BG 13.28

We see the Lord mounted on Garuda and nearby, is an elephant in a pond, at the sannidhi of Sri Gajendra Varada. Thirumangai Alwar describes this in a pasuram. The Alwar in every pasuram on Thiruallikkeni, says 'I saw, I saw [கண்டேன், கண்டேன்]'. In a pond with many fishes, the elephant entered to pluck a lotus and offer it to the Lord. But a crocodile in the pond grabbed elephant's leg and elephant could not come ashore. This struggle lasted for Thousands of years, in Devas' calendar! Crocodile was slowly gaining strength, and the elephant started sinking with only the tip of trunk or proboscis was just above the water surface. Earlier, the elephant thought it could fight the crocodile alone. Then its herd tried to help in vain. At the last moment, the elephant cried for help from the Lord. It cried and appealed to the Prime Cause to help. Crocodile was a cursed Deva and to get rid of the curse, it had to cling to the feet of a devotee. Alwar wonders that when great persons like lord Brahma meditate for thousands of years, the Lord did not appear, but graced for a mere call of an elephant! The Lord was in Vaikuntam. The moment He heard the call of the elephant, He took leave of none, nor decorated Himself properly to go out, nor made any preparations, and swiftly mounted on Garuda and arrived at lightning speed at the pond. Very humorously it is told that when His Consorts and Vishvaksena, enquired as to where the Lord was heading so fast, He wanted to reply them that gajam [elephant] was in distress. They heard only the syllable 'ga' and when He uttered the next syllable 'jam', He was at the pond! All His ornaments and garlands were misplaced in the speed! Today's [13th February 2009] lecture is from Sri Varadaraja Perumal sannidhi. Here brahmotsavam festival is celebrated in Vaikasi [வைகாசி], as in Kanchipuram. The Lord graces the devotees, from various vahanams. We may be able to understand the speed with which He rescued the elephant, by watching the Lord in procession along with Ubhaya Nacchiyaars!



Seeing the Lord rescuing an elephant, some sages thought that they should also allow themselves to be grabbed by a crocodile in a pond and call Him! The Lord arriving on the shore of the pond, merely touched His discus, which instantly tore the crocodile to pieces and rescued the elephant. We see such a great Gajendra Varada. We will now seek the blessings of the Lord and see sloka 27:

samam sarveshu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati

"One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees."

Ya pasyati = [he] who sees, sa pasyati = he sees. It should be understood here that he who sees it in this way, sees the truth. We have to see in the angle, that which is to be seen. That is called as seeing here. Such a person sees that atman is different from body. How he has to see? is being told by the Lord. Sarveshu = in all or every, bhutesu = living beings, tishtantam = established, parameswaram = the supreme leader [as told earlier this word denotes jeevatman and not the usual Lord, as atman rules any body. Atman is superior to body, organs and mind]. Samam = equal [in all living beings]. This person regards all atman in all living beings, is same. There is no difference among atman in various living beings. Even though there are infinite atman, their nature and appearance [swabhava and swaroopa स्वाभाव, स्वरूप] are the same. How is it possible? An atman in an elephant's body does what an elephant does; and in human body, it behaves like any human being! Then how atman can be same? An atman resides in a body due to Karma, and undergoes the change appropriate to that body. But if we can see atman separately from the body, then all atman are identical. We can see variety of cows, each having different color and size. But the milk yielded by all of them, are identically, white in color! Similarly, though each atman is residing in different bodies, atman remains identical in all living beings. Atman is seen different only when seen with a body; but if we can see it different and separate from a body, it is same in all living beings. By such separation, one understands that the body differs from living being to living being, it is destroyable, it is commanded by atman, it is supported by atman, etc. That person understands atman is the commander, supporter, everlasting, identical in all living beings, etc. This knowledge is vivekam. But a doubt may arise that along with body, atman also is destroyed after death. To answer this we have to see our own growth from childhood. We were born as infants, then small boy or girl, then youth, then middle aged and then old person. In the old age, we think of our childhood days and feel we are not able to be active like that. We see here that while body has changed from youth to old age, atman represented by 'I' in everyone of us, remains the same! This 'I' does not change with time, like the body has changed! So atman inside does not undergo changes. Similarly, after death, atman enters another body and remains the same. Vinasyatsu = in destroyable [body], avinasyantam = everlasting [atman], he who sees in the right perception, sees the truth. Thus everlasting atman is inside destroyable body. In variety of bodies the atman is same without any difference. Our Karma has bonded these two and so we are under an illusion. Anyone going to Ganges on pilgrimage, brings Ganges water. It is considered sacred. Whether Ganges water is brought in copper vessel or silver pot or in golden pot, its sanctity does not vary from vessel to vessel. Atman is like Ganges water. Its characteristic remains same in every body it is resident.

