- The Lord initially told how the Three qualities [satvam, rajas and tamas] bind atman in samsaram. In the First Two slokas the Lord told Arjuna that He would teach this superior knowledge. By knowing this knowledge, persons attain the quality of the Lord.They are never destroyed in Pralayam nor created after that.
- Then the Lord explained how the Three qualities bind us in samsaram. He explained by which methods these qualities keep us in samsaram.
- Then the Lord detailed the identifications when anyone of these qualities was exalted - Gyana in satvam, efforts and action in rajas and carelessness in tamas.
- Then the Lord explained what happened if one died when any of these qualities was predominant.
- Further, the Lord explained how to cross these Three qualities and how the person having crossed the Three qualities would appear.
- Arjuna desired to know how to identify such a person and the Lord indicated the identifications of the person, who had crossed the Three qualities. That person is inert to abuses and praises, indifferent to respect and disrespect, treats happiness and sorrow alike considers mud and gold as same and regards friend and enemy equally! Thus the internal and external identifications were revealed.
- Later, the Lord said that to attain wealth or Kaivalyam or Bhagavt Prapti in Vaikuntam, He was the only means.
Monday, April 6, 2009
BG 14.30
This temple in this Kshetram is called Naalumoorthy Perumal koil. Because Pancha [five] Pandavas installed the Four idols here. Sri Uyya Vanda Perumal was installed by Arjuna. Sri Vishnu Moorthy was installed by Yudhishtra. One more Sri Uyya Vanda Perumal was installed by Bhima. At the entrance itself is, another Sri Vishnu, installed jointly by Nakula and Sahadeva. Thus Four Moorthy were installed here. For a long time this was Naalu moorthy Perumal temple only. Later on, there was a person serving in Viswanatha Temple, Kasi. He was in Kasi for a long time. His mother was here and to see her, this person came to South. But his mind was full of Kasi Viswanatha. He came to this temple and after placing his umbrella near the sannidhi, he went to the river Bharatapuzha, to wash his hands and feet and perform sandyavandanam, etc. On returning, he tried to take the umbrella, but could not. When he forcibly removed the umbrella, the ground blasted opened and Viswanatha idol was seen. From that time Kasi Viswanatha also is gracing here. Around this sannidhi also beautiful pictures of Dasavatara are painted. We can also notice the beautiful wooden carvings in this sannidhi also. This temple stands as a witness to Saiva - Vaishnava unity! Kulasekara Alwar has praised this temple. Today's [7th April 2009] lecture on the Mahatmyam [glory] of Chapter 14, is from this temple. Parvati asked lord Shiva about the glory of Chapter 14. Once Kashmir was ruled by King Suryavarma. He was a very close freind of King if Sinhala. Both used to exchange compliments. Once King of Sinhala sent a pair of hounds to the King of Kshmir, who responded with safron and other valuables from Kashmir. Once King of Kashmir went for hunting taking the hounds with him. In the forest the female hound chased a male rabbit. The rabbit ran and both stopped at the hermiatge of a sage. Again, the hound was chasing and so the rabbit jumped into the nearby river, splashing water, some drops of which were sprinkled on the hound chasing behind. Immediately, both the rabbit and the hound cast off their bodies and were going high up in the sky. When the rabbit and hound came to the hermitage, the sage asked them a question: " is your enmity not settled, and continuing in this birth also?" The King was surprised and so approached the sage and enquired. The sage replied that in a previous birth, this hound was Kesava, husband of a woman, who was now the rabbit. Both did not lead peaceful life and had frequent quarrels. Once Kesava killed his wife. That enmity had not faded and now the hound was chasing the rabbit! But how the river water made them to reach higher worlds?, the King asked. The sage replied that there was an Acharya in this place and he was daily studying Chapter 14 of Gita. He daily bathed in this river, which got sanctified. This sage also was studying Chapter 14 and was also taking bath in the river. Thus this river water was able to send both hound and rabbit to higher worlds, just by contact! This is the glory of Chapter 14. Let us review Chapter 14:
Sunday, April 5, 2009
BG 14.29
Ananyasadye pyadishte mahavisvasa poorvakam
sadeka upayata yantas prabhattir sharanagati:
This sloka tells what is sharanagati [शरणागति total or ultimate surrender]. We can not reach the desired lotus feet of the Lord by any other means. It is not possible by our efforts. If this belief builds up in us, to attain Him, He Himself becomes the means! For sharanagati, there are no conditions. Without any difference like male or female, learned or illiterate, rich or poor, human or animal, one can adopt sharanagati. While adopting this, two qualities should be in us. One is Aakinchanyam [आकिंचन्यम ஆகிஞ்சன்யம்] and the other is ananyagatitvam [अनन्य गतित्वं அநந்யகதித்வம்]. Aakinchanyam means, we do not possess the difficult methods like Karma yoga or Bhakti yoga; we might do service, but do not possess the capability to adopt those methods. Therefore, we pray to the Lord saying that we do not have any capacity, and surrender to Him. Ananyagatitvam means no other asylum or refuge. No other protector. His Divine feet are the only refuge and destination. Alwars have adopted sharanagati, employing these two qualities only. Especially, Kulasekara Alwar, in Ten pasurams on one of the Kshetrams of Malayala Desam, pleads that the Lord alone was his refuge and none else. This Kshetram is Thiruvittuvakodu [திரு வித்துவக் கோடு]. In Kerala it is called Thiruvishvakodu. It is about Three KMs from Pattambi railway station. It is also called Naalu Murty Thirutalam [நாலு மூர்த்தி திருத் தலம்].
Now it is Eindhu Murty Thiruttalam [ஐந்து மூர்த்தி திருத் தலம்]. The Lord is Sri Uyyavanda Perumal [ஸ்ரீ உய்ய வந்த பெருமாள்] or Sri Abhayapradar [ஸ்ரீ அபாயப்ரதர்]. Sri Thayar is called Sri Vittuvakkotuvalli [ஸ்ரீ வித்துவக்கோட்டு வல்லி ] or Sri Padmasani [ஸ்ரீ பத்மாசனி]. Vimanam is Tatva Kanchana vimanam [தத்வ காஞ்சன விமானம்]. First we see the idol Sri Uyyavanda Perumal, installed by Arjuna. In most of the temples in Kerala, the thresholds are smaller, and so one has to necessarily bend and enter! Mostly wood is used for construction. To avoid stagnation of rain water, roofs are in slopes. We can notice mural paintings on the walls of the temple. These have been painted using herbs. We can see portraits of:
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14.27
We have to see how the Three objectives are mentioned in this sloka. Kaivalyam is mentioned in the first line. Atma prapti or atman sakshatkaram would be, avyaya = never decaying, and, amrtasya = never death, brahma = atman. He would get atma prapti and reach Kaivalyam, from where no more births and fully liberated. For that aham = I [Sri Krishna] am, pratishta = upayam or means. Pratishta can also mean aadharam or support. Therefore, the Lord is the means for attaining Kalvalya Moksham. Because He is the supporter for everyone; jeevatman is dependent on the Lord or the Lord only supports jeevatman, and so He can grant Kaivalyam to atman. Sasvatasya = everlasting or permanent, dharmasya = Dharma [yielding wealth]. That is wealth obtained by following dharma, wealth in this world as well as in heaven or in Satya loka of Brahma. For every wealth, He is the means. He grants all these wealth and supports. Aikantikasya = exclusive, sukhasya = bliss. This exclusive bliss is attaining Vaikuntam. This is unique pleasure and with nothing else superior to it. For this also the Lord is the means. Thus the Lord is the means to attain wealth, Kaivalya Moksham and Moksham in Vaikuntam. He is the supporter of all and is explained in Gargi Prasnam in Brihadaranya Upanishad. 'Etatvyada aksharasya prakasame gargi soorya chandramatau vidhutau tishtata:'This Brahmam only supports these Sun, Moon, atman, etc. All are commanded by Brahmam. Therefore, if one wants one of anything of everything at His control, can He not grant it? Finally, He says that attaining Him is the top most happiness, beyond which no other comforts are there. Sage Parasara in Vishnu Purana says that the happiness in Vaikuntam can never be experienced in Kaivalya Moksham! In the other Two attainments, one can not have satisfacton; while in serving the Lord in Vaikuntam, mental satisfaction is achieved. He says ' nirasta atisaya ahlada sukha bhavaisa lakshana, bheshajam bhagavat prapti: aikantiki mata '. As long as atman is there this happiness would be there; or, in other words, this happiness would be everlasting. Bhagavat prapti or attaining Him, is the medicine for the sufferings in samsaram. There is nothing comparable to it; nor anything superior to it. What we experience in this World, is separate for that matter alone; but He is the experience of everything we can perceive for happiness. He is the means for reaching Him and all the Three attainments!
