In the First pasuram [8.4.1], varkada aruvi yanai..[வார் கடா அருவி யானை...], Nammalwar praises the Lord Sri Krishna. He says the Lord killed the mountain like elephant and its mahout. Next, He finished the wrestlers. When other Kings tried to fight with the Lord, He killed all of them, and then He dragged Kamsa seated on the top of the building and killed him also! Where can we worship that Lord? Alwar says we can do it at Thirchengunnur Thiruchitraru! The quality exhibited by the Lord to Alwar, in this Kshetram is, 'mahamadhigal accham kettu amarum souryadigal chittatrile poikkum [மகாமதிகள் அச்சம்கேட்டு அமரும் சௌர்யாதிகள் சிட்டாற்றிலே பொய்க்கும்!]'. So says Swami Azhagiya Manavala Perumal Nayanar in his Acharya Hrudayam. The quality exhibited was souryam [சௌர்யம்]. He showed Alwar His valour, bravery and strength in this place. It is the capacity to fight and win anyone, without getting perturbed the least! Veeram means bravery with which one enters the army of the enemy. Souryam means without any fear, fragments everyone in the enemy camp. Parakramam means, doing all these without getting perturbed! The Lord showed souryam and other related qualities. For this the Lord showed His actions in Sri Krishnavatara! Seeing this quality, we are encouraged that by surrendering to Him, He would rescue us from our enemies also. Swami Nayanar says that while ordinary persons like us are worried about ourselves, noble persons [mahamadhigal மகாமதிகள்], like Perialwar, are afraid about the safety of the Lord. Swami Nayanar says that such noble persons also would be relieved by seeing the souryam of the Lord as Sri Krishna. Mahamadi also might indicate Vidura! The Lord Sri Krishna arrived at Vidura's house, while acting as the Messenger of Pandavas. When Vidura offered seat to the Lord, he checked the seat many times for its safety! He was even doubting his own sincerity, so that no harm should be done to the Lord! Even such people would be at peace knowing the souryam of the Lord! Alwar further says [8.4.6], that even the Lord does not know His qualities. Vedas and Vedantas also do not know His qualities! Now we will see sloka 13. The Lord has been telling about various objects and that they were all His belonging and were all under His control. This sloka is continuation of that concept:
gām āviśya ca bhūtāni dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ 15.13
Here He cites Two examples: one is Earth and the other is Moon. Both, He says, are His body or under His control. He says that having these as His body, He does these actions. Gam = earth, ca = also [ to emphasize among others], avisya = as body [of the Lord], bhutani = all living beings, dharayamy = are supported by, aham = Me [Sri Krishna]. All living beings of this Universe, are supported by the Lord. How? This is the main point to be noted. Ojas = His unlimited capacity [to support and sustain everything ]! The Lord with His boundless capacity is supporting every living and non-living entities in this Universe! Sarva = all, ausadi = all plants like trees, creepers, etc., pusnami = nurturing or nourishing [with water and other inputs], by, rasatmaka = amrut like essence, somo bhutva = in Moon. The Lord says that having the Moon, which has amrut like rays, as His body, He nurtures and nourishes every plant. Ojas means limitless capacity to support. Normally, we find one body supporting another. Usually, such supports do not allow the supported ones to go further. If there is a wall, we are prevented from going beyond that. A foundation does not allow the building it supports from going down below. We find almost everything is supported by Earth. But what is supporting Earth? It is floating as a planet, but supported by something to keep it in defined orbit. We say it is the interplanetary gravitational pull, which supports it in a orbit. The Lord says that He is exercising that force to support Earth in its orbit. Support need not be physical, unlike the way we observe in our life. Suppose there was a fire. It also prevents us from crossing it. We can say it is exercising a force to restrain us. So even such non-physical entity like heat, restrains from crossing it or, in other words, keeping at a place. This is what the Lord means when He says that He is supporting with His ojas, limitless capacity. Though we see Earth supporting all, the Lord supports all, and the Earth also! It is believed that Moon rays nourish plants. The Lord says that having Moon as His body, He nourishes all plants! Thus having Earth as His body, He supports all living beings; and, having Moon as His body, He nourishes all plants. The Lord tells that such is His boundless capacity. We now take leave of this Kshetram.
Thursday, April 23, 2009
BG 15.13
At present we are in Thiruchengunnur Thiruchutraru, one of the Malayala Divya desams. Since a branch of river Pampa is flowing as a small stream [Tamil siriya aaru சிறிய ஆறு], this place is called Thiruchitraru. Since it is near Chengunnur, this place is called Thiruchengunnur Thiruchitraru. The Lord is Sri Imaiyavarappan under Jagajyoti Vimanam. Pushkarini is Shanka theertham. Nammalwar has praised the Lord as Leader of Imaiyavar [Devas]. He also calls Him as 'ennappan [என்னப்பன்]', 'my leader'! He is like amrut to Alwar. The Lord is Leader of Devas, has all Devas as His body and gets all things done through the Devas. It does not mean that the Lord is too far away from Alwar and so he calls Him as his Leader also! Sthala puranam or the history of the place is important. It was mentioned that this place was reconsecrated by Yudhishtra. When he reconsecrated, the Lord had discus in left hand and conch in the right hand. But when the temple was reconsecrated again some 25 years back, the present idol with discus in right hand and conch in left hand was installed. We will now see sloka 12. In sloka 11, the Lord mentioned a concept. It was told that after performing saranagati at the Divine feet of the Lord, if one started Karma Yoga, it was successful and one attained atman sakshatkaram; but, without performing saranagati, if a person were to try Karma Yoga, he would not be successful to attain atman sakshatkaram, as his mind would not have been cleansed and so he would not have been able to differentiate soul from body. We should also remember His earlier statements that Bhaddha Jeevatman as also Mukta Jeevatman, were all His amsam [indispensable part]. We also saw that when atman reached its true nature of Muktatman or Parishuddha atman stage, no Sun nor Moon nor any fire was needed to illuminate such atman. Such