The quality, which the Alwar found in the Lord here is Nayaka Lakshanam [நாயக லக்ஷணம்]. The Lord exhibited that He was the Nayaka [Hero] of all Nayakis [heroines]! Alwar while singing about the Lord, says that 'she' was totally lost to the Lord Sri Mayappiran's beauty of His image, His make-up and His clothes and ornaments! Parankusa Nayaki, that is Nammalwar in the guise of heroine, was totally lost to the lotus flowers like Divine eyes, lips, palms, navel and feet! Alwar assumed a woman's role to praise the Lord here. Alwars assume ladies' guise in Three roles - 'sweetheart', 'her' mother or 'her' girlfriend! In this Kshetram, Alwar assumes the role of 'sweetheart's friend and sings ten pasurams in 8.9. Nammalwar has assumed this role of friend of 'sweetheart', only in Three decades! One is 'theerttharai..[தீர்த்தாரை..]' decade, next while praising the Lord of Tholaivillimangalam [தொலை வில்லி மங்கலம்] and finally in this Kshetram! Seeing Parankusa Nayaki pining for the Lord, 'her' friends are worried how to join 'her' with the Lord! Today's [15th April 2009] lecture is from the sannidhi of Sri Mayappiran. We see huge Dwarapalakas, with armour, on either sides. Everywhere we see lamps hanging. Inside the Lord is gracing with Sri Thayar on His chest. Bhimasena came here to worship and enquired the locals about the greatness of this Kshetram. They replied that the Lord here had appeared to Saptarishis [seven great sages]. We have heard of Emperor Sipi. His son was Vrishadharbi. When he was ruling there was a great famine. Saptarishis, visited the Kingdom that time. Emperor requested them to accept his donation and relieve the Kingdom from famine. But according to shastras, one should not accept donations in a famine ridden Kingdom. Saptarishis, therefore, declined to accept and continued their journey. Emperor tried to trick the sages, by offering fruits in which gold pieces were concealed! But the sages could understand the trick of the emperor and so refuced to accept the fruits also! Emperor was angry and he arranged to send a female demon 'Krutyai க்ருத்யை ', to kill the sages! The sages had reached a pond and because of the famine condition, they did not get food and so had arranged the stems of lotus flowers to eat. The female demon reached the pond and engaged the sages in argument. Realizing that the demon was deputed to kill them, they prayed Lord Sri Vishnu to help them. Sri Vishnu assigned the duty to kill the demon, to Indra. One version is that Indra in the guise of one among the sages killed the demon with his weapon. Another version is that Indra took the form of a tiger and killed the demon. Thus this place got the name Puliyur [puli புலி = tiger in Tamil]. With gratitude the sages prayed the Lord to appear, and He graced as Sri Mayappiran here! We will now see sloka 6 of Chapter 15. In sloka 5, the Lord mentioned the qualities acquired by the person, who attempts to attain Kaivalya Moksham. He surrenders at the Divine feet of the Lord and gets the axe of vairagyam, with which he cuts off the tree of samsaram, crosses the Three qualities and reaches Moksham, which is termed by the Lord as 'tat padam [तत पदम्]'. He attains the natural quality of atman [आत्म स्वरूपम्] and remains there never to return to samsaram. What type of swaroopam he attains? How luminescent it is? None is required to kindle light into atman. To see anything, we need the help of light. Does this atman also need an external lamp to be seen? It does not need a Sun or Moon or a lamp to see suddha atma swaroopam. Atman is seen by its own glow! That is the substance of this sloka. We have heard from Mahabharata, that Bhima never needed a lamp to eat food, and Arjuna could hit his target in darkness! That is they had concentrated their intellect to hit the target! By developing atma gyana or knowledge about soul, we also might not need external aids. In olden days, by looking at the sky, people were able to mention the correct time and direction. They never possessed present gadgets like watches! When we reach a yogi's stage, we could see our atman glowing. Now sloka 6:
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama 15.6
Tad dhama = that superior [bright] stage is, mama = Mine [Sri Krishna's]. Parisuddha atma swaroopam belongs to the Lord. How bright is that stage? Surya = the Sun, na bhasayate = does not illuminate, tad = that place. There is no need for Sunlight to see that place. Na sasanka = not even the Moon [ sasa = rabbit, anka = identification, Moon has a black shadow resembling a rabbit]. Na pavaka = not fire, either. Yad gatva = by reaching which [place], na nivartante = [one] never returns, tad dhama = that place or stage. We need Sun's or Moon's or lamp's light to see objects. But to understand an object, we need our intellect. External light of the Sun or Moon, is just to help. The Sun or Moon does not know those objects we see. Atman realizes an object by its intellect, and to do that it needs the aid of eyes of the body to see and external light to illuminate that object. External light's role is merely to dispel darkness, so that eyes could see. Just because Sun's rays are there, we do not have the knowledge of all the things illuminated. Those objects should be seen by our eyes, which need light to see. The Sun does not tell us what the objects are; and, we need the intellect of atman to realize what is seen. This is the limitation of Bhaddhatma. But a parisuddha atman, does not need even this external light to realize others. That is the brilliance of Jeevatman, in its natural status. That stage is the Lord's, says Sri Krishna. 'His' means it is His 'amsam' or part. This will be explained while we see next sloka. For the present it is suffice to understand that Parisuddha atma swaroopam is a part or amsam of the Lord. Arjuna gets another doubt here. Atman has Two great qualities. One is self realization and the other is realizing others. These are called as 'swayam prakasatvam [स्वयं परकाशत्वं]' and 'tasmai swayam prakakasatvam [तस्मै स्वयं परकाशत्वं]'. A lamp lights for us to identify the surroundings; but it does not know it is a lamp! Atman is able to realize it is atman and does not need external aid. Arjuna asks, then why all are not able to realize? For that yoga is necessary. Why yoga is not there? Karmas have clouded and covered atman. How to get rid of Karmas? As told earlier, surrendering to the Lord is the only way! The Lotd removes all our papa, and we can then get yoga and see atman in its nature. It appears like magic! Yes, we are at the sannidhi of Sri Mayappiran, Who is capable of creating miracles! Maya also means the wonderful Gyana.