sadeka upayata yantas prabhattir sharanagati:
This sloka tells what is sharanagati [शरणागति total or ultimate surrender]. We can not reach the desired lotus feet of the Lord by any other means. It is not possible by our efforts. If this belief builds up in us, to attain Him, He Himself becomes the means! For sharanagati, there are no conditions. Without any difference like male or female, learned or illiterate, rich or poor, human or animal, one can adopt sharanagati. While adopting this, two qualities should be in us. One is Aakinchanyam [आकिंचन्यम ஆகிஞ்சன்யம்] and the other is ananyagatitvam [अनन्य गतित्वं அநந்யகதித்வம்]. Aakinchanyam means, we do not possess the difficult methods like Karma yoga or Bhakti yoga; we might do service, but do not possess the capability to adopt those methods. Therefore, we pray to the Lord saying that we do not have any capacity, and surrender to Him. Ananyagatitvam means no other asylum or refuge. No other protector. His Divine feet are the only refuge and destination. Alwars have adopted sharanagati, employing these two qualities only. Especially, Kulasekara Alwar, in Ten pasurams on one of the Kshetrams of Malayala Desam, pleads that the Lord alone was his refuge and none else. This Kshetram is Thiruvittuvakodu [திரு வித்துவக் கோடு]. In Kerala it is called Thiruvishvakodu. It is about Three KMs from Pattambi railway station. It is also called Naalu Murty Thirutalam [நாலு மூர்த்தி திருத் தலம்].
Now it is Eindhu Murty Thiruttalam [ஐந்து மூர்த்தி திருத் தலம்]. The Lord is Sri Uyyavanda Perumal [ஸ்ரீ உய்ய வந்த பெருமாள்] or Sri Abhayapradar [ஸ்ரீ அபாயப்ரதர்]. Sri Thayar is called Sri Vittuvakkotuvalli [ஸ்ரீ வித்துவக்கோட்டு வல்லி ] or Sri Padmasani [ஸ்ரீ பத்மாசனி]. Vimanam is Tatva Kanchana vimanam [தத்வ காஞ்சன விமானம்]. First we see the idol Sri Uyyavanda Perumal, installed by Arjuna. In most of the temples in Kerala, the thresholds are smaller, and so one has to necessarily bend and enter! Mostly wood is used for construction. To avoid stagnation of rain water, roofs are in slopes. We can notice mural paintings on the walls of the temple. These have been painted using herbs. We can see portraits of:
- Sri Krishna taking handfull of puffed rice [அவல்] from Kuchela, who got all wealth.
- Sri Krishna drinking poisoned milk from the breasts of Putana, the demon sent by Kamsa to kill Sri Krishna, Who not only drank the milk but drank away Putana's life and finished her!
- Sri Krishna chose the hoods of serpent Kalinga as dancing stage, and finally drove away Kalinga from river Yamuna!
- Sri Krishna killed the asura, who came in the guise of a stork [கொக்கு], by opening and tearing off its bills.
- Sri Krishna directly drinking milk from the cow's udder; cow fondly licking Him!
- Killing of Kamsa!
- Killing of Kuvalayapita, the big elephant stationed By Kamsa to kill Sri Krishna; He used the tusks of the elephant to make a cot for Sri Nappinnai!
- In Kurukshetra, Sri Krishna as the Chariot Driver for Arjuna and preaches Gita. Speciality of this picture is, the Lord graces with Four shoulders!
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14.27
We have to see how the Three objectives are mentioned in this sloka. Kaivalyam is mentioned in the first line. Atma prapti or atman sakshatkaram would be, avyaya = never decaying, and, amrtasya = never death, brahma = atman. He would get atma prapti and reach Kaivalyam, from where no more births and fully liberated. For that aham = I [Sri Krishna] am, pratishta = upayam or means. Pratishta can also mean aadharam or support. Therefore, the Lord is the means for attaining Kalvalya Moksham. Because He is the supporter for everyone; jeevatman is dependent on the Lord or the Lord only supports jeevatman, and so He can grant Kaivalyam to atman. Sasvatasya = everlasting or permanent, dharmasya = Dharma [yielding wealth]. That is wealth obtained by following dharma, wealth in this world as well as in heaven or in Satya loka of Brahma. For every wealth, He is the means. He grants all these wealth and supports. Aikantikasya = exclusive, sukhasya = bliss. This exclusive bliss is attaining Vaikuntam. This is unique pleasure and with nothing else superior to it. For this also the Lord is the means. Thus the Lord is the means to attain wealth, Kaivalya Moksham and Moksham in Vaikuntam. He is the supporter of all and is explained in Gargi Prasnam in Brihadaranya Upanishad. 'Etatvyada aksharasya prakasame gargi soorya chandramatau vidhutau tishtata:'This Brahmam only supports these Sun, Moon, atman, etc. All are commanded by Brahmam. Therefore, if one wants one of anything of everything at His control, can He not grant it? Finally, He says that attaining Him is the top most happiness, beyond which no other comforts are there. Sage Parasara in Vishnu Purana says that the happiness in Vaikuntam can never be experienced in Kaivalya Moksham! In the other Two attainments, one can not have satisfacton; while in serving the Lord in Vaikuntam, mental satisfaction is achieved. He says ' nirasta atisaya ahlada sukha bhavaisa lakshana, bheshajam bhagavat prapti: aikantiki mata '. As long as atman is there this happiness would be there; or, in other words, this happiness would be everlasting. Bhagavat prapti or attaining Him, is the medicine for the sufferings in samsaram. There is nothing comparable to it; nor anything superior to it. What we experience in this World, is separate for that matter alone; but He is the experience of everything we can perceive for happiness. He is the means for reaching Him and all the Three attainments!