BG 13.27

Today's [12th February 2009] lecture is from the sannidhi of Sri Thelliyasingam [ஸ்ரீ தெள்ளிய சிங்கம்]. Sri Venkatakrishna graces in standing pose, while Sri Thelliyasingam aka Sri Azhagiyasingam Perumal graces the devotees in the seated pose. Sri Narasimha emerged from a pillar, to make true the statement of the child devotee Prahalada. Sage Atri meditated here and desired to see the Lord as Sri Narasimha. To fulfill his desire, the Lord is gracing as Sri Yoga Narasimha. Sri Moolavar is seated in the Yoga style, with both legs folded, Two upper arms holding discus and conch and the lower Two arms placed on His knees. Though the Lord appeared with anger, His devotees admire the great beauty in Him. The images of the Lord in all sannidhis in this temple, are sculpted at the entrance here. We can see Sri Rama along with Sri Sita and Lakshmana. Next we see Sri Moolavar, Sri Parthasarathy. In between we can see Sri Yoga Narasimha. On the left we can see Sri Gajendra Varada, Who rushed with speed to rescue. We can see some of the festivals graced by Sri Azhagiya Singar! Hiranyakasipu was angry that his son Prahalada was chanting the name of the Lord in the place of learning and blasted a pillar in angry! Sri Narasimha emerged from that pillar. This happened long ago. But we are fortunate to worship Sri Narasimha in Thiruallikkeni! On the First day of the Brahmotsavam festival, the Lord appears as Sri Dharmadi Deva, with Dharma as the Peetham.

In the evening the Lord appears with flute under Punnai tree. On Second day the Lord mounts Adisesha and graces.

In the evening the Lord appears mounted on lion! Lion on lion!! Next day is the eagerly awaited Garuda seva.


In the evening the Lord graces on Hamsa or Swan vahanam. Once, when lord Brahma lost Vedas, the Lord again brought Vedas and preached, in the form of Hamsa. On Fourth day it is Soorya prabhai.



In the Eleventh Chapter, we saw that the Lord appeared with dazzling brightness, equivalent of Thousands of Suns shining! In the evening the Lord appears in Chandra Prabhai. While Sun is hot, Chandra or Moon cools and likewise the Lord cools off our heat. Both these Soorya and Chandra Prabhais, signify that the Lord Sri Narasimha is unapproachable like the hot Sun, to Hiranyakasipu; and, kindly graces devotees like Prahalada, like Moon! On Fifth day the Lord is in the guise of a Damsel - Nacchiyar Thirukkolam!

In the evening the Lord graces on the shoulders of Hanuman. Hanuman is known as Siriya Thiruvadi [சிறிய திருவடி]. On Sixth day the Lord graces from Thanga [gold] chapparam.



Chapparam is a chariot without canopy. Right hand is in abhaya mudra while left arm is welcoming in the ahvahana mudra. That day, evening the Lord graces, mounted on elephant. Though lion and elephant are enemies, here the Lord Sri Narasimha is on an elephant! On Seventh day the Lord graces from the World famous Ther [தேர்] or Grand Chariot! It is pulled by large number of devotees. On Eighth day the Lord comes in a Pallakku in procession.


Next the Lord is mounted ona horse. The Lord jumps and leaps to rescue us. On Ninth day the Lord arrives in Aalum pallakku.

In the evening the Lord graces from Punyakoti vimanam.


With His blessings now we will see sloka 26:

yavat sanjayate kincit
sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat
tad viddhi bharatarsabha

"O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field."

Bharatarishabha = Bull of Bharata dynasty [Arjuna], tad viddhi = understand this. Sri Krishna tells Arjuna that atman is imprisoned in a body due to past Karma. The Lord wants atman to be viewed separately from the body. Why we are unable to see atman separately? We are easily confused that atman and body are same. This confusion is in great scholars also. Why so? It is replied in this sloka. Both - soul and body- are bonded intimately. It is like fastening two things tightly and with many knots. One can not easily separate them! Atman and body are bonded by rope Karma, tightly! First we should understand that our atman and body are bonded, we have to loosen the bond and then view both separately. Yavat = whichever, sattvam = living being, sanjayate = is born [and dies]. Stavara - jangama = [living beings are] stationary and movable. Kshetra = body, kshetrajna = atman, samyogat = bondage. How these two are bonded? In the womb of a mother, body slowly graces and an atman is bonded inside. How this atman entered this body? It is because of Karma. We have to realize that atman and body are different; but this knowledge is hidden by Karma. Bondage of these two results in birth; and separation, in death. Karma prevents atman going straight to Moksham, on separation.

BG 13.26

The Lord Sri Krishna, as the Cowherd, using Arjuna as the calf, milked Upanishads as cow, has given us the milk, Bhagavad Gita. We have been enjoying this Gitamrutam for the past about Two years. We are at present at the sannidhi of Sri Parthasarathy, Who preached Gita. Sri Moolavar is Sri Venkatakrishna and Sri Utsavar is Sri Parthasarathy. We now worship Sri Moolavar.