Tuesday, April 14, 2009
Monday, April 13, 2009
BG 15.6
We have arrived at Kuttanattu Thiruppuliyur [குட்டநாட்டு திருப்புலியூர்] , one of the Thirteen Chera Naadu temples. Thirumangai Alwar and Nammalwar have praised this Kshetram. The Lord is Sri Mayapiran [ஸ்ரீ மாயப் பிரான்] and Sri Thayar is Sri Porkodi Nacchiyar [ஸ்ரீ பொற்கொடி நாச்சியார்]. Bragya saras or Poonchunai Theertham is the name of the pushkarini. The Lord graces under Purushottama Vimanam. It is apt that we are also studying Chapter 15, called Purushottama yoga! In olden days, Divya desams were classified among 12 regions [Nadu நாடு in Tamil], like Kudanadu, Thenpandinadu, Kuttanadu, etc. This region is called Kuttanadu [குட்ட நாடு]. Thiruppuliyur was capital of Kuttanadu. People understand this place by the name Puliyur. This temple was reconsecrated by Bhima, one of the Pandavas. Though Bhima and others won the war, something was disturbing his mind. He felt that he was responsible for the death of Dronacharya. During Mahabharata war, Sri Krishna decided that Drona was to be killed. So, He approached Yudhishtra to tell a lie that Aswattama, son of Drona, was killed. Yudhishtra refused to tell lie. So, the Lord got killed an elephant named Aswattama and asked Yudishtra to tell Drona, "aswattama hata: kunjara: [Killed Aswattama, the elephant]". When Yudishtra told this, Drona did not hear the elephant portion of the sentence and Bhima also shouted that Aswattama was killed! Hearing this Drona dropped his weapons and using this situation, Drashtadymna killed Drona. This guilt was disturbing Bhima and so he came to this place to meditate. He heard about the glory of this place from the locals, that the Lord had appeared to the Saptarishis [Seven great sages] here. He meditated here and got the temple reconsecrated. We have to cross 18 steps as we enter the temple. We see a very large mandapam [500 persons can easily sit].
We also see the tall dwajasthambam and bali peetam. Further, as we enter, we see mandapam with gold plated pillars. None is allowed to go inside the mandapam. Then we see garbhagruha, where Sri Moolavar is gracing. The Lord is in standing pose with four arms holding discus, conch, lotus flower and mace. We will now see sloka 5 of Chapter 15. In sloka 4, the Lord said that we should surrender at the feet of the Lord. By doing so, we get the vairagyam or determination axe to cut samsaram tree. After cutting that tree, we would have crossed the Three qualities, and then we could seek atma prapti and attain atman. Our goal is to reach the suddha atma swaroopam or the image of pure atman. For this, surrender at His feet is necessary. Next, the Lord explains the glory of pure atman and the great qualities acquired by that person. Sloka 5:
nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5
Tat = that, padam = [very superior] stage [of attainment of atman], gacchhanty = is attained. They seek that superior place and attain. We are now baddhatman or bonded souls. The superior stage the Lord mentions here, is the souls liberated from the bondage of karmas in samsaram. They attain the original nature of atman in its pure form, without births, deaths, oldage, etc. From that place or stage, there is no return [to samsaram], and the place is without any defects, and blissful. While seeking this place, these persons develop qualities in the World where we live. Seeing those qualities, we might also aspire to possess. We have to try to acquire those qualities. Mana = concept [that body is soul], nir moha = delusionless. Without such misplaced concept, these persons have correctly understood that atman and body are entirely different. Jita = won over, sanga dosha = defect of union. They had won over the attachment to the blend of the Three qualities, which cause desire in sensual pleasures. Once these two qualities [atman and body are different, and crossing the Three qualities] are acquired, then that person is always in atman Gyana or knowledge about soul. By realizing atman and body are different, he loses interest in bodily pleasures like tasting, smelling, listening, etc. Crossing the Three qualities, makes him to discard interest in materials. Therefore, his interest is concentrated in atman alone. Adhyatma nitya = always interested in atman, vi nivrtta kama = well discarded interest in pleasures [of the senses]. Sukha dukha samjnai = known as happiness and sorrow, dvandvair = from [these] twins, vimukta = well liberated. Thus these people are freed from happiness and sorrow. Such people are, amuda = have no misconcepts. In the First line by mentioning moha, the Lord said that these persons do not have delusion that body and soul are one and same; now, by mentioning amuda, He says that these persons do not have any other misconcepts also. We have to understand that we are servants of the God. Before that we have to acquire the knowledge that body and soul are different. Therefore, atman is everlasting. Therefore, atman is destructionless. Therefore, atman is defectless. Therefore, atmanubhava or experience with atman is precious. Therefore, should avoid interest in others. Therefore, desire in others should be discarded. Therefore, attachment in others should be avoided. Therefore, ....we can go on drawing conclusions! Thus, the person with these qualities attain the atman in its natural pure form and enjoys for ever. All other enjoyments are temporary and result in sorrows. Atman is not destined to grieve and only body undergoes all sorrows. Since atman is bound by Karmas and is residing in a body and there is attachment to the body, there is a false impression that atman is suffering. If this attachment to body is removed, atman will never feel it is suffering. All our actions to satisfy body requirements and desires, result in sorrow. But if our efforts are directed to please atman, then even the efforts will give us happiness. We will find happiness here as well as there [after death]. This person reaches 'that stage or place' of pure atman image [parisuddha atma swaroopam परिशुद्ध आत्मा]. Though by nature atman is pure, it is clouded by samsaram. Once this samsaram is removed, one sees atman in its nature of purity. That is atman attains its natural stage, when Gyana and Ananda would be limitless. This person reaches Kaivalyam. This stage is also called swaroopa vikasam or, self or soul blossoming. Thus in this sloka, the Lord describes how a Gyani would be. For this vairagyam is necessary. To get vairagyam, we have to surrender to Sri Purushottama. The Lord here is Sri Mayapiran, capable of creating miracles. By worshiping Him, we might also get vairagyam, by miracle!