Thursday, April 2, 2009
BG 14.28
We are in Thirunavai. In this Kshetram, the Lord exhibited His quality of Avrutamsyam or mercy towards His devotees, to Nammalwar. Swami Azhagiya Manavala Perumal Nayanar says 'vishnu potha avrutamsyam navayile nizhal ezhum [விஷ்ணு போத அவ்ருதாம்ச்யம் நாவாயிலே நிழல் எழும்]'. Potham means boat or ship. The Lord Sri Vishnu, as a boat, transports us from one end of the ocean to the other! On this side of the ocean [of samsaram] we are in Leela Vibhuti [or materialistic Universe]; and on the other end, is Vaikuntam or Paramapadam or Nitya Vibhuti. This ocean is not mere ocean of water; but bhava sagaram or samsaram! In Tamil, another name for ship is Navai [நாவாய்]. As a boat, He transports us from this end of ocean to Vaikuntam. This, He does because of His quality of mercy; otherwise He would be indifferent to the sufferings of people. He is not satisfied to remain alone in Vaikuntam, but takes all effort to transport us to Vaikuntam and wants our comapany! In pasuram 9.8.7, Alwar calls the Lord as Thirumale [திருமாலே!]!, Navai uraiginra en narana nambi [நாவாய் உறைகின்ற நாரண நம்பீ]! In this decade, Alwar addresses in Five pasurams, the Lord as Consort of Sri Thayar! In this Kshetram only, there is a separate sannidhi for Sri Thayar. A grand festival is celebrated on Masi - Shukla Ekadasi, when many elephants are in procession to the accompaniment of variety of drums beating! Thus the Lord is navai or boat and is full of mercy! In the sloka we are to see, sloka 26, the Lord is going to tell Arjuna that He would act as boat to tranship us. Thus we see a connection between this sloka and this Kshetram! He tells Arjuna to worship Him and He would act as boat and transport from the Three qualities. We are studying the external and internal identifications of that person, who has crossed the Three qualities. That person regards happiness and sorrow the same; he regards stone, mud and gold as same; he is inert to abuses and accolades; he treats respect and disrespect as same; he does not differentiate between freinds and enemies; he avods any action by the body. Such a person, Dhira, realizes atman and body are different. He is finding pleasure in atman and does not see other bodies. It is like Thiruppanalwar saying 'en amudinai kanda kangal matronrinai kanave [என் அமுதினைக் கண்ட கண்கள் மற்றொன்றினை காணாவே!]' - after seeing the Lord, the Alwar's eyes do not want to see anything else! We regard gold or platinum as very precious, because we have not seen superior things. If we happen to see something much, much superior to gold, then we might regard gold as mud comparatively! If we realize the glory and superiority of atman, then we might reagrd all things associated with body as trivial and same! That is how great Acharyas like Thirukurugaipiran Pillan, Koorattalwan, Mudaliyandan, Vaduga Nambi, Kidambi Aacchan, Vangipurathu Nambi, Somasiyandan, Arulala Perumal Emperumanar, Anantalwan, etc., considered everything as mere tinsel, comapred to the lotus feet of Swami Ramanuja! Thus unless we see something superior, we might be thinking so many in this world as precious! For this we should listen to great people and understand what Vedas, Upanishads, Puranas, Prabhandam, etc., have revealed. We should know that we can cross this ocean of samsaram with the help of the Lord. As our thoughts go sublime, we will slowly understand other things as inferior. In sloka 26, the Lord tells Arjuna that even if one tries to cross the qualities, the vasana or the influence of past Karma is so strong that one's efforts might prove futile. Apart from our efforts, therefore, if we worship and pray the Lord, Who would help to cross the Three qualities. To cross, our effforts alone might not be sufficient, and we should seek His blessings and cross. Sloka 26:
māṃ ca yovyabhicāreṇa bhaktiyogena sevate
sa guṇān samatītyaitān brahmabhūyāya kalpate 14.26
Etan = these, gunan = [Three] qualities, samatitya = crossed, brahmabhuyaya = to attain the qulaity of Bramham or the Lord, kalpate = qualifies. Ths person qualifies to attain the quality of Bramham or the Lord. What does it mean? The Lord has unique qualities - Apahatapapma [unaffected by sins or papa], vijara [unaffected by ageing], vimrutyu [unaffected by death], visoka [never affected by sorrow], vividitsa [never hungry], apitapa [never feel thirsty], satyakama [attain all desired] and satyasankalpa [determined to complete all tasks undertaken]. All these Eight auspicious qualities are indispensible character of the Lord. We can also attain thes qualities and reach Kaivalya Moksham. We can cross the samsaram and we wll not be affected by papa, etc. But here we should bear in mind, that the Lord is not telling about the Moksham experience in Vaikuntam; but about Kaivalyam, which is also Moksham or liberation. Such an atman, in Kaivalya Moksham, will never become Paramatman nor serve the Lord, but will have the qualities of the Lord. It will be self experience for atman in Kaivalyam. He qualifies for this experience by crossing the Three qualities. To get this, what this person has to do, is mentioned in the First line of the sloka. Ya = [he] who, avyabhicharena = without [worshiping or seeking other objectives] other [gods or aids as] means, sevate = prostrate or worship, bhaktiyogena = with singular devotion in, mam = Me [Sri Krishna]. The Lord should be worshiped to seek His blessings. It is not after worshiping others or worshiping for other benefits. After worshiping Him, not to seek any other god nor seek any other benefits. Ca denotes also. This should be used not with mam [also Sri Krishna], but should be used with bhaktiyogena, meaning with bhaktiyoga also. It means, by Bhaktiyoga or by Karma yoga or by Gyana yoga, if one worships Sri Krishna, one crosses the Three qualities and qualifies to attain the quality of the Lord. So the anga or organs of Bhakti yoga are Karma yoga and Gyana yoga. We should worship Lord Sri Krishna with Bhakti yoga with these organs, Bahkti yoga unalloyed by worship of other deities or with prayers for other benefits. Vybhicara means adultery, while avyabhicra means faithful or loyal. We can not be loyal to anyone just because he is able to grant material benefits; we have to be loyal to Him, Who grants Moksham! With such a singular Bhakti we should worship the Lord. When the Lord says that the person should worship 'Me [Sri Krishna]', we should understand the status of Him. We should worship the Lord, Who has satyasankalpa, mercy and vatsalyam. By satya sankalpa, the Lord is capable of completing the task undertaken. Everyone can not grant Kaivalya Moksham. We normally say, 'man proposes and God disposes'! But here it is God proposing and notheing on earth can alter it! Thus grant of Moksham is confirmed. Next, mercy is important. Without this noble quality, His determination will be of no use. Third is vatsalyam - ignoring the faults and blemishes of the person praying. The Lord treats such faults as qualities and with mercy, decides to grant Moksham. Nammalwar saw mercy in the Lord of this Kshetram, Sri Mukunda. Sincere performance of Bhakti yoga makes the Lord to help as a boat, in crossing the Three qualities. Alwar sees the shadow of mercy on the image of the Lord! We will now take leave of this Kshetram.
