Archive for the ‘Geetha Saaram’ Category

Geetha Saaram-key slohaas..

November 9, 2009

30 key slokas:

chapter.sloka

2.12,13,14
3.13,19,27,37
4.2,7,9,34
5.18
7.1,8,14,19,23
9.10,11,13,14,22
10.8,9,10,11
12.5
15.6
18.55,66..

Sri Krishna Avathaaram-Arinthu Arinthu Theri Theri..Swami Vellukudi Swami..

November 8, 2009

..Poornna avathaaram..Chandra/soorya..krishna/rama..nermai vuyarntha thanmai velli ettaan raaman..krishnan vunmaiyaha parathvam velli ettaan.. thirudi/ poy solli/ narthanam seythaan palar udan..mun maathiriyaa evan..seythathu yentha koshtti..

..aaznthu therivathu theruthal..muthal aarum avathaara rahasyam..naanghu slohangallaal geethaiyil arulluhiraan..karma yohathai munamey arullinathai-28 chadur yuham munbu sooryan/manu/eashvaaku solli.. methuvaaha anushdikiravar ellaathathaal kurainthu ponathu.. parama pazaya yoham.. arjunanin santheham theerkka thaan avatharitha rahasyam solluhiraan..piravi nambaamal kedkka villai.. aasthiha puthi vullavan..sareeram/ karma vaasi pattri santheham..praa sangihamaay vinnappikiraan..than pira baavam-thevai yepadathaan -solluhiraan..

..naanum pirakiren.. avathaaram vunmaiyaa kaanal neeraa..pala janmaa kazinthana vunnmai thaan.. sadyam..ontru alla ..pala.. vun piravi vunmai pola.. aanaal vithyaasam yenakku theriyum mun yenna seythen yentru..mithyai ellai..brahmam vunnmai/ kalyana gunnangal vunnmai..aazvaan -avatharithu vibeeshannan saran adainthaan yenbathaal vunnmai therikirathu..vunakku piravi pola vunnmai yentru pira sitha vunnmaiyai kaattu kiraan.. anaivarum oththu kolla koodiya ethai vaithu solluhiraan.. avathaaram sadyam-sadyam gjanam anandam-sadyam-nithyam.. einthu nilaikallilum.. vinn mel eruppaay..avathaaran vunnmai muthal pathil..

..sowseelyam pirakaasikka avathaaram.. maha thaha manthahar kooda neerum neerum kalappathu pola..kuhan/sukreevan pola..ninaikka ninnaikka seelathaal vullam pani pola vuruhu hirathu -Battar..perumai kuraiyaamal avatharikiraan..sethil vizuntha maannikkam pola ellai..kuttrangall thattumaa. seethai tholaithu azuthaayey..kattu padu hiraayey..perumaikall mangumaa yentra santheham..suv svaabam ontrum kuraikkaamal avatharikiraan.. avanukkum mudiyaathathu ontru vunndu.. tharithran.. samam mem pattar ellai yenbathaal daarithram..ajobi san..aathma maayayaa..san-eppadiyaaha erunthu konndu.. piravamal erunthu konndu/ kuraiyaamal/adangaathavan pola pirakiraan.. vunnathavan vunnum kulathil pirakiraan..ajaha-thoonukku naduvil -pirappu ellaavathan thontruhiraan..sthambathil piranthathaal nam pola pirakka villai..eppothum visvathukku pathi/ partha/ easvaran.. aamaiyaana kesaney.. aamaikku kuzal azahu..eppothum.pirasatha kesa paasam padaithavan.. thaamarai kannan madsayamaha varahamaha avatharithaalum..perumaikall kuraiyaamal avatharikiraan..

..paancha bowdeeha sareeram num vudaiyathu..avanukku..sutha sadva mayamaanathu avanudaiyathu.. namathu pirpirakrutham..kaariyam moola pirakruthy yenbathaal..2nd slohathil etharkkum pathil..adutha kelvikkum ethiley pathil..ap kraathuma sareeram.. thiru meni/ divya mangalla vigraham avanathu..pancha sakthi mayam/ pancha upanishad-aruhil erukkum pancha upa nishad .. parameshti pomtra einthaal aanathu..pon vurakki-niraitha jothi vuruvam..vigraham virumbi thozuhirom.. svaroobam/ roobam thaandi..kola neel kodi mookkum yen nenjam nirainthana pala paasurangal..perumaikku yetra thiru meni..

..karmam nammai pidithu thalluhirathu..avanukku echai thaan kaarannam..aathma maayaiyaa sambavaami.. nammai vujjeevikka-krubaiyaal sankalpithu konndu pirakiraan..maayaiyaa-poy yentru ellai.. gjanam/ sankalbam.. namathu gjaanathukku appaal pattathu.. avanathu  echaithaan kaarannam..vun adiyaarkku yen seyvan yentru eruthy nee..

..yathaa yatha –parithraanaa,–yuhey yuhe..eranndum pirasithamaana slohangall..adikkadi kettu pazakkam..piravikku kaalam karma muttuvathaal namakku..sanjitha/piraprytha karma pontru.. avan avathaaram-yethu kaalam–aavani ashdami thithi..silar pathil.. pothuvaaha adarmam thalai yedukkum pothu.. glaani-madinthu poy adarmam thalai virithu aaduvathu yenbathu ellai- vaattam yerppattaaley avatharikiraan..yeppo yeppo darma thalai kunivu-mizaiyil killa avatharikiraan.. ethu thaan avathara kaalam..

..naam piranthu karmam tholaikirom..suham anubavithu punyam tholaithu/thukkathaal paapam kazithu..avanukku-karmamey ellai. thilaithal pirayojanam ellai.. saathukkallai radshikka-neraha sevai saathikka.. thushdarkallai- vazugaatha gjanamey padaiyaaha varaamal erunthaal mazungum..anbarkallukku darshanam panna neraha avathaaram darmam sthaabikka..

naangu slohathaal avathaara rahasyam therinthu konndom.

..seshdithangal rahasyam eni.. janma karma mey divyam avanukkum divyamaha erukirathaam..athuvey kadaisi janmam ethai naam therinthu kollvathaal..janma divyam/ seshditham divyam yentru mattum ellai  avanukkey divyamaam.. avan ninaithaal aacharyam.. vendi devar erakka– yenakku yenna eahal vullathey yenkiraar aazvaar..dathvathaha-vunmaiyaha therinthu kollanum..

..boodanai edam visha paalai arunthi kontrathu-visha paalai amrthamaha sappittaan.. avanukku yentru.. mudichu potta kayiru jalam thookka/ potha vuralai kavithu.. nalla vural nellu kutha payan.. athanaal pothai vuralain meethu aasai. kan nun siru thaambilum aasai..avanukku yentru aruthithu vantha anaithukkum yettram..vittu vida maatten yentru namakku yentru erukiraan..svathantha abimaanam avanukku erukkanum..maha baliku vuravu boodanai yentru silar..avidyaa-boothanai eranndu maarbaha paapa punnya /kaama krotham. ahangaara maamakaaram..

..anaithum avanathu. venney thiruduvathu yetharkku paanai vudaithathu yetharkku.. avanathu sothu yellaam.. kallvaa..paanai-kaali paanai kandaal piodikkathaam.. evar saappitta pinbu kaali yaanaal pottu oosai pidikkum.. sabdam kettu thaan venney micham ellai.. aatjhma-venney sareeram-paanai..archiraathi maargam vazi sentru kuru maa manni vulavi thihalum thiru maarbin aalinganam peranum..sthoola sareeram enghu kuzuppaatti/ virajai sooshma sareeram poy .apkraautha sareeram peruhirom.. manga ottu vun maa maaya- ver pattru kazaiyaamal sooduvathu pola gjaniyai vigrahathodu aatharikkum..

..yetharkku kattundaan-aasritharkku para dandran/ thorkiraan.. pattru vudai adiyavarkku yelliyavan..arivu elliya emberumaan..sulaban.. baktha paraadeenan.. ambarisha-durvasar kathai..nalla kula pennkall anbinaal mudithu kollvathu pola -koysaham-pudavai thalaippil-yenkiraar.. anbilaal/ gunangalal kattu paduthalaam..sikkaney vaarthu adikka- kevi kevi azuthaanaam..poy kovalan-venneykku aadum pillai..aaduhira thiru kolam….kattu pattavanaha vubaasithaal namathu kattu avizum..avajaananthi maa moodaaha- avamaanam panukiraarkall.. ariyaatha pillaikallom ..periyavan thaaznthu vanthu erukiraan yentra vunmai theriya villai sareeram paarthu.. mor vikravan/ naaa pazam/ thathi paanndan therinthu kondathu naamum therinthu kollanum..ezivu eththiram yentru mohathai vizaivikkum seshditham.. maadu kanntru parkka ponaal akaarathai katti vittu.. akaaramum aakaaramum ontru avalukku.. thallir viralil vulla muthrai paarthu modsham kettu pettraall..sanghu chakara laachanai paarthaall..thiru kolloor penn vaarthai-81 vaarthaikall-yengum vullan kannan yentreno/ ellai yentreno..avaraal amuthu seythaar yathi raajar..modsham thathi paanndanukkum/ thayir paathirathukkum.. achit aaha erunthaalum..

..rasa kreedai..naattyam pirar manaivi yodu..pirar-sabdam thevai ellai anaivarum avarin aathma- aaraamam-thottam aathmas raman avan..sareera sambandam ellai.. vaithiha krishna kaamam.. andar athma anaivarukkum.. kuttram ellai..ethaalum..thaarahan anaivarukkum..vishnu rooba maappillai yenkirom yellaa kalyanangallilum..nithya kalyana perumaal..anaithu athma sthree.. puru shothaman avan oruvaney..

..12th karavai maadu pin ponavan namathu pin varavillai.. vilakkaamai venum.. raavananukum yeema sadangu panna sonnaan.. marannam aanathum bahamai koodathu.. raman edam eppothum.. eppo avan thuveshikka maattaan yenbathaal.. mazi kottum pothu kudai pidithaal nanaiya.. naamey radshithu koolhirom yentra thaduppu gunnam kodaathu.

.kaaliyanai ottuvathu-thushdarkallai thurathuvathu.. varunthi-padsha daabam panni- meenndum kuttram pannaamal erukkanum..kaalingan thavarai vunnarnthu mannithaan.

..govardan-aabad sakadvam gunnam velli pattathu../ aartha radshanam.. periya aabathu varum pothu hari ninaikkanum.. porantha pothey periya aabathu vanthu vittathu.. endranai mannithathu-pasi kobathaal abacharam-shamai– gunam pottri..aartharkall radshikiraan..

..pullaangullal vaasithathu-avanukku pidithu erunthathu panninaan–ethai ellaa kelvikallukkum pathil.. sothu avanathu.. swaami yenna panninaalum kedkka mudiyaathu..than gunangallai thaaney anubavithu yioha nithrAiyil eruppaanaam..nis sabdamaha anubavithu konndu erukiraan.. veey paattu-neraha solvathu pullaangulal-aacharya muhamaaha.. beeshmar moolam.. vaishnava nambi thiru koshtiyoor nambi..

..neruppai vizungi aaychikallai kaathaan.. samsaaram thaan namakku neruppu. aattrainagarai vaaz maram..thaaba thrayam

..aadai parithathi-avar sothudan avar vizai yaaduhiraar..kurunthidai koorai panniyaay– aadai entri neeraada koodaathu athai solla parichunndu poha villai. vedkam ellaamal saran.. eppadi yaanaalum villayaadalaam avan punyam avan preethy ..athai purinthu kollanum..

..rishi badni-anbudan.. gjaanathai vida aasai/ anbu. aasai vudaiyorukku yelllam vazanga sonnaar..para mathma edam aasai vazarnthu mattra vizayangallil vairaakyam vazaranum..verthu ..baktha vilosananuku vuythudumin..nedu nokku kollum..kann nokku venum namakku.. brahmam yentru therinthu..

..thehuhan-virothy nirasana seelan.. vezi virothy/ anishdam tholaithu eshda piraapthy tharubavan.. kaamam krotham.. pontravai yenna mudiyatha pala.

..akroorarukku kaadshi-vullum puramum. thaaney sarva aathmaa yentru velli kaatta- neer thorum paranthullan.. sarva andar aathmithvam..

..thaazntha santhanam /vithurar paza tholi / maalaa kaarar –koduthavar abibraayathaal..pathram pushmam palam thoyam..thooya anbu venum..thooya-yenna yentru -pirathy vubakaaram ethir paarkaatha bakthi-yentru vizakkanum.. pirakalaadan-kedkaatha varam venum.. kollvaan antru.. 100 thadaa venney/ akkaara vadisil..amutha seythatharkku meenndum ontru nooraairam koduthu pinnum aazum seyven..kondathukku kai kooli kodukkanum..

..kamsanai 10 varusham- azanthitta ..vullam thottu ..thyzaavi nenjil konjam nalla yenam erukka yentru kizitha pinbum.. theeya kamsan-manathaal abachaaram pattaan.. rama baanam kaakaasuranai pin thodarnthu eppadiyaavathu -thirunthu vaanaa yentru paarthathaam.-baanathukku karunnai

..santheeban edam kalvi-aacharya sambrayatham nantra therinthu kolla..anaivarum entha kellvikku nantraha pathil.. aacharya abimaanam uthaanam.. thasmaa guru..acharyanai theivamaha kollanum..thiru maalai aandaan-udaiyavar..samvaatham..visvaamithrar srushti ellaiyo.. swami thiru vullam erunthal vunndu.. thiru koshtiyoor nambi.. kannan-saandeeban/ raman-vasistar pola.. marabu maara koodaathu yentru kattaaraam.

..nappinnai wzu kaallaikallin 14 kombu murithathai–kashdamaana pathil..thiru virutha thaniyan.. kari virutham. karbam/ janmam/baalyam/ yavnam/ vallarntha/ maranam/ naraham–paapa punyam eranndum ezu thisaikallaiyum kurikkum..jeevathma-piraatti..sarva paapepyo paapam eshyaami.

..ther thattu-aasritha vaaadsalyam kaatta ..vulaham anaithum paarkka erunthaan..thevai ellaa edathil kaarunyam..arjunan kaattiya kuttram..athaiyey gunamaha konndaan..

thairiyamaha anaivarum kalanthu kollanum..

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

 

Geetha Saram 18-71 to 18-78..

November 8, 2009

..735th episode..vellukudi-mannaar kudi-thiru vaaroor- velvi kudi maruvi.. velvi seythavarkal eruntha edam.. prasanna venkadesa perumaal..thiru manjanam niraiya naal nadakirathu..vidvaan palarai kodutha edam..anjaneyar swami sevai..vaak amrtha varshi-pechey amuthamaay mazai pola- sol amrtha perum kondal– thai vyaasaham 1921 avathaaram..5th class chennai padithathum paada saalaiyil sernthaar narayana mudali theru/ thiru malai paada saalai..desihar varadacharyar/saathu raamaanujacharyar -kaala shebam pettraar..eruntha edam chennai-pavalla kaara theru .venu gobala kannan rukmini sannithy..venkadesa aandaal ramar anjaneyar sannithy..siritha thiru muha kannan.. thiru mazisai ezunthu arulliya edam..CA  padithavar evar.. 1996 antru -sampraayaathukku vanthaar..sri rengam sevithu parama padam adainthaar..peru pettraar..chola simha puram thottacharyar swami aacharyar..

..18-72..Sloka 72:

kaccid etac chrutaṃ pārtha tvayaikāgreṇa cetasā
kaccid ajñānasaṃmohaḥ pranaṣṭas te dhanaṃjaya

kaccid etac chrutam = was it listened, [Sri Krishna's preaching] tvayaikagrena cetasa = with concentrated mind?, kaccid ajnanasammoha = was [Arjuna's] ignorance based confusion, pranasta = lost?

dananjeya-santheham jeyathu erukiraayaa..oru muha paduthy kettaayaa/ arivu enmaiyaal vantha mayakkam..theernthathaa-

..18-73.in sloka 73:

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta
sthitosmi gatasaṃdehaḥ kariṣye vacanaṃ tava

 Nasto moha = [Arjuna replied that his] confusion was lost [or he has clear mind], labdha = [Arjuna had] gained, smrti = true knowledge, Acyuta = Sri Krishna [Who, never lets down His devotees], tvat prasadat = by Your [Sri Krishna's] blessings, maya = by me [Arjuna]. Gatasamdeha = [because all] doubts cleared, sthitosmi = [Arjuna] attained [his] natural self. Karisye = will act, vacanam tava = as per Your [Sri Krishna's] directions or words.

 

.kaandeebam yeduthaan. nashdo moha/ unmai arivai adainthen..achuthan-nazuva vidaathavan vun arullaal..santheham theernthu/ eyarkkai nilai adainthen..pathattam theernthu/thevareerin sol padi nadakkiren.. vairaakyathudan..moontru vitha thyaaham/ karma/ gjana/ bakthi panni vun thiru adi adaiven..thathva thrayam.. vudalum aathma ontru yentra muthal/chit achit avan aathmaa yentra yennam ellaathathu/anaithum avanukku sareeram/pirakaaram..sesham arivey vadivu yeduthathu athma yentru vunnarnthaan.. karma seyya seyya samsaarathil azuthum yentru moontraavathu mayakkam..karma yohamaha panni athu malarnthu gjana/ bakthi malarum.. ethodu samvaatham mudiyum.. sanjayan meenndum thodarhiraan.. vyaasar arullaal than kann mun paarthaar sanjayan..

..18-74.. Sloka 74:

sañjaya uvāca

ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādam imam aśrauṣam adbhutaṃ romaharṣaṇam

Ity = this, aham = I [Sanjaya], samvadam = conversation between, vasudevasya = Sri Vasudeva [Sri Krishna], parthasya ca = and Partha [Arjuna], mahatmana = the blessed, imam = this [conversation], asrausam = well listened to [by Sanjaya]. Adbhutam = [it was ] wonderful, romaharshanam = had goose bumps. Sanjaya is astonished at the intimacy between Arjuna and Sri Krishna. He calls Arjuna, Mahatma, a great soul

samvaatham kedkka pettren/vaasu devan-parthan..athbutham/ roma harsham adainthen.. vaasu devan -nerukkam kaattu kiraan..

..18-75.Sloka 75:

vyāsaprasādāc chrutavān etad guhyam ahaṃ param
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

Vyasa prasada = with Vyasa’s blessings, aham = I [Sanjaya] was, chrutvan = able to listen to, param guhyam = supreme or most sacred secret [revealing ways to attain Moksham]. Though this listening ability was blessed by Vyasa, he listened directly those sacred words from the Lord Himself. Yogam = [this Gita] yoga shastra, yogesvarat krsnat = from Sri Krishna, embodiment of all auspicious qualities, sakshat = directly, kathayata svayam = heard by self [Sanjaya].

.arjunanukku vyuyarntha kann/ vyaasar arullaal ethai-parama rahasyam-ketten..vyaasa pirasaathathaal..kannan solla neraaha ketten.. yohesvaranahiya krishnan..yaar moolamaaha ellai..

..18-76.sloka 76:

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ

Rajan = King [Dridarashtra], samsrtya samsrtya = more and more thinking of, imam = this, adbhutam = astonishing, punyam = sacred, samvadam = conversation between, kesavaarjunayo = Kesava [Sri Krishna] and Arjuna, muhur muhu = again and again, hrsyami = I [Sanjaya] am delighted.

.ninaivu poha ellai.. ninaikka ninnaikka mahizvu..ninaithu ninaithu entha arbutha samvaatham..yutha bomiyil/kesava-arjuna vuraiyaadal/ punnyamana-kedpavarkkum punyam..harsham-aanandam/ vyappu..

..18-77.Sloka 77:

tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

The Viswaroopam, which was exhibited by the Lord in Chapter 11, thinking of it every time, Sanjaya tells Dridarashtra, that he was amazed more and more. Tat = that [Viswaroopam, shown in Chapter 11], samsrtya samsrtya = thinking again and again, rupam = that Image was, adyadbhutam = most amazing, me vismayo mahan = greatly astonishes me [Sanjaya], hrsyami = makes [Sanjaya] happy, puna puna = again and again.

.ontru  marakka mudiya villai visva roobathai-11th adyaayathil-aabarannangal/kuberan/ninaithu ninaithu miha azahaaha- aayutham/ brahma/ endran/ jagad athanaiyum kaattiya. solla onnatha vyappum mahizchiyum. yerpaduhirathu… vaazchi yaarukku yentru kettaay.muthalil.. neraha pathil solhiren.. kannan param porullai ethirka mudiyuma

..18-78.Sanjaya tells his opinion in the last sloka of Chapter 18, and of Gita:

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama

Yatra = where, yogesvaro krsna = [the repository of all auspicious qualities and commander of entire Universe] Yogeswara Sri Krishna is, yatra = where, partho dhanurdhara = Arjuna is with bow [when Sanjaya tells this, Arjuna is already with his bow, Gandeepa], tatra = there will be, dhruva = steady, sri = wealth, vijaya = victory, bhuti = prosperity, niti = justice or Dharma, matir mama = this is my [Sanjaya's] opinion. Sanjaya tells that where Sri Krishna and Arjuna are, there victory, prosperity, wealth and justice would remain firm.

.yenghu jayam erukkum..sahala kalyaana gunnangallum serntha kannan/.anaithaiyum adakki aallum kannan arjunan gaandeebam-ethaal arjunan gaandeebam yeduthu vittaan yentru therihirathu- vudan erukkum edathil/sri/vijayam/ sezuppu/ darmam nilaithu erukkum..mathir mama -yen abipiraayam..

..1-1-2007- thodanginom.6-11-2009 poorthy pannuhirom…niraiya divya desam sevithom..muthalil geethaa charyan-paartha soothaaya mangallam.kol kaiyil konndu.thiru alli keniyil kandeney…vyaasarukku -krishna daubaadanar-mangallam..acharyar/ yaamunaa charyar-geethartha sangraham-/ raamaa nujar geethaa baashyam/ desihar-daathparya chandrihai-perumaan/ vyaasar/ aacharyar anaivarukkum-pallaanndu paaduvom..

..porull vuthavi seythu olli eda seytha avarukkum pallaanndu.. pothihai team-mathurai kendrathaar- niraiya vuzaithaarkall..permission kodutha ara nilaiya thuraiyaarukkum/ archahar anaivarukkum. pallaanndu sollanum…aatharathudan eruntha anaivarukkum pallaanndu..poliha/poliha/poliha..

Aazvaar ,Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geetha Saram 18-66..

November 5, 2009

sloham 18-66..