We also see the tall dwajasthambam and bali peetam. Further, as we enter, we see mandapam with gold plated pillars. None is allowed to go inside the mandapam. Then we see garbhagruha, where Sri Moolavar is gracing. The Lord is in standing pose with four arms holding discus, conch, lotus flower and mace. We will now see sloka 5 of Chapter 15. In sloka 4, the Lord said that we should surrender at the feet of the Lord. By doing so, we get the vairagyam or determination axe to cut samsaram tree. After cutting that tree, we would have crossed the Three qualities, and then we could seek atma prapti and attain atman. Our goal is to reach the suddha atma swaroopam or the image of pure atman. For this, surrender at His feet is necessary. Next, the Lord explains the glory of pure atman and the great qualities acquired by that person. Sloka 5:
nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5
Tat = that, padam = [very superior] stage [of attainment of atman], gacchhanty = is attained. They seek that superior place and attain. We are now baddhatman or bonded souls. The superior stage the Lord mentions here, is the souls liberated from the bondage of karmas in samsaram. They attain the original nature of atman in its pure form, without births, deaths, oldage, etc. From that place or stage, there is no return [to samsaram], and the place is without any defects, and blissful. While seeking this place, these persons develop qualities in the World where we live. Seeing those qualities, we might also aspire to possess. We have to try to acquire those qualities. Mana = concept [that body is soul], nir moha = delusionless. Without such misplaced concept, these persons have correctly understood that atman and body are entirely different. Jita = won over, sanga dosha = defect of union. They had won over the attachment to the blend of the Three qualities, which cause desire in sensual pleasures. Once these two qualities [atman and body are different, and crossing the Three qualities] are acquired, then that person is always in atman Gyana or knowledge about soul. By realizing atman and body are different, he loses interest in bodily pleasures like tasting, smelling, listening, etc. Crossing the Three qualities, makes him to discard interest in materials. Therefore, his interest is concentrated in atman alone. Adhyatma nitya = always interested in atman, vi nivrtta kama = well discarded interest in pleasures [of the senses]. Sukha dukha samjnai = known as happiness and sorrow, dvandvair = from [these] twins, vimukta = well liberated. Thus these people are freed from happiness and sorrow. Such people are, amuda = have no misconcepts. In the First line by mentioning moha, the Lord said that these persons do not have delusion that body and soul are one and same; now, by mentioning amuda, He says that these persons do not have any other misconcepts also. We have to understand that we are servants of the God. Before that we have to acquire the knowledge that body and soul are different. Therefore, atman is everlasting. Therefore, atman is destructionless. Therefore, atman is defectless. Therefore, atmanubhava or experience with atman is precious. Therefore, should avoid interest in others. Therefore, desire in others should be discarded. Therefore, attachment in others should be avoided. Therefore, ....we can go on drawing conclusions! Thus, the person with these qualities attain the atman in its natural pure form and enjoys for ever. All other enjoyments are temporary and result in sorrows. Atman is not destined to grieve and only body undergoes all sorrows. Since atman is bound by Karmas and is residing in a body and there is attachment to the body, there is a false impression that atman is suffering. If this attachment to body is removed, atman will never feel it is suffering. All our actions to satisfy body requirements and desires, result in sorrow. But if our efforts are directed to please atman, then even the efforts will give us happiness. We will find happiness here as well as there [after death]. This person reaches 'that stage or place' of pure atman image [parisuddha atma swaroopam परिशुद्ध आत्मा]. Though by nature atman is pure, it is clouded by samsaram. Once this samsaram is removed, one sees atman in its nature of purity. That is atman attains its natural stage, when Gyana and Ananda would be limitless. This person reaches Kaivalyam. This stage is also called swaroopa vikasam or, self or soul blossoming. Thus in this sloka, the Lord describes how a Gyani would be. For this vairagyam is necessary. To get vairagyam, we have to surrender to Sri Purushottama. The Lord here is Sri Mayapiran, capable of creating miracles. By worshiping Him, we might also get vairagyam, by miracle!
Sunday, April 12, 2009
BG 15.5
Nammalwar, regarded as leader of Alwars, has praised 12 Malayala Kshetrams! He has presented a decade [ten pasurams] for Sri Thirukkatkarai Appan, Who exhibited the quality of sowseelyam to the Alwar. Sowseelyam [ஸௌசீல்யம்] means a great person, ignoring the difference in status, mixes freely with persons in lower status. Sri Rama was friendly with Guha, Sugreeva and Vibheeshana. and declared they were His brothers. It is an example of sowseelyam. In sowseelyam we can see the friends sit together, eat together and remain together. In Acharya Hrudayam, Swami Azhagiya Manavala Perumal Nayanar, says 'bhogatthil thattu maarum, seelam kaatkaraiyile karaiyai azhikkum![போகத்திலே தட்டு மாறும், காட்கரையிலே கரையை அழிக்கும்!]'. He means that in Thirukkatkarai, the Lord and Alwar had exchanged their nature! Though He is Lord and Alwar was servant, the Lord wanted to serve Alwar! In one pasuram, Alwar says that he called His name and wanted to see Him. The Lord also wanted the Alwar to serve Him, by massaging His feet, by praising Him with flowers, etc. But the moment Alwar came to the Lord, He welcomed him and pitied that the Alwar had been waiting long to see the Lord and so the Lord wanted to massage Alwar's feet! He wanted Alwar to sit for some time in His seat! Alwar was puzzled! How could a servant sit when the Lord was stamding! But he had to obey the Master and so sat on the seat! Now the Lord wanted to massage Alwar's feet. Alwar was very much embarrassed! How could the Great Lord touch Alwar's feet?! The Lord argued that after all it was the duty of Alwar to fulfill Master's wishes! It was a very delicate situation. Whether to agree or not? But the Lord without waiting for Alwar's response, simply started massaging Alwar's feet! Alwar then decided that if he behaved like a master, perhaps the Lord might stop; and so, he ordered the Lord to massage his another leg! The Lord was too happy and did that service to Alwar with greater enthusiasm! Here the Server and the served should have been reversed; but because of the quality of sowseelyam, the roles had reversed! The Lord had ignored the difference between them and wanted to taste this unique experience and did not mind crossing the limits of dignity, by holding His devotee's feet! Thus sowseelyam breached the limits of Master and slave relationship; and, this is what Swami Nayanar meant. In another pasuram Alwar says that the moment he saw the Lord, he wanted to swallow Him as He was so sweet; but the Lord was quicker and He swallowed Alwar, who was sweet to the Lord! With the blessings of Alwar, we will return to aswatta tree in the sloka! We will have to see the second part of sloka 3, along with First part of sloka 4 and then, second part of sloka 4. For easy reading, second part of sloka 3 is also reproduced. The Lord says that the roots of this [samsaram] tree are well established and so the tree can not be easily shaken. To cut this tree, one has to have a robust and strong axe of vairagyam or detachment, formed by good learning. If the axe is weak and tree is strong, then the axe might get broken! So axe also has to be strong. Therefore, the axe of vairagyam should have been formed on strong foundation of learning. This is being told by the Lord. Now part of sloka 3 and sloka 4:
