our sleep has been not proper. Mere duration of closing the eyes will not refresh and recharge our organs. Thus long sleep is an exhibition of tamas quality. We will not do what is to be done and vice versa, and do things at unscheduled time. Thus misunderstanding gives rise to tamo quality. Tamo quality would enable delusion and misinterpretation of Dharma. Delusion will result in carelessness, laziness and sleep. These will result in wrong actions and bind us in samsaram.