The 66th sloka of Chapter 18, of Gita is known famously, as Charama sloka. That sloka is:

sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ

Jyothi sarovar-the Lord preached Gita to Arjuna.–gjana vuootru/poyhai..It is the spring of Gyana or pond of knowledge. We acquire Gyana from Gita. He, who gets Gyana from Gita, becomes equal to the Lord in Dharma.-samanamana darmam adihirom ethaal.. That is, in Gyana, power, unaffected by papa/punya, birthless, deathless, hungryless, oldageless, diseaseless, etc., he is like God. Such is the Gyana provided by Gita Shastram.It is written here, that the banyan tree is the witness to the discourse of the Lord. entha aala maram saadchi.. It is also written as ‘Gita Upadesha Sthal’. It does not mean that the Lord lectured at the very same spot; but the entire Kshetram is very sacred. Anything done here, is considered as Dharma. Yagna, Dhanam, Tapas or anything performed here, rewards us in many ways..18 ashauhani senaikallum eruntha edathin naduvil vubadesithaan..vigraha roobamum sevikalaam..In 2.7, Arjuna told the Lord that he was not knowing which was Dharma and whch was Adharma, and requested the Lord to clarify..kullangiyavanaha erunthaan..kalanginavanaaha kettaan..nallathu solla kettaan..sishyanaha kondu solla sonnaan.radshahan avan yentru thunivodu erukkanum..piravi suzal pokka govinda nama sangeerthanam pannanum..anaivarum 700 slohangallum paaraayanyam.. 32 ezuthukall oru slohathil. 3000 per sonnaarkal.. kannan thiru vaakkil eruntha vantha divya slohams…This sloka defines saranagati. Before we see the meaning of this sloka, we have to see an introduction to this sloka. Saranagati is of Two types:
*SWATANTRA PRAPATTI..ANGA PRAPATTI..
Sharanamiti aagati: Saranagati: – [The Lord's Divine] feet are asylum, and [we] come to surrenderThat is Saranagati at His feet, is means, upaya, prapakam or way.modsham adaivikkum vazi avan thiruvadi..athu thaan hitham/saadanam/ piraapaham/ubaayam/ aaru.. That is, the Lord Himself carries us to Moksham. This is called Swatantra Prapatti. That is, saranagati, independently, by itself, fetches Moksham and no other effort is expected from us. -vera ontrum kurukka vara vendaam..In the other method, saranagati is not used to get Moksham. We know that we could reach Moksham, by Bhakti also. Bhakti means Bhakti Yoga. By practicing Karma and Gyana Yoga, we reach Bhakti Yoga..We should know that saranagati is Nivrutti Marg and Bhakti is Pravrutti Marg..The Lord suggested, therefore, Bhakti marg in sloka 18.65! But Bhakti is not easy to follow.Swami Koorattalwan says that accumulating papa is very easy; but to wash them off, it takes even, many births..geethaiyil bakthi moolam modsham adaivathu..9 athyaayathin sloham 18-65 meendum sonnaar.man mana.mad bhaktonamaskuruMat-parayanahyentraan munbu..Manmana bhava..Mad-bhakta..Mad-yagi..Mam namaskuru..yentraan ethil...bakthiyaa?.. sarannaa gathiyaa ?.. -kullappam adaihirom..dameva saranam kacha yentrum bakthi yentrum maattri maatri solhiraan..sonnathum thiru vadi pattra aasai udan thudipudan ellai arjunan..sarana gathi-vilahi poruppai avan edam viduvathu.. kuzanthai thaay edam thannai opadaipathu pola..radshikkum poruppu avan edam..thaayarukkey adangiya kuzanthaiyaha erukka naam kathukkanum..num vaziyai naam paarthu kondaal avan vara maattaan..varu vubaayam-bakthi pontra-naan bakthi panni modsham adaihireyn yentyra yennam varum..anaivarukkum bakthi venum.. ahangaaram entri-naam bakthi panni modsham adaihirom yentra yennam ellaamal-erukkanum..bakthi panna mudivu yeduthaan arjunan.. pala pala ganmaa yeduthu thaan bakthi yoham kittum..aarambikka vidaamal pala paapangall erukkum..malaichu poy vudkaarnthaan.. anubavithu tholaikka mudiyaathu.. praaya chitham panna pala janmangal aahum..1/15/ adyayathil soham.. vuravinarai eppadi kolvathu.. devanaa asuranaa yentra soham.. eppo eppadi panniuveyn bakthi yentra soham..praaya chitham eppadi pannuvathu. darma-praaya chitha darmam..
Ma sucha = do not worry! Sarva dharman parityajya = leave all prayacchitta dharma or atonements. He is not asking Arjuna to leave all his duties or Karma, but only the atonements needed to clear his papa. Mam ekam saranam vraja = surrender at My [Sri Krishna's] feet only, as means,-yen oruvanaiyey vubaayamaha pattru.. aham = I [Sri Krishna, the Almighty and All Capable-sarva sakthan- will, mokshayishyami = relieve, tva = you [Arjuna, incapable of doing atonements], sarva papebya = from all sins obstructing [from performing Bhakti], . So, in lieu of Prayacchitta Dharmam, Arjuna should surrender to the Lord-kannanaiyey darma maaha pattranum-, to start Bhakti yoga. Prayacchitta would destroy papas, in the way of performing Bhakti. The Lord says that He would destroy those papas, if He surrendered unto Him..Prapatti is just an angam or subsidiary or auxilary, to Bhakti, only. This Prapatti is called Anga Prapatti. and not svandara pirapatti..This is what is specified in Gita. We will wait to see how saranagati, independently, fetches Moksham..
..Ramanuja’s Commentary for sloham 18-66..The phrase sarva-dharmam parityajya means renouncing all conceptions and methods of religiosity completely. Whatever is authorised in Vedic scriptures as righteous may be utilised in worship and propitiation to the Supreme Lord by karma yoga or facilitating communion with the Supreme Lord by prescribed Vedic actions, by bhakti yoga or facilitating communion with the Supreme Lord by exclusive loving devotion or by jnana yoga facilitating communion with the Supreme Lord by spiritual knowledge. But all other methods and conceptions must be renounced and relinquished along with phala tyaga or expectation of rewards, karma tyaga or identifying oneself as the owner of the result and kartritva or believing oneself to be the author of the act. The phrase mam ekam saranam vraja means to take exclusive shelter in the Supreme Lord Krishna understanding that He is the most worthy, most desirable and most worshipable of all that exists. That this is the quality of renunciation warranted in the Vedic scriptures that is required was evidenced by the Supreme Lord in the beginning of this chapter. In verse 4 He stated: Hear the truth about renunciation which is threefold. In verse 9 He stated: Actions are deemed as renunciation in sattva guna the mode of goodness when desire for rewards are abandoned. In verse 11 He stated: One is known as renounced who renounces the rewards for actions. Lord Krishna is promising His devotees that He will personally redeem and deliver from all sins His devotee who lives their life in the manner just explained. This includes sins of commission and sins of omission that accumulated over uncountable lifetimes from time immemorial. Past sins are immense burdens and obstacles in achieving moksa or liberation from material existence. Then to assure that what He has stated is a surety He states ma sucah meaning there is no need to despair.

Another interpretation is that Lord Krishna consoles His devotees who may be stricken with grief by the thought of so many sins committed and omitted in countless past lives. For karma yoga and jnana yoga there is no restrictions in performing actions and acquiring knowledge respectively; but for bhakti yoga which is exclusive, personal loving devotion unto Lord Krishna or any of His authorised avatars or incarnations and expansions such as Rama, Vamana, Narasingha, etc. to be performed all ones sins must be entirely dissolved and one must have great love for the Supreme Lord as well. A devotee may have great love for the Supreme Lord but eradicating all one’s sins is another matter. There are only two ways to eradicate all sins. Either by the acceptance of the Vaisnava spiritual master in authorised disciplic succession who takes all one’s sins and transfers them upwards to his guru who transfers them upwards to his guru and so forth and so on all the way back to Lord Krishna who personally dissolves them all immediately is one way. The other way is by personal effort. Reflecting on all the sins one has accumulated since the beginning of time and then not even the committed sins but only just the omitted sins like not fasting from grains on Ekadasi when all sins of the world enter grains on the 11th day of the new and full moons is enough for a devotee to become quite dismayed. In a human lifetime of Earth it is not possible to exhaust by expiatory rituals and austerities all the sins hoarded over innumerable lifetimes. There is not enough time so contemplating their lack of qualification a sincere devotee would despair. To console His devotees Lord Krishna omnisciently understands that to eradicate all the myriad of sins accumulated over unlimited lives by expiatory ceremonies would be futile in the short span of life a human being has. Such ceremonies are difficult to conduct successfully, are costly and time consuming and so any chance of successfully eradicating all one’s sins in this way is out of the question. To alleviate this difficulty Lord Krishna reveals the solution which grants success in order to be able to embark upon bhakti yoga is to exclusively take complete refuge in Him. There is no cost whatsoever for admission. The Supreme Lord who is the creator, maintainer, protector and sustainer of the total creation, most magnanimously and compassionately gives exclusive shelter to those who seek Him exclusively and irrevocably promises to eradicate all one’s sins which are the awesome barriers prohibiting one from communion with the Supreme Lord and the ambrosial bliss of bhakti.

..Ananyāś cintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmy aham || (9.22)
We have seen this sloka earlier. The Lord says that if, we could always remember Him, He would certainly, provide us all welfare. But how are we to remember Him always. The simplest way is by Divya Nama Sankeerthanam..700 sloham puriyalaam puriyaamal erukkalaam 1000 namangallai sonnaal porum..geethai villakiyathai naama sangeerthanamum sollum..devo nama sahasra naamam..ambu padukkaiyil erunthu velli ettaar..The Lord Sri Krishna describes Bheeshma, as tiger among men. Bheeshma was always remembering Sri Krishna [anusmaranam]. We can worship Bheeshma at Kurukshetra. The place, where Bheeshma, preached Sri Vishnu Sahasranamam [SVS], to Yudhishtra and others, is Bheeshma Ghat or Bana Ganga [ it is about 5 KMs from Brahma Sarovar, on the way to Jyotisar].10th naal sandaiyil paduthaar..arjunan eranndu ambai vaithu thalai annai aakkinaan.. neer vuoottraiyum orey ambaal yerpaduthinaan..geethaiyaal arjunan thaaham theernthathu.. num thaahathai beeshmar vaay thiru naamam theerkkum..utharayana punya kaalathil pura paduhiraar.. thannai ninaithathum-krishna anusmaranam eppothum beeshmarukku..
..Gita was born before Sri Vishnu Sahasranamam. Gita was delivered on the very first day of the Mahabharata war; while, Sri Vishnu Sahasranamam, was told after Bheeshma was pulled down and was lying on the bed of arrows, after the tenth day of the war! Since SVS was later, its greatness is more! Both are eyes to us, but SVS is our right eye!.-vala kann ethu thaan pin vanthathaal..6 kellvi kettu pettraar darmar..sthothram panna kedum edar aayina yellaam…Nammalwar, Tirumangai Alwar and others have praised the sanctity of SVS. Sri Andal in Tiruppavai 3rd pasuram, mentions the greatness of singing His names.uthaman per paadi yentraall..3000 perum 1000 thiru naamam -30 laksham thiru naamam paarayannam seythaarkall..

angha prapathi munbu paarthom..neraaha -peruvathu..The Lord is too willing to protect us and so, should we not surrender this responsibility also to Him?  radshikira poruppum/aasaiyum/ sakthiyum vullavan avan..This is what Sri Sita told Hanumanv–Tvam eva upaya me bhava iti prartanamati sharanagati – thaney thookki kondu poha-neruppu suttu vida solla mudiyum.. poruthathu. sollinaal suduveyn  athu thooyavan maasukku ezukku.. oru radshasan thooki poy/oru kurangu kondu vanthaal ramanukku ezukku..villai nambi thaan eruppen..perumaaney pradaanam yentru para dandranaha erukkanum..You are the only one, Who should be the means [to reach Him]. This prayer is saranagati. puthi visesha gjaanamey-manasil vuruthyey saranna gathi..This simple Gyana is saranagati.mam ekam = only Me [Sri Krishna], saranam vraja = surrender, as means to attain [Him]. That is, we should consciously, be at His feet. The word ‘only’ is important. We should be convinced that He was the only rescue for us. That is no other action and no other devatas, are going to be our upaya or means.. seyya mudinthaalum  sarva darmangallum vidanum..karamum/gjanamum/bakthi vunndu.. vubaayamaha ellai..modsham kidaikkum yentra yennathudan ellai.. vithithathaalum avanin preethy yentru pannanum..avan thirupthykku yentru kainkarya roobamaha pannanum.. palan ethir paarkkaamal -darmangal vubaayangal yentra yennam vidanum..rusi/kaadal mootta bakthy pannanum..aazvarkal kaattiya vazi..svaadantriyam muzuvathum vidanum..viraja gadavu. kadyartha puthyarthaa-manathaal puthy pannanum avaney-oruthaney- vubaayam yentru.pattranum.. naan pattri modsham petren yentra yennamum vidanum..anugrahathaal thaan vaayil sarannam varum..nir hethuha karubai-kudal thuvakku thaan kaarannam..avan radshikka kaathu erunthaan.. athai vilakki erunthathai maatri puthy pannuvathu thaan saranna gathy….Aham = I [Sri Krishna, Who is all powerful and with all qualities, which Arjuna or any of us never possessed. Sri Krishna is possessing the power to grant Moksham], sarva papeya = from all papas, obstructing, in realizing Moksham, mokshayishyami = release, tva = you [Arjuna].with saranagati as Nivrutti Dharma, the Lord says that all papas in the way of attaining Moksham would be removed. The Lord, thus, shows that He was the means or upaya; and, this sloka is famous as Charama sloka…Eligibility is mere worry about getting Moksham and to get relieved of samsaram. Result of saranagati, is removal of worry. If we still worry, it means that we have no faith in His words..poruppu avanathu.. ethaiyum thollaikka mudinthavan.. anaithaiyum tholaithu mukthy. sarama maana vubaayam.. soham vanthavar-ethu thaan qualification.. palan-soha nivruthy..

Sarama sloha saara artham aacharyar vazi kettu therinthu kollanum..

Geetha Saram -recap 0f 18 th Athyayam and Slohas 18-64 and 18-65..

November 5, 2009

..recap and slohas 18-64 and 18-65..Kurushedram

-Dharmakṣetre kurukṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya||
We heard this sloka, in this program, some Three years back as the First sloka of Gita. Kurkshetram is Dharma Kshetram; Dharma grows in Kurukshetra.darmam villaiyum boomi.. Long back we saw this First sloka, and now to listen to the last few slokas of Gita, we have arrived at Kurukshetra! This Kshetram has many glories.avattrukku yellaam perumai tharuvathu-sarovar=neernilai..Brahma sarovar pushkarani-It is about 3,600 Ft. length and 1.800 Ft. width. We can imagine its surface area. It is about 12Ft. deep. There are many ghats like Bhisma ghat, Arjun ghat, Yudhishtra ghat, Hanuman ghat, etc.
Kurukshetram gamishyami Kurukshetre vasamyaham |
Evam satami bruyat sotitatai: pramuchyate ||
Even mere mentioning that one wanted to go to Kurukshera or to live in Kurukshetra, one gets all sins washed away.sonnatharkkey paapam vilahum.. If so, what benefits one would have, if one were to actually live in Kurukshetra? We should, in our lifetime, at least once, go to Kurukshetra.
Pamsanopi kurukshetre vayuna samuditita: |
Atidushkruta karmanam vayam atanti paramangatim ||
Air carries dust from Kurukshetra, and those dust have the capacity to wipe out our sins.mann thuhaza paapam pokkum..Is it then necessary to mention that those, who live there, would get Moksham?
Manasat stuti kamasya kurukshetram yudhishtiram |
Papa vipramsyanti brahmalokam sa vasyati ||
Even mere desire in mind to go to Kurukshetra, one reaches supreme place.manasaal ponaalum vuyarntha palan kittumaam.. In such a glorious place Kurukshetra, Veda Vyasa published Mahanharata..

This place got the name Kurukshetra, as it was established..by king guru..endranukkum yagna saalaiyaay eruntha edam.. brahma pontravarum dabam eruntha edam..  He -king guru -wanted to make this, a fertile land for growing Dharma, and so, started tilling the soil with his golden plough. Indra wanted to know, why the King was ploughing and so, he appeared before him and asked. The King replied that he was going to cultivate the crop of Ashtanga Dharma. Indra asked how he was going to do that. The King replied that he had the seeds for that Dharma. He, then mentioned the seeds:

  1. Tapas – meditation.
  2. Satyam – speaking truth always.
  3. Kshama – patience or forbearance, even when provoked.
  4. Daya – compassion, for all living beings.erakkam anaivar edamum..
  5. Saucham – purity in mind, speech and body.thooymai-moontrilum..
  6. Dhanam – charities.
  7. Yogam – always meditating on God. And,
  8. Brahmacharyam – behaviour in accrdance with Shastras.saasthra vithi padi nadathai..

The Lord-endran parikaasithu ponathum-48 kosangal vuzuthathum maha vishnu vanthaar- asked the King to surrender himself and those seeds.anaithaiyum avar edam samarpikka sonnaan.. thanaiyey darmam kaaka pirappithu kolhiraan.. The King understood that the Lord wanted him to perform saranagati. As told in Gita, it is He, Who protected Dharma. The King surrendered the seeds and himself at the Divine feet of the Lord! Pleased with that, the Lord said that whatever the King desired would happen in that place.Knowing its glory, Sri Krishna selected this place to preach Gita. Similarly, Bheeshmacharya chose to preach Sri Vishnu Sahasranamam…anugrahathaal darma shedram aanathu entha guru shedram..In this brahmama sarovar, Duryodana was hiding in his last days. Bhima killed him after he came out of this. Yudhishtra and others performed Tarpanam, rites for deceased ones, for having killed many in the war. It is also said that Sri Rama and Sri Sita came by Pushpaka Vimanam, to this place and performed Pitru Tarpanam-soorya grahannathil-. Sri Krishna also came with His wives and with Nandagopa and other Yadavas, and performed Pitru Tarpanam. When Sahadeva, selected an Amavasya, to start the war, Sri Krishna came and did Tarpanam here-amaavasai maatha panninaan.. pala vanangal vullana….

summary:

¯ı´svare kartr. t¯a buddhih.sattvop¯adeyat¯antime |
svakarma parin.¯ama´sca ´s¯astras¯ar¯artha ucyate ||

 bakthi thaan saasthra artha saaram..athai pera-sva karma parinamasya, means one has to do his specified duties. But, while doing this Karma, without the Three attachments, but with the conscience that the Lord was doing and so He was the Karta. We should have only sattva quality.bakthi -para bakthi para gjanam parama bakthi -aaha maarum.. The Lord had told that for each of these Three qualities – sattvam, rajas and tamas – Yagna, Tapas, dhanam and food habits, varied…karmamey parinaamithu vallarum yenkiraan..sanyaasam thyaagam yenna yentru kettaan arjunan.. villakki arullinaan ethu varai..karmam viduvathu thyaagam ellai..nithya nymithya karmam anaivarum seyyanum..palathai vidanum naan seytheyn yentra yennam vidanum..avanai yellaa padikallilum saran adaiya sonnaan 18-62 slohathaal..

He told sloka 18.63, and mentioned that He had told most secret of the Shastras. He had told Karma yoga, Gyana yoga, Bhakti yoga, the Secret of His Avatar, how to do yoga, glory of Bhakta, about His wealth, showed His Viswaroopam, about Achit-Chit- Iswara entities, about the Lord as Purushottama, about who Devas and Asuras were, advised to follow noble persons’ way of life, superiority of sattva quality, etc. Without any exception the Lord told all, which were to be told to Arjuna. He then gave the choice for Arjuna to choose and do.anaithaiyum ninaithu mudivu panna sonnaan.. Still, Arjuna did not utter ‘sharanam’ to the Lord! Then, the Lord started the sloka 64:

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
iṣṭosi me dṛḍham iti tato vakṣyāmi te hitam

Tato vakshyami = I [Sri Krishna] am going to tell you more, te hitam = beneficial to you [Arjuna], sarvaguhyatamam = of all [Karma yoga, Gyana yoga and Bhakti yoga], most important secret,-thamam-miha vuyantha- bhuya = again, srnu = listen, me paramam vaca = My [Sri Krishna's] superior words istosi me drdham iti = [Arjuna was] most dear to Me [Sri Krishna]. Therefore, He wanted to tell that, which was beneficial to Arjuna.

Ramanuja’s Commentary for sloha 18-64..Among the three paths mentioned in the previous verse: bhakti yoga or facilitating communion by exclusive loving devotion unto the Supreme Lord Krishna or any of His authorised avatars or incarnations and expansions according to Vedic scriptures is considered the most exalted and pre- eminent and thus it is the most confidential. Because Lord Krishna is extremely affectionate to His devotees who have Him alone as their sole refuge, He will mercifully reveal in the next two verses the absolute conclusion and final essence of the entire divine discourse of Srimad Bhagavad-Gita

  In sloka 65, the Lord again tells about Bhakti yoga:

manmanā bhava madbhakto madyājī māṃ namaskuru
mām evaiṣyasi satyaṃ te pratijāne priyosi me

priyosi me = My [Sri Krishna's] dear [cousin]. Manmana bhava = have mind [thoughts] in Me [Sri Krishna], mad bhakta = with [love] devotion unto Me -anbodu manathai seluthi-[Sri Krishna], mad yaji = worship Me [Sri Krishna, with dedication], mam namaskuru = do prostrate [by all three means - body, speech and mind] unto Me [Sri Krishna], mam evaisyasi = [if done like this] [Arjuna] would reach Me [Sri Krishna] only, satyam te pratijane = it is true and [ Sri Krishna] promises [and have no doubt].unmai yentru sadya pradigjai pannuhiraan..edai vidaatha dyaanam seythu/arumai perumai therinthu anbu padaithavanaha aahiraan/anbu seyya seyya kainkaryam seyya thoonndum..moontru karanathaalum vannangi/avanaiyey adihirom.. raman pola evanum sadya vaakyan..kaanan vaakyam yentrum poy aahaathu..

Ramanuja’s Commentary  for sloha 18-65..Manmana bhava is a divine command that means to always have Lord Krishna completely and blissfully in one’s thoughts, to absorb oneself in Him. This is also established in the Vedic scriptures where we find in the Taittiriyaranyaka Upanisad III.XII beginning vedaham etam stating: The Resplendent Supreme Lord more radiant then thousands of suns is realised by absorbing the mind in Him by meditation. Realising Him Him one attains moksa liberation from material existence. There exists no other path to immortality. This devotional absorption in Lord Krishna is of such magnitude and intensity that its meditation becomes a vision and the vision becomes an ever flowing current of devotion that is so vivid that the experience actually enters the realm of reality.