A very grand majestic appearance! His Divine feet are firmly placed on the Sesha peetam. Like He stood firmly in Kurukshetra war and brought victory to Arjuna, He should firmly stand in our minds and bring us victory in our struggle in samsaram! The Lord stands with Two arms only, as prayed by King Sumati to Lord Sri Venkatesa of Tirumala to appear as Sri Parthasarathy with just Two hands! He is holding conch in the right hand and left arm is in dana mudra, offering His divine feet to the devotees. The conch thundered with sound and created fear among the enemies. In the beginning of Gita we saw that the Lord blew His conch Panchajanya [பாஞ்சஜந்யம்], and hearing the sound, the sons of Dhridarashtra were frightened. In His waist He is wearing 'oddiyanam [ஒட்டியாணம் - golden belt]'. On the left of this belt is the long sword. Also is fixed on the belt is a dagger. We can worship Sri Mahalakshmi on His right chest. He is wearing the long salagrama garland. On His face we can simultaneously see majesty, anger, compassion, wonder and the kindeness to preach Gita to Arjuna. Like Sri Venkatesa has refined camphor [pacchai karpooram பச்சை கற்ப்பூரம்] on His chin, the Lord here also has refined camphor. The Lord displays moustache, not seen on the Lord in other places! Perhaps, to threaten the enemies in the war, He appeared like this! He displays bright oordvapundram [thiruman திருமண்], guaranteeing uplift of devotees. The eyes shower mercy. His lips form a smile and at the same time are about to open and deliver Divine words! Yes, after all these are the lips which spoke 700 slokas in 18 Chapters! He is wearing a tall Crown, with ear shields. Are they to decorate the ears or shoulders or the curly hair? On His right is Sri Rukmini Thayar, with right hand down and left arm holding a lotus. She graces as the Match to the Lord. Further to His right is Sri Balarama, elder brother of the Lord. To His left is Satyaki [ஸாத்யகி], the charioteer of the Lord. Next is Sri Pradyumna, Son of the Lord. Next to Pradyumna is Sri Aniruddha, the Grand son of the Lord. It is a full family appearance and so we can also worship with family and get His blessings! Sri Utsavar Sri Parthasarathy graces in many forms in the festivals. On the First day of Pagalpatthu, the Lord appears as Sri Venkata Krishna. As told earlier, sage Atreya brought an idol given to him by his master Veda Vyasa. Both he and King Sumati, worshiped that idol as Sri Venkata Krishna. On second day, the Lord appears as Sri Venugopala, with flute in His hands. On the Third day, the Lord appears as dancer on the serpent Kalinga! He danced on the hoods of this poisonous snake and drove Kalinga out of river Yamuna. On Fourth day, the Lord appears as Sri Chakravarti Thirumagan [Sri Rama ஸ்ரீ சக்கரவர்த்தி திருமகன்]. Sri Rama demonstrated all the preachings of Gita. On the Fifth day, the Lord appears as the mischievous Boy of Gokulam, stealing butter and curd! On Sixth day He appears as Sri Paramapada Natha, as in Vaikuntam. Here the Lord is seated with one leg folded and other stretched and with Four arms. On Seventh day, the Lord appears as Sri Krishna killing Bakasura, the demon in the form of a wild crane! This demonstrates that the Lord will rescue us from the evils of ego, anger, passion, etc. On the Eighth day, the Lord appears as Sri Pattabi Rama, the Crowned King of Ayodya! On His left Sri Thayar graces as Sri Sita. On the 9th day, the Lord appears as Sri Murali Krishna. Earlier He was playing the flute standing and now He plays seated, on the low branch of a tree! On the Tenth day, the Lord appears as a Beautiful Woman in Nacchiyar Thirukkolam! With white silk saree, the Lord graces seated! In this guise, the eyes are full of mercy; while as Sri Parthasarathy, His eyes blow out anger seeing the enemies of His devotees. In the Irappatthu part of the festival, on the second day, the Lord again appears as Sri Venugopala! Difference being, He is accompanied by cows! On sixth day, He appears as Sri Venkatesa of Tirumala! On Seventh day, the Lord wears mutthangi, a robe of pearls.



On this day Nammalwar appears in the guise of a woman - nacchiyar thirukkolam for Nammalwar. On Eighth day, the Lord appears as Sri Rajamannar, like He is in Mannargudi!



He is holding a whip in one hand and appears as Sri Rajagopala! On the Ninth day, the Lord appears as Sri Govardhana Giridhari! He lifted Govardana hill and protected people for Seven days from the fury of Indra! On the Tenth day, Nammalwar reaches the Divine feet of the Lord - Azhvar Moksham [ஆழ்வார் மோக்ஷம்]. In Thiruvaimozhi mandapam, Alwar is placed at the feet of the Lord and is covered by Thulasi leaves. Afterwards, the Lord releases the Alwar for our benefit. On the final day - Eleventh day- it is Iyarpa [இயற்ப்பா] day and the Lord appears in a long coat! Thus the Lord attracts devotees!