atman was swayam prakasam or self luminescent! Now in this sloka the Lord is about to tell, that like Bhaddha and Mukta atman were His amsam, similarly, the brightness of Sun, Moon and Fire were also His belonging or in His control. We had earlier seen that there are so many things in this Universe. To see these, Sun, Moon and fire help in dispelling darkness. It was earlier mentioned that Sun or Moon or fire, themselves do not give us the knowledge about things we see. Only the Gyana of atman is able to recognize all articles we see. Then what was the use of Sun or Moon or fire? They merely help in removing the impediments like darkness, so that atman is able to recognize the item we see. That is the brightness in Sun, Moon, Fire and other luminescent objects dispel darkness. So it is the brightness of these objects help us to recognize what we see. We have to appreciate that the brightness of Sun, Moon and fire, have different usage! Sun's brightness is useful to grow all organisms, to get rains, etc. But Moon's brightness is not meant for these usages. We can not even dry our clothes in Moon shine as we do in Sun shine! Moon's brightness is cooling. Fire also has brightness and is hot like Sun's. But we can not dry our clothes in fire! But fire is useful to cook. Sun's or Moon's brightness can not do this function of fire! Thus though all are bright, the brightness from each, has unique functions. The Lord says that the brightness of each such luminescent objects, is in His control. Sun or Moon or fire has the brightness because of His blessings. Now to sloka 12:
yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam 15.12
Viddhi = understand, tat teja = that brightness or luminous capacity is, mamakam = in My [Sri Krishna's] control. Mamakam means 'Mine- Sri Krishna's' or with 'My [Sri Krishna's]' blessings. Which brightness? Yad = that, adityagatam = Sun's, tejo = brightness, which, akilam = everywhere, jagad = in this World, bhasayate = illuminates. The brightness of the Sun, which illumintes everything and everywhere. Yad = that [brightness], chandramasi = of the Moon, yad = that [brightness of], agnau = fire. Thus brightness of Sun, Moon and fire are there because of His blessings or they are all in His control. 'Na tatra sooryo bhasi, na chandra tharakam, ....', neither the Sun nor the Moon nor the stars, lightning, nor fire, do not shine in His presence. They reflect a fraction of the brightness of the Lord. All luminous objects in the Universe, get their brightness from Him. This is to be understood that Sun or Moon, get their capacity in accordance with the papa/punya of the karmas performed by them. We see an aura of brightness, in some Yogis. This is due to His blessings. Thus the capacity of Sun or Moon, to be bright to dispel darkness and for other functions, is because of the blessings and control of the Lord. Thus all atman including bhaddha and mukta, all achit and all objects like the Sun, having special capacity, are all, without any exception, His belonging, and at His control and receive His blessings.
ANNOUNCEMENT: A month back it was mentioned that the conclusion of this Gita lecture serial was proposed to be done at the very place where Gita and Sri Vishnu Sahasranamam were born -KURUKSHETRA! At that time, after about Six months from now, it was proposed to explain the most important sloka in Gita, 'sarvadharman parityascha mamekam charanam vraja...'. At one go, it has been intended to visit all places connected with Sri Krishna. Pancha Dwaraka, Kurukshetra, Brindavan, Mathura, Gokulam, etc., are to be visited between 1st and 15th Ocotber, 2009. It is also proposed to study connected puranic tales in respective places. Those willing to participate in this grand tour should contact:
KINCHITKARAM TRUST,
6, BHIMASENA GARDEN STREET,
MYLAPORE, CHENNAI - 600004,
TAMILNADU,
INDIA.
PHONE: (91) 44 2499 2728.
yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam 15.12
Viddhi = understand, tat teja = that brightness or luminous capacity is, mamakam = in My [Sri Krishna's] control. Mamakam means 'Mine- Sri Krishna's' or with 'My [Sri Krishna's]' blessings. Which brightness? Yad = that, adityagatam = Sun's, tejo = brightness, which, akilam = everywhere, jagad = in this World, bhasayate = illuminates. The brightness of the Sun, which illumintes everything and everywhere. Yad = that [brightness], chandramasi = of the Moon, yad = that [brightness of], agnau = fire. Thus brightness of Sun, Moon and fire are there because of His blessings or they are all in His control. 'Na tatra sooryo bhasi, na chandra tharakam, ....', neither the Sun nor the Moon nor the stars, lightning, nor fire, do not shine in His presence. They reflect a fraction of the brightness of the Lord. All luminous objects in the Universe, get their brightness from Him. This is to be understood that Sun or Moon, get their capacity in accordance with the papa/punya of the karmas performed by them. We see an aura of brightness, in some Yogis. This is due to His blessings. Thus the capacity of Sun or Moon, to be bright to dispel darkness and for other functions, is because of the blessings and control of the Lord. Thus all atman including bhaddha and mukta, all achit and all objects like the Sun, having special capacity, are all, without any exception, His belonging, and at His control and receive His blessings.
ANNOUNCEMENT: A month back it was mentioned that the conclusion of this Gita lecture serial was proposed to be done at the very place where Gita and Sri Vishnu Sahasranamam were born -KURUKSHETRA! At that time, after about Six months from now, it was proposed to explain the most important sloka in Gita, 'sarvadharman parityascha mamekam charanam vraja...'. At one go, it has been intended to visit all places connected with Sri Krishna. Pancha Dwaraka, Kurukshetra, Brindavan, Mathura, Gokulam, etc., are to be visited between 1st and 15th Ocotber, 2009. It is also proposed to study connected puranic tales in respective places. Those willing to participate in this grand tour should contact:
KINCHITKARAM TRUST,
6, BHIMASENA GARDEN STREET,
MYLAPORE, CHENNAI - 600004,
TAMILNADU,
INDIA.
PHONE: (91) 44 2499 2728.
Tuesday, April 21, 2009
BG 15.12
At present we are in Thiruchitraru Divyadesam, praised by Alwar as Thiruchhengunnur Thiruchhitraru [திருச் செங்குன்றூர் திருச் சிற்றாறு]. The Lord is Sri Imaiyavarappan [ஸ்ரீ இமையவர் அப்பன்] and Sri Thayar is Sri Senkamalavalli Nacchiyar [ஸ்ரீ செங்கமலவல்லி நாச்சியார்]. Theertham is Shanka Theertham and vimanam is Jagajyoti Vimanam. The place has beautiful surroundings.