Mad-bhakta is to offer all one’s loving emotions to Lord Krishna enthralled by love overflowing with enthusiasm, exuberance and excitement.Mad-yagi is to worship Lord Krishna with love. To install Him in one’s heart as their personal worshipable diety. Such worship is the performance of the entire services that a liege administers to His sovereign on a daily basis upon waking untill sleeping. Yagi comes from yajana which is synonymous with pujana or worship and denotes aradhanam the most equisite loving worship. Therefore it is not a mere dry, formal observation of ceremonial ritual enacted out of duty. It is love flowing from the heart. It is a testament of devotion from the eternal svarupa or one’s immortal spiritual form. Mad yagi should be interpreted as offering one’s self to Lord Krishna as a brother, as a parent or as a beloved with a heart full of love.Mam namaskuru is to enshrine Lord Krishna in the heart with the utmost, love, devotion and faith. Namas comes from namanam meaning obeisance. Such obeisance is not a mere habitual genuflexion; but a sublime expression of sincere gratitude and humility that constitutes an emotion of love felt internally.If a blessed devotee of Lord Krishna arrives at this exalted vista of bhakti or exclusive loving devotion then the Supreme Lord will not hesitate to have their eternal individual association with Him in the immortal spiritual worlds. This is the truth that He Himself promises. It should never be interpreted as being just a metaphor or mere flowery prose. Such a hypothesis would not be genuine and incorrect.Wherever there is a heart that has so much love for Lord Krishna then there is as much love from Lord Krishna back to them. Lord Krishna’s love is such that He finds it impossible to bear the separation from such surrendered and dedicated devotees and therefore without delay He personally brings them to Him directly in their eternal spiritual body even while their physical body is concluding its last life in material existence.So it should be clearly and emphatically understood that the Supreme Lord Krishna’s solemn promise to His surrendered devotees is the total truth and nothing other than truth for which He pledges to vouch safe for His devotees for all eternity. .

Geetha Saram -recap 0f 13-17 athyayams..

October 31, 2009

..13th athyaaya surukku..muthu thuvarai..adi keez .. kaliyan pasuram..120 mile neeza pattinam..bed dwarahai.. engu  thaan kannanin ellam-thiru maazihai….kuselar betti kodutha edam.. beyd=theevu..bettu=offering.. kuselar avalai samarpitha edam..kaalai ezunthu erunthu kariya kuruvi kanangal maalin varavu solli ..solai malai perumaal  vann dwarabathi emberumaan -perumaal varuhiraarkall yentru kuruvi solluhirathaam aandaalukku..bakthaiyai kadashithu soodi kazaintha maalaiyai peruvatharkku..

In the summary of Charama Shadka, Swami Alavandar says that the Lord had told whatever was to be told to Arjuna, in the preceding 12 Chapters.
pradh¯ana purus.avyakta sarve´svara vivecanam |
karmadh¯ırbhaktirity¯adih.p¯urva´ses.o 0ntimoditah.||Pradhana means all associated with body or prakruti. That is, it includes ahankaram, mahan, Five Bhoota, Five Karmendriya, Five Gyanendriya, Five Tanmatras and mind [24 in total]. These are inert matters. Purusha means Jeevatman. Then Sarvesvara, the Lord, Who controls Pradhana and Purusha. Vivecanam means viveka gyana or analytical knowledge. That is understanding that body and soul are different in all respects. Also, understanding the Lord as the Owner and Commander of body and soul. All these were told in previous Chapters. Now, we will see summary of Chapter 13:

dehasvar¯upam.¯atm¯aptihetuh.¯atmavi´sodhanam |
bandhaheturviveka´sca trayoda´sa ud¯ıryate ||

Body is temporary, got out of past karma. Soul is not natural associate of any body [13.2].Twenty such qualities are listed from 13.8. Amanitvam – without attachment, adambitvam – without publicity..Bhakti can fetch material benefits; but if we pray for material benefits, Bhakti would not grow. All such noble qualities should be acquired. In 13.20, the Lord told that because of association with the Three qualities[sattvam, rajas and tamas], atman suffers rebirths. To get released we should realize the difference between atman and body [13.24]…

..kadasisi shadkam..vittathu yellaam solluhiraan..karma gjana bakthi yohathil sollaamal vida pattathai.. pirathaanam-moola prakruthi  pontra yellaam.. purusha-jeevatma. sarvesvara viveha gjanam solluhiraan..erandaiyum thanakku sothaha kondavar..deha svaroobam/anithyam,villai nilam..nalla payirai villaikka venum..therinthu kobavan atma.. avattrull erukkum sarvesvaran..atma svarooba gjanam therinthu kondu pann pada vazi-guna nalangal pala solluhiraar 20.. amanithvam /daambeeham koodaathu-sandeeban edam paadam kattra kuselar-ujayaniyil..aval kondu vanthaar .. avar varutha paduvaar num kuzanthaikal kashda paduhiraarkall yentru therinthaal yentraal.. uparihaiyil partha kannan..rukmini/sadya bami/ jambavi yellorum sernthu kainkaryam seythaarkallaam..mooda parthaar vedkathaal.. avalai yeduthu vaayaal pottathum. anbaal koduthathaal.. anaithu eisvaryamum kuselar petraar..acharya anugrahathaal naam nantraha erukirom yentraan.. ontrum kedkkavillai.. bakthiyaal yellaam kittum.. banda hethu/guna serkkaiyaal thirumba thirumba pirakiraan.. veveru ontru alla yentra gjanam venum..vudal/atma/ deivam yentra viveha gjanam venum..

..14th adyaaya surukku..sri vallaban/naathan..avalukkum jagathukkum naathan..sri nathan vuyarntha thiru naamam.. naatha dwarahai-rajasthaan..mothi mahal vaayil..eranndu vaayil.. vulley pohavum velliyil varavum.. erattai pushkarannikall.. chitra rooba pala thiru kolangal..brundaavan-govardana giri –1726 Davoji engey .padai yeduppil erunthu kaakka ezunthu arullinaar vaikolil suthi maattu vandiyil..adaiyaalam sonna edathil-kulathai thaandi pohaamal rana sing raja vuthavi vudan kovil nirmanam seythaar.. padikall yeri.. srinaathji/ bala krrishnan. kuzanthai kannan vallabaji nyamana padi..Here, at 5 AM the sannidhi opens and closed by 5:30 AM. Again harati at 7:15 AM and closed by 7:45 AM! Then again, between 9:15 and 9:45 AM; 11:15 and 11:45 AM. Like this for very short durations dharshans are available..koinja neram sevai..

summary of Chapter 14:

gun.abandhavidh¯a tes.¯am.kartr. tvam.tannivartanam |
gatitrayasvam¯ulatvam.caturda´sa ud¯ıryate ||..guna bandangallaal  kattu pattu erukirom. atmavai vudal ethaal kattu paduthuhintrana..ethaal thoonduvathaal seyal pannuhirom..athiley mayangi ellaamal vilahi..gathi thrayam-eisvaryam/kaivalyam/parama pathathil avanai anubavippathu -moontraiyum avan thaan koduppavan..naangu vishayangall..viveha gjanam adainthu avanudan saadarmyam-avanuku yethu darmamo-athu pola sadyam/gjana/aanandam .pontra ettu gunangallilum samam aahi viduhirom..azukku kazainthu gjanam malarnthu..pirappu entri..sadva /rajo/damo gunam.. suhathilum gjanathilum aasai sadva gunam.. damo gunam mayakki vaithu.kavanam entri sombal thookkam…aasai /seyalpaadu rajo gunam..ethai therinthu kondaal-gunangalil erunthu vilahi-uthaaseenamaha erunthu aruthu vidanum..vuklahathu seyalhalil erunthu vilahi/bahaivar-nanbar vetrumai entri..In 14.2, He says that with the Gyana, described in Chapter 13, acquired, he reaches saadharmyam [that is, whatever is His nature, like Satyam, Gyanam and Anantam, he also attains the sameSattvam keeps us in happiness and comforts, and binds us in samsaram [14.9]. Rajo quality binds us in desires arising out of action, tamo quality puts us in delusion. Sattva quality keeps one in happiness, good health and with knowledge [ 14.6]. Rajo qualitywill keep our desires enhanced [14.7]. Tamo quality will keep us in carelessness, laziness and sleep [14.8].In 14.23, the Lord says that qualities would be doing their nature, and why atman should get worried about that. We should be indifferent to them. In 14.25, it is said that if we keep ourselves away from worldly activities, with this knowledge, and be indifferent to praises and abuses, then we are considered to have crossed those qualities.

..15th athyaya surukku..

..naatha dwarahai..velli kathavu jey srinaathji.. pennkall mun pakkam..mangala harathy-visva roobam edathu thirukaiyaal govardana giri ..valathu thiru kaiyai madithu.. eranndu thiru karangall pasu/mayil/ paambu/ killi anaithaiyum thiru meniyil sevikkalaam..srungara bala boha sevai aduthu. pirasaatham yellaam perisu.. i boham 6 per saappidalaam. srungara sevai..raja boham 30 minutes thalihai.. 4-30 sayangaalam uthaaban.. alangarathudan sevai. 6-45 sayana harathy 7-30 kovil saathi.. urahal..paravai araiya urahal.. pancha aayuthangall radshikka piraarthanai..orey kudumbathaar bangaa ezukira kainkaryam. baala krishnanukku ontru sri nathanukku ontru -kai petra palan..sri naathji..lakshmikku naathan .param porull evaney..

summary of Chapter 15:

acinmi´sr¯at vi´suddh¯acca cetan¯at purus.ottamah. |
vy¯apan¯at bharan.¯at sv¯amy¯at anyah.pa˜ncada´soditah. ||

In 15.1, the Lord says that samsaram is like an inverted banyan [aswatta] tree, with roots up in Satya lok [symbolises Brahma creating from above], branches down below. This tree can be cut off only by an axe of vairagya or detachment [15.3]. In 15.15, the Lord says that He resided in everyone’s heart; under His control, one understood, remembered or forgot anything. He is the One, understood from all Vedas and Vedantas. Result of Vedas are also granted only by Him. He further says that He is different from baddha and mukta atman [15.16]. He is praised as Purushottama in Vedas and in this World [15.18]. He si pervading in all, supporting all and commanding all, and so, He is different from and superior to all [15.17]. Person, recognizing Him as Prushottama, [Who has descended for our benefit as Sri Srinathji], attains Him [15.19]

purushothama vithai.. therinthavan avanaiyey adaikiraan..aalavandaar-thamarai kannan/sriyapathi thaan purushothaman.. sangu oli kettu anaivarum vulley sentru sevikiraarkall..uthama purushan veru pattavan-anaithai kaattilum -baktha/muktha/nithyarai vida vuyarnthavan..achit-udal sambandam konda bakthar.. viralkal pola.. kattai viral thaan purushothaman..kai viralai paarkkum pothu ethai ninaivu kollanum..naangu perai vida veru pattavan.. avan kooda thaan naalvarum seyal padanum..apurusha/purusha..uthama purusha.. pollaatha devarai devar alaatharai thiru ellaatha devarai-arasa maram mel ver.. sadya lohathil..pattruthal enmaiyaal kodariyaal vettanum samsaarathai..hruthayathil erukiraan anaivar vullathilum.. vedangallaal therinthu kollanum.. palan seybavanum evan thaan..vyaabithu/thaangi/ aadchi seyvathaal purushothaman evan..eppadi therinthu kolbavar maru padiyum pirappathu ellai..

..16th athyaaya surukku..

..pushkaram..svayam vyaktha shedram..entru thaan nila pahuthi.. thanneer vadivathil perumaal..brahma thavam seyya ninaithaar.. vajra naban arakkanai than kaiyil vulla thaamarai malarai veesinaar.. 52 edathil naangu mile vistheernathil vizunthathaam.. thaamaraiyaal vuruvaakka patta pushkaram..thaamaraiyey thanneeraha aanathaam periya neer padaithu. ..Water and the Lord are closely connected. ‘Aapo narayiti prokta: aapovai narasunara:’. Aapa – water, naara: – water, ayanam – residing place. Since the Lord is having water as His residence, He is Narayana..aazvaar paasuram..srushtiyil thanneerukkum mukkyam. manathil vullaan maa kadal neer vullaan. yellaa kadalil sayanikiraan..moontru yerikal. jeyashda/ madya/ kanishda pushkaram. madya vishnu  aasthaanam.. jeyshda brahman.. kanishda pushkarani  sivanukku..brahmavukkum kovil vunndu ..

summary of Chapter 16:

dev¯asura vibh¯agokti p¯urvik¯a ´s¯astrava´syat¯a
tattv¯anus.t.h¯ana vij˜n¯anasthemne s.od.a´sa ucyate ||

He mentions the means of Devas and Asuras. [16.1]. Gyanam, Yagna, Tapas, Swadhyaya, etc,. are identifications of Devas. Abhayam- person called Deva is not afraid of anyone; because he is straight forward and follows Shastras. His mind should be clear. That is , he is always thinking of atman. He should be always in Gyana Yoga. Dhanam – he should donate in accordance with Shastras. We should control our sense organs. We should perform the daily Pancha Maha Yagnas. Swadhyayam – chanting Vedas regularly. Arjavam – living honestly..

..deva asura vibaaham/saasthrathukku  vasa patu erukkanum-kattu pattu erukkanum avaiyey vazi kaatti namakku../kedpavar oru koshti-deva koshti/ meerubavar- asura koshti/ethaal pirikiraan.. athyaayathin nokku sasthrathukku kattu padanum..thathva gjanam/ avaney  muzu muthal kadavull yentrum sarvesvaran/ atharkku thakka anushdaanum venum/poy pesa koodaathu -yenakku pidithathu yentru ellaamal saasthra vithi padi erukkanum..eruvarukkum adaiyaallam/ gathi solluhiraar pala slohangallaal ..abayam-yaarukkum payam ellaathavan.nermaiyaha eruppathaal payam ellai..sadva-thellivudan manasu…atma ninaivil/ gjana yohathil  yeedu pattu /daanam seythal/endriyam adakkuthal /pancha maha yagyam seyvathu pontravai devarkallin adaiyaallam….deiva sambandam modshathukku vuthavum..kettathum arjunan sohikka evar -maasusaha -kalangaathey yenkiraan.. Arjunanai-ethanai naal naan pala slohangall  solvathai othu konndu-naaney periyavan pontra palavum -kedpathaal yenkiraan..ethu yennaal nettru adaiya pattathu/ naazaikkum kidaikkum yellam yen murarchiyaal naan vaazhireyn/  naaney easvaran kaaman krotham aasrayithu  asurar..bagavaney asura gannangallil meendum pirakka vaikiraar..piranthu piranthu meley varuvathey ellai..veda saasthram thaan mukkyam..

..17th athyaaya surukku..

..Lord Brahma wanted to conduct one yagna. But, since Saraswati Devi was not with him, he married Gayatri Devi and conducted the yagna. After it was started, Saraswati Devi came, and found Gayatri by the side of her husband. She got angry, and cursed Brahma that he would not have any temple anywhere..brahma kovil/pushkara theertham/gayathri/ saavithri devi/then desa sirpa kalai..puraana mandir venu gobala swami.In Purana Mandir, Sri Venugopala, as a very large idol, is gracing, along with Consorts. On one side Sri Ranganatha, reclining, is gracing..ramanujar periya thirumeni/ maa muniyaiyum sevikalaam..paza kaala kovil naya mandir vaikunda naathan..vedanda desihan sannithi..gayatri savithri brahmavaal vaibavam periya neer padaithu anghu vurainthu athu kadaithu adaithu-sethu pandanam thiru thinaay yengal sittril vanthu sithaiyeyl..paapangal tholaiyum..theertha vadivil sevai..

Swami Alavandar in his Gitartha Sangraha mentions as:

a´s¯astram.¯asuram.kr. tsnam.´s¯astr¯ıyam.gun.atah.pr. thak |
laks.an.am.´s¯astra siddhasya tridh¯a saptada´soditam ||

..saasthra vithi padiyum pannanum/ srathaiyudan-yeedu paadudan seyyanum.. eranndum venum..dual condition..asaasthram asuram thanmai.. saasthram othu kondathai seyyanum. gunathaal veru padum..moontru vahai. ohm thathu sathu ..vulaham anaithukkum vithi thaan saasthram..kodaani kodi jeeva raasikall sernthu vaaza vithi..vithikku vud pattu vaazanum..devathai/yagjam/daanam/davam /aahaaram ov ontraiyum sadviha..narayanan thozuvaarkall. yagjar thozuvar rajas seyya koodaatha kaalathil seybavar..raaghu kaalathil..thamas-pretha ganangal boothangal..aahaaram-suha preethy vazarum manasukku piditha/ nallathu panna koodiya/thaathu viruthy pannanum..rajas-kaduppu kaaram athihamana..thukkam kodukkum. damasa-vehu kaalam-jamam kazinthu . naattram/ voosi ponathu.. daana vahai-saasthra padi nalla desathil nala athikaarikku.. rajasa puhazukku damasa mathippu ellatha daanam..eppadi lakshannam solluhiraar anaithukkum.Satva persons worship Sriman Narayana and other Devas [17.4]. Rajasa persons worship Yakshas and Rakshasas. Tamasa persons worship ghosts and manes. In 17.7, He lists the food eaten by people with various qualities..In 17.20, He speaks of Dhanam. Sattvika donations are done at proper time to proper person, as prescribed and donated happily…gurushedrithalil geethai sevvaney mudiya pohirathu.. anubavippom..

Geetha Saram -recap 0f 8-12 athyayams..

October 27, 2009

..recap of 8th athyayam-We have reached Prabhasa Kshetram in Gujarat. It is also called Ban ka Theertham. Prabhasam means well illuminating or very bright or well exposed. What was exposed? Some of the auspicious qualities of the Lord are brightly exposed here..pancha sakthikalaal aana thiru meni..sutha sadvamayamanathu..In Srimad Bhagavatam, Sukhacharya tells that at the end of Avatar, Sri Krishna went to Vaikuntam, with His body as such..than thirumeniyudan sentra edam..vaikunda dama gamanam.. We have come to that place, from where He left for Vaikuntam..Here we can see the Lord sculpted. He is sitting on a branch of a tree. One leg is on the branch and the other is on the knee of the other leg. One could see the sole of His Divine foot. He is decorated with flowers and tulsi. He is holding conch and discus in His upper two hands.-nangu thirukaikallaiyum sevikalaam.. He is relaxing merrily! Nearby, we can see a hunter, kneeling before the Lord and his eyes reflect fear and sorrow. Hunter might have done something wrong and so is requesting for pardon. Jara is the name of the hunter. He shot an arrow to hit the toe of the Lord. After completing His mission in Sri Krishna Avatar, the Lord decided to destroy Yadu group of people [Yadavas], and leave for Vaikuntam  ..Once, Yadavas misbehaved with sages, after taking liquor. They tried to tease the sages by asking what child would be born to Samba, a lad in the guise of a pregnant woman! Sages understood the mischief and cursed that a pounder [pestle உலக்கை] would be born and that would annihilate Yadavas. Yadavas found a pounder and gave it to the King. Thinking that by crushing the pounder to powder, they could avoid the curse of sages, they powdered the pounder and sprinkled the powder in the ocean. A small piece of iron was thrown into the ocean. The wooden powder all grew into wild grass on the shore and the iron piece was swallowed by a fish! The fish was caught by a fisherman and he found the piece of iron in the fish. This was taken by hunter Jara. He sharpened the iron piece and fixed it to his arrow! All Yadavas once assembled in this place, near which ocean is there. Famous Somnath temple is also here. Yadavas started fighting among themselves using the wild grass and all of them died! Only Sri Krishna was alive! He came to this place in His chariot driven by Dharuka. While He was relaxing on the tree as told above, the hunter mistook the sole of the Lord as the face of deer and shot the arrow. ..jara yenkira vedan..Using that as an excuse, the Lord departed for Vaikuntam. Unlike Sri Rama, Who was accompanied by the entire population of Ayodhya, to Vaikuntam, Sri Krishna went alone! He consoled the hunter, as he was merely a tool in His drama. The Lord told Dharuka to inform all in Dwaraka, that it would be shortly submerged by ocean as Dwapara yug was ending and that all should move to Prabhasa Kshetram for safety. Saying so, He left for Vaikuntam. His chariot First went up and He followed! All Devas and Brahma witnessed the scene from the sky! Here His auspicious quality of blessing His devotees like Dharuka and Jara was exhibited. Not only that, He left along with His body in tact! gunangal olli vidum edam..pravasam theertham ..This place is called Ban ka theertham, because the arrow caused all these incidents.
summary of Chapter 8:

ai´svary¯aks.aray¯ath¯atmya bhagavaccaranarthin¯am |
vedyop¯adeyabh¯av¯an¯am as.t.ame bheda ucyate ||

eisvaryam/kaivalya/bagavath anubavam panna vendiyathaiyum vida vendiyathaiyum arulukiraan..In sloka 8.6, the Lord says that everyone dies and if a devotee desired to reach Him, then at the last moments, he should have Sri Krishna smaranam or think of the Lord. Because, whatever is in the thoughts at the last moments, the person is reborn in that way. We have heard of Jata Bharata story, where he was thinking of a deer in his last moments and he was born as deer in his next birth.avanaiyey eppothum ninanthu kondu erukkanum.. So, in 8.7. He says that one should always be thinking of Him. By worshiping the Lord here we can practice that.

..recap of 9th adyayam-

..raman 14000 varusham erunthaar ..konja kaalam thaan kashdam..kannan.. nadbai thodarnthaar raman..gyhan/sukreevan/vibeeshanan pattaabisheham varai koottindu vanthaar.. vaikundam pohum pothu pur paa mudalaay nar paalukku vuythanan..hanumaan varavillai yentru ..puthi raman edam mattum yentru erunthaar..madurai orey eravil vittaar..gokulam 5 varusham nandagramam 5 varusham.. Akroor varavum madurai ponaar..sheshditham pala seythaalum nadbai vittaar..antha vaziyaiyum entrum sevikalaam..nedumaalaay anaithum kaattinaar Devahikku..paal kudithathaiyum kooda..vaithiha bakthi..vujeyanikku ponaar.. pirabasa shedrathil yaar kooda ellaamal vaikundam pohiraar..thaniyaha..pirakkum pothum sirai chaalaiyil..soham thaan..

svam¯ah¯atmyam.manus.yatve paratvam.ca mah¯atman¯am |
vi´ses.o navame yogo bhaktir¯upah.prak¯ırtitah.