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4
We will have to see latter half of sloka 3 and the First half of sloka 4, together. Enam = this [the samsara tree described in the last 3 slokas], aswattham = peepal tree has, suvirudhamulam = very well formed roots. The roots are both deep and spread out, and so give the tree a unshakable foundation! To cut this tree the Lord describes the axe. Drdhena = resolute, asanga = detachment, sastrena = as the weapon [axe], chittva =to cut. This detachment formed should be founded on strong learning and should not be based on weak and instant decisions! It should not be like taking resolution not to have icecream, when one is suffering from cold! The resolution of detachment should be based on proper learning and should be durable. Now sloka 4 should be seen. Tatah = by that [such detachment], tat padam = that level [of Kaivalya Moksham], parimargitavyam = should be sought after. Thus, after cutting off samsaram tree, by the strong axe of vairagyam, with the same vairagyam, Kaivalya Moksham should be sought after. How that Kaivalya Moksham would be? It would be, yasmin = that place, gata = attained [by those], bhuya = again, nivartanti = never return. Persons desiring to reach Kaivalya Moksham, from where, after reaching, one never is reborn, have to gain good knowledge by studying shastras and form vairagyam or determined detachment, with which they should eliminate this tree of samsaram; and, again with the same vairagyam, they should seek to attain Kaivalya Moksham. Arjuna gets a doubt. How to obtain this axe of vairagyam? Samsaram, like one's births and deaths, is infinite. None knows where samsaram started. Births have been without a beginning. Therefore, Karmas are continuing without a beginning. Accumulated papa/punya are infinite. With such imponderables, how can we get suddenly good knowledge and have vairagyam? Sri Krishna pacifies the perplexed Arjuna in the second half of sloka 4. Tam = that, adyam = Ancient and the Cause for all, purusham = Paramatma, Sri Krishna, eva = alone, prapadye = had to be approached in surrender, yatah = from Whom, purani = for a very long time, pravrtti = [desire in the Three qualities] development, prasrta = has been flourishing. From Whom, we developed desire in the Three qualities [satvam, rajas and tamas], and Who had bonded us in samsaram by our past Karmas, He, that Ancient and Cause for everything, that is Sriman Narayana or Sri Krishna, has to be surrendered by us to bless us with that vairagyam or determination. Being compassionate, the Lord makes available to us that axe of vairagyam, to cut the tree of samsaram and seek Kaivalya Moksham. We should note that only He, Sriman Narayana, the most Ancient and Cause for everything, should be surrendered to by us. Why only He? Because, He is the Cause for our being in samsaram. Why should He make us to be in samsaram? Because of our past Karma and the consequent papa/punya, accumulated by us. The Lord had told earlier that since He had bonded us in samsaram, with past Karma, so we should seek His divine feet to get rid of samsaram. Praying Sri Thirukkatkarai Appan to bless us with vairagyam, we will now take leave of this Kshetram.
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4
We will have to see latter half of sloka 3 and the First half of sloka 4, together. Enam = this [the samsara tree described in the last 3 slokas], aswattham = peepal tree has, suvirudhamulam = very well formed roots. The roots are both deep and spread out, and so give the tree a unshakable foundation! To cut this tree the Lord describes the axe. Drdhena = resolute, asanga = detachment, sastrena = as the weapon [axe], chittva =to cut. This detachment formed should be founded on strong learning and should not be based on weak and instant decisions! It should not be like taking resolution not to have icecream, when one is suffering from cold! The resolution of detachment should be based on proper learning and should be durable. Now sloka 4 should be seen. Tatah = by that [such detachment], tat padam = that level [of Kaivalya Moksham], parimargitavyam = should be sought after. Thus, after cutting off samsaram tree, by the strong axe of vairagyam, with the same vairagyam, Kaivalya Moksham should be sought after. How that Kaivalya Moksham would be? It would be, yasmin = that place, gata = attained [by those], bhuya = again, nivartanti = never return. Persons desiring to reach Kaivalya Moksham, from where, after reaching, one never is reborn, have to gain good knowledge by studying shastras and form vairagyam or determined detachment, with which they should eliminate this tree of samsaram; and, again with the same vairagyam, they should seek to attain Kaivalya Moksham. Arjuna gets a doubt. How to obtain this axe of vairagyam? Samsaram, like one's births and deaths, is infinite. None knows where samsaram started. Births have been without a beginning. Therefore, Karmas are continuing without a beginning. Accumulated papa/punya are infinite. With such imponderables, how can we get suddenly good knowledge and have vairagyam? Sri Krishna pacifies the perplexed Arjuna in the second half of sloka 4. Tam = that, adyam = Ancient and the Cause for all, purusham = Paramatma, Sri Krishna, eva = alone, prapadye = had to be approached in surrender, yatah = from Whom, purani = for a very long time, pravrtti = [desire in the Three qualities] development, prasrta = has been flourishing. From Whom, we developed desire in the Three qualities [satvam, rajas and tamas], and Who had bonded us in samsaram by our past Karmas, He, that Ancient and Cause for everything, that is Sriman Narayana or Sri Krishna, has to be surrendered by us to bless us with that vairagyam or determination. Being compassionate, the Lord makes available to us that axe of vairagyam, to cut the tree of samsaram and seek Kaivalya Moksham. We should note that only He, Sriman Narayana, the most Ancient and Cause for everything, should be surrendered to by us. Why only He? Because, He is the Cause for our being in samsaram. Why should He make us to be in samsaram? Because of our past Karma and the consequent papa/punya, accumulated by us. The Lord had told earlier that since He had bonded us in samsaram, with past Karma, so we should seek His divine feet to get rid of samsaram. Praying Sri Thirukkatkarai Appan to bless us with vairagyam, we will now take leave of this Kshetram.
