Archive for the ‘Geetha Saaram’ Category

Geetha Saaram 11-11 to 11 -15..

October 17, 2008

.slokham 11-11.. saalai kinnaru..anushdana kullam-3 kms from temple…embaar-govinda perumaall..solli therkkey vara-vindaya malai kadu vazliyil vara..thaayaarum avanum, vedanum, veduvuchiyumaha..thanneer thaaham vuduvichikku–kodukka..pettru konndu marainthaarkall..nithya kainkaraym engu erunthu–aahasa gangaiyil erunthu thiu malai nambi-evar maamaa..sevili meydu yenkira edam–nithya anushdanathukku vudavina kullam..anushdana kullam..

divya-maalya ambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantam vishvato-mukham
He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding.”
Divya = divine or celestial or heavenly or aprakrutham [अप्राकृतम], divyam-divu=aahayam porull enghu ellai..prakruthi-moola -material cause..ethai kaarannama vanthavai-praakrutham–naam paarkkum anaithum..naan yenkira aprakrutham–vuruvaakka pada villai-nithyam ethu ..prukurthiyil erunthu vuruvaha ellai–avan thiru meniyil yelaam aprakrutham–pancha sakthi mayam..paarkkum pothey gjanam vallarum,malarum,, thirumba thirumba divyam yenkiraan..malya = [many] garlands like Vanamala,etc., ambaradharam = [many] robes worn-beedaambaram.-sevaratha vudaiyall,athanmmel-kachu yentru -thiru mangai aazlvaar..-karuppu malai thaall varai pon mayamaha-korath aazlvaan…, gandha = fragrant, anulepanam = smeared sandal paste, etc., sarva = everything, ascarya mayam= full of wonder, devam = kaanthi padaithaay-on His brilliant body..thiru meni muzluvathum olli vellaamaay..divu kaathi thaathu Devam means radiating body, normally can not be seen by ordinary eyes; but with the divine eyes gifted by the Lord, Arjuna could see; and, gifted by sage Vyasa, Sanjaya could see. Anantam = endless.-antham ellaathavan.. Not limited by time and space. Vishvato-mukham = spread out on all directions.-yellaa pakkamum thiru muham vudaiyavan..

Ramanuja’s Commentary  .Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space. The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel. ..
sloham 11-12..paramesvara vinnaharam–eruntha, palli konnda, nintra para vasudevan.. naduvil rengan..niraiya sirpangall..kottai pola ahazlikalludan..vaikunnda naathan perumaal keezley.. kudai varai sirppangall…mannaaley yerpattavai-sand stone..baradvaja munivar-gandarva kanni–paramesvara pallavanaha piranthaan.kuzlanthaiyai perumaalley vallarkka-pallavan santhathi entri evanai konndaan..kallaikallai kathu koduthaarkall. aaullai needithaan.. chainees yuvaan suvaang-vantha sirppam..montravathu nintra para vasudeva–poha mudiyaathu–per edi vizluntha thaal thadukka pattu vullathu..vaikunda perumaalaiyum sirppa roobathaal..suranga paathai erunthathaahavum ..palli konnda perumaall. varam tharum maamanni vannan vudsavar.. thiru vikrama, nara simhan, raaman-vaali, alai kadal kadaintha sirppam. 18 raajaakkall aanndu..evanukku appuram.360 varusham evan erunthaan.. aaya kallaikall 64 amarnthu solli koduthaar..paramesvara vinnaharam–niraiya vinnaharam sevithu erukirom..

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divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah

“If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.”.

.Surya- sahasrasya = Thousand Suns, bha = brilliance,-olli yadi = perhaps-oru vallai, yugapad=,orey samayathil- at the same time or simultaneously, utthita = rose up,-vuthithu.. divi = in the sky. Assuming 1000 Suns appear simultaneously on the sky, then that brilliance has to be imagined. Tasya = that, -antha visvaroobathukku mahatmana = [image of] the Lord [Viswaroopam], bhasa = brilliance [of the image], sadrsi sa yad = might be compared [ to the 1000 Sun's brilliance]. oru vellai athu oppumai sollalaam padi erukkum….This type of comparison is called abhuyopama, impossible comparison.-ellaatha vuvamai solli puriya vaikiraan….suttu vuraitha nan pon-vun thiru meni olli ovvaathu..neela thoyatha madyastha vithyuth-minnal olli pola -karu neela mehathin naduvil-aayiram thaamarai kaadu poothathu–velli oram chandran..minnal=periya piraatti thaan.olli eraval vaangi vidum sooriyan pontravar..