..bakthi yoham solluhiraan.. than mahaathmyam..perumai solli..manisaraha  piranthaalum periyavan.. baktharkal siranthavar..anaithilum nirainthu erukiraan..paarvai/kellvi/suvai/ muharchi anaithum naan..andar atma aahavum erukiraan..manisar udal yeduthathaal therinthu kolla villai..athrishdam-kannukku appar pattavan..avamariyaathai pannuhiraarkall..uruthi vulla baktharkall avan puhazai paadi/vannangi manam seluthi..yethaiyum ethir parkaatha kaathal kondavarkall.. konjam koduthaalum niraivaha kolhiraan..seyvathum/saappiduvathum/ yaga dabam seyvathum avanukku arbanamaha seyyanum..bakthi eppadi pannanum..yen edathil manam seluthi anbu seythu vanangi eruppavar kadaisiyaha avanai adaihiraan..saanthi thavazum thiru  muha sevai.. thiru vadi mel thookki nammai pattra vaikiraan..

In sloka 9.11, He says that all illtreated Him, thinking He was a man. Arjuna wanted to know how His devotees treated Him. In 9.14, He says that those who had faith in Him, never considered any problem in life as problem; they considered them as His blessings. They are always worshiping Him, always praising Him and determined to reach Him. In 9.26, He says that they never expected any reward for their Bhakti; from such persons the Lord happily accepted even a drop of water, as a very great present. Because, the Lord is never in want of anything! None can ever present Him, matching His status! Finally, in 9.27, for which Swami Vedanta Desika has given wonderful interpretation in his Tatparya Chandrika, such persons, whatever they did, or ate or yagna was performed or Tapas practiced, dedicated everything to the Lord. That is what we should do. What is Bhakti yoga? The Lord answers in one sloka at the end in 9.34. That mind should be in Him, heart should be loving Him, all organs doing Karmas dedicated to Him and entire body worshiping Him alone. That is Bhakti yoga and such a person certainly reaches the Lord.

..10th adyaaya surukku..

..merkku samuthra karai-gomathi sangamamkadalil..vasishtar-brahma pillai.. avar penn gomathi..mana maha thedi pala edam poha..mun poha thaan pin varuveyn yentraall..thirumbi paarka koodaathu.. salangai oliyaal pin thodarnthu varuvathu therinthu kollalaam yentraal.. gujarath vanthathum kadalil nadanthu poha -salangai oli nirkka thirumbi parkka .thanneer vuruvathil aaraaha oduhiraal mothamey 5 mile neezam thaan..dwarahadeesan aruhil..gomathi samuthram..neenda goburam. pancha kundam ..rishikall yaagam panniya edam..rusi veveraha erukkum..mana nilai velli padutha..dwaram kaattum edam dwaraha-vaikunda vaasal.Dwaraka means dwaram + kayati. Dwaram means entrance [here, to Vaikuntam], and kayati means shows.jarasandan muttruhai eduvathaal 120 mile thoorathukku kadalai mann aakkinaar..kusasdali..thiru vikrama perumaal..anaithu makkallaiyum vada maduraiyil vanthaarkalaam..This place was earlier known as Kuchasthali. Long back, a King performed yagnas on a island here, using darbha [type of grass]. Kucha means darbha and so this place got the name. The King invited the Lord Sri Trivikrama, to destroy Asuras in Patala lok. Thus we can worship Lord Sri Trivikrama also. In one night, the Lord brought all people from Mathura here and rehabillated them. On Sharat Poornima day about 300,000 peopel come here. That was the day when the Lord played Rasa Kreeta! Thus we can know His eminence and greatness, His wealth and glory, here.

svakalyana gunanantya krtsna svadinatamatih |
bhaktyutpatti vivirddhyartha vistirna dasamodita ||

..bakthi pirakka/vallara than eisvaryam solluhiraan.. chakaravarthyyaha..ontru vidaamal yella kalyana gunangall/ anaithum avan sothu yenbathai 10th adyayathil arulluhiraan..srunu-kel yentru marupadiyum arulla.. kedkka villai. solla aarambikkum pothu thadukkaamal erunthaal pothum..ajan/anaathi yentru pirappu ellavathan yentru therinthu ..aathi/nadu/eruthi anaithukkum..divya charithram kettu/ninainthu therinthu konndu.. manasu layithu/ pirinthaal thaanga mudiyaamal/ soli paadi aadi seru yen sennikku yentru  kulesekarar aruliyathu pola..avanukku para bakthi/para gjanam koduthu avanai adaiya pannuhiraan. sothu pattiyal kettaan.. ellaathathu ontrum ellai..yethanai tharam kettaalum thirupthi ellai group aaha solli..vasuhi/skandan/raman/markazi pola..In 10.3, He says that he, who understood the Lord as never-born and without end, as Loka Maheswara, is most intelligent. In 10.8, He says that He was Origin, Middle and End of all. Everything originated from Him. Everything finally ended in Him. He, who realized His greatness and actions in Mathura, Brindavan and Dwaraka, speaks about them with others [10.9].He mentions group after group and says that for each group He was the Leader [10.21 and other slokas]. He was Vishnu among Adityas. Amsuman among Jyotish. He was Marut among Marichees. Like that He lists many

..11th athya surukku..

..56 padikattukall..52 gajam neela kodi.. 56 kodi yadavarkaludan vaaznthaan..athanaal 56 padi..naangu nilai/ 7 nilai gopuram..27 /12rasi/9 nava graham/ 4 thisai-52.. 5 thadavai kodi maattruhirarkall daily.. bala raman sanithi. thiru vikraman.. kalappai aaytham. madava perumaal/ pradymnan/ anirudran/ durvasar muniyaiyum sevikkalaam..rukmini 3 km thoorathil thani sannithi. pirivu aattraamai thangaamal than vigraham thanthaan.. devaki maatha mun.. garudan ellai. ezantha anubavam sevikka neraha..vajranabam -peran vishva karmavaal kattiya thiru..thamarai/sangu/chakarathudan sevai.. pala  harathy.. mangala harathy kaalaiyil visva rooba/ bala boham/svarooba sevai thanaha sevai.. 9-15 srungara harathu 11-30 raja boham..4-30 uthaaban ezunthu sevai harathy sayana harathy eravil..dwarahaa deesan..yoha mayai thangai sevikalaam. radshithu kondu erukiraall..

..than eyarkkai thanmai neraha darsikka..kankall

the gist of Chapter 11:

ek¯ada´se sva y¯ath¯atmya s¯aks.¯atk¯ar¯avalokanam |
dattamuktam.vidipr¯aptyoh.bhaktyekop¯ayat¯a tath¯aai

koduthu..divyamana kannkallai ariya/adaiya bakthi ontrey..yennum thiru naamam thinnum naranamey..viboothi mun arulli/paarkka aasai pattaan.sanjayanum paarkka kaattinaan than neenda nediya vuruvathai..pala aaytham/vana maalai/ chandra / brahma/ rudran/ thaayaar/ aathi/antham/ nadu theriyaamal..ugra roobam paarthu mahizchiyum bayamum vara ..kaala devathai naan.. boomi paaram kuraika vantheyn..paarkathathiyum mudivaiyum parkka solluhiraan..pithaa/maatha/deivam nee..anbilaalum siru pillai thanathaalum.. aayiram thollkal vudaiyavaney pazaiya vuruvathudan vaa yentraan..The Lord replies in 11.32, He was Kaala [time]. He determined what should happen at what time. He came to relieve Earth of her burden. Arjuna was a mere tool [11.33]. He directs Arjuna to fight the war and get whatever fame due. He allows Arjuna to see whatever he had seen, in the past, on His body. He could also see the result of the Mahabharata war. Arjuna says in 11.45, that the Lord was Father, Mother, the God to him. There was none equal or superior to Him. He felt ashamed that he was thinking of Sri Krishna as his mere cousin! In 11.41, he repented for having called the Lord by names, out of ignorance and immaturity! In 11.46, he requests that the Lord with thousands of arms and eyes, should return to His old Self as Sr Krishna! The Lord agreed and became Sri Dwarakadeesha.

..12th adyayam surukku..

..bakthi markkam pazakkam ellaiyey..eziya markkam solli tharuhiraan..kalyana gunangal anubavithu/ yaar edathilum karunaiyudan/virotham entri/thushdarkal edam vilahi/athma gjanathudan eruppavarudan thodarbu konndu/sadru/mithru sama puthiyudan.. puhazvom/pazi erandaiyum yettru kondu..samuthrathil erunthu..anaithum avan thirumeni..theevil-bed dwarahai..eppo erandaha pirinthu erukku..rama-guha padahu sambandam pola.. padahil 20 nimisham..kuselarudan nadantha kathai anghu.. ahaz aaraaychi unndu ethai pattri..

Chapter 12. Swami Alavandar says this as:

bhakte´s´srais.t.hyam.up¯ayoktih.a´saktasy¯atmanis.t.hat¯a |
tatprak¯ar¯astvatipr¯ıtih.bhakte dv¯ada´sa ucyate ||(

In 12.13, He says that they should never show any hatred to any living being. They must be friendly with all. They should show compassion.Slokas 12.13 and 12.18 are important..In 12.13, He says that we should be without ahankara and view happiness and sorrow equally. Though this might look formidable, by devoting more and more on the Lord, we can achieve success. This the Lord says in 12.8. We can realize this in practice. As we travel to many such Kshetrams, our outlook and short temper will change for good. Sri Krishna gets to a lower step and asks Arjuna to do service. That is doing one’s own Karma. Doing one’s own Karma continuously, would enlighten one’s knowledge about atman. Thus, again thinking of atman can be started. That would result in knowing the true nature of atman and devoting oneself to the Lord. That will result in Bhakti and eventually, reaching Him. First the Lord wanted Arjuna to do Bhakti. When he expressed difficulty, He suggested thinking of Lord’s auspicious qualities. When this was also found difficult, He suggested meditating on atman. Finally, when that step also was difficult, He suggested to do one’s own Karma, continuously.

..mama karam thuranthu ahangaram vittavanaay erukiraan bakthan..deha vuravu  athmavukku yentra thappu yennam..devai ellatha thodarbu/poruppu..raha  dvesham tholaiyanum..viruppu-veruppu..regularaha maarum..piravi thorum maarum sambandam..thukkamum suhamum sama maaha ninanthu.. perumaal edam puthi/ manam layathu ethai kittalaam..avar edam methuvaha ezuthu konndu pohanum..vuoora vuoora periya vishayangallum vudal pattriya yennam varum..vun athma chinthanamavathu mudalil pannanum.. vunmai svaroobam therinthu athu avanukku adimai yentra yennam varum.. athuvum mudiyaathu yentru kainkaryam pannu.. karma anushdanam seythu..athai meley thoonndum..padikall pala kaattuhiraan..

Geetha Saram -recap 0f 3-7 athyayams..

October 25, 2009

….3rd athyayam-recap-Thiru maal erum solai-Gita is Amrut and Sri Krishna, Who gave Gita, is Amrut of Amrut! That Amrut is beautiful! Who will not be willing to enjoy beauty? The Lord is gracing as Beauty personified! Yes, we have come to Tirumaliruncholai, where the Lord is called Sri Kallazhagr, as Sri Sundara Bahu [ஸ்ரீ சுந்தர பாகு] [Sri Sundara Tholudayan ஸ்ரீ சுந்தர தோளுடையான்] and as Sri Paramaswamy. Nammalwar advises all to go to Azhagar malai and worship Sri Kallazhagar,before losing youth! Here we can see Noopura Ganga or Silambaru [சிலம்பாறு]. When the Lord took Sri Trivikrama Avatar, lord Brahma washed the toe of the foot of the Lord, that entered Satya loka, by water from his kamandalu [pot]. Part of the water splashed on the anklet worn on His ankle. Water dropped from the anklet, is Silambaru, flowing in Tirumaliruncholai hill. Sri Moolavar is called Sri Paramaswamy. He is gracing with Five weapons. Sri Utsavar is Sri Sundara Bahu, as Sri Azhagar and as Sri Kallazhagar [Tamil azhaguஅழகு = beauty]. Sri Sundaravalli Thayar is gracing all here. The Lord is gracing here as prayed by Yama, who meditated here. The Lord got a temple built for Himself, by Vishvakarma. In Srivaishnava sampradaya, this place is known as South Tirumala. On Chitra Pournami day, Sri Kallazhagar descending into Vaigai river bed, is a magnum opus festival in Madurai. Millions of people gather and worship the Lord on that day. At the entrance of the temple is Padhinettam Padi Karuppanna Swami is gracing as the guard…Thiru mohoor-The Lord is Sri Kalamega Perumal [ஸ்ரீ காளமேக பெருமாள்]. This place is called Mohana Kshetram, which has transformed into Mogur. During the Samudra Manthan [ocean churning], the Lord took the form of a beautiful damsel, Sri Mohini and distributed Amrut to Devas. The same Sri Mohini is gracing as Sri Kalamega Perumal here! Kalamegam means dark clouds, ready to shower. Similarly, the Lord is waiting to shower His grace on the devotees. For any Jeevatman, on the way via archiradi marg, to Vaikuntam, the Lord here accompanies and so He is also called Sri Margha Bhandu or Sri Vazhi Thunai Perumal [ஸ்ரீ வழித் துணை பெருமாள்] or Sri Aaptan [ஸ்ரீ ஆப்தன்]. Sri Thayar is Sri Tirumogurvalli. As prayed by sage Pulastya, the Lord is gracing as Sri Parkkadal Nathan. Tiru Mogur is famous for Sri Chakkarattalwar [Sri Sudarsana]. He blesses all with longevity and health….Thiru koshtiyoor-Here all Devas assembled n ghoshti [group] to have Darshan of the Lord and so it is Tiru [Gh]Koshtiyur. Here we can see Ashtanga vimanam, climbing which Swami Ramanuja preached the meaning of Charama sloka of Gita [we are to see it in due course], to those desirous. Sri Moolavar is Sri Uraga Mellanaiyan [ஸ்ரீ உரக மெல்லனையான்] aka Sri Madhava Perumal. Sri Utsavar is Sri Sowmya Narayana Perumal. Sri Thayar is Sri Tirumamagal Nacchiyar [ஸ்ரீ திருமாமகள் நாச்சியார்]. On Three tiers in the temple, we can worship the Lord in standing, sitting and reclining poses. Alwar says that the garment, food and other articles used by the person, who has not visited the temple here, have sinned!….Thiru pullaanni-We can come from Madurai to Rameswaram, near which is Tiru Pullani. Pul [புல் grass] + anai [அணை bed], that is pullanai has become Pullani. Here, Sri Rama spread grass and laid down for Three days and requested Samudra Raja to make way for Him to reach Lanka and rescue Sri Sita. But Samudra Raja did not oblige and so the Sethu bridge was constructed. Alwar wonders as to how with the help of monkeys and squirrels, the Lord could build a bridge in Five days! The Lord here is Sri Aadi Jagannatha Perumal, worshiped by Dasarata. He was gracing this place much before Sri Darbha Sayana Perumal [Sri Rama]. Here Three sages Pullava, Kannuva and Kalava prayed the Lord and He graced as Sri Aswatta Narayana. Sri Thayar is Sri Padmasani Thayar and Sri Utsavar is Sri Kalyana Jagannatha Perumal. In Srimad Ramayana it is said that by bathing in or by sprinkling Sethu water or by just seeing Sethu, one’s sins are all destroyed…..Thiru meyyam-The Lord Sri Satya Murty, Sri Satya Nathan is gracing from Satya giri. We should all speak truth and that is the effect of Gita. Adisesha prayed the Lord that sattva quality should flourish in him and so the Lord is gracing. Tirumangai Alwar has praised this place. There was a sage Satya in Himalayas; the Lord asked him to leave Himalayas and go to a place marked by Him to meditate. The sage came here and meditated…..

Azahan-sundara thol udaiyaan..noobara gangai-silambaru..thiru vikraman theertham nooburam-silambil pattu varum parama swami pancha ayutham..sundara valli thayar..visva karma nirmanam therkku thirumalai chitrai bowrnami vaihaiyil eranguhiraar ..pathinattu padi..thiru mohoor vazi thunai perumal..mohana shedram..parkadal mohini avatharam..meham pola kotti kulira vaikiraar..archirathi marham abthan..thiru mohoor valli parkadal nathan thani sevai.. chakarath azvar sannithi..thiru koshtiyoor ashtanga vimanam..sarama sloham uraha mel annaiyaan madava perumal.. nintra amarntha kidantha moovaraiyum sevikalaam..veshti /sapadu papam entha peyar siolla villai.. thiru pullaani..pul anai..darba sayanam..sethu pantham thiruthinaay..kurangukal.salamilaa anilam..sethu..poy kettu eruntheney -kaliyan athi jaganatha perumal dasarathan aarathitha perumal padmasini thayar kalyana jaganatha perumal.. thiru meyyam sadya girinathan..sadva gunam vallara adiseshan ..sadya maha rishi..

3rd athyayam..karma yoham neraha atma sashadkaram tharum yenkiraar..pazakkam erukku nazuva maattom..vitta edathil thodaralaam adutha janmathilum.. vithikka patta karmam seyyanum..muk gunangal thoondum..bagavan pin erunthu ..anaithum avan edam samarpithu.. yen udaiyathu naan seyhireyn palam yenakku yentru moontu yennam.. kama krotham jeyikkanum..

Swami Alavandar has compressed the essence of Chapter 3, in one sloka:

asakty¯a lokaraks.¯ayai gun.es.v¯aropya kartr. t¯am |
sarve´svare va¯ nyasyokta¯ t.rt¯ıye karmaka¯ryataHabitual is Karma yoga. We can never slip from Karma yoga. A little of control of sense organs would enable to practice Karma yoga. It can continue even in next births. So, never abandon Karma yoga. In 3.8, the Lord says that one had to perform one’s assigned duty.Sri Krishna asks Arjuna to do his Karma. He should remember that such action is not done, only by him; Sattvam, Rajas and Tamas qualities induce him [3.27]. Prakruti induces one to do Karma.In 3.30, He advises that while doing Karma, he should abandon the feeling that he was doing, the Karma was done for him and desire for results. Dedicate the Karma to Him and do the Karma. In 3.37, He said that kama and krodha were his real enemies, and vanquishing them was not easy. These have been generated by rajo quality in him. He advised Arjuna to practice to destroy those enemies, and not Drona or Duryodana.

..4th athyayam recap…Thiruvemkadam-First we worship Sri Padmasani Thayar aka Sri Alarmel Mangai Thayar at Tirucchanoor, at Tirupati, at bottom of the hill. Then we proceed to Sri Govinda Raja temple, again at Tirupati. This is an ancient temple. After worshiping Sri Thayar and then Sri Govindaraja, it is customary to climb the hill, chanting the Divine name Govinda, repeatedly. While climbing up Venkata hills, if we only utter ‘nama: [नम:]‘, then the Lord accepts it and like a debtor, He does all good things to us. Our purpose in life should be to serve Him and His Consort, always. Earlier, this was Sri Varaha Kshetram. Even now, Sri Varaha Perumal is gracing on the banks of Swami Pushkarini. He is Leader for this Kshetram. Sri Venkatesa Perumal is Kali yug God. We had already seen the story of how Lord Sri Venkatesa married the daughter of King Akashraja. Like Srirangam, this is an important Divya desam. Inside the temple, only one Acharya has sannidhi. That is of Swami Ramanuja aka Sri Bhashyakara.
Shri ahobilam-This is Nava Narasimha Kshetram, famous because of Sri Narasimha. Garuda, once meditated on the Lord and prayed that He should show Himself as, when He killed Hiranyaksipu, but not with anger. This hill is called Garudachalam. Here, river Papanasini flows. Bathing in it will destroy all papas. This Ksheram has Lower Ahobilam and Upper Ahobilam. Sri Utsavar of Sri Malola Narasimha, is in Sri Ahobila Mutt, and is performed daily poojas. Sri Varaha Narasimha is in Varaha [wild Boar] form. Reaching the sannidhi of Sri Pavana Narsimha is difficult. Worshiping Sri Karanja Narasimha is easy. Sri Chatra Vata Narasimha graces with a tree acting as umbrella. Sri Bhargava Narasimha blessed Sri Parasurama. Reaching Sri Jwala Narasimha sannidhi also is very difficult. Sri Malola Narasimha’s sannidhi can be reached easily. Sri Alli Ma Malar Mangai is always with Sri Malola Narasimha. Sri Yogananda Narasimha is in Yoga pose. Ahobalam Ahobilam!
Sri Ayothya-Sri Rama’s birth place is Ayodhya, situated on the banks of river Sarayu. The Lord here was worshiped by lord Brahma. The Lord emerged from Tirupparkadal [Milk Ocean]. Lord Sri Jagannatha was in Satya Loka and, on request by Ikshvaku King, He was brought to Ayodhya and all Kings had performed pooja. Sri Rama also worshiped Him. The Lord along with Vimanam was donated by Sri Rama to Vibheeshana, who installed the Lord in a temple at Srirangam. Hanuman Gaddi, Sarayu river, Kanak Bhavan [which was the palace of Sri Rama and Sri Sita], Muktar Ghat [from where, in Sarayu river, Sri Rama proceeded to Vaikuntam with His people], etc., are important places to visit.Thiru Nymisaranyam-
The Lord graces here in the form of Forest! Nemi means the tip of discus. When Brahma rolled out the discus, the place where discus fell, was Naimsharanyam. Sages were asked to meditate there. River Gomati flows here. There is Vyasa gaddi. Here, he wrote 18 Puranas and made them public. Sarvata learnt Bhagavatam purana from Soota Powranika, here. The Lord here is Sri Devaraja and Sri Thayar is Sri Hari Lakshmi.
Thiru pirithi-Thiru joshimutt-In ancient Tirupiridi, the Lord was different; but in the present Tirupiridi, Sri Narasimha is gracing, seated. He was called Sri Parama Purusha and was in reclining pose; and, Sri Thayar is Sri Parimalavalli Nacchiyar. It is presently known as Joshi math.
101. KANDAMENUM KADINAGAR [DEO PRAYAG]கண்டமென்னும் கடி நகர் :
It is at the confluence of rivers Bhagirati and Alakananda. We can see the brown and green rivers mingling. This Kshetram is connected with Sri Narayana, Brahma and Rudra. The Lord here is Sri Maryada Purushottam Ram. He is gracing as Sri Rama with bow and arrows

we will see the summary of Chapter 4:

prasa ˙ng¯at sva svabh¯avoktih.karman.o 0karmat¯asya ca
bhed¯a j˜n¯anasya m¯ah¯atmyam.caturth¯adhy¯aya ucyate

He says that He preached Karma yoga to Vivaswan, Twenty Eight Chatur yugs ago! Vivaswan told this to Manu. Manu to Ikshvaku. Thus it was known hereditarily. But over the ages, it had been forgotten. Therefore, He was repeating it again to Arjuna.The Lord replies these by Four slokas [4.5 - 4.8]. Swami Vedanta Desika shows Six interpretations for these. Just like Arjuna’s birth, His birth is also true. But unlike him, the Lord does not go through difficulties and He never compromises His natural qualities. The Lord’s body was not like Arjuna’s. It was not made of prakruti; but of Aprakrutam and of pure Sattvam only. While we are all born because of past Karma effects, the Lord is born out of His Own will. He is born whenever there was decay of Dharma and flourishing of Adharma. He is born in any yug and at any time. We are born to expend our Karma effects; but the Lord is born to rescue noble persons and destroy evil persons, to save Dharma. In 4.11, He says that He presented Himself as desired by devotees. He further says that for the person, who always thought of Him and His actions, that was his last birth. Then He says, in 4.18, that one should see Akarma in Karma and vice versa. Arjuna asked how without Gyana one could do Karma. The Lord says that he who sees Karma in Gyana and vice versa, is the most intelligent. When we go round in temples, we should think that our action is for His pleasure. Thus, Karma has within it Gyana. What is the use in chanting 108 Gayatri mantra, without knowing its purpose. Mere counting is of no use. No doubt in our action, the knowledge portion is superior to the physical action [4.33]. All Karmas eventually end in Gyana. So Karma has to be performed continuously.