māṃ ca yovyabhicāreṇa bhaktiyogena sevate
sa guṇān samatītyaitān brahmabhūyāya kalpate 14.26
Etan = these, gunan = [Three] qualities, samatitya = crossed, brahmabhuyaya = to attain the qulaity of Bramham or the Lord, kalpate = qualifies. Ths person qualifies to attain the quality of Bramham or the Lord. What does it mean? The Lord has unique qualities - Apahatapapma [unaffected by sins or papa], vijara [unaffected by ageing], vimrutyu [unaffected by death], visoka [never affected by sorrow], vividitsa [never hungry], apitapa [never feel thirsty], satyakama [attain all desired] and satyasankalpa [determined to complete all tasks undertaken]. All these Eight auspicious qualities are indispensible character of the Lord. We can also attain thes qualities and reach Kaivalya Moksham. We can cross the samsaram and we wll not be affected by papa, etc. But here we should bear in mind, that the Lord is not telling about the Moksham experience in Vaikuntam; but about Kaivalyam, which is also Moksham or liberation. Such an atman, in Kaivalya Moksham, will never become Paramatman nor serve the Lord, but will have the qualities of the Lord. It will be self experience for atman in Kaivalyam. He qualifies for this experience by crossing the Three qualities. To get this, what this person has to do, is mentioned in the First line of the sloka. Ya = [he] who, avyabhicharena = without [worshiping or seeking other objectives] other [gods or aids as] means, sevate = prostrate or worship, bhaktiyogena = with singular devotion in, mam = Me [Sri Krishna]. The Lord should be worshiped to seek His blessings. It is not after worshiping others or worshiping for other benefits. After worshiping Him, not to seek any other god nor seek any other benefits. Ca denotes also. This should be used not with mam [also Sri Krishna], but should be used with bhaktiyogena, meaning with bhaktiyoga also. It means, by Bhaktiyoga or by Karma yoga or by Gyana yoga, if one worships Sri Krishna, one crosses the Three qualities and qualifies to attain the quality of the Lord. So the anga or organs of Bhakti yoga are Karma yoga and Gyana yoga. We should worship Lord Sri Krishna with Bhakti yoga with these organs, Bahkti yoga unalloyed by worship of other deities or with prayers for other benefits. Vybhicara means adultery, while avyabhicra means faithful or loyal. We can not be loyal to anyone just because he is able to grant material benefits; we have to be loyal to Him, Who grants Moksham! With such a singular Bhakti we should worship the Lord. When the Lord says that the person should worship 'Me [Sri Krishna]', we should understand the status of Him. We should worship the Lord, Who has satyasankalpa, mercy and vatsalyam. By satya sankalpa, the Lord is capable of completing the task undertaken. Everyone can not grant Kaivalya Moksham. We normally say, 'man proposes and God disposes'! But here it is God proposing and notheing on earth can alter it! Thus grant of Moksham is confirmed. Next, mercy is important. Without this noble quality, His determination will be of no use. Third is vatsalyam - ignoring the faults and blemishes of the person praying. The Lord treats such faults as qualities and with mercy, decides to grant Moksham. Nammalwar saw mercy in the Lord of this Kshetram, Sri Mukunda. Sincere performance of Bhakti yoga makes the Lord to help as a boat, in crossing the Three qualities. Alwar sees the shadow of mercy on the image of the Lord! We will now take leave of this Kshetram.
Wednesday, April 1, 2009
BG 14.27
Today's [2nd April 2009] lecture is also from the temple of Sri Narayana or Sri Mukunda, in Thirunavai [திருநாவாய்].
Earlier it was mentioned that Sri Mukundan means He, Who can grant Moksham place. Mu = mukti, ku = place and da = grant. Or, it can also be interpreted to mean He can grant Moksham as well as all the comforts in this place on Earth! This place was once the place for Nava yogi [nine yogis]. Nava yogi got transformed into Navai. Nine yogis were performing pooja to the Lord here. Of them Eight attained siddhi. Heeding to the prayers of the remeining single yogi, the Lord appeared as Sri Mukunda and gracing. The Lord appears with Four arms holding dscus, conch, lotus and mace. An important news about the Nava yogi is being told here. It appearsas when each yogi attained siddhi, that idol worshiped by that yogi also would disappear. It seems after installing an idol by an yogi, who would ask the doors to be opened only on the Eighth day, people used to find the yogi and the idol disappear as the doors were opened. After the disappearance of Eight idols, the samprokshanam or the installing ceremony, was done for the Ninth idol. But instead of waiting for Seven days, people opened the doors on the Third day itself. They found the Lord appeared only upto the knees [not fully immersed]. It was inferred that all the previous idols had all disappeared by immersing into the Earth. It is believed all the other Eight idols are beneath the ground. But heeding to the prayers of the Ninth yogi, the Lord appeared fully and presently we also worship the Lord fully. Nammalwar has praised the Lord in 9.8 decade, in 11 pasurams. Thirumangai Alwar also has praised the Lord. In 9.8.1 pasuram 'arukkum vinaiayina [அறுக்கும் வினையாயின]', in the last line Alwar says kurukkum vagai [குறுக்கும் வகை], instead of kurugum vagai [குறுகும் வகை]. An anecdote is attributed to Swami Ramanuja in this Kshetram. Swami Ramanuja came to worship the Lord here. As he neared Thirunavai, he asked how far was Thirunavai? Being Malayala desam, he was replied, "kurukkum [குறுக்கும்]", meaning very near! Swami Ramanuja immediately remembered this pasuram and concluded that Nammalwar, had mentioned the word kurukkum instead of kurugum to suit the place! Also Nammalwar's mother hailed from Malayala desam and so Malayalam words were found in his pasurams! Whoever captures the Lord in his mind, the Lord cuts off their sins. But are we nearing Thirunavai? Wonders Nammalwar! It seems Swami Alavandar liked these 11 pasurams very much! In pasuram 9.8.4, Alwar did not know how long he was to live, but prays that before the last day, he should serve the Lord of Thirunavai! In 9.8.7, Alwar wants the Lord to say, " Yes! This is the person!' and grant him Moksham! Now we will see sloka 25. In sloka 24, we had not seen a portion. Arjuna asked the Lord as to what were the external and internal identifications of that person, who had crossed the Three qualities. Internal identifications were indicated in a sloka and half upto sloka 24[part]. External identifications are indicated partly in sloka 24 and in sloka 25. In sloka 24, tulya ninda atma samstuti, ninda = abuse, samstuti = praise, tulya = are [considered] equal. Can anyone take abuse and praise in the same way? Yes, that is the start for the external identifications. If a person is inert to abuses, we can infer that he was tryng to cross the Three qualities. Otherwise normal, he bears with smile abuses, which means he has crossed Three qualities. Similarly, he is indifferent to praises. This stage is very difficult to attain. It will be reached, when one realizes that abuses and accolades are for the body and not for the atman. Such a person, treats abuses and praises in the same way. We find in a particulr time of the year it is warm or cool. Are we not accepting that as Nature? Similarly, we should regard abuses and praises as natural, with respect to body and nothing to do with atman. Once Swami Parasara Bhatta was seated in his lecture assembly. A few persons came and abused him. After they finished, Swami Parasara Bhatta honoured them with his shawl and gold chains! His disciples thaought that they also would be rewarded if they abused their teacher, instead of praising him! Swami Parasara Bhatta replied that every person had Two duties to be performed: one to praise the Lord's abundant auspicious qualities; and, the other was to publicize one's own defects and blemishes. Swami Parasara Bhatta found not enough time to complete the first task of praising the Lord. Naturally, he could not do the other task. But, now these persons had helped to publicize Swami Parasara Bhatta's defects and so for the service rendered they had to be honoured! To get this attitude, we have to remember atman and body are different. Such persons are called dhira [hero] by the Lord in the last sloka. Now sloka 25, which also shows the external identifications:
mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14.25