Thursday, April 9, 2009
BG 15.4
In the pasuram urugumal [உருகுமால் நெஞ்சே!], Nammalwar expresses his very deep desire to worship Sri Thirukkatkarai Appan! He says that he was after all an ordinary servant of the Lord. Alwar mentions the scent of Kaavi [காவி] in the street. Kaavi is a type of water lily. By thinking of His miracles, the Alwar's mind simply melted away. Sage Kapila had worshiped the Lord here, with lotus and kaavi flowers. Now also, the Lord is decorated with lotus garlands! It is like decorating heaps of Lotus, with lotus garlands! Kerala is famous for nendiram [நேந்திரம்], a variety of banana. Its origin is from this Kshetram! Similarly, Onam festival is very famous through out Kerala. Its origin is also from this Kshetram. It is believed that Emperor Maha Bali, arrives every year to conduct this festival in Avani - Thiruvonam [Shravan]. On that day the Lord took Sri Trivikrama Avatar and so Thiruvonam is also called star of Vishnu! Long back, this festival was celebrated for 25 days, by 25 kings! It seems festival was celebrated by 64 Divisions! Now, the festival is celebrated for Ten days. There lived a rich person. Once his plantain [banana] grove, did not yield any fruits and the man was worried. He came to this temple and prayed for good yield and vowed to present golden banana bunch to the Lord. The banana trees suddenly yielded many fruits and the man was happy. He came to the temple to present the golden banana bunch. In the temple the Namboodri archaka and a yogi, only were there. Since the Namboodri was going for a bath, he asked the man to place the golden banana, and said that he would offer to the Lord on return. The rich man did accordingly and went away. On return, Namboodri did not find the golden banana. He suspected the yogi and so complained to the ruler, who also decided wrongly that yogi was the culprit. Yogi was very much disheartened and cursed that all the properties would get destroyed and only a roof of the temple should remain. After this, the yogi committed suicide and remained in the premises as a Brahma Rakshasa! Namboodri, later on found the golden banana inside, but it was too late and the yogi had died! But the curse of the yogi prevailed and the temple's wealth was reduced. Later on, other rulers came and got the temple renovated. We can even now see the place of the Brahma Rakshasa. The Lord had accepted the golden banana and graced His divine sight on it. Netram means eye, and since the Lord set His eyes on it, the banana here got the name netram + pazham [நேத்ரம்+பழம்], which later got transformed to nendrampazham [நேந்திரம் பழம்]! We can see a large peepal or aswatta tree in the temple. Now we will return to the aswatta tree in the sloka. The Lord said that samsaram is like a large aswatta tree, with its roots high up in the top most world, of lord Brahma's Satya loka; and, its branches were spread out on the ground. He also said that branches were above and below, indicating the original creation of Brahma, and then the daily births and rebirths due to Karma, indicated by branches above and below - that is rebirths as elevated Devas, etc., and degraded births as animals, etc. Similarly, the nitya srushti, indicated by roots were seen on the gound also, as different from the naimittika srushti indicated by the roots at Satya loka! Our desire, manifested by the Three qualities, is like water, nourishes this tree. Senses are sprouting like tender leaves [தளிர்] on the tree! This tree has to be visualized. In one part of sloka 3, Sri Krishna tells Arjuna that nobody understands this tree. People gain knowledge in so many things but not about this tree, the Lord regrets. We will see the First part of the sloka today [10th April 2009] and the second part in the next lecture. Now sloka 3 of Chapter 15:
na rūpam asyeha tathopalabhyate
nānto na cādir na ca saṃpratiṣṭhā
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
Its origin or end or place, have not been understood by any. Tatha = thus [existing this samsaram tree], na upalabhyate = has not been understood [properly]. Thus means, in the way the Lord explained about this samsaram tree in the last Two slokas. Na rupam = not the image [of the tree with roots on top and branches spread over below]. This image has not been visualized. Na anta = its [this tree's] end not [understood], na ca adi = also not its origin [undrstood], na ca sampratishta = also not its foundation. None has understood this tree of samsaram. We do not visualize it the way the Lord explained. We do not know its end nor its origin. We also do not understand the foundation on which this samsaram flourishes. But we all know a tree well and that is the Family tree! We know our ancestors and the various branches of our family! We do not know that the roots of this samsaram tree, are the Karma we do. Our desire because of the Three qualities, is like water to grow this tree. The tender leaves sprouting on the branches are the senses we experience with sense organs. But, this tree has not been understood by us. By knowing our family tree, perhaps, we encourage our further involvement in samsaram. Unless we know this tree of samsaram, we will not take efforts to cut it off. We think end of samsaram is death and beginning is when a child is conceived. But the Lord says that end of samsaram is when we cross the Three qualities. Death does not end samsaram, as rebirth awaits and one more life starts for the atman. This has been explained by the Lord in Chapter 2, when He explained that after death, atman is again born and death is only discarding current body! Therefore, daeth and birth are not the end and beginning of samsaram. Origin of samsaram is our desire to experience worldly matters, driven by the Three qualities inherent in our body. Only by crossing over the Three qulaities, we can end samsaram. Where is this samsaram tree well founded? Agyanam or ignorance is the ground on which this samsaram tree is flourishing. We have the wrong Gyana or concept that body and soul are same. We mistake body for soul and vice versa. Because of this misplaced Gyana, we desire to experience the Three qualities. When an atman resides in a human body, atman desires to act like all humans, like earning money or accumulating properties. An animal like Lion or tiger, never tries to earn nor collect properties. But the atman in an animal does all pertaining to that body, like a lion killing its prey. It is because an atman in a particular body, thinks that atman is body and so does all typical of that body. But the moment atman realizes that it is different from body, then desire arising out of the Three qualities would vanish and that would be the start for liberation from samsaram. Therefore, this agyana of mistaking atman to be body has to be rectified. We will see the next part of the sloka, later.
na rūpam asyeha tathopalabhyate
nānto na cādir na ca saṃpratiṣṭhā
aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
Its origin or end or place, have not been understood by any. Tatha = thus [existing this samsaram tree], na upalabhyate = has not been understood [properly]. Thus means, in the way the Lord explained about this samsaram tree in the last Two slokas. Na rupam = not the image [of the tree with roots on top and branches spread over below]. This image has not been visualized. Na anta = its [this tree's] end not [understood], na ca adi = also not its origin [undrstood], na ca sampratishta = also not its foundation. None has understood this tree of samsaram. We do not visualize it the way the Lord explained. We do not know its end nor its origin. We also do not understand the foundation on which this samsaram flourishes. But we all know a tree well and that is the Family tree! We know our ancestors and the various branches of our family! We do not know that the roots of this samsaram tree, are the Karma we do. Our desire because of the Three qualities, is like water to grow this tree. The tender leaves sprouting on the branches are the senses we experience with sense organs. But, this tree has not been understood by us. By knowing our family tree, perhaps, we encourage our further involvement in samsaram. Unless we know this tree of samsaram, we will not take efforts to cut it off. We think end of samsaram is death and beginning is when a child is conceived. But the Lord says that end of samsaram is when we cross the Three qualities. Death does not end samsaram, as rebirth awaits and one more life starts for the atman. This has been explained by the Lord in Chapter 2, when He explained that after death, atman is again born and death is only discarding current body! Therefore, daeth and birth are not the end and beginning of samsaram. Origin of samsaram is our desire to experience worldly matters, driven by the Three qualities inherent in our body. Only by crossing over the Three qulaities, we can end samsaram. Where is this samsaram tree well founded? Agyanam or ignorance is the ground on which this samsaram tree is flourishing. We have the wrong Gyana or concept that body and soul are same. We mistake body for soul and vice versa. Because of this misplaced Gyana, we desire to experience the Three qualities. When an atman resides in a human body, atman desires to act like all humans, like earning money or accumulating properties. An animal like Lion or tiger, never tries to earn nor collect properties. But the atman in an animal does all pertaining to that body, like a lion killing its prey. It is because an atman in a particular body, thinks that atman is body and so does all typical of that body. But the moment atman realizes that it is different from body, then desire arising out of the Three qualities would vanish and that would be the start for liberation from samsaram. Therefore, this agyana of mistaking atman to be body has to be rectified. We will see the next part of the sloka, later.