.thayar..thiru suhavanoor.alarmel mangai.. govinda raja perumal..thalaiyal yetru kondu naam sonna namaha..adi varaha perumal..sri bashyakarar sannithi..ahobilam-nava narasimhar garudan thabam erunthu..garudachalam..paba nasini nathi..malola narasimhan arathan.. varaha narasimhan bavana .garanchana chadra vada barghava jola malola piratti udan sevai..alli ma malar mangai yohananda aho balam..ayothya-sarayu nathi.brahma thiruvarathanam seytha perumal.jaganatha /narayana vibeeshanan arangam..hanuman gathi kanaka bavan guptharghat.. nymisarinyam chakarathin munai ..thabas panna gomuki nathi vyasar gathi 18 puranam..bagavath puranam petra maram ..thiru pirithi..narasimhar .parama purushan..antru..joshimutt.kandam yennum kadum nahar deva prayag..mariyatha purushothaman raman villudan sevai..

..thideer yentru thanai patri solhiraan..28 chadur yuham mun sonnathai..paramparaiyaha.. thirumbi solhiren..than janma rahasyam nangu slohathal aruluhiraan..6 artham desihan.piravi sathyam..kuraiyintri pirakireyn.. pancha sakthi mayan sutha sathvam..echa mathram pirakiraan..karmam adi ellai. sankalpithu pirakiraan..darmam thalai kunivu vattam varum pothu pirakiraan nallarai radshikka theeyorai mudikka darmam nilainatta. piravi seshidam ninaithaal pirakka maattaan ..karmathil -gjana baham..karmathul gjanam.. gjanathil karma erukirathu..arivu ellaamal karma panni prayojanam ellai..arivu baham seyal bahuthi vida yetram..

..5th athyaya surukku.shri Badrikashramam-As mentioned by Alwar, the Lord Himself took the Forms of Sri Narayana and Sri Nara, and preached Tirumantram [Ashtaksharam]. The Lord is called Sri Badrivishal, Sri Badri Narayana and Sri Badri Perumal. The Two mountains are Nara – Narayana Parvat. From Narayana mountain the Lord preached to Sri Nara, in human form, on Nara Mountain. River Alakananda flows. This is one of the Swayam Vyakta Kshetrams. The Lord is made of Salagrama. Near Sri Badri Vishal, Sri Nara, Uddhava, Narada and Kubera are gracing. Tapta Kund here has hot water. Bathing in this is customary before worshiping the Lord. Badari means ilandai [இலந்தை], a type of berry. Beneath a Badari tree, the Lord as Sri Narayana, meditated and preached. In nearby Mana, we can see Vyasa cave. From there only, Vyasa wrote Mahabharata epic, which contains Bhagavad Gita. We can see there, mingling of river Saraswati with river Ganga. From Damodara Kund, Gantaki river originates. Gangotri is the origin of Ganga. We can see many wonders like Swargarohini. Sri Thayar is Sri Aravindavalli. In nearby Brahma Kapalam, people offer pinda for deceased ancestors.
Thiru Salagramam-This also a Swayam Vyakta Kshetram, but is in Nepal. Between the 25,000 feet high mountains Annapoorna and Daulagiri, one has to reach, by helicopter or on mules or by trekking, Gantaki river bed and worship the Lord. The Natural beauty of the place is very attractive. The Lord is Sri Muktinath and Sri Salagrama Perumal. Sri Sridevi Nacchiyar is in sitting pose. As prayed by river Ghantaki, the Lord resides within the river in Salagrama Murtys. They are fossils formed over Millions of years..Shri Gokulam/Thiru vada mathurai/ Govardanam-The name Mathura will nullify our papas. This Kshetram is associated with the Lord in all the Four yugs. In Krita yug, Sri Vamana’s Ashram was here. In Treta yug, Sri Rama’s brother Shatrugna defeated Lavanasura and ruled from here. In Dwapara yug, the Lord was born as Sri Krishna. In Kali yug we are all fortunate to worship the Lord here. We can see Sri Krishna janma bhoomi, within the prisons of Kamsa. In nearby Keshavji Mandir, Sri Krishna Himself has worshiped. In Kotra kund, Vasudeva and Devaki used to wash clothes. In Kamsa sheela, the Lord killed Kamsa, after destroying Kuvalayapeeta elephant and wrestlers Mushtika and Chanura. On the other side of river Yamuna is Gokulam. Sri Andal mentions this as ‘seer malgum aaipadi [சீர் மல்கும் ஆய்ப்பாடி]‘. Brindavan, Nandgaon, Kamyavan and Govardhana also are part of Gokulam. Earlier this place was described, when, for 7 days we stayed and visited nearly 90 spots. In uttavi bandam, Sri Krishna was tied to a mortar [உரல்]. In Ramana rehi people roll on the ground, where the Lord had played. Sri Andal describes Yamuna as pure water, as Sri Krishna washed Himself in it! In Brahmanda ghat, Sri Krishna showed entire Universe in His mouth, to Yasoda! In Kesi ghat, Sri Krishna killed Kesi, who had come in the guise of an horse. Sri Krishna lifted up Govardana hill, to protect gopis and gopikas. In Kanda vana, we visited the sliding rock. At Charan Pahadi, we can see the foot prints of Sri Krishna and of cows and calves.
Thiru paarkadal-The Lord is in Vyuha forms of Sri Vasudeva, Sri Pradyumna, Sri Sankarshana and Sri Aniruddha. By these the Lord creates, sustains and destroys the Universe. The Lord is reclining here..Thiru Vaikundam-All Alwars have praised this as Nalamandhamiladhor Naadu [நலமந்தமில்லதோர் நாடு]. Gyana is in full blossom. Nityasuris are always worshiping the Lord. After crossing river Viraja and after discarding body made of prakrutam, atman gets aprakruta body and enters Vaikuntam. The Lord is seated on a throne of Adisesha. The Lord graces with Sri Sridevi to His right and Sri Bhudevi and Sri Neeladevi to His left. Everyone has to go to Vaikuntam one day! Upanishads say that after reaching Vaikuntam, none returns [to samsaram]. This is considred as the 108th Divya desam.

.badri..singamai virithan nara narayananaha.. erandu malai..alaka nanda nathi svayam vyaktha shedram..thathva kundam.. elanthai kadu..maana-vyasar guhai..geethai ulla maha bharatham.. damothara.. gangai/sarasvathi pirakkum edam. brahma kabalam..pinda pirathanam..saligramam-nediya malai 26000adi uyaram malaikal..sri moorthy mukthi nathan sri devi nachiyar amarntha kolam..fossils-salagramam..vada mathurai.papam vilahum.. vamana avatharam/sadrugnan lavanasuran/kannan pirantha janma boomi kesava mandir..kamsadeela..gokulam adutha pakkam seer malhum aaypadi.. brunthavanam/kamyavanam/govarthanam..aneha edam..ukkal bandan kattu ramana redy urundu pona edam.. yamunai vaay koppillika patta thooya.. bramanda ghat kesi ghat govardana malai/sarukku parai..sarunu bahadi/thiru parkadal-vyooha..gunna pirivu thozil piravi.. sri vaikundam paramahasam antha mil –vaikuntham puhuvathu mannavar vithiyey..

karmayogasya saukaryam.´saighryam.k¯a´scana tadvidh¯ah.
brahmajn˜a¯napraka¯ra´sca pan˜cama¯dhya¯ya ucyate

Karma yoga is easier to perform than Gyana yoga. Not merely, it is convenient to practice, it yields result also quickly. It has many divisions. By practicing the chosen one, he sees others equally. Sloka 5.18 is the soul of this Chapter. Brahma Gyana means he sees all, as part of Brahmam or the Lord; every atman is body of the Lord and there is no difference between one atman and another. Atman are all identical, whether the body is of a learned or illiterate; of a cow or an elephant; of a dog or a dog eater. All differences are only in the bodies. By nature all atman are identical in qualities – embodiment of Gyana and servant of God. One can be identified as possessing Brahma Gyana, by the way he sees all. All atman are superior. Though muktatman is at higher stage, atman, in this world, are born because of past Karma. Once this body is removed, all differences are gone and in Vaikuntam all are equal in worshiping the Lord. Many perform meditation and tapas and yagnas. But all ultimately reach the Lord only [5.29]. The Lord is the Leader for all living beings. With this thought, one should perform Karma yoga, which is easy to practice and quick to yield results.

..karma yoham seyya sulabam..seekkiramum palam tharum..pirivukal pala unndu..anaivaraiyum samamaha parkiraan..brahma gjanam anaivarum avan sareeram yentru unarvathu..pasuvo/yanaiyo/naayo/nayai unnubavano anaivarum ontru ..athma gjana ananda mayam..karmavaal udal yeduthu erukirom athanaal verupadu..anaivarum avan edam poy seruvom..thoonduvanum avan..

..6th athyayam surukku..Dwaraha-Five Dwarakas [Pancha Dwaraka] are famous – Dakur Dwaraka, Moola Dwaraka, Gomati Dwaraka, Bhet Dwaraka and Natha Dwaraka. In addition Chantoli Dwaraka is there. In all these, Lord Sri Krishna is gracing. Today [14th October 2009], we are at Dakur [Dakor] Dwaraka. It is about 90 KMs from Ahmedabad. It is about 30 KMs from Anand Railway station. There is a pond, perhaps the Lord might have bathed in this.After taking bath or sprinkling this holy water, we proceed to the temple. The Gopuram, with the majestic North Indian architecture, welcomes us. We see the large silver doors, with intricate craftmanship. Two large lamp stands are there. As in North Indian temples, marble stones are used extensively. All prakarams and mantaps are all with marble stones. We go round the temple. We can see the Vimanam, under which the Lord Sri Dwarakadeesa is gracing. Plenty of prasads are offered. Everywhere we can see prasads are kept in heaps. Then we come near the Mahadwar. We have entrance and exit gates. Here the Lord is called Sri Ranachod Rai [Sri Ranachor Rai]. Rana  – battlefield, chod  – left, rai  – Sri Krishna..Kala Yavana followed and mistook the sleeping Muchukunda to be Sri Krishna! He also kicked Muchukunda and shouted. Muchukunda’s sleep was disturbed and he saw Kala Yavana. With the boon granted to Muchukunda, instantly Kala Yavana was reduced to ashes! Sri Krishna then blessed Muchukunda and left. In that very same spot the Lord is now gracing as Sri Rana Chod Rai! Thousands of devotees daily come here and worship..

the summary of Chapter 6:

yog¯abhy¯asavidhiryog¯ı caturdh¯a yogas¯adhanam
yogasiddhissvayogasya p¯aramyam.s.as.t.ha ucyate

In sloka 6.11, the Lord says that first a good and solitary place should be selected. A firm seat should be used. On that darbha [grass] and over them deer skin, should be spread. Then a silk cloth should be spread on it. One should sit in padmasanam. This is a good health exercise also. There are 27,000 nerves in our body. Body should be straight and erect. Very high seat should not be used; nor too low also. Place should have an ambience giving peace and happiness. Our eyes should focus on the tip of our nose. Then we should meditate on the Lord. This is Dhyanam, and it takes us nearer God. Both mind and body are made healthy by this. We should allocate time for this daily and practice. This way Yogam would slowly develop and more time will be spent on it. Slowly, we will find that even after sitting in Yoga, the Lord would be in our mind. Atman sakshatkaram is not the end or goal. This is only the initial step and more would be told about Bhakti. Finally, in sloka 6.47, the Lord says that more than Karma yoga and Gyana yoga, Bhakti yoga on the Lord was better. He says that he, who after performing Karma yoga and realized that the true nature of atman was servant of the Lord, and performed Bhakti, was the best devotee of the Lord.

dwarahai..pancha dwaraha..moola gomathi bed natha..dakoor dwarahai ahamadabad 90 km anan 30 km.. pushkarani..velli kathavukal..salavaikal yellaam..rana choduraay-yutha boomi vittu odina kannan..jarasandan -jeyithu..sisubalan thoonda 17 murai padai yeduthaan..makkal siramam paduhiraarkal. merkku samuthra nathiyil dwarahai nirmanithu..kalayavanan vanthaan jarasandanukku uthava..pattu beethambarathudan changu chakarathudan nadanthaan..naradar sonna adaiyalathaal kalayavanan thuratha..dahoor dwarahai vanthaan musuhunthan oyvu eduthu eruntha edam..kannai muzithaal sambalaha povaar varam vangindavan..kannan kalai edari othunga ..kalayavanan evanai kannan yentru ninainthu..angey thaan sevai..3000 per udan sevai..

..nangu vahai yohi..yoha sadam//sithi..maturing process villakkuhiraan..yutha boomil erunthu -methuvaha pakkuva pattu athma sashadkaram peruvom..bakthi yaha malarum..sthiramaha asanam nalla edam ..darbam man thol pattu thunni..padmasana amarnthu 27000 narambukal kattu pattu erukku naduvaha-mookin nuni parthu ..bagavanai thyanam..manasai katu paduthi..yoham mudinthalum manasil perumal eruppar. mudal padi thaan ethu bakthi/paramathma sashadkaram aduthu varum..adimai yentru therinthu bakthi pannui anukka thondar aahanum..

.7th adyaya suruku-In this temple of Sri Rana Chod Rai, doors are having silver plates carved with Sri Krishna Avatar‘s incidents, like Vasudeva carryng child Sri Krishna on his head, lifting Govardana as umbrella, etc. On both sides of the doors, artistic windows can be seen. Behind these windows, the Lord Sri Rana Chod Rai is gracing. In the morning at 6:30 AM, mangala harati is performed. In South, the First dharshan is called Viswaroopam; but here it is Mangala harati. The Lord appears with the same dress and ornaments, He was decorated previous night. Bala Bhog or Dwal, is like breakfast, and is offered to the Lord at about 9:30 AM. Then there would be a harati. Doors are closed and the Lord is offered Raj Bhog at 11:30 AM. In this, all types of eatables are offered. When, after this, the doors are opened, devotees shout ‘jai sri ran chod rai‘. One speciality is that only ladies can go near the Lord, through a special entrance. Afterwards the doors are closed and at 4:30 PM, Utthapan is performed. Here, the Lord is woken up after a fiesta! There will be Shringar seva, when the Lord is decorated to play and dance with Thousands of Gopikas! Finally, at bed time, it is Sayana harati. All incidents of Sri Krishna avatar, are pictured here. Here the Lord is standing with one hand lifting Govardana as umbrella and the other hand on His waist

Summary of Chapter 7:

svay¯ath¯atmyam.prakr. ty¯asya tirodhi´s´saran.¯agatih. |
bhaktabhedah.prabuddhasya ´srais.t.hyam.saptama ucyate ||

In slokas 7.4 and 7.5, the Lord says that He possessed Two properties – chit or all jeevatman and achit or inert matter, like organs, mind, etc. These matter are 24 but classified into Eight. There is none equal or superior to Him. His auspicious qualities are infinite..In 7.15, He explains that all people go away from Him and did not realize His superiority. All think that He was also another man like them, as He also slept, ate, etc. Reason being Prakruti, which blinds people. The solution is to surrender to the Lord alone. In 7.16, He mentions the Four categories of Bhaktas. One prays for Kaivalyam; another for recovery of lost property; yet another prays for new property; all these are inferior Bhakti. The Lord says He considers that devotee as Gyani, who wants nothing else, but only Him and Moksham. He is the dearest to the Lord [7.19]. He attains this Bhakti after numerous births..

dwarahai..pancha dwaraha..

.krishna seshidanthagal velli velai padu..6-30 mangala harathi..visvarooba darsanam..bala boham aduthu.madu meykka povaan aduthu..kuvala..11-30 raja bog.attu kuvi sothu..pennkal thani vayil vaziyaha mun urimaiyudan sevai..4-30 uthaban ezunthu erukiraar..sirungara sevai pancha lakshanam penkaludan..lavanyudathudan sayana harathy..saritharam yellaam chitra roobathil..danam leela.. naduthara vayasu kannan raja..roobam..oru thiru kaiyal govarthanam pidithu sevai..

..gjana karma yohathal adaiyum bakthi.unmaiyana arivu/sriman narayanan namakku erangi sevai sathikiraan..raja gobalan anubavithu sevikirom..vann thuvarabathi yethumin..than unmai nilaiyai solli/prakruthi namai thadukkum ethai therinthu kolla vidaamal..yeppo vilahum..kalakkam..vilakki thanai katti koduppaan. nanhu vitha ..avanaiyey veyndi varubavan siranthavan..jeevatma/achit eranndum yenakku sothu 24 thathvankal..mikkar yaarum ellai..samam pattavarum ellai..eyarkkai thanmai solluhiraan..sarva loha mahesvaranaha erunthalum .manushanaha ninaikirom..mayai-pirakruthi thanda avan thiruvadi patri..sarana gathi solli kodukiraan.. kaivalyam/tholaitha puthusa eisvaryam vida mosha pirapthy kedpavan sirantha bakthan.. pala janmam aduthu yen edam varuhiraan avan kaattum pirithiyil 100 oru pangu thaan kaattuvathaha solli kollhiraan..

Geetha Saram 18-61 to 18-63 and recap of 1st and 2nd athyayam

October 21, 2009

 ..sloham 18-61.Thiruneermalai-The Lord is in standing pose at the foot of the hill. When we go up the hill, we can see the remaining Three poses of the Lord. At the bottom of the hill is Sri Neervannan. He shows simplicity. He is very simple to reach. He is also of dark blue color, like water. Here, Valmiki, who wrote Srimad Ramayanam, is gracing. Valmiki climbed up the hill and worshiped the Lord in all Three sannidhis. He worshiped Sri Narasimha in sitting pose, Sri Ranganatha in reclining pose and Sri Trivikrama in walking pose. With all that, he did not get the satisfaction of worshiping Sri Rama. Therefore, Sri Rama Himself is gracing to satisfy Valmiki…Thiru eda yenthai-The Lord appeared as Sri Varaha for a sage. Here, Sri Thayar is seated on His left lap and the Lord is gracing as Sri Lakshmi Varaha. A rishi had a daughter, for whom he was searching suitable bridegroom. She was married to sage Kalava and they had 360 daughters! When the parents were worried as to how to get all of them married, the Lord Himself offered to marry all, each one day, through out the year! On the last day, He appeared as Sri Varaha. Sri Utsavar is Sri Nitya Kalyana Perumal. It is believed that those desiring to get married, offer garlands to the Lord and later, wearing those garlands, they go round the temple and their marriages are settled…Thiru kadal malai-Place is popular as Mahabalipuram or Mamallapuram. In Sanga age, it was known as Tiru Kadalmallai. The Lord instead of reclining on the Snake bed in the ocean, preferred to lie down on ground and so is called Sri Sthala Sayana Perumal. Sri Thayar is Sri Nilamangai Thayar. There was a sage Pundareeka, desiring to offer plenty of flowers and worship the Lord. He had heard that the Lord was reclining in the middle of ocean. With deep devotion blanking any practical thought, he thought he would throw out the water in the ocean, so that he could go and approach the Lord, to perform pooja. He started collecting ocean water and throwing at another place. Unmindful of the impossible, he was dedicated in his work and the flowers kept in basket nearby, were remaining afresh! When another sage approached him for food, this sage asked the guest to look after and rushed to bring food. Appreciating the intense devotion, the Lord came out of the ocean and laid Himself on ground to accept all the flowers. The Second Alwar among Alwars, Boothathalwar, was born here. Behind this temple, the Lord appears as Sri Valavendai Perumal [ஸ்ரீ வலவெந்தை பெருமாள்]. We saw Sri Idavendai Perumal earlier ;and, here, Sri Thayar is on His right lap!….Thiru kadihai-The Lord is Sri Bhaktochita, Sri Akkarakkani and Sri Thakkan. Sri Moolavar is Sri Yoga Narasimha Swamy. There are Two hills – Big and Small. Seven sages wanted to see the Lord and meditated. ‘Ghatika‘ is a small time measure. If we meditate on the Lord even for a ghatika, the Lord would bless us. The Lord is gracing with Sri Amrutavalli Thayar. The Lord deputed Hanuman to protect the meditating sages. Hanuman is gracing in Chinna [small] malai [hill]. To protect the sages, the Lord had given him, His conch and discus. Pushkarini is large and is called Thakkan Kulam [தக்கான் குளம்]. Swami Doddayacharya lived here. With this, we conclude visit to Tondai Naadu Kshetrams. We will now proceed to visit Malayala Divya desams…Thiru naavaay-The Lord here is Sri Mukundan. This place is called Navayogi sthalam, and Nine yogis had meditated here. Navayogi has got mutilated to Naavai. Also Naavai means boat and the Lord acts as boat, for us to cross samsaram. Only in this Kshetram [in Malai Naadu], there is separate sannidhi for Sri Thayar. Kshetram is on the banks of Bharata puzha river…Thiru vithuvakodu-The Lord presented Himself here to Sri Lakshmi and Gajendra. The Lord here was established by Pandavas. Four idols of the Lord are in one temple. Kulasekara Alwar has praised the Lord..