Mana = respect, apamana = disrespect, tulya = [regarded] equal. Even abuses could be tolerated; but how can one bear disrespects shown? Parikshit was a King and while hunting lost his way. He found a sage in meditation, but the King thought he was disrespeted by the sage and so adored the sage with a dead snake. The sage was still in meditation. After the King left, the son of the sage came and got furious seeing dead snake on his father and cursed the King to die in Seven days! The sage, waking up from his meditation reprimanded his son for cursing and said that disrespect was only to the body and not to the atman. What is the harm when one body is put over another body? Atman is unaffected by that act. In our daily life also we see children fight vehemently on one day and next day they forget and play as comrades! They never bother about respect and disrespect. Only, when we grow up, ego or ahankaram develops and we are worried about respects shown to us! Mitra = freind, ari = enemy, tulya pakshya = [are treated as] equal parties. He does not regard one as freind because one was favourable to him; nor, one is traeted as enemy, because one was unfavourable to him. No favours can be equal to Moksham, which is the goal of atman; and, none can harm the atman by pushing it into hell. Then why treat persons differently? All should be treated alike. Prahalada told this to his father. When same Parabrahmam [God] dwells in all, where is the question of treating persons differently? Sarvarambha = origin of all [actions of body], parityagi = renunciated. That is, when one abuses or disrespects, we try to take revenge and it is the start of actions by the body. This has to be abandoned. Gunatita = [such a person is having] crossed the [Three] qualities, sa ucyate = [and] he is praised.
Earlier it was mentioned that Sri Mukundan means He, Who can grant Moksham place. Mu = mukti, ku = place and da = grant. Or, it can also be interpreted to mean He can grant Moksham as well as all the comforts in this place on Earth! This place was once the place for Nava yogi [nine yogis]. Nava yogi got transformed into Navai. Nine yogis were performing pooja to the Lord here. Of them Eight attained siddhi. Heeding to the prayers of the remeining single yogi, the Lord appeared as Sri Mukunda and gracing. The Lord appears with Four arms holding dscus, conch, lotus and mace. An important news about the Nava yogi is being told here. It appearsas when each yogi attained siddhi, that idol worshiped by that yogi also would disappear. It seems after installing an idol by an yogi, who would ask the doors to be opened only on the Eighth day, people used to find the yogi and the idol disappear as the doors were opened. After the disappearance of Eight idols, the samprokshanam or the installing ceremony, was done for the Ninth idol. But instead of waiting for Seven days, people opened the doors on the Third day itself. They found the Lord appeared only upto the knees [not fully immersed]. It was inferred that all the previous idols had all disappeared by immersing into the Earth. It is believed all the other Eight idols are beneath the ground. But heeding to the prayers of the Ninth yogi, the Lord appeared fully and presently we also worship the Lord fully. Nammalwar has praised the Lord in 9.8 decade, in 11 pasurams. Thirumangai Alwar also has praised the Lord. In 9.8.1 pasuram 'arukkum vinaiayina [அறுக்கும் வினையாயின]', in the last line Alwar says kurukkum vagai [குறுக்கும் வகை], instead of kurugum vagai [குறுகும் வகை]. An anecdote is attributed to Swami Ramanuja in this Kshetram. Swami Ramanuja came to worship the Lord here. As he neared Thirunavai, he asked how far was Thirunavai? Being Malayala desam, he was replied, "kurukkum [குறுக்கும்]", meaning very near! Swami Ramanuja immediately remembered this pasuram and concluded that Nammalwar, had mentioned the word kurukkum instead of kurugum to suit the place! Also Nammalwar's mother hailed from Malayala desam and so Malayalam words were found in his pasurams! Whoever captures the Lord in his mind, the Lord cuts off their sins. But are we nearing Thirunavai? Wonders Nammalwar! It seems Swami Alavandar liked these 11 pasurams very much! In pasuram 9.8.4, Alwar did not know how long he was to live, but prays that before the last day, he should serve the Lord of Thirunavai! In 9.8.7, Alwar wants the Lord to say, " Yes! This is the person!' and grant him Moksham! Now we will see sloka 25. In sloka 24, we had not seen a portion. Arjuna asked the Lord as to what were the external and internal identifications of that person, who had crossed the Three qualities. Internal identifications were indicated in a sloka and half upto sloka 24[part]. External identifications are indicated partly in sloka 24 and in sloka 25. In sloka 24, tulya ninda atma samstuti, ninda = abuse, samstuti = praise, tulya = are [considered] equal. Can anyone take abuse and praise in the same way? Yes, that is the start for the external identifications. If a person is inert to abuses, we can infer that he was tryng to cross the Three qualities. Otherwise normal, he bears with smile abuses, which means he has crossed Three qualities. Similarly, he is indifferent to praises. This stage is very difficult to attain. It will be reached, when one realizes that abuses and accolades are for the body and not for the atman. Such a person, treats abuses and praises in the same way. We find in a particulr time of the year it is warm or cool. Are we not accepting that as Nature? Similarly, we should regard abuses and praises as natural, with respect to body and nothing to do with atman. Once Swami Parasara Bhatta was seated in his lecture assembly. A few persons came and abused him. After they finished, Swami Parasara Bhatta honoured them with his shawl and gold chains! His disciples thaought that they also would be rewarded if they abused their teacher, instead of praising him! Swami Parasara Bhatta replied that every person had Two duties to be performed: one to praise the Lord's abundant auspicious qualities; and, the other was to publicize one's own defects and blemishes. Swami Parasara Bhatta found not enough time to complete the first task of praising the Lord. Naturally, he could not do the other task. But, now these persons had helped to publicize Swami Parasara Bhatta's defects and so for the service rendered they had to be honoured! To get this attitude, we have to remember atman and body are different. Such persons are called dhira [hero] by the Lord in the last sloka. Now sloka 25, which also shows the external identifications:
mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14.25
Mana = respect, apamana = disrespect, tulya = [regarded] equal. Even abuses could be tolerated; but how can one bear disrespects shown? Parikshit was a King and while hunting lost his way. He found a sage in meditation, but the King thought he was disrespeted by the sage and so adored the sage with a dead snake. The sage was still in meditation. After the King left, the son of the sage came and got furious seeing dead snake on his father and cursed the King to die in Seven days! The sage, waking up from his meditation reprimanded his son for cursing and said that disrespect was only to the body and not to the atman. What is the harm when one body is put over another body? Atman is unaffected by that act. In our daily life also we see children fight vehemently on one day and next day they forget and play as comrades! They never bother about respect and disrespect. Only, when we grow up, ego or ahankaram develops and we are worried about respects shown to us! Mitra = freind, ari = enemy, tulya pakshya = [are treated as] equal parties. He does not regard one as freind because one was favourable to him; nor, one is traeted as enemy, because one was unfavourable to him. No favours can be equal to Moksham, which is the goal of atman; and, none can harm the atman by pushing it into hell. Then why treat persons differently? All should be treated alike. Prahalada told this to his father. When same Parabrahmam [God] dwells in all, where is the question of treating persons differently? Sarvarambha = origin of all [actions of body], parityagi = renunciated. That is, when one abuses or disrespects, we try to take revenge and it is the start of actions by the body. This has to be abandoned. Gunatita = [such a person is having] crossed the [Three] qualities, sa ucyate = [and] he is praised.