As we enter the temple, we are welcomed by Shanka Theertham. The Lord here has conch in the right hand and discus in the left hand. He is 'Appan [அப்பன்]' or Leader of all Imaiyavar [இமையவர்]', that is Nityasuris. Though the Lord's image is black, His mind is lofty to grant anything to anyone praying. A branch stream of river Pampa, flows near this temple and so this place is known as Chitraru [சிற்றாறு]. It is near Chenganur and so it is Chengunnur. Nammalwar has praised this place in 7.4, with 11 pasurams. In those pasurams, Alwar mentions killing of Kamsa, wrestlers Chanura and Mushtika, elephant Kuvalayapeetam, etc. This is also another temple reconsecrated by Yudhishtra of Pandavas. Yudhishtra uttered a lie, which helped in killing Dronacharya by Dhrushtadyumna. With this guilt in mind Yudhishtra was worshiping the Lord in each temple. When he came to this place, he learnt that the Lord was granting devotees His blessings and so with a belief that he would also be blessed, he meditated here and got his sins washed off. He did many services to this temple. We will now see sloka 11 of Chapter 15. In sloka 10, the Lord told that an atman resides in a body, even then none saw the atman different from body; atman departed from a body, then also difference was not perceived; even when atman experienced various senses with the organs of a body, none differentiated atman from body. Because, all these people see with their physical eyes [Tamil oonakkan ஊனக்கண்] and not with their intellectual eyes [gyana chashu ज्ञान चक्षु ஞானக் கண்]. Only the person with intellectual eyes, realizes atman is different from body. Now, in sloka 11, an important concept is being told by the Lord. He who surrenders to the Lord [शरणागति சரணாகதி], and then starts Karma yoga is able to attain atman sakshatkaram, and is victorious. Without such saranagati or ultimate surrender, if one begins Karma Yoga, one will never be successful. Because he is not pure in his mind. With unclear mind, he is unable to differentiate atman from body. Hence, he never attains atman prapti or atman sakshatkaram. This is the substance of sloka 11:
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11
Yogina = those beginning to practice Karma yoga, yatanta = making efforts. We have to bring in another qualification, not explicitly mentioned in the sloka, that those making efforts to practice Karma Yoga, after saranagati or surrender [to the Lord]. This is necessary, because in the next line of this sloka, a person is taking effort to perform Karma Yoga, without saranagati. In the First line it is implied that after surrendering at the Divine feet of Sri Krishna, these people get vairagyam and Gyana, and then they take efforts to begin Karma Yoga. Enam pasyanti = [they] see this, atmany avasthitam = residing [in a body] atman. These people see atman in a body, not as the body itself, but different from body. They are able to see, because they are performing Karma Yoga, which has become possible because mind is pure. Their mind is serene and pure, because, they had surrendered to the Lord. The First line therefore, conveys that those people who perform saranagati at His feet, have purified mind and are able to perform Karma Yoga and so are able to see atman different from the body, in which it is residing. As we were studying this First line, suddenly, there was hurricane and rain in this place. Clouds resemble the Lord's image! He showers mercy, while rain showers water. Rain reduces the ambient heat; He is capable of reducing our sufferings in samsaram. By falling at His divine feet, a person trying to practice Karma Yoga is successful. What is the status of those who do not surrender, but try to practice Karma Yoga? This is explained in the Second line of the sloka. Yatantopy = even if they are trying. Here the Lord is going to conclude this statement that even if they try, they would not be successful in atman sakshatkaram. Therefore, it becomes necessary to make the difference in the two lines of the sloka, by assuming that one is with saranagati and the other is without saranagati. Beacause in one line the Lord says that by trying, thay see and in the next line He says that by trying they never see. By adding the word 'py' [= even], in the next line, we have to infer that some condition is hidden. This is clear when we assume that those trying after saranagati, are able to see; and those not adopting saranagati, even if they tried, do not see. Akrtatmana = their mind [not purified, by saranagati], enam = this [atman different from body], na pasyanti = do not see, acetasa = [because, their mind has] no strength. This strength to see atman by inner [intellectual] eyes [Tamil உட்கண்] is necessary, to differentiate atman from body. Everyone has the inner eyes, but it is covered by dust. So, vision is unclear. To drive away our ignorance, we need to have purity in mind. This pure mind is necessary to have strength to realize atman and body are different. To get the pure mind we have to surrender to the Lord. Thus, he who performs saranagati at the Divine feet of Lord Sri Krishna, is victorious in his attempts to practice Karma Yoga. We saw earlier in sloka 4, 'tameva cadyam purusham prapadye - surrender unto the feet of the Lord Sriman Narayana, the Origin of everything'. The Lord said this was necessary to get vairagyam or devoid of attachment to materialistic desires. Vairagyam is necessary to cross the Three qualities and samsaram. How saranagati reaches us to vairagyam? Saranagati at His feet, gives us pure mind. Pure mind gives the strength to see the difference between body and soul. If that is so, will not saranagati directly yield Moksham? Yes, certainly, saranagati will yield any result for which it is performed. The saranagati mentioned in this sloka was not for obtaining Moksham; but to make our mind pure and give strength to try practicing Karma Yoga and finally attain atman sakshatkaram. But if one does not like to do all these or he has no patience or capacity to perform all these, then he performs saranagati in a different way. This is explained in the end of Chapter 18, which is enshrined in the Rahasyatraya [Three secrets] by Poorvacharyas. Saranagati will yield anything, including Moksham. Saranagati for Moksham means surrendering at His Divine feet of the Lord, as the means and to reach Him, as the end result [purushartam]. At present, we are trying to reach the Lord by other means - Karma Yoga for atman sakshatkaram and Bhakti Yoga for Paramatman sakshatkaram. To be successful in Karma Yoga and Bhakti Yoga, we surrender unto Him. Thus, saranagati is the basic foundation, on which we build various stages like Karma Yoga and Bhakti Yoga and then reach Him. Why all these troubles? Why not perform saranagati, and directly reach Him? The path of Alwars is that only. They never performed saranagati to get other means, by which they could get Moksham. They performed saranagati to directly yield Moksham. For this we have to wait for some more lectures. At present we should remember that by performing saranagati at Sri Krishna's Divine feet, our minds are purified. This enables us to get the capacity to see atman different from body and get atman sakshatkaram.