.thruneermalai thoyam..thoyatr..nntra thru kolam keezley.neer vannan..neerma-ezma karu neela vannan.. valmki bagavan..kidantha rengan nadantha thru vkraman..amarntha narasmhan ramar..varaha shedram thru eda yentha lakshm varahar..365 pennkalai thru kalyanam nthya kalyana perumal..thru kadal malai-sthala saya perumal nlathl sayanam..nla mangai thayar..sthala sayana perumal pundareeha ul kalang mohthu kaiyaal kadal neerai eraithu..boothathaazvar avatharam.. vala yenthai varaharum sevkalaam..ulahu yuya vantha perumal kadha thakkan akkara kan yoha narasimhar saptha rshkal thavam eruntha edam nazha thavam erunthal pothum ..chnna malaiyil hanuman sanghu chakarathudan sevai..adanthu yunthu poneyney..thottaicharyar srinvasa maha guru..vasakku kodi thru naavaay muhunthan nava yohi sthalam navaay kappal samsaram pokka thani kovl nachyaar..thru vithuva kodu lakshmi- yuyya vantha perumal padmasin thayar..

īśvaraḥ sarvabhūtānāṃ hṛddeśerjuna tiṣṭhati
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā

Sarvabhutanam = for every living beings, isvara = Leader with commanding powers, hrddes = in their heart [from where Gyana originates], tishtati = is present. The Lord is present at the very root of the place, from where knowledge originates. Yantra = on prakruti or body, arudhani = placed, bhramayam = well entangled. Body is commanded by atman, which is controlled by the Lord. Maya = prakruti with the three qualities. The body has the three qualities and atman is in the body according to past karma, and the Lord is controlling the atman. He is not controlling indiscriminately but according to papa/punya. Thus what we do accumulates as papa/punya, and the Lord controls each of us according to our nature.

..nee thoond seyvenaa naaney seyhreynaa..anaithu nyamkkum sakth yenakku..arivu vuootru edathl naan erukireyn..aanai selutha..eyanthiram-udal-yer erukkum atma..bagavan selutha..sareeram -mayaa-muk guna serkkai..karma pad seluthu hiraar..controllar avar thaan..karma atheenathaal- performer naam thaan..

Ramanuja’s Commentary  for  sloha 18-61..Isvarah is the all pervading Supreme Lord as the indwelling monitor within hrid dese the core of the heart which is the source of all consciousness, the basis of all actions pravritti or passive and nivritti or energetic. The Supreme Lord abides simultaneously in the etheric heart of every jiva or embodied being in a subatomic form known as paramatma the Supreme Soul. Once so installed the Supreme Lord activates, energises and animates the physical body of the jiva or embodied being. Maya the external illusory potency bombasts and buffets the jivas interminably in the material existence in accordance to and consistent with the guna or mode of material nature which is predominate. The Brihadaranyaka Upanisad III.VI.XV beginning yah sarvesu bhutesu tisthan states: The Supreme Lord abides in all beings and controls all living entities internally.

 

..sloham 18-62..Thiru kadkarai-The Lord is Tiruk Kaatkaria Appan. He is appearing as Sri Vamana. Sri Thayar is Sri Vatsalyavalli Thayar. This Kshetram is very much connected with Onam festival, celebrated in Kerala. Emperor Mahabali was vanquished by the Lord. As requested by the Emperor and granted by the Lord, to see his people once in a year and celebrate, Onam festival is celebrated through out Kerala. This festival is celebrated in this Kshetram in a very grand manner. The Lord was waiting eagerly to hear Nammalwar sing in praise of Him. Similarly, Alwar was very eager to see the Lord. Alwar took sometime to realize that the Lord was about to come and bless him. In this Kshetram, one devotee was presenting bunches of banana fruits to the Lord. But once this offering got into some problem in his garden, and so with great difficulty he offered some bananas, as was his practice. From that time onwards, these bananas were called Nendiram pazham [நேந்திரம் பழம்]…Thirumoozi kazam-This place can be approached from Alwaye and Angamali Railway stations. The Lord presented Himself here, to preach a sage. The Lord is Sri Srisukti Nathan. Sri Sukti means tiru mozhi [திரு மொழி] and so this place’s correct name is Tiru Mozhikkalam. Sri Thayar is Sri Maduraveni Nacchiyar. It is said that the Lord was worshiped by Lakshmana. Alwar says that the Lord is here for the benefit of those who could not worship when the Lord took many avatars….Thiru valla vaaz-The Lord here is Sri Tiruvazhmarban [ஸ்ரீ திருவாழ் மார்பன்] or Sri Sri Vallabhan. This place is also called as Sri Vallabha Kshetram. There was one noble woman, who fasted on Ekadasi and fed guests on Dwadasi day. But an asura was causing her problems; and as prayed by her, the Lord finished the asura. At thet time, the upper garment of the Lord, fell down slightly and the woman could see Sri Lakshmi on Lord’s chest. When she inquired the Lord, He made her to see His chest and Sri Lakshmi. Thus, He is called Tiru [Lakshmi] vaazh [living] marban [chested]! The woman offered rice and salted mango [uppu maangai உப்பு மாங்காய்] in an arcanut bark. Sri Thayar is Sri Selvak Kozhundu Naachiyar [ஸ்ரீ செல்வக் கொழுந்து நாச்சியார்]…..Thiru kadi thanam-Alwar says that the Lord took Tiruk Kaditthanam as His residence; and also Alwar‘s mind! The Lord here is Sri Arpuda Narayanan. Sri Thayar is Sri Karpagavalli Nacchiyar. Devas were stealing the flowers in the garden of the King and offering them to the Lord. Once, the King caught them and the Devas could not return to their place. When they prayed the Lord, He advised them to get the result of Ekadasi fasting from someone, to return to their place. They did like that and returned to Deva lok…Thiru semkannoor-It is on the banks of Chitraaru [சிற்றாறு]. The Lord is Sri Imayavar Appan [ஸ்ரீ இமையவர் அப்பன்]. Sri Thayar is Sri Senkamalavalli Thayar. This temple was established by Bala Bhadra. According to history, Pancha Pandavas had lived here during Agyata vasam [living incognito] or before. This temple was renewed by Yudhishtra..Thiru kutta naattu thiru puliyoor-Nammalwar has praised this Kshetram in his Nayaki Bhavam or imagining himself as the Sweetheart of the Lord. The Lord is Sri Mayappiraan [ஸ்ரீ மாயப் பிரான்]. This temple was installed by Bhimasena. When Emperor Sibi, tried to donate, sages refused to accept, as he was doing with ego. Sibi’s son tried to donate without publicity, but that was also rejected by the sages. Then Sibi tried to kill them by ordering a Devta. The sages prayed the Lord, Who in the form of a Tiger [Tamil Puli புலி] killed the Devta and saved the sages. Thus, the place got the name Tiru Puliyur. Sri Thayar is Sri Porkodi Nacchiyar [ஸ்ரீ பொற்கொடி நாச்சியார்]…..

tam eva śaraṇaṃ gaccha sarvabhāvena bhārata
tatprasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam

Tam eva = that Person [Sriman Narayana or Sri Krishna] alone, saranam gaccha = should be surrendered to, as means. Arjuna should approach Him, with the faith that He was the only One, Who could grant Moksham. Sarvabhavena = in all ways and in all circumstances. Like Nammalwar thought He was Taraka, Poshaka and Bhogya – lifesaving, nourishment and enjoyment. We can not approach different gods for different purposes. Tatprasadat = with His blessings, param santhim = supreme peaceful, sthanam = place, prapyasi = attain, sasvatam = everlasting.
…thru kadkarai..erna kulam velliyl  kad karai appan vamana  vadsalya valli thayar.. onam pandhai prasitham..vari kondu muzunka ..azvaarai munnam parthu  muttram  parhinaan..nendram pazam ..nernthu kondu samarpitha pazam..thiru mooz kazam anga mali staton pakkam..vllakku..thiru mozi sri sukth nathan..maduravani nachyaar lakshmanan vazi patta edam pinnaar vanangum sothi thiru mooz kazathaan..vakundam sella vazi kaattum vizakku.. sri vallaban thiru vlla vaaz..tholakasuran mudthaar..thiru vaaz marbai kaatt  koduthaan kamuhu maram..thiru valla vaaz konaar..sr vallaban..thiru kad thanam.. kovlaha kondaan azvaar snthaiyum..arbutha narayanan karbaha valli nachyaar..rukmanthan yekadasi vratham palan petru sabam.. thiru chenkuntroor..chttraaru karai emaiyaravappan semkamala thayar..pandavar renovate darmar..kutta naattu thiru puliyoor..maya piraan..perumanukku attru theernthaal..beeman pradshda..sib chakaravarthy..rshkal danam..puli vadvathaal azthaan por kod nachyaar..

..thamevey saranam kacha-ubayamaha yennai pattru..yella padkalaalum nnaivaalum unnum soru paruhum neer thinnum vetrlai pola..athey srman narayanan anugrahathaal.. miha uyarntha  vaikunda sthanam adaivaay..saasvatham-thirumb varatha loham..nacha punar avarthathey..nacha punar avarthathey..yen thiruvadi  pattru..

Ramanuja’s Commentary  for sloha 18-62..With all thy mind, with all thy heart and with all thy soul swiftly surrender unto the Supreme Lord Krishna taking full refuge in Him alone. It is He who is the Supreme controller, the Lord of all lords, the Supreme goal and ultimate attainment. Who out of His causeless mercy for all jivas or embodied beings and the incomparable love He has for His beloved devotees so much so that He, the Supreme Lord of all even condescended to accept the position of chariot driver for His dear devotee. So everyone should earnestly seek Him as their sole refuge adhering to His unsurpassable teachings manifested in the injunctions and ordinances of the Vedic scriptures and by following His unequivocal instructions in Srimad Bhagavad-Gita. By doing so one will by His Grace be able to transcend maya the illusory energy, surpassing the ocean of samsara the perpetual cycle of birth and death and at last achieve the peace that passes all understanding attaining the Supreme state of communion with the Supreme Lord, that immortal state of eternal empyrean from which there is no return to material existence.

Throughout the Vedic scriptures these points are confirmed. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo states: The resplendent Supreme Lord shines forth effulgently above the universe, beyond the brahman or spiritual substratum pervading all existence, transcending all worlds. The Katha Upanisad I.III.IX beginning vijnanas arathiryastu states: One can cross the ocean of samsara and reach the everlasting, eternal abode of the Supreme Lord, the final resort. In the Taittriya Upanisad III.X.III beginning yasah iti pashusu jyotiriti states: The Supreme Lord’s divine splendour is apparent in every aspect of creation whether phenomenal or celestial such as the splendour of the cows, the light of the stars, the bliss of the generative organ for procreation, etc. But when one meditates upon Lord Krishna as the supreme worship able divinity then one obtains Him and the immortal state of eternal empyrean.

 

..sloham 18-63..Thiruvaran villai-This temple was installed by Arjuna. The Lord is Sri Tirukkuralappan [ஸ்ரீ திருக்குறளப்பன்]. Sri Thayar is Sri Padmasani Thayar. Arjuna felt that he had killed Karna by unfair means and so as a repentance, he came to Malayala Divya desams, and performed meditation for many years. He renewed the temple at Tiruvaranvilai and did many services. Sri Parthasarathy idol, installed by Arjuna also could be seen here…Thiruvanvandoor-We are at the temple installed by Nakula. The Lord here is Sri Pambanai Appan [ஸ்ரீ பாம்பணை அப்பன்] aka Sri Kamala Nathan. Sri Thayar is Sri Kamalavalli Nacchiyar. Pushkarini is Pampa Theertham. This Kshetram is situated on the banks of Pampa river. When we enter this temple, we are welcomed by a unique sculpture. Sri Krishna is dancing on the hoods of Kalnga serpent. It is very attractive….Thiru anantha puram-Alwar says that by mere mentioning the name Kesava or Padmanabha, our accumulated papa will all be annihilated. The Lord has to be seen through Three gates – through one gate, His face, through another His navel and His Divine feet, through Third gate. Devotees like us, worship Him from the Third gate near His divine feet; while, lord Brahma and other Devas worship Him at the middle gate; and, Nityasuris, like Vishvaksena, worship Him at the First gate. Thus He is visible equally to all atman. The Lord is Sri Ananta Padmanabha. When sage Diwakara meditated on the Lord, He gave darshan as a Two year old infant. The sage was attracted by His beauty, and requested the Lord to be with Him always. The Lord agreed, on condition that the Child should not be scolded for anything He did. One day, the Child took the Salagrama Murthy, the sage was performing pooja, and ran away. The sage ran after the Child to get the Salagrama and reprimand the Child, Who entered the forest Ananthan Kaadu [அனந்தன் காடு]. Diwakara could not find the Child, but noticed a Tribal woman singing lullaby for a Child. Then, He gave Darshan to the sage as a very large form, making it impossible for the sage to see in entirety. Sage prayed the Lord to reduce His size, so that he could worship Him. Then He reduced Himself to the size, we now see in this temple. Sri Thayar is Sri Srihari Lakshmi. In circa 1729, there was a great fire accident in the temple. King Marthanda Varma, reinstalled the idol with many Salagramas. Earlier idol was of wood. In circa 1750, King Martahanda Varma placed his sword at the Divine feet of the Lord and did saranagati. From that time all his successors are called Padmanabha Dasa and even now daily the King visits the temple to worship the Lord.Thiruvaattaaru-The Lord here looks like the mirror image of the Lord of Tiruvanantapuram! Sri Adi Kesava Perumal is gracing in Tiruvaattaru. The idol is 23 Feet long! This Kshetram is situated between Two rivers. The Lord is reclining on a plateau. There were Two Asuras, Kesa and Kesi. They tried to spoil the yagna performed by lord Brahma. Lord Sri Kesava appeared and laid Himself on Kesi! The Two wives of the Asuras, in the form of Two rivers, rushed. But Sri Bhooma Devi, lifted the ground on which the Lord was reclining. That is what we see now! Realizing their mistake, the Two wives started flowing as a river garland for the Lord. Like in Srirangam, where Kollidam river and Kaveri river encircle the Lord, here, Kodai and Parali rivers encircle the Lord! The Lord faces West. Sri Thayar is Sri Maragatavalli Nacchiyar…..Thiruvan parisaram-Though people call it Tiruppatisaram, actual name is Tiru Van Parisaram. The Lord here is Sri Tiru Vaazh Marban. Nammalwar prays that he wanted to serve the Lord and Sri Thayar. The Seven great sages [Sapta Rishis] wanted to have a darshan of the Lord, near Sucheendram, and so the Lord is here. This place is the birth place of Udayanangai, mother of Nammalwar…Thiru kurumkudi-Nammalwar’s parents prayed Lord Sri Nambi of Tirukkurungudi, for a child. They prayed the Lord to bless them with a child like Him! The Lord HImself was born as Nammalwar! Administartion of this temple is with Tirukkurugdi Jeer. It is a Varaha Kshetram and in Varaha Puranam, in Kaisika Ekadasi Mahatmyam, Tirukkurungud’s glory is described. When Nampaduvan [நம் பாடுவான்], while on his way to worship the Lord here, was intercepted by a Brahmarakshas [demon], and according to legend, he was responsible for the salvation of the demon. Sri Thayar is Sri Kurungudivalli Nacchiyar. Pushkarini is Tirupparkkadal Theertham. The Lord graces as Sri Ninra Nambi, Sri Irundha Nambi, Sri Kidandha Nambi, etc. Nammalwar says that if one wanted to become Vaishnava, one should worship at Tirukkurungudi.
iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru

Iti te = thus, for you [Arjuna], jnanam akhyatam = knowledge was preached [by Sri Krishna]. It is not ordinary knowledge, but, guhyad guhyataram = most important secret among secrets, maya = by Me [Sri Krishna]. The Lord says that He had told whatever He wanted to. Vimrsya = review [ from the beginning to sloka 62 of Chapter 18], itad asesena = without omitting any, yatha = whatever, iccasi = [you] like, tatha = that way, kuru = do.

arjunan-thru varan vllai thru kural appan padmasni thayar..partha sarathy..nakulan thiru vannai vanndoor pamba theertham..vada palaa..kaalingan narthana sirbam.. thoothu vtta edam thiruvanantha puram kesava yentru oru murai sonnal papam yellam pohum moontru vasal..thiru adi-namakku /nadu-brahman pontraarukku /thala mudi- nithyar..sri hari lakshmi thayar..1729 saligrama thru vuruvam..padmanaba dasar raja..thiru vaattaatru 23 adi neezam..arul tharuvaan amahntraan ..nathikku naduvil..kesana kontru keskku mel paduthundaar..medu aakki nachyaar.. malai pola erandu kotha/paral nath marahatha vall thayar..thiru vann par saram..thiruvaaz marban..sangu chakaram thookka adyen.. saptha rishi thavam.. udaiya nangaiyaar pirantha edam..thiru  kurum  kudi..nenjamey sentrathu namb edam ummai pol yentrathaal avaney pranthaar..vainatheya per arulaala jeeyar varaha shedram.. nam paduvaan kaisiha pann. kurummkud vall nachyaar pala namb..az kadal gjanathley thiru kurumkudi sevthaal..

..18-63..nantraha puratti paar..eppadiyaha un poruttu gjanam ubadeskka pattathu.. guhya-rahasyam  avatrl mhavum marakka vendiyathu..aaraynthu paar asesha -micham vdaamal. eppadi seyyanum yentru nee echai paduvaayo appadi pann naan sonna margangalukkul ontrai nee eduthu kol..karma gjana bakthi yoham anga prapathi svanthara prapathi ..naalla thodakamaha thirumbi parbom..adutha 18 naalkallil..

Ramanuja’s Commentary for sloham 18-63..Since the word jnanam or knowledge is linked to guhyataram meaning most confidential it denotes wisdom the conclusion of knowledge which is indispensable to an aspirant and the most valuable for it is the final conclusion for the entire Srimad Bhagavad-Gita. Lord Krishna instructs to examine, analyse and contemplate the teachings of the three paths known as karma yoga or facilitating communion with the Supreme Lord by actions. Bhakti yoga or facilitating communion with the Supreme Lord by exclusive loving devotion and by jnana yoga or facilitating communion with the Supreme Lord by empirical knowledge. After thoroughly reflecting on how each may be implemented into the reality of daily life one should harmonise them and act accordingly.

 ..adyayam-1.Sri vana maa malai-This place is also called as Thotadri [தோதாத்ரி]. The Lord is gracing, just as He does in Vaikuntam! The Lord is Sri Thothadri Nathan and Sri Utsavar is Sri Deiva Nayaka Perumal. He is in seated pose, like in Vaikuntam. Sri Thayar is Sri Sirivaramangai Thayar, by Whom this place has all the glory. Nammalwar performed saranagati at the Divine feet of the Lord here. Swami Ponnadikkal Jeer was one of the Ashta Dik Gaja of Swami Manavala Mamunigal. Present successor Swami Kaliyan Ramanuja Jeer of Sri Vanamamalai Mutt, is administering this temple.
Sri vaikundam-We now start visiting Nava Tirupati [நவ திருப்பதிகள்]. We are welcomed by the Three Kshetrams, Sri Vaikuntam, Varagunamangai and Tiruppulingudi. Nammalwar has praised all these Three, in one pasuram. Alwar Tirunagari is at the center and all other Kshetrams are around it. In Sri Vaikuntam, the Lord Sri Vaikunta Nathan is in standing pose. Once lord Brahma started creation. He had kept the secrets of creation in a manuscript. One Asura stole it away. When Brahma prayed to the Lord, He appeared as Sri Kallar Piran [ஸ்ரீ கள்ளர் பிரான்], and got back the lost one. How Vaikunta Pathi became Kallar Piran? There was one thief Kaladoota. He used to offer a portion of things he stole, to the Lord. Once, he was caught by the King. When produced before King for enquiry, the Lord took the guise of the thief and appeared! When the King realized that the Lord was there, he surrendered all and devoted himself to the Lord. Sri Thayar is Sri Vaikuntavalli. The idol is so beautiful that the craftsman, enamoured by Its beauty, pinched the cheek of the Lord! We can see the mark even now!
Sri vara guna mangai-The Lord Sri Vijayasana Perumal, is seated. Sri Thayar is Sri Varagunavalli Thayar. A Brahmin Vedavit, wanted to learn mantras and prayed lord Brahma, who sent him to this Kshetram. This place is also known as Nattham [நத்தம்].Sri thiru pulingudi-The Lord is Sri Bhumipalaka. Sri Utsavar is Sri Kaisinavendar [ஸ்ரீ காய்சினவேந்தர்] or Sri Kasinivendar [ஸ்ரீ காசினிவேந்தர்]. The Lord is reclining as a large statue. Sri Sridevi and Sri Bhudevi are at His Divine feet. Alwar prays that he should also be included at His feet! To view His feet, we have to see through an opening, when we come around the temple.
Sri tholaivilli mangalam-This is also called Irattai Tirupati [இரட்டை திருப்பதி Twin Kshetram]. For Alwar, everything was the Lord only! The Lord appears as Sri Devar Piran in one temple and as Sri Aravinda Lochanan in another temple. Alwar says that by deeds, by speech and by thoughts, Sri Devar Piran was his father and mother. Sri Thayar is Sri Karunthadankanni Nacchiyar [ஸ்ரீ கருந்தடக்கண்ணி நாச்சியார்]. Sage Chitraba once performed a yagna. To accept the Havirbhaga, the Lord came with other Devas and so, He is Sri Devar Piran.
Sri Thiru kulanthai-The Lord is Sri Mayakkootthan [ஸ்ரீ மாயக் கூத்தன்]. The Lord killed an asura and danced on his head and so was called Sri Chera Nathan..