BG 13.25

When the Lord rescues us, He does not do it alone but along with His Consort, Sri Mahalakshmi. Tradition is to first worship Sri Thayar, in any Divya desam. Sri Thayar helps us in pardoning our mistakes, reducing the Lord's displeasure on our actions and joins us with the Lord. Today's [10th February 2009] lecture is from the sannidhi of Sri Vedavalli Thayar, in Sri Parthasarathy temple in Thiruallikkeni, one of the Kshetrams of Thondai Mandalam. Once, when Sri Thayar and the Lord were in Thiruparkadal [Milk Ocean], there was a dispute among Them, and Sri Thayar left the place. She came to the Earth and decided to reach the Lord from Brindaranya Kshetram. Sage Brighu was meditating here and She appeared as his foster Daughter! The sage brought Her up as Sri Vedavalli. The Lord also appeared as Sri Ranganatha and married Her. Sri Ranganatha is Sri Mannatha or Sri Ennai Aludai Appan. Thirumangai Alwar presented 10 pasurams on Thiruallikkeni, in his Periya Thirumozhi. In the second pasuram, vedatthai vedatthin suvaippayani [வேதத்தை வேதத்தின் சுவைப் பயனை...], the Alwar mentions the name Ennai Aludai Appan [என்னை ஆளுடை அப்பன்]. Mannatha is the Sanskrit equivalent of this name. It was Sri Thayar, Who told that the Lord was Her Ruler [ஆளுடை அப்பன்], and so the Lord got the name Ennai Aludai Appan. This Divine marriage is celebrated as a festival in a grand manner.



Every Masi sukla paksha dwadasi day, this Divine marriage is celebrated as per Vedic rituals. Every item in such marriages like stepping on griding stone [அம்மி மிதித்தல்], look for Arudati star [அருந்ததி பார்த்தல்], walking seven steps together [சப்தபதி], etc., are all enacted perfectly. It is a sight from which we can learn how Vedic marriages are to be celebrated. Besides, Sri Thayar also graces in the Navaratri festival. She graces the devotees from the Thiruvaimozhi mandapam. Ninth day of this festival is entirely dedicated to Sri Lakshmi. All these incidents are piously read in the Pallava festival in Panguni month, as Stala Purana. The last day of this festival is Panguni Utthiram [பங்குனி உத்திரம்]. On that day Kalyanotsavam is celebrated. Thus on Two days this Divine marriage is celebrated. We should note that Sri Vedavalli Thayar is the Consort of the Lord as Sri Ranganatha; and Sri Rukmini is the Consort of the Lord as Sri Venkata Krishnan. With Her blessings we will now proceed to sloka 25. We have to remember that the Lord told about viveka gyana [analyzing knowledge]. That is to understand atman is separate and different from body. Sri Krishna has been telling about the methods to view atman and body as separate entities. We had already seen that, by such analysis and understanding, atman is different from body, we avoid further rebirths. This is attained by those who have mastered Karma yoga and Gyana yoga and such knowledge is fully matured. Others who have not succeeded in mastering these yoga, but who are practicing Karma yoga and/or Gyana yoga, slowly practice the mind and are able to ascend and understand that atman is different from body. Now sloka 25:

anye tv evam ajanantah
srutvanyebhya upasate
te ’pi catitaranty eva
mrityum shruti-parayanah

"Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death."

Shruti-parayana = determined in listening. This sloka is for people like us, who have not started Karma yoga nor we are in the midst of Gyana yoga and never in the stage where we have reached the advanced and matured Karma yoga and Gyana yoga stage of Yogam. So what is the course for those who do not possess any of these? We have to begin from some point. That is listening to kind words of elders and scholars. Their teachings and advices should flow through our ears and touch our heart and brain, so that we could practice them. Thus the basic need is to listen to noble words of great persons. Such listening, slowly purifies the mind by removing sins and the person gets transformed to get involved in Karma yoga and reach the stage to understand atman is different from body. Anye tu = others, ajananta = ignorant of perfroming, evam = these [Karma yoga and Gyana yoga mentioned in the previous sloka], anyebhya = from others [Acharyas, Scholars and noble persons], srutva = listening well, upasate = devote [in atman]. Te = they, shruti-parayana = deeply interested in listening, api = even, mrityum = this samsaram [of living in this Universe], atitaranty eva = are not crossing? So, even those who are interested in listening to great people's advices and teachings, cross this samsaram or rebirth cycle. Thus the Lord tells that even those who do not have any knowledge of Karma or Gyana yoga, can find a method to cross this samsaram, by listening to scholars. Purpose of this sloka is to emphasize listening to others, always. We should be enthusiastic to listen to the good words of scholars. So many holy lectures are being arranged at so amny places. These are happening for a very long time. What are those people, gathered in Thousands, going to achieve? Answer is in this sloka. We have to set apart some time in our busy schedule, to listen to noble scholars. Wherever there are lectures about the Lord and His devotees, we should ensure that those words are heard. Nammalwar says that he has got the Lord established in his heart, through his ears - meaning, he has been listening to the words spoken about the Lord. It is no wonder that Thiruvalluvar says that of all the wealth, wealth of hearing is the best [செல்வத்துட் செல்வம் செவிச் செல்வம்..தலை]. We should prostrate to great devotees and seek their advice. Even when we are incapable of doing anything, if we constantly listen to scholars, our mind will be refined. If we listen to bad words we are likely to follow bad practices. Thus even those, unfit to practice any yoga, listen to Acharyas and get reformed. Vibheeshana adviced Ravana, but in vain. We can say that we are surrounded by good things, if we get opportunities to listen to the words of good people. It is therefore, requested that wherever good things about the Lord and His devotees are being lectured, we should try to listen to those words. Just like the food we eat, is processed and digested, without our efforts, even during our sleep, good words listened to will without our knowledge, perform good things for us and make us to cross samsaram. Shruti also means Vedas and so interest in Vedas is also prescribed; and, appropriately, we are facing Sri Vedavalli Thayar!