As we enter the temple, we are welcomed by Shanka Theertham. The Lord here has conch in the right hand and discus in the left hand. He is 'Appan [அப்பன்]' or Leader of all Imaiyavar [இமையவர்]', that is Nityasuris. Though the Lord's image is black, His mind is lofty to grant anything to anyone praying. A branch stream of river Pampa, flows near this temple and so this place is known as Chitraru [சிற்றாறு]. It is near Chenganur and so it is Chengunnur. Nammalwar has praised this place in 7.4, with 11 pasurams. In those pasurams, Alwar mentions killing of Kamsa, wrestlers Chanura and Mushtika, elephant Kuvalayapeetam, etc. This is also another temple reconsecrated by Yudhishtra of Pandavas. Yudhishtra uttered a lie, which helped in killing Dronacharya by Dhrushtadyumna. With this guilt in mind Yudhishtra was worshiping the Lord in each temple. When he came to this place, he learnt that the Lord was granting devotees His blessings and so with a belief that he would also be blessed, he meditated here and got his sins washed off. He did many services to this temple. We will now see sloka 11 of Chapter 15. In sloka 10, the Lord told that an atman resides in a body, even then none saw the atman different from body; atman departed from a body, then also difference was not perceived; even when atman experienced various senses with the organs of a body, none differentiated atman from body. Because, all these people see with their physical eyes [Tamil oonakkan ஊனக்கண்] and not with their intellectual eyes [gyana chashu ज्ञान चक्षु ஞானக் கண்]. Only the person with intellectual eyes, realizes atman is different from body. Now, in sloka 11, an important concept is being told by the Lord. He who surrenders to the Lord [शरणागति சரணாகதி], and then starts Karma yoga is able to attain atman sakshatkaram, and is victorious. Without such saranagati or ultimate surrender, if one begins Karma Yoga, one will never be successful. Because he is not pure in his mind. With unclear mind, he is unable to differentiate atman from body. Hence, he never attains atman prapti or atman sakshatkaram. This is the substance of sloka 11:
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11
Yogina = those beginning to practice Karma yoga, yatanta = making efforts. We have to bring in another qualification, not explicitly mentioned in the sloka, that those making efforts to practice Karma Yoga, after saranagati or surrender [to the Lord]. This is necessary, because in the next line of this sloka, a person is taking effort to perform Karma Yoga, without saranagati. In the First line it is implied that after surrendering at the Divine feet of Sri Krishna, these people get vairagyam and Gyana, and then they take efforts to begin Karma Yoga. Enam pasyanti = [they] see this, atmany avasthitam = residing [in a body] atman. These people see atman in a body, not as the body itself, but different from body. They are able to see, because they are performing Karma Yoga, which has become possible because mind is pure. Their mind is serene and pure, because, they had surrendered to the Lord. The First line therefore, conveys that those people who perform saranagati at His feet, have purified mind and are able to perform Karma Yoga and so are able to see atman different from the body, in which it is residing. As we were studying this First line, suddenly, there was hurricane and rain in this place. Clouds resemble the Lord's image! He showers mercy, while rain showers water. Rain reduces the ambient heat; He is capable of reducing our sufferings in samsaram. By falling at His divine feet, a person trying to practice Karma Yoga is successful. What is the status of those who do not surrender, but try to practice Karma Yoga? This is explained in the Second line of the sloka. Yatantopy = even if they are trying. Here the Lord is going to conclude this statement that even if they try, they would not be successful in atman sakshatkaram. Therefore, it becomes necessary to make the difference in the two lines of the sloka, by assuming that one is with saranagati and the other is without saranagati. Beacause in one line the Lord says that by trying, thay see and in the next line He says that by trying they never see. By adding the word 'py' [= even], in the next line, we have to infer that some condition is hidden. This is clear when we assume that those trying after saranagati, are able to see; and those not adopting saranagati, even if they tried, do not see. Akrtatmana = their mind [not purified, by saranagati], enam = this [atman different from body], na pasyanti = do not see, acetasa = [because, their mind has] no strength. This strength to see atman by inner [intellectual] eyes [Tamil உட்கண்] is necessary, to differentiate atman from body. Everyone has the inner eyes, but it is covered by dust. So, vision is unclear. To drive away our ignorance, we need to have purity in mind. This pure mind is necessary to have strength to realize atman and body are different. To get the pure mind we have to surrender to the Lord. Thus, he who performs saranagati at the Divine feet of Lord Sri Krishna, is victorious in his attempts to practice Karma Yoga. We saw earlier in sloka 4, 'tameva cadyam purusham prapadye - surrender unto the feet of the Lord Sriman Narayana, the Origin of everything'. The Lord said this was necessary to get vairagyam or devoid of attachment to materialistic desires. Vairagyam is necessary to cross the Three qualities and samsaram. How saranagati reaches us to vairagyam? Saranagati at His feet, gives us pure mind. Pure mind gives the strength to see the difference between body and soul. If that is so, will not saranagati directly yield Moksham? Yes, certainly, saranagati will yield any result for which it is performed. The saranagati mentioned in this sloka was not for obtaining Moksham; but to make our mind pure and give strength to try practicing Karma Yoga and finally attain atman sakshatkaram. But if one does not like to do all these or he has no patience or capacity to perform all these, then he performs saranagati in a different way. This is explained in the end of Chapter 18, which is enshrined in the Rahasyatraya [Three secrets] by Poorvacharyas. Saranagati will yield anything, including Moksham. Saranagati for Moksham means surrendering at His Divine feet of the Lord, as the means and to reach Him, as the end result [purushartam]. At present, we are trying to reach the Lord by other means - Karma Yoga for atman sakshatkaram and Bhakti Yoga for Paramatman sakshatkaram. To be successful in Karma Yoga and Bhakti Yoga, we surrender unto Him. Thus, saranagati is the basic foundation, on which we build various stages like Karma Yoga and Bhakti Yoga and then reach Him. Why all these troubles? Why not perform saranagati, and directly reach Him? The path of Alwars is that only. They never performed saranagati to get other means, by which they could get Moksham. They performed saranagati to directly yield Moksham. For this we have to wait for some more lectures. At present we should remember that by performing saranagati at Sri Krishna's Divine feet, our minds are purified. This enables us to get the capacity to see atman different from body and get atman sakshatkaram.