.pattru ella karma/gjana yohathaal bakthi..atma shasthkaram mudal aaril..atma gjanam/karma yoham/gjana yoham..atma anubavathukku..

vana maa malai.thothathr..vakundam pola.. theva nayaha perumaal amarntha sr vara manga thayar.. vanthu arul yen nenju edam konda vavar kozunthu..sadariyil nam azvaar..srivaikundam vara guna mangai pulinkudi..nntra thiru kolam..kalla piraan vakunda pathi kala thooshahan..vesham pottu kondu raja kitta ponaaraam..vaikunda valli thayar..kannathai piditha killu eintrum.. vijayasanar..veda vthu..manthra sshyai petraan natham..sayana kaysna venthan boo balan.. thiru vadi varuda erandu nachyaarum..antha thondai yennakku thaa yenkiraar azvaar.. pirakarathl padi yer thiru vadi sevai .. eratta thiru path tholai valli mangalam.. yellaam azvar.. deva piraan aravntha loshanan.. chinthaiyaalum deva piraan thaan thanthai thayar..nanthu eranguhraar karum thadam kanni nachyaar..thiru kulanthai..maya koothan..maya piraan..

muthal athyayam..sneham kooda edathl sneham..nallathu sol yentru kettu nrkiraan arjunan..kalakkam/nadukkam yellam muthal athyaayam..svadharmaj˜n¯anavair¯agya s¯adhya bhaktyekagocarah.|
n¯ar¯ayan.ah.param.brahma g¯ıt¯a´s¯astre sam¯ıritah. || (1)

Yamunacharya, that is Swami Alavandar, has composed this sloka in his Gitartha Sangraha, as the essence of entire Gita with all its 18 Chapters..Svadharma - the duty of each person, or Karma yoga, jnana – Gyana yoga, vairagya – [karma yoga and Gyana yoga] without any attachment, sadhya - attain [bhakti yoga], bhaktyekagocharah – bhakti yoga, when continuously performed, becomes parabhakti, then paragyana and then Parama Bhakti, and ultimately attains the Lord Himself.In Pratama Shadka,
j˜n¯anakarm¯atmike nis.t.he yogalaks.ye susam.skr. te |
atm¯anubh¯utisiddhyarthe p¯urvas.at.kena codite (2),
the First Six Chapters talk about atman sakshatkaram.the summary of First Chapter of Gita:

asth¯anasnehak¯arun.ya dharm¯adharmadhiy¯akulam |
p¯artham.prapannamuddi´sya ´s¯astr¯avataran.am.kr. tam

In First Chapter, thus, we see Arjuna disillusioned and fearing. We are also like Arjuna, disillusioned and afraid. Sri Krishna advised not merely one Arjuna, but for the benefit of all of us..

..2nd athyayam..Thiru koloor-The Lord is Sri Vaitthamanidhi Perumal [ஸ்ரீ வைத்த மா நிதி பெருமாள்], and is gracing with Sri Kolurvalli Nacchiyar [ஸ்ரீ கொளூர்வல்லி நாச்சியார்]. Sri Kara Vimanam - capable of bountiful grants. Pushkarini is Kubera Theertham, as Kubera was blessed. This is the birth place of Madurakavi Alwar, for whom Nammalwar was everything in life. The Lord saved and granted Navanidhi and so is Sri Vaittha Maanidhi Perumal. Sri Utsavar is Sri Nicchobha Vitthan. For Nammalwar, the Lord here was life saving, nourishmant and enjoyment [unnum soru, parugum neer, thinnum vetrilai....உண்ணும் சோறு, பருகும் நீர், தின்னும் வெற்றிலை..]. Nammalwar lived as preached by Sri Krishna in Gita – Tarakam, Poshakam and Bhogyam, sarvam Vasudeva.
Sri then thiru perai-The Lord here is Sri Magara Nedunkuzhaikkadhan [ஸ்ரீ மகர நெடுங்குழைக் காதன்]. Sri Thayar is Sri Tirupperai Nacchiyar [ஸ்ரீ திருப்பேரை நாச்சியார்] aka Sri Kuzhaikkadhuvalli. Once Sri Neela devi [ஸ்ரீ நீளாதேவி] was with the Lord, alone. Seeing this, Sri Sridevi was furious and asked sage Durvasa to do something. When Durvasa came to inquire, Sri Niladevi did not get down from the Lord’s lap and so Durvasa cursed Her to have dark green color on Her skin! She came to this place and meditated on the Lord. One day She found Two ear rings [kundalam குண்டலம்] and offered them to the Lord, Who wore them on His ears. Thus He became Makara [fish like] nedunkuzhai [long and well formed] kadhan [eared person].
Sri thiru kuruhoor-The Lord here is Sri Magara Nedunkuzhaikkadhan [ஸ்ரீ மகர நெடுங்குழைக் காதன்]. Sri Thayar is Sri Tirupperai Nacchiyar [ஸ்ரீ திருப்பேரை நாச்சியார்] aka Sri Kuzhaikkadhuvalli. Once Sri Neela devi [ஸ்ரீ நீளாதேவி] was with the Lord, alone. Seeing this, Sri Sridevi was furious and asked sage Durvasa to do something. When Durvasa came to inquire, Sri Niladevi did not get down from the Lord’s lap and so Durvasa cursed Her to have dark green color on Her skin! She came to this place and meditated on the Lord. One day She found Two ear rings [kundalam குண்டலம்] and offered them to the Lord, Who wore them on His ears. Thus He became Makara [fish like] nedunkuzhai [long and well formed] kadhan [eared person].
Sri villi puthoor-We are at Sri Villiputhur,famous for Sri Andal. Villi and Putthan were two hunters. Putthan was killed by a tiger. The Lord consoled grieving Villi and, appeared as Sri Vatapatra Sayi [reclining on big banyan leaf]. Thus, this place is known as Villiputthur or town formed by Villi. Pushkarini is Thirumikkulam [திருமிக் குளம்]. Sri Andal bathed in this during Margazhi month. After killing Kalanemi, the Lord washed discus in this pond. In this pond waters of Ganga, Yamuna and Saraswati mingle. Sri Moolavar is called Sri Vadaperun Koiludayan [ஸ்ரீ வட பெருங்கோயிலுடையான்]. The Lord is gracing with Sri Andal, Who was born as Daughter of Perialwar.Sri thiru thangal-Sri Mahalakshmi [Tamil Tiru திரு] stayed here [Tamil thangal தங்குதல்/ தங்கல்] and so this place is Tirutthangal. The Lord Sri Tirutthangal Appan is in standing pose, facing East. He is appearing as the Bridegroom, Who married Sri Jambavati [daughter of Jambavan]. A speciality is that Sri Thayar, Sri Shenbagavalli Thayar is in standing pose..Sri Thiru koodal ma nahar-Madurai-In Kruta yug, lord Brahma’s son asked celestial carpenter Vishvakarma, to construct a temple with Ashtanga Vimanam on the banks of river Krutamala. In Treta yug, Potti King worshiped the Lord here. In Kali yug, the Lord has been worshiped by Pandyan Kings. Periyalwar established in the Pandyan Court, that the Lord was the Supreme Paramatma. The Lord is called Sri Koodal Azhagar

nity¯atm¯asa ˙ngakarmeh¯agocar¯a s¯a ˙nkhyayogadh¯ıh. |
dvit¯ıye sthitadh¯ılaks.¯a prokt¯a tanmoha´s¯antaye

He told that atman can never be cut, never be made wet nor dried nor burnt. Thus, only the body is destroyed and never the soul. Then He advised Arjuna to do Karma without attachment [2.47].The Lord said that Karma should be performed and leave the result to Him. By doing Karma like this, the person attains Gyana and becomes Stita Pragya. He will never be disturbed by happiness or sorrow…

thiru koloor vaitha maa nath .sri hara vmanam kubera theertham..madura kav azvaar avatharam..unnum soru paasuram entha perumalukku..tharaha bogya boshaham.. then thru pera mahara nedum kuza kathai thru perai nachiyaar..booma devi.durvasar sabam..seyyaal  pacha varnnam..azahiya kundalam kulathil  kidathathaam..kuzai katha nachyaar madsya pushkarani..nadum nangu ariya .nanam ellaiyaam parangusa nayahi. garuda sevai pirasitham.. kuruhoor.. okkum voor ellai..azvar thiru nahari..thiru vazuth vaza nattan pattanaar peyaraal voor. ath nathan polinthu nintra piran..uranga puliya maram..srvliputhoor..villi kandan..aal elai sayanam..varaha shedram thiru muk kulam neeraattu uthsavam kala nem theertham..andal renga mannar mukuntha battar pillai vishnu chttar..thiru thankaal..thiru thangiya edam.. thangala mala.. sri drv dabam eruntha edam jambav thiru kalyana..thiru koodal maa nahar madura ashdanga vmanam..vallaba pandiyan-viranthi kzi aruthiya edam..azahar..

..atma nthyam/karma yoham/gjana yoham solluhiraar..moham poha vaikiraar.. preymai pokkuhraan..vettavo mudiyaathu..pattru attra karma yoham seyyanum.. palan ethir parkaamal seyyanum. in acton koodaathu.. seyvathu kadamai.. athu gjana yohathil serkkum ..suha thukkathaal kalangatha thanmai sthitha pradigjan aahanum..

Geetha Saram 18-55 to 18-60..

October 16, 2009

..sloham 18-55..31 divya deam sempon sey kovil..sem pon arangan alli maa malar mangai..raman aruliya kovil hema rengan..32-garuda uthsavam manni mada kovil..nithya gjana mayan allavukku ud padathavan nanthaa alarpatharkku ariyaay indra pushkarani..11 divya desa perumal..thiru kottiyur nambi thani sannithi.. 33.vaikuntha vinnaharam vaikuntha natha perumal amarntha thiru kovil ubaya nachiyaarum nintra thiru kovil viraja theertha pushkarani..enithu maruvi vuraiyum kovil..vaikuntha valli thayar.. 34..thiruvali-thirunahari. narasimhar/azvar thirumeni azahu..thoothu vittar.alinadan.poorna valli amirtha kadavalli thayar.. ugra narasimhar..veea narasimhar.. yoha hiranya narasimhar..lakshmi narasimhar.. pancha narasimhar..veda raja perumal..thiru manam kollai yil kallavu seythu-veda raja puram entrum uthsavam thiru vedu pari..thiru manthram petra desam..36..thiru thevanar ..deiva nayaha perumal.. madava perumal kovil vasishtar..37-thiru thetri ambalam. sayana thiru kolam 4 thiru karankaludan sem kamala nachiyaar..

Thru Sem pon kovl-The lord here is Sri Semponsei Arangan [ஸ்ரீ செம்பொன்செய் அரங்கன்]. Sri Thayar is Sri Alli Mamalar Nacchiyar [ஸ்ரீ அல்லி மாமலர் நாச்சியார்]. Pushkarini is Hema pushkarini and Vimanam is Kanaka vimanam. Every year during the 11 Garuda Utsavam, the Lord from all temples assemble here.Thru  man mada kovl-Lord here is Sri Narayanan and Sri Thayar is Sri Pundareekavalli Thayar. Pushkarini is Indra pushakarini and vimanam is Pranava vimanam. When the Lord from all Kshetrams arrive on Garuda utsavam day, Tirumangai Alwar worships the Lord of each Divya desam. There is a separate sannidhi for Swami Tirukkoshtiyur Nambi, who preached Tirumantiram [Ashtaksharam] and Charama sloka [of Bhagavad Gita] to Swami Ramanuja..Thru vaikuntha vinnakaram-The Lord here is Sri Vaikuntha Natha Perumal and Sri Thayar is Sri Vaikunthavalli. The Lord is seated here. The Sri Ubhaya Nacchimar also are seated. We had earlier mentioned that Viraja river flows in Sri Vaikuntam. Here also the pushkarini is called Viraja Theertham…Thruval/Thiru nakari-Though Tiruvaali and Tirunagari are Two separate temples, it is customary to consider and worship them as a single Divya desam. In Tiruvaali, Sri Narasimha is gracing. In Tirunagari, we can worship the idol of Tirumangai Alwar. This place is called Aali [ஆலி], which when added with Tiru, becomes Tiruvaali and Alwar calls himself as Aali Naadan [ஆலி நாடன்]. Lord Sri Lakshmi Narasimha is in seated pose. Sri Thayar is Sri Poornavalli Thayar and Sri Amrutavalli Thayar. There are Five temples, close to each other, in which Lord Sri Narasimha is gracing. In Tiruk Kuraiyalur [திருக் குறையலூர்], the birth place of Tirumangai Alwar, Sri Ugra Narasimha is gracing. In the place, where Tirumangai Alwar fed Thousand Srivaishnavas daily, Sri Veera Narasimha is gracing. In Tirunagari, Lord appears as Sri Narasimha, in Two sannidhis. In Tiruvaali, the Lord appears as Sri Lakshmi Narasimha. In Tirunagari, the Lord is Sri Vedaraja Perumal. After Divine marriage in Trunagari, the Divine Couple were passing through Tirumanam kollai [திருமணம் கொல்லை]. There, Alawr, who was a great robber at that time, tried to remove all ornaments from Them. Every year, even now, this incident is remembereed on the day, before Panguni Uthira star day. Finally, when the Alwar could not take away all ornaments, the Lord preached him Ashtaksharam [Tirumantram] and the Alwar sang that he found out the great name Narayana [கண்டு கொண்டேன் நாராயணா என்னும் நாமம்]!..Thru thevanaar thokai-The Lord Sri Deivanatha Perumal graces in standing pose. Sri Thayar is Sri Kadalmagal Nacchiyar. This place is also known as Sri Madhava Perumal koil. According to sthala purana, sage Vasishta performed Tapas and the Lord appeared to him…Thru thetr ambalam-The Lord as Sri Senkanmaal [ஸ்ரீ செங்கண் மால்], graces, in reclining pose, with Four arms. This is a rare pose. Sri Thayar is Sri Senkamalavalli Nacchiyar. Tirumangai Alwar says that those who worship Sri Senkanmal and Sri Senkamalavalli Thayar here would be prosperous in this world and attain Moksham and enjoy eternal bliss..
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tadanantaram

 Anantaram = thereafter, visate = reaches, mam = Me [Sri Krishna]. The Lord tells how a devotee reaches Him ultimately. Abhijanati = understands well, mam = Me [Sri Krishna], bhaktya = by devotion…Yas casmi = [Sri Krishna's] real nature, and, yavan = Who He [Sri Krishna] is, tattvata = truly..Tato = then, tattvato jnatva = with true knowledge [about Him],..
bakthiyaal kitta padi kattu kaattuhiraan..abi janaathi-therinthu kolluhiraan.. para bakthi kondu.. muthal nilai.para gjanam/parama bakthi..gjana/darisana/prapthy..arivu nilai/kaanbathu pola-thellivu/….thathvaha-unmaiyaha.. eayarkai nilaiyai ..ennaiyaan ennan yentru..svaroobam svaabam therinthu..etham-ethu..unmaiyaha arinthu kondu parama bakthi yerpattu yennai adaikiraan..antha piraviyiley mosham adaihiraan..adainthu allathu tharikkaatha nilai parama bakthi..

Ramanuja’s Commentary for sloham 18-55..The word abhijanati means really knowing Lord Krishna. Perceiving who He is in essence by His essential attributes which manifests as glorious qualities of all creation. It is by bhakti or exclusive loving devotion unto the Supreme Lord Krishna which constitutes the eternal nature of the atma or immortal soul which subjectively initiates the quest to realise the Supreme Lord life after life until success is achieved by His discovery within the etheric heart of the atma from whence communion with Him commences. This knowledge of discovering the Supreme Lord consists of the atma envisioning Lord Krishna as He eternally is with a sparkling blackish complexion, two armed, dressed in golden cloth, bedecked with peacock feather, glorified by gunga mala, smiling charmingly while holding a flute to His lips. This vision is His original and eternal form and is rarely seen by even liberated jivas or embodied beings. More commonly seen is His four armed expansion as Ksirodakasayi Vishnu who resides in every living entity individually in the abode of the etheric heart of all jivas. Still others may envision any of His avatars or incarnations and expansions revealed in Vedic scriptures that they are surrendered to such as Rama or Narasinghadeva or even the visvarupa or universal form described in chapter 11. Once the vision has been obtained by intense love and devotion one attains communion with that very form of the Supreme Lord Krishna that one dedicated their life to. is devoted to and immediately is borne aloft to by such intense love and devotion. The word tatah refers to bhakti as the sole cause and means which verily constitutes the only way in reality to effect communion and attainment to the Supreme Lord. This was clearly and equivocally stated in chapter 11, verse 54 beginning bhaktya tv ananyaya meaning: That only by exclusive, loving devotion the Supreme Lord can be known.

The fruition of naimittika or daily prescribed Vedic activities as well as nitya or occasional prescribed Vedic activities with renunciation of desires for rewards performing every activity as an offering to the Supreme Lord in worship has been concisely elaborated. That the same fruition accompanies activities of kamya or craving when performed in the same manner in relationship to the Supreme Lord will be confirmed next.

 

..sloham 18-56..chola naattu 37-thiru manni koodam..varada raja perumaan gajendra varadan killakku nintra thiru maa mahal nachiyaar chandranukku sevai..moovaril yengal moorthy evan yenkirrar..38-annan kovil srinivasan thiru vellai kulam vellai kulam svetha pushkarani..manthra jabam seythu ,avan peyaraal. nintra kilakku alarmel mangai thayar..anna yenkiraar azvaarum adiyeyn edarai kallaivaay yenkiraar.. kumutha valli nachiyaar pirantha desam..39-thiru parthan palli..thamaraiyaal kelvan merkku nintra kolam thamarai nayahi thayar kadka pushkarani.. vaal eduppil sevai..40.thiru chitra koodam..govinda rajan sayana thiru kolam..kulesekara/thirumanfai. pundareeha valli thayar..thanchahan/gajamuhan dilli chilli sisters..mooshnamum chidabaramum ..deva dachan amaitha sabai..ambalam-nattiyam aadum edam ..nadu naattu.thiru vahindra puram deiva nayaha perumal..desihan..thanneer thahathai adi seshan vaalaal yerpaduthiya edam..hemabja valli thayar dasa sakthan..adiyaarkku yentra perumal aushada giri hayagreevar sannithi..thiru kovaloor aayan/kannan.. mirukandu maha rishi valathu thiru kaalul kaiyum vusanthu ..mudal azvarkal koodiya desam..jeeyar kainkaryam..

We visited Manimadak Koyil; but here it is Manikkoodam. The Lord here is Sri Manikkooda Perumal or Sri Gajendra Varadan. Alwar praises Him as Sri Manikkooda Nayakan. The Lord is in standing pose, facing East. Sri Nacchiyar is Sri Tirumaamagal Nacchiyar, in separate sannidhi. Chandra Pushkarini. The Lord appeared to Garuda and Chandra. Kanaka Vimanam. Tirumangai Alwar praises the Lord as ‘our’ Lord among the Trinity!
We now arrive at a prarthanai sthalam, where the Lord is considered as Elder Brother of the Lord of Tirumala. Swetha Pushkarini. Swetha means white, and so this place is Vellai [white] kulam [pond]. There was one Bindumadan, who had a son called Swetha. Understanding that the son had a danger for his life at his Ninth year, he came to this place and worshiped the Lord with mantras. Thereafter, in his son’s name this place and pond got their names. The Lord is Sri Srinivasa, in standing pose, facing East. He is gracing with Sri Alarmel Mangai Nacchiyar. The Lord is also known as Sri Annan Perumal, by which Tirumangai Alwar addresses Him. This place is considred as the birth place of Kumudavalli Nacchiyar, wife of Tirumangai Alwar. She was one among many Deva women, who came to bathe in the pond; while all others left, she alone remained plucking Kumudam flowers and she was looked after by a local person. She was christened Kumudavalli. Tirumangai Alwar, once on a visit to this place, fell in love with her and requested for marriage. She agreed on condition that he should feed devotees of the Lord. He should get Pancha samskarams from an Acharya. Alwar agreed and married her

Thiru parthan palli-Gita and this Divya desam are closely connected. Parthan means Arjuna and Parthan palli means Arjuna’s place. This is the place, where the Lord gave Darshan to Arjuna. The Lord is Sri Tamarayal Kelvan [ஸ்ரீ தாமரையாள்கேள்வன்]. The Lord faces West and is in standing pose. Sri Utsavar is Sri Parthasarathy. Sri Thayar is Sri Tamarai Nayaki. Varuna prayed the Lord to appear as Sri Parthasarathy. Kadka pushkarini. We can see the long sword [kadkam] with the Lord here. According to legend, the sword was used to get the pond. There is separate sannidhi for Arjuna, to whom the Lord preached Bhagavad Gita. Arjuna not only got the Kingdom, but also the kingdom of Service to the Lord.
Thiru chitra koodam-After completing visits to Tirunangur Divya desams, we now arrive at Tiruchittirakootam aka Chidambaram. In this temple both Vaishnavas and Shaivaites worship. This temple is famous for Nataraja temple. The Lord as Sri Govindaraja, adjudged Nataraja as winner in a competition between Shiva and Parvati. The Lord is in reclining pose. Though Chidambaram is a popular name, Alwars called it Tillainagar Tiruchittirakootam. Kulasekara Alwar has praised the Lord in Ten pasurams. Sri Utsavar is in seated pose. Sri Thayar is Sri Pundareekavalli Thayar. Sri Govinda is Sri Krishna. Pancahka, Gajamuka and Dandaka were Three asuras. Their sisters were Tilli and Villi. Tilli was the guard woman in Sri Mushnam. She was born in this Kshetram as Tilli tree and so this place is called Tillai Nagar. When Shiva and Parvati wanted to compete in dancing, an artful [chittira] hall [kootam] was made by Devas’ carpenter. Thus, this place got the name Chittirakootam. Ambalam means dancing place

Thiruvahntha puram-The Lord here is Sri Devanathan. The Lord, as Sri Hayagriva, appeared to Swami Vedanta Desika in this place. Swami Desika also composed Achyuta satakam in praise of the Lord. When Devas and Asuras fought, the Lord helped Devas. At that time, Adisesha created water in this place, by striking the ground with its tail. So, it is ahi [snake] created place – Ahindrapuram. In Tamil it is called Ayindai [அயிந்தை]. Sri Thayar is Sri Hemambujavalli Thayar aka Sri Bhargavi Thayar. The Lord is also called Sri Adiyavarkku Meyyan [ஸ்ரீ அடியவர்க்கு மெய்யன்] or Sri Dasa Satya [true to devotees]. Sri Hayagriva is gracing on Aushada Giri, near the temple. Sri Hayagriva is the Lord empowering us with Gyana.
Thirukovaloor-The Lord here is Sri Ayanar [ஸ்ரீ ஆயனார்] aka Sri Trivikrama. At the request of sage Mrigandu, the Lord appeared as Sri Trivikrama, striding over all the worlds. The Lord is gracing with His right leg lifted up, right arm lifted up and with discus and conch reversed in their usual positions. This is one of the Pancha Krishna Kshetrams. Sri Thayar is Sri Pushpavalli Thayar and Sri Poonkoval Nacchiyar. In this Kshetram on river South Pennar, the Three Mudal Azhvars assembled and sang Mudal [first], Irandam [second] and Moonram [third] Tiruvandadi poems. Tirukkovalur Emperumanar Swami is conducting all festivals.
sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ
matprasādād avāpnoti śāśvataṃ padam avyayam ..