Wednesday, April 8, 2009
BG 15.3
Matsya Avatar is the First [of Dashavatar], followed by Koorma, Varaha, Sri Narasimha and Vamana Avatars. The Lord took Sri Vamana Avatar in Krita yug, when He cadged [begged] Emperor Bali, to grant Him, Three strides of earth and after the grant, took the gigantic Sri Trivikrama form to measure Three strides! The Lord appreciated the generosity or altruism attitude in Bali, and so made him as the Emperor in the Nether worlds [Patal Lok]. This transaction took place in Krita yug and now we can not see that scene! But the Lord is gracing as Sri Vamana and Sri Trivikrama, in Thirukkatkarai [திருக் காட்கரை] Kshetram! It is situated on the outskirts of Ernakulam Town and is about Three KMs from Cochin University.
The Lord is Sri Vamanamurthy or Sri Thirukkatkarai Appan [ஸ்ரீ திருக் காட்கரை அப்பன்]. Nammalwar has presented the Lord with 11 pasurams in Thiruvaimozhi [9.6]. The Lord appears with Four arms, upper arms holding discus and conch, lower right arm holding lotus flower and left lower arm in Kati mudra, placed on His waist. Sri Thayar is Sri Perunchelva Nayaki [ஸ்ரீ பெருஞ்செல்வ நாயகி] or Sri Vatsalyavalli [ஸ்ரீ வாத்ஸல்யவல்லி]. Sri Thayar is always present on His chest. Sage Kapila meditated here. The pond here is called Kapila Theertham. Vimanam is Pushkara Vimanam. Sages like Kapila, never meditate for any worldly desires nor for any selfish reason. He prayed the Lord to appear and show him His lotus feet, with which He storde all the Fourteen worlds! Accepting the prayer the Lord is appearing as Sri Vamana here. Now we will see sloka 2 of Chapter 15. In the last lecture we saw a peepal [aswatta] tree was mentioned. In this temple also we find many peepal trees. Like all Kerala temples, we can see the slopy roofs. In the 9th Century, Kulasekara Varman, was ruling here. He has contributed enormously for this Kshetram. In sloka 2, the peepal tree is further explained. We saw earlier that this tree, representing samsaram, has its roots on the top and branches on the ground. By understanding this tree, one is said to have understood Vedas. Now, the Lord explains the tender leaves [தளிர்], fruits, etc., and why none tries to understand. Sloka 2:
adhaś cordhvaṃ prasṛtāstasya śākhā
guṇapravṛddhā viṣayapravālāḥ
adhaś ca mūlāny anusaṃtatāni
karmānubandhīni manuṣyaloke 15.2
We have to divide ths sloka into Two parts. The substance in both parts are different. Let us see the First part. Tasya = that peepal tree's, sakha = branches, adhas = are below, ca urdhvam = and above, prasrta = well spread out. The branches of this Samsaram tree, are spread out below and above. We may get a confusion here. In the last sloka, the Lord told that roots are on top and the branches are on ground. But now He says that the branches are spread out below and above. We will shortly see why the Lord has told like this. For a tree to grow, it needs water, manure, etc. This tree of samsaram is,, guna pravrddha = well grown by the desire in Three qualities [satvam, rajas and tamas], visaya = materialistic or sense perception, pravala = tender leaves [தளிர்]. This tree has many tender leaves sprouting and they are the sense perceptions like seeing, smelling, tasting. etc. Pravala normally means coral [பவளம்], but here it means tender leaves. The Lord says the branches are spread out on top and bottom. Normally, this Universe is created by lord Brahma in Satya loka. Thus the origin or roots are in Satya loka or on top. Branches on the ground are various objects and species, like human, trees, birds, etc. These branches are creations of Brahma after the Naimittika Pralayam [नैमित्तिक प्रलयम], which happens, every 'night' of lord Brahma [One thousand Chatur yug is one day or one night for Brahma]. In the 'day' he creates and in the night all creations are dissolved, called naimittika pralayam. This Naimittika srushti or creation by Brahma, was indicated in the First sloka. In sloka 2, the Lord talks of Nitya srushti or the daily births and deaths we witness in our lives. In the branches of the Naimittika srushti, there could be birds sitting and eating fruits. The dropped seeds grow elsewhere, and thus there will be branches, which are indicated by the Lord in this sloka as spread out above and below. Or, species are created by Brahma. In those species, persons might accrue papa and punya and so might get elevated or degraded rebirths. Thus an elevated birth could be imagined to be a branch above and a degraded birth could be a branch below. These are effects of Nitya srushti and Nitya pralayam. The Three qulaities are like water, nourishing this samsaram tree. If we cross the Three qualities, then there is no water and so there is no tree, either!
We will now see the second part of the sloka. Adhas = below [existing], manusyaloke = world of humans, mulany = the roots are, anusamtatani = are well spread out. One more confusion? In the last sloka, the Lord told that roots are on top. Here He says the roots are below! What type of roots? Karmanubandhini = [our] well binding Karma! We do many Karmas or actions, and we earn papa or punya as consequence. Based on these papa/punya, lord Brahma creates our rebirths. Therefore, our rebirths are all decided by our actions or Karma, and these we do at bottom and so these roots of Karma are also at bottom! In this type of trees down roots [விழுது] drop from branches, which later becomes part of a tree and has its own branches. The cycle goes on and on. Therefore this aswatta tree has to be properly understood and using vairagyam or detachment, as axe, it has to be cut off. This will be told in the next sloka.
Announcement: The conclusion of the current Bhagavad Gita lectures is proposed to be done in Kurukshetra, with His blessings. For this a tour covering Pancha Dwaraka, Pushkar, Kurukshetra and Brindavan, is being arranged between 1st and 15th October, 2009. To enable large participation, the tariff is kept minimal, which, if so desired, could be paid in Three instalments also. Those desiring to participate can contact:
KINCHITKARAM TRUST,
6, BHIMASENA GARDEN STREET,
MYLAPORE,
CHENNAI - 600 004.