BG 13.24

We have already seen how Peyalwar and Thirumazhisai Alwar had sung in praise of the Lord of Thiruallikkeni. Thirumangai Alwar has praised the Lord of all sannidhis, in Ten songs. We are entering gopuram and reach the dazzling, tall Dwajasthambam. On one side we can see Thiruvaimozhi mandapam. The Lord listens to a century each of Thiruvaimozhi, everyday, on all the ten days of Irappatthu [இராப்பத்து], here only. Adyayana utsavam is the main festival. The Lord listens to all the 4000 verses of Nalayira Divya Prabhandam, in every Divya desam, in the 21 day festival. Sri Parthasarathy also listens to all the pasurams, surrounded by all Alwars. In the first 10 days during Pagal patthu [பகல் பத்து], the Lord listens to the First 1000 verses and Thirumangai Alwar's Periya Thirumozhi [பெரிய திருமொழி], consisting of 1000 verses. After this, is the Vaikunta Ekadasi, eagerly witnessed by lakhs of devotees in Srirangam and in Thiruallikkeni. During recording of this lecture, we also witnessed the Lord emerging out of Paramapada vasal or Vaikunta vasal [பரமபத வாசல், வைகுண்ட்ட வாசல்].


Then, Thiruvaimozhi is started. On Vaikunta Ekadasi day, the Lord is in Thiruvaimozhi mandapam, under Punyakoti vimanam. All devotees worship the Lord, Whose beauty is beyond description. The Lord graces with the scars of Bhishma's arrows which struck Him in the Mahabharata war. The right hand is showing abhaya - never fear; as it was Sri Gitacharya, in reality, advised Arjuna not to worry. While the Lord in other Kshetrams may have to tell besides showing abhaya mudra, it was Sri Parthasarathy , Who actually said to Arjuna never to be afraid. In the left hand the Lord is holding a small stick, to drive the cattle and horses. Already we saw that Sri Ranganatha was the Lord of this Kshetram. Sri Moolavar is called Sri Venkatakrishnan [ஸ்ரீ வேங்கட கிருஷ்ணன்]. He is large and stands majestically in the garbhagruha, with moustache. Sri Utsavar is called Sri Parthasarathy. This Kshetram is connected with Tirumala. King Sumati, once went to Tirumala. He prayed to Lord that He should grace the King with a form other than the One in which The Lord graced with Four arms, with one arm pointing to His divine feet, one arm on His lap and the other two arms holding discus and conch. The Lord usually graces as desired by His devotees. The Kong desired to see Lord Sri Venkatesa with just Two arms as a Chariot Driver, Sri Parthasarathy! The Lord conveyed to the King that each Kshetram had an unique appearance of the Lord, and it would not be proper to change that; and so, the King should go to Brindaranya Kshetram, which was already praised by sage Sanatkumara and sage Narada, and where Thulasi plants and Kairavini pushkarini were there. If the King meditated there, the Lord would appear as desired by him. Getting this message from the Lord Sri Venkatesa, the King straight away came here and meditated. Once a disciple of sage Veda Vyasa, asked his master as to which place was best suited for him to meditate. Veda Vysaa suggested this place and handed over an idol to his disciple to establish and worship at Brindaranya Kshetram. That idol only is being worshiped by all of us even now! Sri Moolavar is what is described in Purana. This idol has the Lord gracing with right arm holding conch and left arm in dhana mudra. First, a hut like temple was built; but later on, the Lord by His will power, has made it into a very large temple. When the disciple established the idol, same time King Sumati came here and worshiped. The King was conveyed a message by the Lord of the Seven Hills that He was the same, the idol he was worshiping! That is how the Lord got the name Sri Venkata Krishnan. We will now see sloka 24. We saw the Lord mentioned about viveka to Arjuna. Viveka is analyzing and viewing atman and body as Two separate entities. Such a person, who analyzes, though living in this world, is never reborn. In sloka 24, the Lord tells how to develop viveka. To analyze and view atman separately, is not easy. It is not external to us. Atman also is too minute to be percieved physically. If atman is separated from body, it tantamounts to death! Then, how to separate atman and view? The Lord prescribes ways and means to view atman separated from body! By practicing yoga, atman and body could be seen separately. We see so amny objects in this world; but we never realize that the Lord is dwelling in all of them. The skill to view the Lord is possessed by yogis! Prahalada was able to see and declare the presence of the Lord in the pillar. We see sugarcane, but do we see sugar in that? By some process sugar is seen by us. Similarly, by practicing yoga, it is possible to see atman separately. Here the Lord mentions two ways. One is the superior Yoga, which has been attained by the full maturing of well practiced Karma yoga and Gyana yoga. Suppose Karma and Gyana yoga have not been fully practiced and have not matured; we have just started Karma yoga and Gyana yoga; even then, by starting Karma yoga and Gyana yoga, slowly one could analyze and view atman. This is the second method. Thus in this sloka, the Lord tells the First method in the first line. That is when Karma yoga and Gyana yoga are fully practiced and matured. In the second line, the Lord gives out the second method, when even those in the initial stages of Karma and Gyana yoga, need not feel despair, and they can also view atman, by slowly practicing Gyana and Karma yoga. Now, sloka 24:

dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare

"Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires."

Pasyanti = [they] see. That is they view atman and body as separate entities by analyzing power. Here Three words atmani, atmanam and atmana are mentioned. Each has to be interpreted differently. In atmani, atma means body. Atmani = in the body, atmanam = atman or soul, atmana = by mind. Thus body, jeevatman and mind are to be understood by these three words. Its meaning changes with context. So, soul which is in body has to be viewed separately. How? Dhyanena pasyanti = by meditation, seen. This Dyanam comes after full practcing of Karma yoga and Gyana yoga. This person is superior to those practicing of Karma and Gyana yoga. These people see the atman in body, by mind in meditation. This meditation is not possible for ordinary persons like us. When we sit in meditation, within a few minutes it is disturbed; because our Krama yoga and Gyana yoga have not matured. Continuous practice of Karma yoga and Gyana yoga, would have removed the impuritues of the mind, which, then would be pure. Only a pure mind can involve in Dyanam. We have to continuously perform our prescribed duties. This would enable impurities to be removed from the mind, and yoga slowly matures. That condition would make one to analyze and see atman separately. Atman is still in the body; and, only when it is in the body one could attempt to practice yoga! In this very earth, where we are living we can see atman separately. He sees by his purified mind in meditation. This is the First method explained in the First line of the sloka. Anye = [but] others, those not fully practiced Karma and Gyana yoga, sankyena-yogena = by Gyana yoga [sankya means buddhi and so sankya yoga means yoga attained by intellect, that is Gyana yoga], karma-yogena = in Karmayoga, capare = attain. This is the same expalined in Chapters 2, 3 and 4, where we had dealt with Gyana yoga, which is inherent in Karma yoga. Karma yoga means performing our prescribed duties without any attachment or for any result. It is done by one without the conscience that one is doing. So by Karma yoga and by subsequent Gyana yoga and by a few with Karma yoga and Gyana yoga fully practiced and matured, view the atman in the body, analyzed as separate from body, and realize atman. This is what Sri Krishna tells Arjuna in this sloka.