BG 15.11
In Thiruvaranvilai, Lord Sri Thirukkuralappan and Sri Padmasani Thayar are gracing. Nammalwar composed 11 pasurams in praise of the Lord here. It was mentioned that the auspicious quality exhibited to Alwar by the Lord was Ananda Vrutthi. Seeing the Lord happily gracing with His Consorts and devotees, one might not aspire to go to Vaikuntam and might prefer to stay here itself! Alwar says that after eliminating all papas from him and when he was readying to go to Vaikuntam, he changed his mind and decided to stay here itself and be happy with the Lord of this Kshetram! Why such intimate relationship between the Lord and Alwar developed here? He answers this query in another pasuram [7.10.5]. He says great devotees like Valmiki, Vyasa, Parashara, and others had assembled at Thiruvaranvilai to worship the Lord! They were waiting to say a few words in praise of the Lord! But Alwar, junior among all, was standing at the fag end of the line of great devotees. Lord Thirukkuralappan along with Sri Thayar looked at the assembly of these great devotees. When Valmiki started to recite Srimad Ramayana, Parashara, Vishnu Purana and Veda Vysa, Mahabharata, the Lord gestured all to stop! He beckoned at Alwar and asked him to come to the front and recite Thiruvaimozhi! The Lord expressed His eagerness to listen to Alwar. We can imagine the great and special love and affection the Lord had for Alwar. Alwar says that he was immersed in great happiness, and says 'palaradiyar munbaruliya [பலரடியார் முன்பருளிய]'. While commenting on this pasuram, Swami Nampillai recalls an episode in Srimad Ramayana. Sri Rama is in Kishkinda with King Sugriva. In front of them are great personalities like Jambavan, Angadha, Mainda, Dwividan, Nalan, Neelan, etc., standing to carry out the orders of the King to serve Sri Rama. Hanuman is standing at one corner as a simple Vanara. At that time Sri Rama beckoned Hanuman and handed over His ring, on which His name was engraved, and asked him to hand over the ring to Sri Sita after finding Her! The happiness of Hanuman was so much as Alwar had in Thiruvaranvilai! Or, this pasuram can be used in another incident in Swami Ramanuja's life. Swami Koorattalwan, whose 1000th birth anniverasry was celebrated recently, was a humble servant of Swami Ramanuja. He had eliminated 'mukkurumbu முக்குறும்பு' - the Three ego in life [great family, great living and great education]. Chola King at that time was intolerent of Vaishnavism and was demolishing many Vishnu temples. Swami Ramanuja was afraid that the King might harm Srirangam temple also. To protect Srirangam, Swami Ramanuja approached his Acharya, Swami Periya Nambi and requested to sprinkle sanctified [by speacial mantras] powder around the temple so that no harm could cross the powder line! Swami Periya Nambi agreed and assured that by doing so none could cause any problem to the temple; but he needed some one sincere enough to carry the powder bag behind him and sprinkle it as ordered by him. He stipulated that the person must be totally detached in materialistic desires. Swami Ramanuja had Swami Koorattalwan in his mind, but left the choice to Swami Periya Nambi,who chose instantly Swami Koorattalwan, when a galaxy of great disciples of Swami Ramanuja, like Swami Mudaliyandan, Vaduga Nambi, Kidambi Aacchan, Vangipuratthu Nambi, Somasiyandan, Engal Azhvan, Arulala Perumal Emperumanar, etc., were all waiting to carry out any order! Swami Koorattalwan had the same happiness Alwar had in Thiruvaranvilai. Similarly, when a great number of people were ready to chant Thiruvaimozhi and lecture commentary, Lord Sri Ranganatha chose Vishadavak Sikamani Swami Manavala Mamunigal! The Lord was eager to listen to Swami Manavala Mamunigal, lecturing on Eedu, commentary on Thiruvaimozhi! Swami Manavala Mamunigal lectured for one year in front of the Lord. His happiness was akin to Nammalwar's in Thiruvaranvilai! In 7.10.10, Alwar says that his mind was focussed only on the Lord here and his mind, action and words were all in service of the Lord! Now we will see sloka 10. We should remember the quality exhibited by the Lord, ananda vrutti. It is happiness and only happiness here! We may get happiness elsewhere also, but satisfaction can be got here only! Sloka 10:
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10
An atman is, gunanvitam = is always associated with the three qualities [satvam, rajas and tamas]. Ukramantam = [such an atman] departing [from one body], sthitam vapi = [or] residing [in a body], bhunjanam va = [or] experiencing [all materials from a body]. An atman in a body, associated with the Three qualities might be enjoying through sense organs, or residing or might be about to leave a body. We see these stages of atman; and Yogis also see. But the seeing is different. We see with our physical eyes, while Yogis see with the 'eyes' of Gyana. Vimudha = [not differentiating body and soul] great fools, nanupasyanti = do not see. These fools do not see that the difference after an atman had departed the body, the body which conversed and was active till yesterday, was no longer active. Only a person who knows atman and body are different, is able to see this difference. In the space we see millions of virus and bacteria are there. We do not see them with our eyes. Atma of these virus and bacteria are smaller, and so are never visible to us. Paramatma is further minute and is residing inside atman. An ignorant or Agyani, never knows the difference between atman and body. So he never sees the atman residing or departing a body. Physial blindness can be tolerated, but not this blindness of ignorance! With physical blindness one does not see body, but may be 'seeing' atman. An intellectually 'blind' person on the other hand, might be seeing bodies but not the atman! Those without viveka or the rational knowledge of understanding body and soul are different, are fools. These persons do not 'see' that atman is using the body to experience, atman is residing in a body and atman departing body. Jananacaksusa = [those] with Gyana 'eyes', pasyanti = 'see'. We verify death by holding a thread before the person's nostrild and see whether the thread is moving or not; but Yogis are able to conclude just by looking at the body, whether soul is in or departed. To achieve this skill, we should develop Yoga. Once this skill is reached, we will know why a person behaves in a particular way. Yogi knows an atman as atman and it has no image or name. Person who understands the true nature of atman, will never differentiate between atman. We will now take leave of this Kshetram.