 

 

 

 

 

 

Ramanuja’s Commentary  ..The example of a 1000 suns is a mere illustration to show the degree of infinite splendour and radiance that the form of Lord Krishna’s visvarupa or divine universal form displayed in ever increasing measure…   

sloham 11-13..easvaranukku yelaam easvaran-paramesvaran–nuamikkum sakthiyai eyarkaiyaha konndavan..paramamanamahesvaran..vaikunnda naathan..amarntha thiru kolam..thani oruvanaha sevai..mattra anaivarum evaraal olli peruvaar.. kundam=kuraivi–vaikundan-gjanathil kurai ellai ,kuntri erukkaathu..vudsavar.vubaya naatchiyaar.. vaikunnda valli naatchiyaar..aanndaalum sevai entru ..varam tharum maamanni vannanum sevai saathikiraar..vadaku thiru mudi-merkku puram paarthu.. kaanchi deva perumaan pola.. yellorum eppadi thaan kaanchiyil-oruvarai thavira.. vadakkeu pallavamannanukku . solluvan soll porull-paasuram. pallavan,villavan-eranndu pudalvarkall…mukunda vimanam-modsham tharum..athanaa varam tharum maa manni vannan peyar..
 

 

 

 

tatraika-stham jagat krtsnam
pravibhaktam anekadha
apasyad deva-devasya
sarire pandavas tada

“At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.”

Sanjaya tells that Arjuna saw many, many things in the Celestial body of the Lord. Pandava = Son of Pandu, Arjuna, apasyad = saw, deva-deva = [in] gods’ God [Sri Krishna]‘s, sarire = body, krtsnam = without any exception, jagat = entire Universe,-vulahathil vulla yellaa vattraiyum ..nantraha pirikka pattu - anekadha = in many aspects, pravibhakta = thoroughly separated, tat = in that [body], eka-stham = one small fraction.–oru cinna pahuthiyil yellaam kanndaan-pala vidamana pirikka patta vulaham muzluvathaiyum…Swami Ramanuja says in his Gita Bhashyam: bhogo, bhogopakarana, bhogastana, bhoktruvargam .pirithu arulluhiraar..anybavikka padum porullkall, sthaanangall-kovil, villaiyaadum edam pontra -anubavikka karuvikall–anubavippavarkall-ov ontrum pala pala vahai –.Objects of experience, places for such experience, instruments for experiencing and experiencing people..Thus in these Five slokas, Sanjaya expalined to Dridarashtra, the scene viewed by Arjuna.manisarkku devan pola devarkkum devan evan..oru siru pahuthiyil yellaam kanndan !.

 Ramanuja’s Commentary ..In the Supreme Lord Krishna’s divine, transcendental and phenomenal visvarupa or divine universal form infinitely high and unfathomably wide with splendorous effulgence and unlimited faces, heads, eyes and bodies, with unlimited celestial weapons and unlimited celestial ornaments accompanied by celestial unguents, divine garlands and raiment’s. All interacting with unlimited wonders and marvels. Arjuna could clearly see manifested in a single location within the universal form all of creation with its unlimited multifarious and variegated details from the greatly powerful Brahma and all the demigods down to a humble blade of grass. He could see the complete animal, vegetable and mineral kingdoms and all the diverse planetary systems all composed of prakriti or the material substratum pervading material existence from the highest Bhur, Bhuvar, Svar etc. all the way down to the lowest planetary system of Patala with all there varying inhabitants, habitats and habits. He could also perceive the brahman or the spiritual substratum pervading all existence with its sublimely subtle transcendental presence imperceptible to normal eyes. All this was seen by Arjuna due to the divine vision bequeathed upon him by Lord Krishna substantiating His declarations in chapter 10 such as verse 39: That He is the origin of all and nothing can exist separately, independent from Him and in verse 42 He states that by a mere fraction of His potency He maintains and sustains all moving and stationary being
.. sloham 11-14..vaikunnda valli thaayaar..eiram vadam-thiru kullam..  thaanndi thaan virajai kku pohanum..naraham-kullam-vaitharanni nathi-seezl radam nirambi erukkum..virajaa-mattraiyaa aasai vitti–nunniya sareeeramum vittu..aprakrutha sareeram pinbu kidaikkum namakkum appozluthu–thelli visumbu thiru naadu..avanin thiru meni othapancha sakthi mayam..ekadsi koottam..palli konnda perumaallai sevikkalaam..maarkazli–mukthi thara. kaisiha yekadesi mun varum antha palan kittum ..10-2-9 pathiham–thiru maa mahal than arullaal.. parama padam kittum yenkiraar..15 -51 varai arjunan kannanai thuthithall.9-13 visvaroobam kannda sanjayan villakkuvathu..
tatah sa vismayavisto
hrsta-roma dhananjayah
pranamya sirasa devam
kritanjalir abhasata
“Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.”..
Tata = then or after seeing the Viswaroopam,-pirpaadu.. sa dhananjaya = that Dhananjaya [Arjuna].Dhananjaya means amassing wealth after victory. Earlier he was Dhananjaya only in name, but now after seeing Viswaroopam, Arjuna is real Dhananjaya. ..pradyashamaha divya darisanam pettrathaal..vunnmai selvam. avan thiruvadi thaamarai thaan selvam..vaitha maa nithi vinnum soru-kannan..Vismayavista = aacharyathodu, vyappu adainthaan..wonder struck or astonished, hrsta-roma = hair raised -[மயிர் கூச்செறிதல்..Pranamya = falling flat or prostrating,-keezley vizlunthunamaskarithu.. sirasa = thalaikeezleypada -with head on the ground [ as a mark of respect to],  dandavathu–kai thadi vizlum pola vizlunthu sevikkanum..devam =  olli padaitha, villai yaattu vudaiyavan !..leelai !vulahathukku geethai thantha leelai !..the Lord, in Viswaroopam.When we prostrate eight things have to touch the ground or have to fall – Two arms, two legs, one head, intellect, mind and ego [ahankaram..Devam means brilliant, and also playful. Playful, because Arjuna wanted to run away from the battle and was confused, and now He stands in total admiartion of the Lord's creation. Kritanjali =  kai kooppi-with folded hands, abhasata = [Arjuna] started to speak. ..meley vaay eduthu pesa thodanguhiraan..yellam avan edam paarkirom..porullkallukullum puhunthu vyaabikiraan.. nyamikiraan.thaangi, vullum erunthu, nyamithu, sakthi, kallyaanna gunnam vudaiyavanaay–aacharyam !..pechukku adangaathavan..