BG 13.23

We had already visited Thirumazhisai, birth place of Thirumazhisai Alwar. He had come to Thiruallikkeni and worshiped Sri Parthasarathy Perumal. Though Sri Parthasarathy is popular, the Deity of this Kshetram is Sri Ranganatha, also known as Sri Mannatha [ஸ்ரீ மன்னாதன் ] and Sri Enna Aludai Appan [ஸ்ரீ என்னை ஆளுடை அப்பன்]. In a single pasuram, Alwar praises Thiruallikkeni and Sri Ennai Aludai Appan. He had come here, meditated and praised the Lord. We will worship the Alwar. He appears with folded hands and with the Lord in his mind. Peyalwar was his Acharya. According to history, Peyalwar taught him all and converted him to be an excellent Srivaishnava. A Ten day festival is celebrated for Thirumazhisai Alwar. On the last day - satthumurai , offerings are prepared and first offered to Peyalwar and then offered to Thirumazhisai Alwar, as prasadam of Peyalwar. We worshiped Peyalwar outside and then worship Thirumazhisai Alwar, here. While praising the Lord, this Alwar says that the Lord is reclining on the Five hooded snake bed! Since Sri Parthasarathy is in standing pose, the Alwar saw Sri Ranganatha on snake bed! He asks whether the Lord needed rest after measuring the Universe with His Divine feet, and after walking all over the Country in Sri Ramavatar? The Lord's feet is so smooth and soft, that the Alwar feels, the Lord needed rest. Sri Moolavar, Sri Ranganatha, is with Four arms, but with no weapons! Even the usual conch and discus are not held by Him. Right upper arm is used as rest for the head and left upper arm is lifted up. Lower arms are on His body. It appears He is relaxing after a strenuous feat! Snake bed has all the characteristics of proper bed: whiteness, softness, coolness, scent and largeness. On the satthumurai day of the festival, Sri Varada, graces the sannidhi. Sri Varada's sannidhi is adjacent to the Alwar's sannidhi. It is the birth day of the Alwar -Thai Makam [தை மகம் ]. We will now proceed to next sloka, 23. A jeevatman is bonded inside a body. But how is that atman going to realize that atman and body are different? This is answered in slokas from 23 to 36. from now on we are going to see viveka: [विवेक: விவேகம் or பகுத்தறிவு]. Viveka means analysing and understanding. We analyze and understand. Swami Alavandar in his Gitarta sangraha, has summarized the aspects covered by Chapter 13. Deha swaroopam - body's real nature, atma apti hetu - means like the Twenty qualities, to reach or visualize atman, atma vicodanam - understanding atman and realizing the same, reason why atman is imprisoned in a body [this we had seen very recently: inherent qulaities of satvam- rajas -tamas in the body, consequent pleasures and pains, and atman, desiring to experience them, resides in a body. Once bonded, atman can not retrace the path; so, what should be done after atman is bonded in a body? Atman should try to avoid further birth in future. For this first, it should be understood that atman is different from body. If this difference is not understood, then body will be misunderstood as atman, and pleasures of body will be thought as happiness for atman. All those which cause sufferings to body, will not be done, thinking they are bad for atman. This way neither kaivalyam nor atman reaching Vaikuntam, will ever be attempted. Therefore, viveka gyana - analysing knowledge is needed. That is to clearly understand, atman is different from body. The Lord tells from sloka 23, to view atman and body as separate entities. By having this point of view or looking from this angle only, we will be able to differentiate atman and body. Otherwise, we are likely to assume that body and soul are one and same. Actually, this analysis is starting from next sloka. In sloka 23, the Lord gives the advantage of such analysed knowledge. It is like telling the advantages of any endeavour we are to take up, so that we will be enthusiastc. So, the Lord tells that by differentiating atman and body, we will know the advantage of no more rebirths. Sufferings of the cycle of rebirths could be avoided. By realizing atman, liberation or Moksham is attained. Arjuna is encouraged to have this analytical approach. Now, sloka 23:

ya evam vetti purusham
prakritim ca gunaih saha
sarvatha vartamano ’pi
na sa bhuyo ’bhijayate

"One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position."

The Lord tells that he who understands these, even if he [atman] is in a body, and experiencing pleasures and pains, would never have rebirths. Evam = this, purusham = atman, vetti = is understood [of its nature], prakrutim = [and] prakruti [its Five great elements and the body made of them]. Earlier the Lord told the body as Kshetram or cultivable land, and atman which realizes so is Kshetragya. Gunai saha = the Three qualities of satvam, rajas and tamas. That is atman's nature, body's nature and the body associated Three qualities are to be understood. Such a person, sarvatha vartamano'pi = even if residing in a body always, sa = such a person [jeevatman], na bhuya = never again, abhijayate = will have birth. That is he attains atma prapti and is never born again. Understanding atman means, it is superior to body, atomic in size, embodiment of Gyana, embodiment of happiness, experiences happiness in itself, etc. Such a great atman, why should he be bonded inside the body? Because atman desired to experience the pleasures and pains, through the body, which is always associated with satva-rajas-tamas qualities. Thus atman lowers its status. Body is perishable and never permanent, it is composed of the Five great elements; atman resides in a particular body because of past karma; after karma is spent, body is cast off, etc. Atman also realizes the Three qualities always associated with the body. Thus atman, body and the Three qualities are all combined. This combination results in actions and consequent acquisitions of papa/punya, and resulting in rebirths. To come out of this cycle, atman should realize it is in a cycle. Atman is still in this body due to past karma. Even then, once realized the nature of atman, body and the Three qualities, gets liberated after death and is never born again. In spite of being in this World, atman does all necessary to avoid rebirths.