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10
An atman is, gunanvitam = is always associated with the three qualities [satvam, rajas and tamas]. Ukramantam = [such an atman] departing [from one body], sthitam vapi = [or] residing [in a body], bhunjanam va = [or] experiencing [all materials from a body]. An atman in a body, associated with the Three qualities might be enjoying through sense organs, or residing or might be about to leave a body. We see these stages of atman; and Yogis also see. But the seeing is different. We see with our physical eyes, while Yogis see with the 'eyes' of Gyana. Vimudha = [not differentiating body and soul] great fools, nanupasyanti = do not see. These fools do not see that the difference after an atman had departed the body, the body which conversed and was active till yesterday, was no longer active. Only a person who knows atman and body are different, is able to see this difference. In the space we see millions of virus and bacteria are there. We do not see them with our eyes. Atma of these virus and bacteria are smaller, and so are never visible to us. Paramatma is further minute and is residing inside atman. An ignorant or Agyani, never knows the difference between atman and body. So he never sees the atman residing or departing a body. Physial blindness can be tolerated, but not this blindness of ignorance! With physical blindness one does not see body, but may be 'seeing' atman. An intellectually 'blind' person on the other hand, might be seeing bodies but not the atman! Those without viveka or the rational knowledge of understanding body and soul are different, are fools. These persons do not 'see' that atman is using the body to experience, atman is residing in a body and atman departing body. Jananacaksusa = [those] with Gyana 'eyes', pasyanti = 'see'. We verify death by holding a thread before the person's nostrild and see whether the thread is moving or not; but Yogis are able to conclude just by looking at the body, whether soul is in or departed. To achieve this skill, we should develop Yoga. Once this skill is reached, we will know why a person behaves in a particular way. Yogi knows an atman as atman and it has no image or name. Person who understands the true nature of atman, will never differentiate between atman. We will now take leave of this Kshetram.
Sunday, April 19, 2009
BG 15.10
Sri Krishna preached Gita; Sri Krishna also listened to Sri Vjshnu Saharanamam, which speaks about His glory. But during both incidents, Sri Rukmini was not present. It is a deficiency. In Srimad Ramayana, Sri Rama listened to Ramayana sung by Lava and Kusha; then also, Sri Sita was not present. To make up this deficiency, the Lord arrived at Thiruvaranvilai [திருவாறன்விளை]. [Since we missed the last lecture, we could have missed details about this temple. Some details are available at http://www.trsiyengar.com/id255.shtml, http://www.srivaishnavam.com/divyadesam108/malai_trip.htm#THIRUVARANVILAI:, http://www.srivari.com/malayalatirupathigal/thiruvaranvilai.htm]
Nammalwar says that the Lord graced this place, along with Sri Sridevi and Sri Bhudevi, to listen to the hymns in praise of Him. The auspicious quality, which the Lord exhibited to Nammalwar was Ananda vrutthi [ஆனந்த வ்ருத்தி]. It is said 'pravana chittharai paratva vimukamaakkum [ப்ரவண சித்தரை பரத்வ விமுகமாக்கும்]'. That is the devotees of the Lord here would not even desire to reach Vaikuntam; but be happy worshiping the Lord here alone! This type of desire is induced by the Lord. Like an Emperor in Durbar, the Lord is happy here with His Consorts and devotees! Alwar saw this happiness of the Lord here and participated in that happiness. The Lord was eager to listen to Alwar's pasurams [7.10.1 to 7.10.11] and Alwar was equally eager to sing before the Lord! Arjuna came to this Kshetram and enquired about thw glory of this place. He learnt that lord Brahma came here and meditated to regain the Vedas lost to Madhu and Kaitapa. He also learnt that Veda Vyasa had come here and worshiped the Lord here. That is why the pushkarini is called Veda Vyasa Pushkarini. Therefore, Arjuna decided that he would also meditate here to wash off his sins here. Arjuna felt guilty that he had killed Karna against rules [yuddha dharma]. Earlier we saw that Bhima washed off his guilt, of haveing abetted in killing of Dronacharya, in Kuttanadu Thiruppuliyur. When Karna was fighting with Arjuna, Karna's chariot wheels got stuck in the mud, and while Karna was engaged in correcting the wheels, Arjuna on the advice of Sri Krishna killed Karna. With that guilt, Arjuna came here and served the Lord to his heart's content and attained peace. The Lord is also gracing happily, and so He was able to bless Arjuna with happiness. From this place, we will now see today's [20th April 2009] lecture on sloka 9 of Chapter 15. Earlier Sri Krishna told that a jeevatma was bound in a body. He also explained that even such a bonded soul was His amsam [indispensable part]. He also mentioned how this atman goes from one body to another. It is like a worm shifting from one leaf or grass to another leaf or grass. It will grip the first leaf with its hind part and move the front part to the next leaf and cling to the new leaf. Then it will loosen its grip on the previous leaf and shift the entire body to the new leaf. Like a worm shifting from one leaf to another, an atman leaves one body and gets bonded in another body. Like a breeze taking with it the fragrance of the flower, this atman takes with it, in microscopic form, all the past karmas, sense organs and mind and gets into the new body. In sloka 9, the Lord tells how the atman devotes itself in each sense organ:
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9