BG 14.26
Perhaps, due to fault in MSO or cable operator equipment here, there was no program transmission in Podhigai and some other channels. I deeply regret that I could not listen to Gita lecture today [1st April 2009] and so today's lecture could not be uploaded. However, the relevent sloka [24] is reproduced below:
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ 14.24
samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ 14.24
Monday, March 30, 2009
BG 14.25
Kanninun chirutthambinal kattunna panniya perumayan
ennappanil, nanitthenkurugur nambi enrakkal
annikkum amudhurum en navukke.
[கண்ணிநுண் சிறுத்தாம்பினால் கட்டுண்ணப் பண்ணிய பெருமாயன், என்னப்பனில், நண்ணித் தென்குருகூர் நம்பி என்றக்கால், அண்ணிக்கும்
அமுதூறும் என் நாவுக்கே]
This is a pasuram from Madurakavi Alwar's 'kanninun chirutthambu'. He says whenever he recites any pasuram in Nammalwar's Thiruvaimozhi, he found nectar or amrut springing in his mouth! This program is also Kannanin Aaramudu [nectar of Sri Krishna]! The Lord's Bhagavad Gita is also amrut! Guided by Gita, Nammalwar's Thiruvaimozhi is also nectar! Nammalwar is famous for sweet words. As Parankusa Nayaki, 'her; words are sweet like parrot's! In Thiruvaimozhi, one can enjoy literary value, philosophical thoughts, experience in Kshetrams, social orders, etc. His Thiruvaimozhi consists of 100 decades of Ten pasurams each. Of these 73 decades are composed by Nammalwar as himself; but 27 decades are composed in the guise of a woman! In these latter verses the Alwar assumes himself to be the sweet-heart of the Lord, pining for Him! 'She' sends a mesenger to the Lord of Thirumoozhikalam. In these type of pasurams, 'she' would send a bird to convey to the Lord, 'her' condition and asking Him to come instantly to save 'her'! Four such decades are in this type - anjiramadanarai [அஞ்சிறைய மட நாராய்], ponnulagaliro [பொன்னுலகாளீரோ!], en kanal agam kazhivai [என்கானல் அகம் கழிவாய்] and vaigal poonkazhivai [வைகல் பூங்கழிவாய்]. Alwar composed enkanalagm kazhivai in praise of Thirumoozhikalam. 'She' sends an emissary to Sri Srisookti Nathan. Alwar calls the Lord as Sri Thirumoozhikalatthan [ஸ்ரீ திருமூழிக்களத்தான்]. Yesterday, we mentioned that the Lord exhibited mardava quality. By this nature the Lord can not bear the separation of mahatma like Nammalwar! But Sri Srisookti Nathan is indifferent! He is not melting down at the separation of Parankusa Nayaki! It is because of the great Bhaktas of this place. Surrounded by the Bhaktas of this place, the Lord forgot Parankusa Nayaki! 'She' thinks by sending birds as messengers, they would remind the Lord about 'her'. The Lord had forgotten His beauty. The Lord's beauty is of Two types - soundaryam [सौन्दर्यम ] and lavanyam [लावण्यम]. Soundaryam means every organ or part is beautiful. Lavanyam means beautiful as a whole! In humans we can rarely see both; but the Lord has both soundaryam and lavanyam. Alwar thinks that the Lord had forgotten about His soundaryam. So, 'she' thinks that by reminding His soundaryam, He would come to 'her'! Arjuna asks the Lord to show external and internal identifications for a person having crossed the Three qualities. Sri Krishna replied that such a person would never show dislike for unfavourable things nor will show eagerness to acquire desirable things. That person is beyond likes and dislikes. Arjuna wonders how that is possible for that person? Will not those Three qualities act on that person and make him to like and dislike? How could one remain passive when someone abuses or harms? Sri Krishna replies saying that the answer lied in the question itself! Arjuna is not able to comprehend. Satvam, rajas and tamas would act in their own way. That is inevitable. Then why we should show like and dislike, is the answer of the Lord. Arjuna said that these qualities were going to act and it was unavoidable; Sri Krishna says that therefore, why one should bother about them. It is like a driver caught in a traffic jam. Police informs that it might take half an hour to clear. What is the use in blaming and getting agitated? Some might use the opportunity to study and pass the time usefully. After half an hour the traffic eases and all proceed without any problem. That is we have to face an inevitable problem and take it in its stride. Similarly, one should understand the nature of the Three qualities and take them in their strides. This is being told by the Lord in sloka 23:
udāsīnavad āsīno guṇair yo na vicālyate
guṇā vartanta ity eva yovatiṣṭhati neṅgate 14.23
Asina = is like this. How? Udasinava = indifferent. Excepting matters relating to atman, this person is indifferent to whatever happens. It is like a situation, when we are going by a road. Many vehicles pass by and we are totally indifferent to them; but the moment we see a familiar vehcle, we instantly probe the passengers! Likewise, this person shows indifference to all worldly affairs. Na vicalyate = [he] is unperturbed, gunai = by the [Three] qualities. This happens to him because, guna = [Three] qualities, vartanta = would show their nature, which are inevitable. That s using the nature of satva quality to acquire knowledge, he is avoiding the effects of the Three qualities! That is, by having ambience such as proper food habits, yoga and careful speech, etc., this person develops satva quality and slowly crosses the Three qualities. Ye = whoever, avatishtati = stands firmly. That is understanding that all happenings are due to the influence of the Three qualities and they are inevitable. Atman has nothing to do wth those happenings. So, why anyone should be greedy or passionate or disillusioned? Clearly understanding that the Three qualities are showing their nature and atman is not at all connected with those actions, make the person to cross Three qualities. Atman, because of its association with body, has to face the effects of the Three qualities and as such atman has no role in those actions. This type of indifference to the happenings make him to cross the Three qualities. We now take leave of this Kshetram.
ANNOUNCEMENT: The conclusion [sattumurai சாற்றுமுறை ] of Bhagavad Gita is proposed to be done at the site where Gita originated - Kurukshetra. A grand tour covering Dwaraka, Brindavan, Pushkar and Kurukshetra is being organized, from 1st to 15th October, 2009. Those willing to join might approach Kinchitkaram Trust in Chennai.
ennappanil, nanitthenkurugur nambi enrakkal
annikkum amudhurum en navukke.