BG 13.22

Swami Manavala Mamunigal has praised the greatness of the Mudalzhvars [முதலாழ்வார்கள் ]. Alwars are Ten, of them the First Three are called Mudalazhvars and are Poigai Alwar, Bhootatalwar and Peyalwar. Thiruallikkeni was praised by Peyalwar. Today's [5th February 2009] lecture is from his sannidhi. While the temple and the sannidhi compliment mutually, this street is named as Peyalwar sannidhi street. He has praised Sri Parthasarathy Perumal in one pasuram. Peyalwar's pasurams are in Moonram Thiruvandadi [மூன்றாம் திருவந்தாதி]. He says that Sri Thayar emerging from the Milk ocean, when the Lord churned the Ocean, sat on His right chest! Peyalwar is enthusiastic to praise Sri Thayar and this is evident in the very First pasuram, 'thirukkanden, ponmeni kanden..[திருக்கண்டேன்! பொன்மேனி கண்டேன்!..]'. He first sees Sri Thayar only. He sees Sri Thayar in the Lord of Thiruallokkeni also. While commenting on this, Swami Periyavacchan Pillai says that She ascended on His chest, while all the Devas were watching! Normally, Mylapore [மயிலாப்பூர்] is considered as the birthplace of Peyalwar. Alwars associate Mylapore and Thiruallikkeni together. It is believed that Mylapore was the City and Thiruallikkeni was a sub-urb of Mylapore. Alwars always praise the women of Mylapore and Thiruaalikkeni; they show great respect and regard for Acharyas. Among the Three Alwars, Peyalwar was the First to praise Thiruallikkeni. The Lord also graces this sannidhi on some days in festivals. Festival for Peyalwar also is celebrated in a grand manner. Both Sri Parthasarathy Perumal and Sri Azhagiyasinga Perumal, on their respective Brahmotsavams, on the Fifth day in Nacchiyar Thirukkolam [நாச்சியார் திருக்கோலம்], grace this sannidhi. Peyalwar was also eager to see Sri Nacchiyar! On the sathumurai [சாத்துமுறை] day, Swami Manavala Mamunigal also arrives here.




We will now see sloka 22. We had seen slokas 19, 20 and 21, where the Lord described aspects of atman. In sloka 19, it was told that atman is bonded in the body intimately. In sloka 20, it was told that body acts at the command of soul inside. Atman experiences the pleasures and pains consequent of the actions performed by body. In sloka 21, it was further told that the Three qualities -satvam, rajas and tamas - are inherent in the body and influence pleasures and pains. To feel such happiness and sorrow, atman resides ina body. This makes atman to be born in a body, and because of birth, atman experiences the inevitable pleasures and pains. Thus the inter dependent relationship between atman and body was explained. After taking birth in a body, what does the atman do further? This is explained in sloka 22. How atman is residing in body and how atman uses the body are explained. Are these not already known? Why should Sri Krishna expalin these? The Lord is trying to impress on Arjuna [and on all of us] that atman and body are totally different. Now sloka 22:

upadrastanumanta ca
bharta bhokta maheshvarah
paramatmeti capy ukto
dehe ’smin purushah parah

"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul."

Asmin deha = in this body [anyone's body], para = supreme, purusha = soul or jeevatman. Atman is superior to body as atman is everlasting and is not made of the Five great elements. Atman is embodiment of Gyana or intellect, and ananda or happiness. But due to karma, is bound by a body. Upadrasta = seeing [the nature of body] for activation. This means that atman uses the nature of the body and its organs and deploys them for various activities. Atman sees with the eyes of the body; atman hears with the ears in the body; atman tastes with the tongue of the body, etc. When we say we taste, what is actually meant is that the atman in our body tastes the food with the aid of the tongue in the mouth of the body! Soul sees through the eyes in the body, etc. This is implied in the word upadrasta. Anumanta ca = and permits or understands [that such actions are done by the body]. Soul stimulates the organs to do their respective functions. That is atman permits the organs to perfrom the task. Bharta = supporter [normally, this word is used to denote husband. It is also correct, as usually husband supports the family]. Soul supports the body. This is evident when soul departs the body. Atman supports the body by its power. Bhokta = experiences pleasures and pains of the body.

Eyes see a dance and atman enjoys it. Tongue tastes and atman enjoys the taste,etc. Neither the eyes, nor the tongue or any other organs enjoy what they are doing, as they have no intellect or Gyana. Atman alone has Gyana and so it enjoys. Maheswara = great commander, atman. We should not mistake it for the Lord, here. Atman commands and rules this body and so is iswara for the body. This power of the atman is its natural power. Paramatma = atman, the superior. We should, here also, not interpret it as denoting the Lord, Who is usually referred to as Paramatma. Atman is paramatma, because it is superior to body, organs, mind, prana, etc. Is there, then, an inferior atman? Yes, many times mind is referred to as atman and it is inferior atman! Mind is achit and so inferior. Thus the atman inside the body :

• Activates the body.

• Stimulates to act.

• Supporter of body.

• Enjoys/suffers the actions of the body,

• Commands the body.

• Superior to all.

If organs and body are acting as per commands of atman, then why after old age, some organs fail to act? That is because of ill health and strains. This is a sort of suffering and is an effect of birth. If organs obey the commands it is happiness; if they do not obey, it is sorrow. Thus body is an instrument for atman to enjoy or suffer. Thus, atman in spite of its superiority, is residing in the body due to past karma.