Avyayam = without any difficiency, sasvatam = everlasting, padam = stage or place, avapnoti = is reached or attained [certainly]. He reaches Paramapadam. That is he, who performs karma reaches Paramapadam. Sarvakarmany = [performing] all karmas. By mentioning all karmas, not only Nitya and Naimittika karmas, but Kamya karmas are also, indicated. Sada kurvana = performing always [these karmas], madvyapasraya = dedicating to Me [Sri Krishna]. That is performing the karmas, with the Three sacrifices, dedicating the karmas and their results in Him. Madprasadad = with My [Sri Krishna's] mercy and blessings, avapnoti = attains.

bakthi seyya sollaamal yutham seyya solluhiraayey yetharkku yenkiraan arjunan..kaamya karma mosham kodukkumaa. moontru thytahathudan seythaal..sarva karmaan abi-nithya numithya kaamya karma..naan seyhireyn yennudaiyathu thaazntha palanukku yentru ellaamal yen udaiya pirasatha maha panninaal. saasvatham patham kuraiyal ellaatha patham..yuthathaal naattai adaiyaamal avanukku yentru..

Ramanuja’s Commentary for sloham 18-56.. All prescribed Vedic activities even the ones that are performed out of kamya or craving a result, if offered as worship of the Supreme Lord with full faith in Him understanding that He alone is the Supreme controller will inevitably attain the Supreme state of eternal communion with Lord Krishna which is sasvatam timeless and avyayam infinte.

 ..sloham 18-57..kanchi.pallavar..athiyooraan..perumal kovil-varadarajar..per arulalan vela malai.. athiyoraan muthi maraiyaavan..asvametha yaham naduvil ezunthu vanthavar..perum devi..varada vallabai. veha vathi aaru..anantha saras punya kodi vimanam..aduthu ashda puja emberumaan adi kesava perumal gajendra varadan..alarmel mangai padmavathi thayar..thaal muthaley namkadkku sarvu..aduthu thiru thankaal.deeba prakasar..vilakku olli emberumaan..marahada valli nachiyaar kulirntha solaikal..villakku oli marahathathai killi kai kooopi vananginaal desihar.. thiru vellukkai aalari..erandum kalantha vellukkaivalli nachiyaar..kamasi kashdaham nool desihar.. moola morthy amarntha.. thiru vehha.sonna vannam seytha perumaal yathothakari..vekkannai maruvi vekka aanathu antru naan piranthileyn pasuram komalavalli thayar poyhai avatharam kanni kandan..brahma sonna vannam seytha perumal adiyar sonna vannam..kalvanoor adi varaha perumal anchana valli thayar..kalla yenkiraar..

Thiru katchi-Kanchi is the capital of Tondai Naadu. The Lord praised it as Nagareshu Kanchi. This Town is made of Big Kanchipuram and Small Kanchipuram. The place is called Atthigiri and the Lord is Sri Atthigiri Varadan. From today [30th September 2009] we will tour the Kshetrams around Kanchipuram. First we worship Lord Sri Varadaraja Perumal. In Srivaishnava sampradaya, Koil, Tirumalai and Perumal Koil are mentioned. These indicate Srirangam, Tirupati-Tirumala and Kanchipuram. The Lord graces from a small hill. The Lord appeared from the havan kund of Aswameda yaga [yagna] performed by lord Brahma. Sri Thayar is Sri Perundevi Thayar aka Sri Mahadevi. Punyakoti vimanam…Thiru atta puyakaram-Here the Lord is Sri Attapuyakara Perumal aka Sri Gajendra Varadan. The Lord appears with Eight hands. The Lord assures us that He would protect every devotee, by displaying the weapons in the hands. Sri Thayar is Sri Padmasani Nacchiyar. Gajendra pushkarini. One sage desired to enjoy like elephants, took the form of a male elephant and roamed the forest with female elephants. Realizing that he should devote to God, he performed pooja by offering lotus flowers. Here also, while the elephant was plucking a flower, a crocodile caught its leg and dragged the elephant into the pond. Rushing at elephant’s cry for help, the Lord rescued. We are caught by crocodiles like Ahankaram, Mamakaram, Kamam, Krodham, etc., and the Lord would rescue us if we pray to Him. Swami Vedanta Desika has composed a stotram on the Lord here. The Lord is rescuing us with His Eight hands…Thiru thankaa-This is also the birth place of Swami Vedanta Desika. The Lord here is Sri Vilakkoli Perumal [ஸ்ரீ விளக்கொளி பெருமாள்] and Sri Deepa Prakasa [श्री दीप प्रकास]. When the entire Universe was plunged in darkness, the Lord appeared as light and illuminated everywhere. In other Divya desams, the Lord is seen with light; but here, the Lord Himself provides light! Tan-தண் cool, ka -கா garden; this place is surrounded by cool gardens and so it is called Tiru Tanka. Swami Desika is also gracing in this place.Thiruvallukkai-Sri Narasimha is the Lord here. Nara + Simha; He is a mixture of Man [Tamil aal ஆள்] and Lion [Tamil ari அரி ]; so He is Sri Aalari [ஸ்ரீ ஆளரி]. Sri Thayar is Sri Velukkaivalli Nacchiyar. Swami Vedanta Desika has made a stotram Kamasikashtakam, on the Lord Sri Aalari. The Lord Sri Moolavar is in seated pose.
Thruvaha-Here the Lord is in reclining pose and is called Sri Yatoktakari or Sri Sonna Vannam Seida Perumal [ஸ்ரீ யதோக்தகாரி/ ஸ்ரீ சொன்ன வண்ணம் செய்த பெருமாள்]. River Vegavati came rushing to spoil Yagna performed by lord Brahma. To stop that flow, the Lord laid down here. Vekkanai [வெஃகணை] was transformed to Vekkha. Sri Thayar is Sri Komalavalli Thayar. First among Alwars, Poigai Alwar was born here in a pond. Tirumazhisai Alwar lived here for a long time, with his disciple Kanikannan. Since the Lord obeyed the orders of the Alwar and went with him, rolling His serpent bed, the Lord got the name Sonna Vannam Seida Perumal! Earlier, He did according to the wishes of Brahma; and then as told by Tirumazhisai Alwar; in future, He might do as we pray to Him!.Thirukalvanoor-In Kamakshi Amman koil, the Lord appears in a small form. The Lord is Sri Adi Varaga Perumal, and faces West, in standing pose. Sri Thayar is Sri Anjalaivalli Nacchiyar. Nithya pushkarini. Though the Lord is called Kalva [theif], it is we, who are theives, stealing His property! But if we pray with love, He steals our mind!

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogam upāśritya maccittaḥ satataṃ bhava

He adds another condition. Maccitta = [while doing any karma, involve] mind in Me [Sri Krishna].Cetasa = [with the conscience that we are all His] property, sarvakarmani = all duties, mayi = to Me [Sri Krishna], samnyasya = well presented, matpara = with result as Me [Sri Krishna].upasritya = associated, maccita = with mind only in Me [Sri Krishna], satatam bhava = always do..

..mad chithaha-yen edathil manathai vaithu seyyanum..avanaiyey seyvippanaha ninaithu kondu seyyanum..avan nyantha ..yella karmangallaiyum avan edathil nanku vaithu avanaiyey palan yentra ninaivil..moontru vitha thyahathudan..arivai adainthu.. avan edathil manasai vaithu..avan sothu.. kodukavidil pidungi kondu povaan kalvan..chitathil neengamal erunthaal naam vishnu chittar aavom..kanda palanil aasai elamal..mukthi peruvom..

Ramanuja’s Commentary for sloham 18-57..Lord Krishna and His manifestations are constantly in the thoughts of His devotees in His impersonal form as the brahman or spiritual substratum pervading all existence, as paramatma the Supreme Soul pervading within the etheric hearts of all living entities simultaneously and in His original two armed blackish form bedecked with peacock feather and attended by flute as well as in His authorised incarnations and expansions. Dedicating all efforts and actions unto the Supreme Lord with devotion considering Him as the sole goal and ultimate reward constitutes the essence of consciousness and the apex of attainment.

 

..18-58..nanku divya desam neeraham vuoraham karaham kaarvanam..kal yeduthu kal mari..ulahu alantha perumal.. edathu kaiyil erandu viral valathu kaiyil ontru viral kaatukiraar..erandum mley arana valli thayar..adi seshathudan ..vadivathil.. vara pirasathi..naha theertham..payasam panni samarpithu ..neeraham.. jagadeesvaran.. nila mangai nachiyaar..neermai-ellimai..karaham..ulahamethum karahathaay nintra thiru kolam karunahara perumal rama mani thayar..kaar vanam..mehathaiyum thangum vanam..gunangalum ananthangal..kala desa vasthu pari chedan..etharkkum kattu padathavan..neela neera vannan..thiru pavalla vannan..yenguttraay emberumaan..pravalam=pavalam..sihappu ..oru yuhathilum oru vannam velluppu sihappu manthalir pachi karuppu nanhum unndu.. pavalla valli nachiyaar nintra thiru kolam..pachai vannar..paramesvara vinnaharam..thannai kaattilum mem pattavar ellathavan..kudai varai kovil parama pada nathan vaikuntha valli thayar veetru erunthu  kidanthu nintra thiru kolam moontru thalangalilum..chirpa velai paadukal niraintha kovil..

Four Divya desams Tiru Neeragam, Ooragam, Kaaragam and Kaarvaanam are in the same temple premises.The Lord here is Sri Ulagalanda Perumal [ஸ்ரீ உலகளந்த பெருமாள்]. The Divine idol is made of very intricate craftmanship. He graces with His right and left hands lifted up. Two fingers are stretched in the left hand and one finger is stretched in the right hand. As Sri Vamana, the Lord asked Emperor Maha Bali, to donate Three strides of earth, by His feet. By Two strides, He covered all the worlds; and, wanted to know where to place the Third step. This is depicted in the idol. Sri Aranavalli Thayar is gracing here. Not only as Sri Trivikrama, the Lord also appears as Sri Adisesha. The Lord grants all our desires. Pushkarini is Naga Theertham. It is believed that by presenting payasam [kheer or porridge], one is sure of achieving all desires.By saying Neeragam, it is implied that the Lord is of hue of water [Tamil Neer நீர்]. The Lord is Sri Jagadeeswara Perumal. Sri Thayar is Sri Nilamangai Nacchiyar. The Lord, seeing our numerous sins, becomes hard; but, when we go and pray to Him, He shows His mercy and melts! Neermai [நீர்மை = liquidity] is simpleness or saulabhyam. He is very simple to be worshiped..The Lord, Sri Karunakara Perumal, is in standing pose and faces North. His Consorts are Sri Padmamani Nacchiyar and Sri Ramamani Nacchiyar. Tirumangai Alwar has praised the Lord of Kaaragam, Kaarvanam and Neeragam, combined in one single pasuram.Kaarvanam is Kaarmegam or black cloud. The sky holds the cloud. Like the sky, the Lord is spread all over and so impossible to be gauged. The Lord’s qualities are infinite. The Lord can not be subject to one form or place or time. We can be present at one place only at one time. We also have only one form. But the Lord is not bound by all these parameters. He is present in all matter, pervading in and out and so can not be bound by a single form. The Lord is Sri Kaarvanatthullan [ஸ்ரீ கார்வானத்துள்ளான்].
We are now in Pavalavannam in Kanchipuram itself. Alwar says in his pasuram that he has been searching for Sri Pavalavanna. Are You beneath the ocean or up high on mountains ? Pavalam means coral or pravalam [प्रावलम] in Sanskrit. Does it mean that the Lord is in coral color, which is red? But, just now we saw that He was having sky hue? Yes, the Lord exhibits different colors in different yugs. In Kruta yug, He appears white. In Treta yug, He shows red color. In Dwapara yug, He is seen in dark blue color. In Kali yug, He is seen in black color. Here, the Lord appears as in Treta yug. He is in siiting pose, facing West. Pravala vimanam. Near this sannidhi is the sannidhi of Sri Pacchai Vannar..Parameswara means leader of all leaders. Supreme Leader, with none above Him. This is a cave temple wth Three tiers. The Lord is Sri Paramapada Nathan, in sitting pose in one tier, standing pose in another tier and in reclining pose in the Third tier. Sri Thayar is Sri Vaikunthavalli Thayar. In the ground tier He is seated; in the next tier, He is Sri Ranganatha, reclining. Sage Bharadwaja had a son. He was fostered by the Lord Himself and when the Pallava King had no child, this son was given to him and later this son became Parameswara Pallava and did lots of service to the Lord. The Lord and the sculptures here are attractive.
maccittaḥ sarvadurgāṇi matprasādat tariṣyasi
atha cet tvam ahaṃkārān na śroṣyasi vinaṅkṣyasi

Macchitta = [if] mind was involved in Me [Sri Krishna] [while doing the karma], tarisyasi = cross over, sarvadurgani = all impediments or obstacles. Obstacles are those which involve us in samsaram. Matprasadat = by My [Sri Krishna's] blessings.Atha cet = otherwise [neglecting His advice], tvam = you [Arjuna], ahankaran = with ego [of false belief that the self knew what was good or not], na srosyasi = not heeding [to the advice of the Lord], vinanksyasi = [you will] perish.

..chitham yen edathil vaithaal-yella thadaikalum thandu hiraay..thurkam-thadaikal..avan anugrahathaal.namathu kariyathai avan pannuhiraan.. appadi ellamal namathu ahankarathaal-nallathu theeyathu yethu naamey mudivu yeduthu kondu..nashdam adaivom atma nasam adaiyum azikka mudiyaathu samsarathil adai pattu eruppom..positive and negative erandaiyum sollukiraan..nam edam sakthi ellai virothi palam perumal sakthimaan moontraiyum serthu parthal avan vazi padi nadanthu nanmai adaivom..

Ramanuja’s Commentary for sloham 18-58..Offering one’s mind and heart in total surrendered unto the Supreme Lord along with all actions all worldly obstacles and impediments shall be overcome by His grace. But if one acts contrary to these unequivocal instructions choosing to abide with erroneous ideas of knowing what is better then the Vedic scriptures and instead disregard the instructions that the Supreme Lord is giving. Then one will be assured of certain failure for verily there is no one superior to Lord Krishna amongst all the infinite myriad of created beings nor is there any other creator other then He.

 

..sloham 18-59..and 18-60..pandava thootha perumal thiru padaham..amarntha 25 adi vuyaram veetru eruntha rukmini sadyabamai yudan sevai arulala perumal embarumanar sannithi kovil manavala maa muni ..nila thingal thundam..kulirntha anugraha parvai ner oruvar ella valli thayar..thiru pudkuzi..ramaney..jadayu pushkarani..poretru nayanar.vijaya ragava perumal vijaya kodi vimanam keel kuthirai.. yadava prakasar..thiru nintra voor nithila thothu..samuthra rajan yennai petra thayar..baktha vadsala perumal varuna pushkarani.. thiru evvull..veesharanyam..sali gothra maha rishi..unnavu padaithaar athithi.. ethu ull..kanaka valli thayar veera ragava perumal..vijaya kodi vimana. vaithya veera ragava perumal..thiru valli kenni..partha sarathy venkada krishnan. kairavalli pushkarani..sumathi raja..sangam mattum yenthi moola moorthy.. ambu pozinthu thiru muha mandalam..thelliya singam yennai aaludaiya appan..aazi thottaanai.. ramar..ramanujaraha paratha sarathy vanthu arulinaar..

Thiru padaham-The Lord Sri Parthasarathy, earlier acted as Pandava Dhoota [messenger of Pandavas]. In Tiru Patakam, the Lord is Sri Pandava Dhoota. The Lord is gracing as a 25 feet idol, in sitting pose! The Lord is facing East and is accompanied by Sri Rukmini and Sri Satyabhama. Bhadra Vimanam. The Lord appeared as Sri Pandava Dhoota to King Janamejaya, here. Here, there is a separate sannidhi for Swami Arulala Perumala Jeer, a disciple of Swami Ramanuja. Nearby is the sannidhi of Vishadavak Sikhamani Swami Manavala Mamunigal..Thiru nla thingal thundam-This is inside Ekambareshwara temple. Like the moon reducing the heat of ambience, the Lord Sri Nilathingal Thundatthan [ஸ்ரீ நிலாத் திங்கள் துண்டத்தான்], reduces our heat in samsaram. Sri Thayar is Sri Neduruvamillavalli. He is on the banks of Chandra Pushkarini…Thiru pud kuzi-The Lord here is Sri Vijaya Raghava Perumal and graces with Sri Maragathavalli Thayar. According to sthala purana, the Lord is Sri Rama. Pul [புள்] – bird, kuzhi [குழி] – pit. Jatayu bird fought with Ravana to rescue Sri Sita and lost its life. Sri Rama performed the last rites for the bird. A pit was dug and the body of the bird was placed in a pyre in the pit. Thus, this place came to be known as Tiru Putkuzhi. Jatayu Pushkarini. A bath in this, removes all diseases. The Lord is also called Sri Poretru Nayanar [ஸ்ரீ போரேற்று நாயனார்] and Sri Samara Pungava [ஸ்ரீ ஸமர புங்கவன்]. Vijayakoti vimanam. In this place Swami Ramanuja, in his young age, learnt from Swami Yadavaprakasa. Here there is a mechanical horse called Keel Kudirai [கீல்குதிரை], which rocks when activated..Thiru nintra voor-It is said that Sri Thayar, annoyed with Samudra Raja and Adisesha, came to this place. Samudra Raja’s request to bring Her back was in futile. When Samudra Raja requested the Lord, He asked him to go and again request and He would try to pacify Her! Samudra Raja came again and prayed to Sri Thayar as ‘My Mother [என்னைப் பெற்ற தாயே!]‘ and requested Her to pardon him. Therefore, Sri Thayar is known as Sri Ennai Petra Thayar [ஸ்ரீ என்னைப் பெற்ற தாயார்]. Because the Lord helped His Bhakta, He is called Sri Bhaktavatsala Perumal. Varuna Pushkarini…Tiruvallur is the mutilated form of Tiru Evvul oor. Evvul [எவ்வுள்], which room?, the Lord asked sage Salihotra, to lie down. It is known as Veekshaaranyam and the pushkarini is Hruthapanasini [ஹ்ருதாபநாசினி]. Sage Salihotra was performing pooja with sali, a type of grain. Daily he used to perform pooja and after feeding guests only, he would eat. To test his devotion, the Lord came in the guise of an atiti or guest. After eating, the Lord asked the sage to show the room, where he could take rest. Thus, the Lord is called Sri Evvul Kidandhan [ஸ்ரீ எவ்வுள் கிடந்தான்]. Sri Veera Raghava Perumal is gracing with Sri Kanakavalli Thayar. Thousands of devotees come here on Amavasya, and add jaggery [வெல்லம் गूड] in the pushkarini. In Sanskrit, the Lord is called Sri Kimgruhesa. Vijayakoti vimanam. The Lord is in Bujanga Sayanam. Swami Vedanta Deska has composed a stotram on the Lord, Who is known as Vaidya [Doctor] Veera Raghava!..This is a prominent Kshetram within Chennai city. Sri Pandava Dhoota appears as Sri Parthasarathy here. Kairavini pushkarini. There was a King Sumati. He once prayed Sri Venkatesa of Tirumala, to appear to hm with Two hands as Sri Parthasarathy. Therefore, the Lord appeared as Sri Venkata Krishna on the shores of Kairavini pushkarini. Sri Moolavar has only conch and no discus! Sri Utsavar is Sri Parthasarathy Perumal, appears with Four arms. One could notice the countless scars on His face, caused by the arrows of Bheeshma! Swami Ramanuja’s father came here and prayed for a child and it is believed that Sri Parthasarathy Himself was born as Swami Ramnuja. That is why Swami Ramanuja could render such a wonderful commentary ‘Gita Bhashyam‘ on Gita.

..ahangaram adainthavanaay-sandai poda matteyn yentraal-entha uruthy.poy aanathu nirkkathu..unathu eyalbu sandai seyya thoondum..athu yenna ealbu.. vidai adutha slohathil..un vasathil ella vidilum..karma vinai shadriyan..athu vittu pohaathu.. keli pannuvarkall adutha shanam sandai seyvaan..seythu vantha karmavil vasa pattu ..mohathaal sandai poda viruppam ella vidilum sandai poda pohiraay.. makkal koo kuralai porukamal ..naan sonna padi seyvathal mosham adaivaay..

yad ahaṃkāram āśritya na yotsya iti manyase
mithyaiṣa vyavasāyas te prakṛtis tvāṃ niyokṣyati ..

Yad ahankaram asritya = by involving in ego or pride. That is, by deciding on one’s own, discarding advice of the Lord. Na yotsya = not to fight, te = your [Arjuna's], vyavasaya = determination, mithya = will be false, prakrti = [because, your - Arjuna's] nature, tvam niyoksyati = would induce you [Arjuna, to fight]…

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yan mohāt kariṣyasy avaśopi tat

Svabhavajena = natural born, svena karmana = the duties [he is] accustomed to [in all previous births], nibaddha = bound [by them], kartum necchasi = [even if he] decided the action [of not fighting], yan mohat = [by Arjuna's] delusions or wrong concepts [that fighting would not get Moksham], karisyasi = [Arjuna would still] fight, tat = that [war], avasopi = wthout control or involuntarily [by him], because of his nature or swabhavam.

Ramanuja’s Commentary for sloham 18-59..Lord Krishna in a chastising mood reinforces the theme that if out of ahankara or egoism the delusion of ignoring His instructions is entertained and assumption of independence is embraced and one decides to artificially oppose their own natural path disregarding His mandate to the contrary. Such independent resolve will end in disappointment due to the reality that the predominant guna or mode of material nature will compel one to act in spite of all resistance. The mode itself will coerce one to acquiescence beyond their control.

Ramanuja’s Commentary  for sloham 18-60..It is a natural tendency for the ksatriyas or royal warriors to be heroically predisposed to fight for a righteous cause. In the case of mohat out of delusion having the false notion to abstain from fulfilling their natural duty so strong is it that one will definitely be compelled to plunge into battle even against one’s own will when one has been hurled the bitter sting of insults and deprecations of cowardice from one’s opponents. Indeed all jivas or embodied beings are bound by the indomitable laws of karma or reactions from past actions assuming various physical bodies to invariably adhere to the influence of the predominant guna or mode of material nature.

 


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