Visayan upasevate = experiences matter. That is atman experiences senses like seeing with eyes, smelling with nose, tasting with tongue, listening with ears, feeling with body or skin, touching with hands, walking with legs, thinking with mind, etc. Can atman remain without doing these? No, atman has to perform all these; but atman should see or hear, what is good for it. We can see the large balipeetam in this temple. The dwajasthambam here is very tall. That also should be seen. All the pillars of the mandapam are gold plated and present a grand view. That also has to be seen. The Lord is gracing like an Emperor in Durbar. We can see the beautiful carvings on pillars and walls. Going around the temple we see the characteristic slopy roof of the temple. The Lord is called Sri ThirukKuralappan [ஸ்ரீ திருக்குறளப்பன்]. Thus eyes are meant to view the Lord; ears should listen to the history of Sri Vamana; nose meant to smell the fragrance of tulasi offered to the Lord; tongue and mouth to taste prasadams; feet to go round His temple; hands to perform pooja to Him. But unfortunately, atman uses these organs for materialistic pleasures. Srotram = organ for hearing, ears, caksu = organ for seeing, eyes, sparsanam = organ for feeling touch, skin on the body, rasanam = organ for tasting, tongue, ghranam = organ for smelling, nose, eva ca = only with [these organs], adhistaya = experiences. That is only with the aid of these organs, atman, experiences various senses. Image, food, music, etc., are the objects and are experienced by atman with those organs. Manas ca = also mind, the leader of all organs. With all these organs and mind, atman experiences. Atman has all the knowledge. Its knowledge is channelised through mind and reaches the organs. Atman's knowledge of sight, is used via eyes. Its hearing knowledge is via ears, and so on. The knowledge of sight through eyes, sees the object and understands the object. Sound waves are understood with ears, etc. Atman with its knowledge makes mind to think. Thus atman experiences all materials, using all these organs. Why the Lord is mentioning these? In slokas 7 and 8, we saw two concepts. In sloka 7, He mentioned that though, even a bhaddhatma was His amsam, due to past Karma, that atman was bonded inside a body; but after liberating from Three qualities, attains Parisuddha Atma swaroopam. In sloka 8, the Lord mentioned what were all carried by atman when transfering from one body to another. In sloka 9, the Lord tells that having entered a body, with aid of organs, atman experiences various senses. This experience itself is because of Karma. Instead of directly saying so, we can deduce that because of our past Karma we get a body, which could be human or animal, or anything else. Having entered the body atman experiences all the materials. What is not understood by most of us, is that atman experiences what is apt to that body. If atman is in human body, it would try to experience all activities and enjoyments apt to human body! A man wants to listen to music and so atman in human body likes to listen to music. Man wants to eat rice and so atman experiences the taste of rice, when residing in human body. Atman in a cow's body would like to taste grass and not rice! If we think deeply, we will find that atman as such does not eat nor listen. But atman desires to experience these senses peculiar to the body in which it is residing. Unless we remove the thought that atman is body, this desire for materilas can not be avoided. If atman thinks it is cow, it desires to eat grass. If atman thinks it is man, it desires to eat rice! If atman thinks it is atman and not the body in which it is residing, then materalistic desires will not be there. Sri Krishna thus tells that atman desires to experience materials, suiting the body in which atman is resident.
Nammalwar says that the Lord graced this place, along with Sri Sridevi and Sri Bhudevi, to listen to the hymns in praise of Him. The auspicious quality, which the Lord exhibited to Nammalwar was Ananda vrutthi [ஆனந்த வ்ருத்தி]. It is said 'pravana chittharai paratva vimukamaakkum [ப்ரவண சித்தரை பரத்வ விமுகமாக்கும்]'. That is the devotees of the Lord here would not even desire to reach Vaikuntam; but be happy worshiping the Lord here alone! This type of desire is induced by the Lord. Like an Emperor in Durbar, the Lord is happy here with His Consorts and devotees! Alwar saw this happiness of the Lord here and participated in that happiness. The Lord was eager to listen to Alwar's pasurams [7.10.1 to 7.10.11] and Alwar was equally eager to sing before the Lord! Arjuna came to this Kshetram and enquired about thw glory of this place. He learnt that lord Brahma came here and meditated to regain the Vedas lost to Madhu and Kaitapa. He also learnt that Veda Vyasa had come here and worshiped the Lord here. That is why the pushkarini is called Veda Vyasa Pushkarini. Therefore, Arjuna decided that he would also meditate here to wash off his sins here. Arjuna felt guilty that he had killed Karna against rules [yuddha dharma]. Earlier we saw that Bhima washed off his guilt, of haveing abetted in killing of Dronacharya, in Kuttanadu Thiruppuliyur. When Karna was fighting with Arjuna, Karna's chariot wheels got stuck in the mud, and while Karna was engaged in correcting the wheels, Arjuna on the advice of Sri Krishna killed Karna. With that guilt, Arjuna came here and served the Lord to his heart's content and attained peace. The Lord is also gracing happily, and so He was able to bless Arjuna with happiness. From this place, we will now see today's [20th April 2009] lecture on sloka 9 of Chapter 15. Earlier Sri Krishna told that a jeevatma was bound in a body. He also explained that even such a bonded soul was His amsam [indispensable part]. He also mentioned how this atman goes from one body to another. It is like a worm shifting from one leaf or grass to another leaf or grass. It will grip the first leaf with its hind part and move the front part to the next leaf and cling to the new leaf. Then it will loosen its grip on the previous leaf and shift the entire body to the new leaf. Like a worm shifting from one leaf to another, an atman leaves one body and gets bonded in another body. Like a breeze taking with it the fragrance of the flower, this atman takes with it, in microscopic form, all the past karmas, sense organs and mind and gets into the new body. In sloka 9, the Lord tells how the atman devotes itself in each sense organ:
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9
Visayan upasevate = experiences matter. That is atman experiences senses like seeing with eyes, smelling with nose, tasting with tongue, listening with ears, feeling with body or skin, touching with hands, walking with legs, thinking with mind, etc. Can atman remain without doing these? No, atman has to perform all these; but atman should see or hear, what is good for it. We can see the large balipeetam in this temple. The dwajasthambam here is very tall. That also should be seen. All the pillars of the mandapam are gold plated and present a grand view. That also has to be seen. The Lord is gracing like an Emperor in Durbar. We can see the beautiful carvings on pillars and walls. Going around the temple we see the characteristic slopy roof of the temple. The Lord is called Sri ThirukKuralappan [ஸ்ரீ திருக்குறளப்பன்]. Thus eyes are meant to view the Lord; ears should listen to the history of Sri Vamana; nose meant to smell the fragrance of tulasi offered to the Lord; tongue and mouth to taste prasadams; feet to go round His temple; hands to perform pooja to Him. But unfortunately, atman uses these organs for