[கண்ணிநுண் சிறுத்தாம்பினால் கட்டுண்ணப் பண்ணிய பெருமாயன், என்னப்பனில், நண்ணித் தென்குருகூர் நம்பி என்றக்கால், அண்ணிக்கும்
அமுதூறும் என் நாவுக்கே]
This is a pasuram from Madurakavi Alwar's 'kanninun chirutthambu'. He says whenever he recites any pasuram in Nammalwar's Thiruvaimozhi, he found nectar or amrut springing in his mouth! This program is also Kannanin Aaramudu [nectar of Sri Krishna]! The Lord's Bhagavad Gita is also amrut! Guided by Gita, Nammalwar's Thiruvaimozhi is also nectar! Nammalwar is famous for sweet words. As Parankusa Nayaki, 'her; words are sweet like parrot's! In Thiruvaimozhi, one can enjoy literary value, philosophical thoughts, experience in Kshetrams, social orders, etc. His Thiruvaimozhi consists of 100 decades of Ten pasurams each. Of these 73 decades are composed by Nammalwar as himself; but 27 decades are composed in the guise of a woman! In these latter verses the Alwar assumes himself to be the sweet-heart of the Lord, pining for Him! 'She' sends a mesenger to the Lord of Thirumoozhikalam. In these type of pasurams, 'she' would send a bird to convey to the Lord, 'her' condition and asking Him to come instantly to save 'her'! Four such decades are in this type - anjiramadanarai [அஞ்சிறைய மட நாராய்], ponnulagaliro [பொன்னுலகாளீரோ!], en kanal agam kazhivai [என்கானல் அகம் கழிவாய்] and vaigal poonkazhivai [வைகல் பூங்கழிவாய்]. Alwar composed enkanalagm kazhivai in praise of Thirumoozhikalam. 'She' sends an emissary to Sri Srisookti Nathan. Alwar calls the Lord as Sri Thirumoozhikalatthan [ஸ்ரீ திருமூழிக்களத்தான்]. Yesterday, we mentioned that the Lord exhibited mardava quality. By this nature the Lord can not bear the separation of mahatma like Nammalwar! But Sri Srisookti Nathan is indifferent! He is not melting down at the separation of Parankusa Nayaki! It is because of the great Bhaktas of this place. Surrounded by the Bhaktas of this place, the Lord forgot Parankusa Nayaki! 'She' thinks by sending birds as messengers, they would remind the Lord about 'her'. The Lord had forgotten His beauty. The Lord's beauty is of Two types - soundaryam [सौन्दर्यम ] and lavanyam [लावण्यम]. Soundaryam means every organ or part is beautiful. Lavanyam means beautiful as a whole! In humans we can rarely see both; but the Lord has both soundaryam and lavanyam. Alwar thinks that the Lord had forgotten about His soundaryam. So, 'she' thinks that by reminding His soundaryam, He would come to 'her'! Arjuna asks the Lord to show external and internal identifications for a person having crossed the Three qualities. Sri Krishna replied that such a person would never show dislike for unfavourable things nor will show eagerness to acquire desirable things. That person is beyond likes and dislikes. Arjuna wonders how that is possible for that person? Will not those Three qualities act on that person and make him to like and dislike? How could one remain passive when someone abuses or harms? Sri Krishna replies saying that the answer lied in the question itself! Arjuna is not able to comprehend. Satvam, rajas and tamas would act in their own way. That is inevitable. Then why we should show like and dislike, is the answer of the Lord. Arjuna said that these qualities were going to act and it was unavoidable; Sri Krishna says that therefore, why one should bother about them. It is like a driver caught in a traffic jam. Police informs that it might take half an hour to clear. What is the use in blaming and getting agitated? Some might use the opportunity to study and pass the time usefully. After half an hour the traffic eases and all proceed without any problem. That is we have to face an inevitable problem and take it in its stride. Similarly, one should understand the nature of the Three qualities and take them in their strides. This is being told by the Lord in sloka 23:
udāsīnavad āsīno guṇair yo na vicālyate
guṇā vartanta ity eva yovatiṣṭhati neṅgate 14.23
Asina = is like this. How? Udasinava = indifferent. Excepting matters relating to atman, this person is indifferent to whatever happens. It is like a situation, when we are going by a road. Many vehicles pass by and we are totally indifferent to them; but the moment we see a familiar vehcle, we instantly probe the passengers! Likewise, this person shows indifference to all worldly affairs. Na vicalyate = [he] is unperturbed, gunai = by the [Three] qualities. This happens to him because, guna = [Three] qualities, vartanta = would show their nature, which are inevitable. That s using the nature of satva quality to acquire knowledge, he is avoiding the effects of the Three qualities! That is, by having ambience such as proper food habits, yoga and careful speech, etc., this person develops satva quality and slowly crosses the Three qualities. Ye = whoever, avatishtati = stands firmly. That is understanding that all happenings are due to the influence of the Three qualities and they are inevitable. Atman has nothing to do wth those happenings. So, why anyone should be greedy or passionate or disillusioned? Clearly understanding that the Three qualities are showing their nature and atman is not at all connected with those actions, make the person to cross Three qualities. Atman, because of its association with body, has to face the effects of the Three qualities and as such atman has no role in those actions. This type of indifference to the happenings make him to cross the Three qualities. We now take leave of this Kshetram.
ANNOUNCEMENT: The conclusion [sattumurai சாற்றுமுறை ] of Bhagavad Gita is proposed to be done at the site where Gita originated - Kurukshetra. A grand tour covering Dwaraka, Brindavan, Pushkar and Kurukshetra is being organized, from 1st to 15th October, 2009. Those willing to join might approach Kinchitkaram Trust in Chennai.
Sunday, March 29, 2009
BG 14.24
We are in Thirumoozhikalam, in Malayala Desam. The Lord here is Sri Srisookti Nathan. Sage Haritha meditated on the Lord. The Lord appeared and enquired what he needed; the sage asked the means to attain the Lord, by simple ways. The Lord, with love, advised the sage and these words were Divine. Thus, those words became Thiruvaimozhi [not to mistake with Nammalwar's; but since the words were spoken by the Lord Himself, they became Thiruvaimozhi!]. Thus the Lord got the name Sri Srisooktinathan. Thirumangai Alwar and Nammalwar have praised the Lord. Sri Thayar is Sri Maduraveni Nacchiyar or Sri Maduravani Nacchiyar. Veni means braid and vani means voice. Vimanam is Soundarya vimanam.