The Lord is Sri Vamanamurthy or Sri Thirukkatkarai Appan [ஸ்ரீ திருக் காட்கரை அப்பன்]. Nammalwar has presented the Lord with 11 pasurams in Thiruvaimozhi [9.6]. The Lord appears with Four arms, upper arms holding discus and conch, lower right arm holding lotus flower and left lower arm in Kati mudra, placed on His waist. Sri Thayar is Sri Perunchelva Nayaki [ஸ்ரீ பெருஞ்செல்வ நாயகி] or Sri Vatsalyavalli [ஸ்ரீ வாத்ஸல்யவல்லி]. Sri Thayar is always present on His chest. Sage Kapila meditated here. The pond here is called Kapila Theertham. Vimanam is Pushkara Vimanam. Sages like Kapila, never meditate for any worldly desires nor for any selfish reason. He prayed the Lord to appear and show him His lotus feet, with which He storde all the Fourteen worlds! Accepting the prayer the Lord is appearing as Sri Vamana here. Now we will see sloka 2 of Chapter 15. In the last lecture we saw a peepal [aswatta] tree was mentioned. In this temple also we find many peepal trees. Like all Kerala temples, we can see the slopy roofs. In the 9th Century, Kulasekara Varman, was ruling here. He has contributed enormously for this Kshetram. In sloka 2, the peepal tree is further explained. We saw earlier that this tree, representing samsaram, has its roots on the top and branches on the ground. By understanding this tree, one is said to have understood Vedas. Now, the Lord explains the tender leaves [தளிர்], fruits, etc., and why none tries to understand. Sloka 2:
adhaś cordhvaṃ prasṛtāstasya śākhā
guṇapravṛddhā viṣayapravālāḥ
adhaś ca mūlāny anusaṃtatāni
karmānubandhīni manuṣyaloke 15.2
We have to divide ths sloka into Two parts. The substance in both parts are different. Let us see the First part. Tasya = that peepal tree's, sakha = branches, adhas = are below, ca urdhvam = and above, prasrta = well spread out. The branches of this Samsaram tree, are spread out below and above. We may get a confusion here. In the last sloka, the Lord told that roots are on top and the branches are on ground. But now He says that the branches are spread out below and above. We will shortly see why the Lord has told like this. For a tree to grow, it needs water, manure, etc. This tree of samsaram is,, guna pravrddha = well grown by the desire in Three qualities [satvam, rajas and tamas], visaya = materialistic or sense perception, pravala = tender leaves [தளிர்]. This tree has many tender leaves sprouting and they are the sense perceptions like seeing, smelling, tasting. etc. Pravala normally means coral [பவளம்], but here it means tender leaves. The Lord says the branches are spread out on top and bottom. Normally, this Universe is created by lord Brahma in Satya loka. Thus the origin or roots are in Satya loka or on top. Branches on the ground are various objects and species, like human, trees, birds, etc. These branches are creations of Brahma after the Naimittika Pralayam [नैमित्तिक प्रलयम], which happens, every 'night' of lord Brahma [One thousand Chatur yug is one day or one night for Brahma]. In the 'day' he creates and in the night all creations are dissolved, called naimittika pralayam. This Naimittika srushti or creation by Brahma, was indicated in the First sloka. In sloka 2, the Lord talks of Nitya srushti or the daily births and deaths we witness in our lives. In the branches of the Naimittika srushti, there could be birds sitting and eating fruits. The dropped seeds grow elsewhere, and thus there will be branches, which are indicated by the Lord in this sloka as spread out above and below. Or, species are created by Brahma. In those species, persons might accrue papa and punya and so might get elevated or degraded rebirths. Thus an elevated birth could be imagined to be a branch above and a degraded birth could be a branch below. These are effects of Nitya srushti and Nitya pralayam. The Three qulaities are like water, nourishing this samsaram tree. If we cross the Three qualities, then there is no water and so there is no tree, either!
We will now see the second part of the sloka. Adhas = below [existing], manusyaloke = world of humans, mulany = the roots are, anusamtatani = are well spread out. One more confusion? In the last sloka, the Lord told that roots are on top. Here He says the roots are below! What type of roots? Karmanubandhini = [our] well binding Karma! We do many Karmas or actions, and we earn papa or punya as consequence. Based on these papa/punya, lord Brahma creates our rebirths. Therefore, our rebirths are all decided by our actions or Karma, and these we do at bottom and so these roots of Karma are also at bottom! In this type of trees down roots [விழுது] drop from branches, which later becomes part of a tree and has its own branches. The cycle goes on and on. Therefore this aswatta tree has to be properly understood and using vairagyam or detachment, as axe, it has to be cut off. This will be told in the next sloka.
Announcement: The conclusion of the current Bhagavad Gita lectures is proposed to be done in Kurukshetra, with His blessings. For this a tour covering Pancha Dwaraka, Pushkar, Kurukshetra and Brindavan, is being arranged between 1st and 15th October, 2009. To enable large participation, the tariff is kept minimal, which, if so desired, could be paid in Three instalments also. Those desiring to participate can contact:
KINCHITKARAM TRUST,
6, BHIMASENA GARDEN STREET,
MYLAPORE,
CHENNAI - 600 004.
Tuesday, April 7, 2009
BG 15.2
Perumal Thirumozhi, consisting of 105 pasurams, was composed by Kulasekara Alwar. In one decade dedicated to Thiruvitthuvakodu, Alwar reveals Ananyagatitvam, and says that there is none as refuge to him, excepting Sri Vitthuvakkottu Amman [வித்துவக்கோட்டு அம்மான்], the Lord here. Not to forget His Divine feet, Alwar cites certain examples in the pasurams. Even when a mother scolds or beats or even kicks her child, the child would cling to the mother only and cry, and will not go to neighbour! Child will always think of its mother's mercy. A dependent wife would not desert her husband on quarrels; but would always make peace and remain with the husband. A subject can not leave the King, just because the King punished the subject. He would remain with the hope that the King would protect him. A patient does not leave the doctor, just because the doctor was about to carry out surgery to cure him. In fact sometimes the patient pleads for severe treatment to cure him of the illness! For a comfortable future, we do not mind bearing troubles in the treatment of the patient. In pasuram 5.4 [vaalal arutthu chudinum வாளால் அறுத்து சுடினும்], the Alwar says just like the patient to the doctor, he would bear any sufferings for the sake of the pleasure with the Lord. It is like a mother bearing all the sufferings during pregnancy and delivery, just to fondle the child and attain happiness. In the pasuram 5.5, vengan thinn [வெங்கண் திண்], Alwar says that just like a bird on a ship, which is in mid sea, can not go anywhere but to remain in the ship only, Alwar, in this samsaram ocean, can not ever think of leaving the lotus feet of the Lord! The crow in Srimad Ramayana, tried to go everywhere and all over the Three worlds, but could not find a refuge and so returned and fell at the Divine feet of Sri Rama! In this