materialistic pleasures. Srotram = organ for hearing, ears, caksu = organ for seeing, eyes, sparsanam = organ for feeling touch, skin on the body, rasanam = organ for tasting, tongue, ghranam = organ for smelling, nose, eva ca = only with [these organs], adhistaya = experiences. That is only with the aid of these organs, atman, experiences various senses. Image, food, music, etc., are the objects and are experienced by atman with those organs. Manas ca = also mind, the leader of all organs. With all these organs and mind, atman experiences. Atman has all the knowledge. Its knowledge is channelised through mind and reaches the organs. Atman's knowledge of sight, is used via eyes. Its hearing knowledge is via ears, and so on. The knowledge of sight through eyes, sees the object and understands the object. Sound waves are understood with ears, etc. Atman with its knowledge makes mind to think. Thus atman experiences all materials, using all these organs. Why the Lord is mentioning these? In slokas 7 and 8, we saw two concepts. In sloka 7, He mentioned that though, even a bhaddhatma was His amsam, due to past Karma, that atman was bonded inside a body; but after liberating from Three qualities, attains Parisuddha Atma swaroopam. In sloka 8, the Lord mentioned what were all carried by atman when transfering from one body to another. In sloka 9, the Lord tells that having entered a body, with aid of organs, atman experiences various senses. This experience itself is because of Karma. Instead of directly saying so, we can deduce that because of our past Karma we get a body, which could be human or animal, or anything else. Having entered the body atman experiences all the materials. What is not understood by most of us, is that atman experiences what is apt to that body. If atman is in human body, it would try to experience all activities and enjoyments apt to human body! A man wants to listen to music and so atman in human body likes to listen to music. Man wants to eat rice and so atman experiences the taste of rice, when residing in human body. Atman in a cow's body would like to taste grass and not rice! If we think deeply, we will find that atman as such does not eat nor listen. But atman desires to experience these senses peculiar to the body in which it is residing. Unless we remove the thought that atman is body, this desire for materilas can not be avoided. If atman thinks it is cow, it desires to eat grass. If atman thinks it is man, it desires to eat rice! If atman thinks it is atman and not the body in which it is residing, then materalistic desires will not be there. Sri Krishna thus tells that atman desires to experience materials, suiting the body in which atman is resident.
Thursday, April 16, 2009
BG 15.9
Due to some problem in Cable operator equipment or cable, there was no transmission of programs and so deeply regret that today [17th April 2009] I could not listen to Gita lecture. To maintain continuity, however, sloka 8 is reproduced from the web.
śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt 15.8
śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt 15.8
Wednesday, April 15, 2009
BG 15.8
In Acharya Hrudayam, Swami Nayanar says that whenever Alwar is in great devotion, he assumes female form to sing in praise of the Lord. As mentioned earlier, while in female form, Alwar assumes any of the Three roles - heroine, heroine's mother or heroine's friend. As heroine's friend, Alwar has composed only Three decades of pasurams. In these pasurams, on glance, a meaning will reveal. But a deeper study will reveal another meaning, which is termed swapadesam. When atman is to be united with the Lord, Alwar assumes the role of a friend. When it is atman's duty to serve the Lord, Alwar would assume the role of mother. When the atman has to somehow attain the Lord, Alwar assumes the role of the sweetheart. In the pasurams on Thirupuliyur, Alwar, as the sweetheart's friend, joins Alwar with the Lord. The mother of the heroine is making arrangements to get her daughter married elsewhere. To thwart those efforts, the 'friend' tells the mother that the 'heroine' Parankusa Nayaki, has symptoms of already having got married. Alarmed mother asks for symptoms. The 'friend' says that 'she' was able to smell the fragrance of thulasi leaves, worn by Sri Mayappiran [8.9.10]! Alwar says that this kshetram is like 'tilak' for South! Here the quality revealed by the Lord is Nayaka Lakshanam. The Lord is like a lotus placed on coral mountain! These pasurams are literary treasure and one has to enjoy studying these one by one! Now we proceed to sloka 7. In sloka 6, the Lord mentioned that Parisuddha Atma swaroopam is an 'amsam' of the Lord. What is an amsam? If we have a fruit in our palm, it can not be called an amsam as we can still be recognized without fruit. Whereas, a cloth is made of threads. Thread is considered as an amsam of the cloth. If threads are removed cloth does not exist. But in Paramatman, all atman are amsam of Him. We can not remove atman from Him, though atman and Paramatman are different entities. Each atman is indispensable part of the Lord. The Lord is the Leader of all atman. In sloka 6, it was told that the atman is self luminescent and does not need external aids to see. If so, why all atman are not glowing? Why should only Madman and Nityatman be happy? Why bhaddhatman suffer? Why they are not happy like Muktas and Nityas? It is summer now and the Sun is shining brightly. All places are well illuminated and there is no exception. But in atman, why some are suffering and others are enjoying? This is answered by the Lord in sloka 7:
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7
mamaaiva = My [Sri Krishna's] alone, amsam = parts, jivaloke = this leela vibhuti of Universe, jivabhuta = all living beings, sanatana = from an ancient time. But they are all bound by Karma in Leela vibhuti. Mana = mind, indriya = organs, act in the way they are. Once this Karma bondage is removed, then they would also enjoy the Lord. Their sufferings are due to Karma and unless they come out of it, they will have to suffer.
We now take leave of this Kshetram.
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7
mamaaiva = My [Sri Krishna's] alone, amsam = parts, jivaloke = this leela vibhuti of Universe, jivabhuta = all living beings, sanatana = from an ancient time. But they are all bound by Karma in Leela vibhuti. Mana = mind, indriya = organs, act in the way they are. Once this Karma bondage is removed, then they would also enjoy the Lord. Their sufferings are due to Karma and unless they come out of it, they will have to suffer.
We now take leave of this Kshetram.
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