The corridor and the temple are very beautiful. Temple is built with wood and there are many rows of lamps attached to the wooden walls. Thirumangai Alwar in every pasuram describes Moozhikalatthu vilakku மூழிக்களத்து விளக்கு [Lamp of Thirumoozhikkalam]. The Lord is the Lamp of Thirumoozhikalam. Like a lamp, the Lord is visible and makes the surroundings visible! Thirunedunthandakam is a composition by Thirumangai Alwar. In the ponnanai [பொன்னானாய்] pasuram, he describes the Lord as the Light of Thirumoozhikalam, worshiped by the latecomers [pinnannar vanangm chothi பின்னானார் வணங்கும் சோதி]. Who are these latecomers? When Sri Rama was alive in this world, if we had lived, we could have had the opportunity of worshiping Him. Since we missed that, we are now latecomers. Alwar beckons all these latecomers to Thirumoozhikalam, to worship. We are going to see in each of the following Kshetrams, one quality of the Lord, which He showed to Nammalwar. In this Kshetram the Lord exhibited His quality of Mardavam [मार्दवं]. Mardavam means soft nature. This can be physically soft or mentally soft natured. The Lord has a very soft body; or, He is sorry, when His dear ones go away from Him. Soft nature makes one unable to hear bad news or unable to see others suffering. Swami Azhagiya Manaval Perumal Nayanar says that Sri Srisooktinathan has this quality mardavam, in abundance. He can not bear the separation of His dear ones, like the Alwars! In Thiruvaimozhi 9.7 decade, Alwar sends an emissary! The Lord appeared to Alwar, exhibiting His mardava quality! We also should worship the Lord by coming in great number to this Kshetram and get His blessings. In Malayala Kshetrams, only Sri Moolavar is there and so it is not possible to view any photograph of the Lord. The Lord appears standing with Four arms. He is holding discus and lotus in the right arms and conch and mace in the left arms. In the sloka 22, the Lord is going to tell Arjuna, exact opposite of the quality exhibited in this Kshetram! We can not have the same mind as the Lord, as He is Lord and we are mere servants! When devotees leave Him, He melts down like a wax. But a person who has crossed the Three qualities, never melts down! He is beyond such feelings. He is neither happy when loved ones come to him or hated ones depart, nor sorry when the vice versa happens! His mind is hardened and unmoved by any. This is the identification of a person, who has crossed the Three qualities. Here, the Lord is moved when His devotees go away; but the Lord says that a person having crossed the Three qualities is unmoved! Of course, the Lord is beyond the Three qualities, but He can melt down when devotees depart. We also can, in respect of God. We can feel very much for not having worshiped the Lord here. But we should never exhibit any feelings on worldly matters and for our kith and kin. If we do, then we will be bound in samsaram and we can never get liberated. Sloka 21 was Arjuna's querry, how to identify the person who has crossed the Three qualities and how he did that. The Lord replies in sloka 22:
śrībhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
ta dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati 14.22
Prakasam = luminous Gyana, this is the symptom of satva guna's prominence, we saw earlier. Pravrtti = efforts, symptom of rajo quality. Moham = delusion, symptom of tamas quality. These Three symptoms will be seen as long as we have the Three qualities, till our atman is in a body. Na dvesti = never dislikes, when these symptoms are exhibited. That is, this person, crossing the three qualities, does not show dislike, when some thing he likes does not happen or when some thing he wants to avoid, happens. These are called anishtam, and as long as we are governed by the Three qualities, such anishtam would happen now and then. But, this person does not show hatred when such anishtam is encountered. Na kankshati = never likes. When desirables happen or undesirables do not happen, they are called ishtam. This person does not show liking for ishtam, either. That is when a desired one is going away, he does not take efforts to get it back. Thus, when anishta is encountered, this person does not show dislike; nor, this person takes efforts or yearns to get the desired ones or ishtam. Thes are the identifications of a person having crossed the Three qualities. He is beyond likes and dislikes. We should remember that such likes and dislikes should not be shown on worldly matters only, and not in atman or Paramatman matters.
The corridor and the temple are very beautiful. Temple is built with wood and there are many rows of lamps attached to the wooden walls. Thirumangai Alwar in every pasuram describes Moozhikalatthu vilakku மூழிக்களத்து விளக்கு [Lamp of Thirumoozhikkalam]. The Lord is the Lamp of Thirumoozhikalam. Like a lamp, the Lord is visible and makes the surroundings visible! Thirunedunthandakam is a composition by Thirumangai Alwar. In the ponnanai [பொன்னானாய்] pasuram, he describes the Lord as the Light of Thirumoozhikalam, worshiped by the latecomers [pinnannar vanangm chothi பின்னானார் வணங்கும் சோதி]. Who are these latecomers? When Sri Rama was alive in this world, if we had lived, we could have had the opportunity of worshiping Him. Since we missed that, we are now latecomers. Alwar beckons all these latecomers to Thirumoozhikalam, to worship. We are going to see in each of the following Kshetrams, one quality of the Lord, which He showed to Nammalwar. In this Kshetram the Lord exhibited His quality of Mardavam [मार्दवं]. Mardavam means soft nature. This can be physically soft or mentally soft natured. The Lord has a very soft body; or, He is sorry, when His dear ones go away from Him. Soft nature makes one unable to hear bad news or unable to see others suffering. Swami Azhagiya Manaval Perumal Nayanar says that Sri Srisooktinathan has this quality mardavam, in abundance. He can not bear the separation of His dear ones, like the Alwars! In Thiruvaimozhi 9.7 decade, Alwar sends an emissary! The Lord appeared to Alwar, exhibiting His mardava quality! We also should worship the Lord by coming in great number to this Kshetram and get His blessings. In Malayala Kshetrams, only Sri Moolavar is there and so it is not possible to view any photograph of the Lord. The Lord appears standing with Four arms. He is holding discus and lotus in the right arms and conch and mace in the left arms. In the sloka 22, the Lord is going to tell Arjuna, exact opposite of the quality exhibited in this Kshetram! We can not have the same mind as the Lord, as He is Lord and we are mere servants! When devotees leave Him, He melts down like a wax. But a person who has crossed the Three qualities, never melts down! He is beyond such feelings. He is neither happy when loved ones come to him or hated ones depart, nor sorry when the vice versa happens! His mind is hardened and unmoved by any. This is the identification of a person, who has crossed the Three qualities. Here, the Lord is moved when His devotees go away; but the Lord says that a person having crossed the Three qualities is unmoved! Of course, the Lord is beyond the Three qualities, but He can melt down when devotees depart. We also can, in respect of God. We can feel very much for not having worshiped the Lord here. But we should never exhibit any feelings on worldly matters and for our kith and kin. If we do, then we will be bound in samsaram and we can never get liberated. Sloka 21 was Arjuna's querry, how to identify the person who has crossed the Three qualities and how he did that. The Lord replies in sloka 22:
śrībhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
ta dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati 14.22
Prakasam = luminous Gyana, this is the symptom of satva guna's prominence, we saw earlier. Pravrtti = efforts, symptom of rajo quality. Moham = delusion, symptom of tamas quality. These Three symptoms will be seen as long as we have the Three qualities, till our atman is in a body. Na dvesti = never dislikes, when these symptoms are exhibited. That is, this person, crossing the three qualities, does not show dislike, when some thing he likes does not happen or when some thing he wants to avoid, happens. These are called anishtam, and as long as we are governed by the Three qualities, such anishtam would happen now and then. But, this person does not show hatred when such anishtam is encountered. Na kankshati = never likes. When desirables happen or undesirables do not happen, they are called ishtam. This person does not show liking for ishtam, either. That is when a desired one is going away, he does not take efforts to get it back. Thus, when anishta is encountered, this person does not show dislike; nor, this person takes efforts or yearns to get the desired ones or ishtam. Thes are the identifications of a person having crossed the Three qualities. He is beyond likes and dislikes. We should remember that such likes and dislikes should not be shown on worldly matters only, and not in atman or Paramatman matters.
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