decade, finally, the Alwar says that even if he were kicked out by the Lord of Vitthuvakkodu, he would not seek any other as asylum, and cling on to the Lord's Divine feet! He says that those who know these Ten pasurams will always be happy with the Lord! Alwar says he would not go to any other. Why so? Because, there is none superior to the Lord, Who is Purushottama! Chapter 15 is there to publicize that the Lord is Purushottama. This name indicates that there are inferior Purusha [atman] and others not even purusha! Let us see our fingers. Our thumb is the Lord or Purushottama. The little finger is Achit or without gyana! It is like no-purusha. The remaining Three fingers are Bhaddhatma [like us], muktatma [those liberated] and Nityaatma [those who are permanently in Vaikuntam and serving the Lord]. This Thumb [the Lord] is different from the little finger [Achit], and the other Three fingers [Bhaddha, Mukta and Nitya atma]! We can notice that all the Four fingers can not independently act and always need the assistance of the Thumb! Thus we have to infer that Paramatma is different from all others and superior to all others. We may wonder why the Lord Himself is publicizing that He is Purushottama, when others are supposed to publicize? We have failed to do so, and so the Lord had to take up that responsibility! We will now see sloka 1 of Chapter 15. Here we have to imagine a tree with roots up and the branches are on the ground [inverted tree]. Branches are having leaves, buds and fruits. Samsaram has to be imagined to be this tree. Since lord Brahma is in the top most of the worlds - in Satya loka-, the roots of creation, should be imagined to be at the top! In this samsaram tree, we find all non-living and living beings like animals, humans, Devas, etc., as branches. This tree is a peepal tree [Tamil arasamaram அரச மரம்]. He who understands this peepal or aswatta tree well, is considered to have understood Vedas properly. This is explained in the First sloka. Yes, by understanding this tree of samsaram, Vedas are properly understood. This tree has to be cut off, by using an axe, which is detachment or vairagyam! Once the tree is cut off, then we can reach Moksham! From Vedanta, we can infer that vairagyam is the axe to cut the samsaram tree! Upanishads clearly tell this and so it is necessary to understand the tree. Part of this concept is in First sloka and the balance is in the Second sloka. Now sloka 1 of Chapter 15:
XV. atha pañcadaśodhyāyaḥ. (puruṣottamayogaḥ)
śrībhagavān uvāca
ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyam
chandāṃsi yasya parṇāni yas taṃ veda sa vedavit 15.1
Ya = [he] who, tam = this [tree], veda = understands, sa = he, vedavit = understands Vedas. He who understands this tree of samsaram, has understood Vedas! Urdhva = high up, mulam = are roots, adha = below are, sakham = branches, asvattam = peepal tree. Peepal tree is regarded as the king of trees. Aswattam means never permanent. Avyayam = never decaying, prahu = so [people] say, chandamsi = Veda mantras or sentences, yasya = to this [tree], parnani = are leaves. Thus Veda sayings are all leaves of this tree! Person understanding this tree thus, is said to be knowing Vedas! Why Veda mantras are compared to leaves of this tree? When we see leaves we should understand Three things:
XV. atha pañcadaśodhyāyaḥ. (puruṣottamayogaḥ)
śrībhagavān uvāca
ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyam
chandāṃsi yasya parṇāni yas taṃ veda sa vedavit 15.1
Ya = [he] who, tam = this [tree], veda = understands, sa = he, vedavit = understands Vedas. He who understands this tree of samsaram, has understood Vedas! Urdhva = high up, mulam = are roots, adha = below are, sakham = branches, asvattam = peepal tree. Peepal tree is regarded as the king of trees. Aswattam means never permanent. Avyayam = never decaying, prahu = so [people] say, chandamsi = Veda mantras or sentences, yasya = to this [tree], parnani = are leaves. Thus Veda sayings are all leaves of this tree! Person understanding this tree thus, is said to be knowing Vedas! Why Veda mantras are compared to leaves of this tree? When we see leaves we should understand Three things:
- Leaves cover or obscure the tree.
- Leaves take energy from Sun and nourish the tree.
- Whithering of leaves indicate that the tree is dead.
BG 15.1
In the last sloka [27] in Chapter 14, the Lord said that to attain any of the Three - wealth, Kaivalyam or Vaikuntam - He was the only means. So it becomes necessary to explain Who the Lord was. This is explained in Chapter 15 and it is called Purushottama Vidya. The Lord is different from and superior to Chit and Achit. Chapter 15 can be taken as explanation of sloka 27 of Chapter 14. Another interpretation is that in Chapter 13, the Lord explained about body or Achit. In Chapter 14, He explained about atman or Chit. Therefore in Chapter 15, the Lord explains about Paramatman or Iswara, Who is the Lord of both Chit and Achit. Another way to look at, is that from Chapter 2 to Chapter 6, the Lord explained Karma yoga and Gyana yoga and indicated that they were the means to attain atman. From Chapter 7, the Lord explains Bhakti yoga to reach the Lord. In Chapter 15, Who the Lord was, is explained. We will today [7th April 2009] see the summary of Chapter as brought out by Swami Alavandar in his Gitarta Sangraha:
acinmi´sr¯at vi´suddh¯acca cetan¯at purus.ottamah. |
vy¯apan¯at bharan.¯at sv¯amy¯at anyah.pa˜ncada´soditah. 19
The Lord, Bhagavan, is Most Supreme and different from all. Purusha, purusha uttara and Purushottama are the gradings. Many are not even purusha or they are Achit. Among purusha [atman or Chit], there are varieties. But the Lord is the Most Supereme of all. Achin = body, misra = combined, people like us are in this Universe with these bodies combined. We are all Baddhatman. Visuddha = liberated, cetanat = atman. That is Muktatman. They are no longer in contact with the body. Purushottama = the Lord is Superior [to bhaddatman and muktatman]. Why? Because, vyapanat = pervade everywhere, without exception, bharanat = support all and everything, svamyat = possessor and controller of everything. The Lord is the Most supreme because He pervades all, supports all and owns all. This is told in Chapter 15.
acinmi´sr¯at vi´suddh¯acca cetan¯at purus.ottamah. |
vy¯apan¯at bharan.¯at sv¯amy¯at anyah.pa˜ncada´soditah. 19
The Lord, Bhagavan, is Most Supreme and different from all. Purusha, purusha uttara and Purushottama are the gradings. Many are not even purusha or they are Achit. Among purusha [atman or Chit], there are varieties. But the Lord is the Most Supereme of all. Achin = body, misra = combined, people like us are in this Universe with these bodies combined. We are all Baddhatman. Visuddha = liberated, cetanat = atman. That is Muktatman. They are no longer in contact with the body. Purushottama = the Lord is Superior [to bhaddatman and muktatman]. Why? Because, vyapanat = pervade everywhere, without exception, bharanat = support all and everything, svamyat = possessor and controller of everything. The Lord is the Most supreme because He pervades all, supports all and owns all. This is told in Chapter 15.
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