Ramanuja’s Commentary Perceiving the entire cosmos with unlimited wonders and marvels within just a part of Lord Krishna’s visvarupa or divine universal form which contained innumerable glorious qualities and attributes such as omniscience and omnipotence etc. Arjuna with the hair on his head standing on end became petrified with astonishment in rapturous exultation and like an inanimate rod fell prolong upon the earth prostrating himself with head bowed and hands folded in reverence exclaiming..
.sloham 11-15..Thiru Paadaham..vuyarntha thiru meni..paadu=periya, perumai porunthiya ..edam..Paanndava Thoothan–25 adi vuyaram..moontru divyadesam aruhil–erunthu, nintru, kidanthu sevai..madsya pushkaranni..madsaya roobathudan sevai..garga hruham muzluvathum vyabithu erukiraan..thothu.kunthi-mudal moontru pillai-madri uthrar nahular, sahaadevar.vunnai siraiyil vaithaal sandai varaathu..katti poda mudiyumaa ? yasodai polakattu vunndida panninaal mudiyum..sanjayanukku vithuranukkum sirippu sirai vaikirom yentrathum.. duriyodaranum drauthraashranum.pesuvathaal..einthu graamam paanndavarkku koduthaal–vu kannum ellai velli kannum ellai..avaiyul aasanaithai ettu-aazlvaar paasuram..edai pillai singaasanam veynndaam yentraan..vuyarntha visvaroobam eduthu mallarai mudithaan..abimanyu-paishid-muni kumaran saabathaal.,eranthu poha.. sarppa yaagam panni..jana medanukkum kaadshi..thiru vadi nahamum sevikkalaam..

arjuna uvaca
pasyami devams tava deva dehe
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims ca sarvan uragams ca divyan

“Arjuna said: My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Shiva and all the sages and divine serpents.

Deva = using the Universe as a mere playground [Sri Krishna], tava dehe = in Your [Sri Krishna's] body, pasyami = [I, Arjuna, am] seeing, devam = all gods-endran, varunnan, pontra yeloraiyum.., tatha = likewise, bhuta-visesa-sanghan = the assembly of all living beings [and not merely higher persons like gods],jeeva raasikallaiyum ..koottam koottamaha – sarvam = everything, brahmanam = [Four faced] lord Brahma, isam = lord Shiva, kamalasana-stham = seated on lotus flower…thamarai aasanathil erukkum brahman–bagavan koppullil piranthavan..avan pillai rudran…Sarvam rsim = all rishis or sages, divyan = celestial, uragam = snakes like Vasuki..

Ramanuja’s Commentary ..In the Supreme Lord Krishna’s visvarupa or divine universal form could be seen all species of life. Those manifesting from wombs, from eggs, from seeds and from fermentation. The four faced Brahma seated upon the lotus flower emanating from the navel of Garbodaksayi Vishnu was seen along with Shiva sitting upon his lap and all the demigods can be seen on different parts of his body. Also great sages and rishis can be seen as well.    

 

 

 

 
 

 
 

 
 

 
 
 
 
 

 

 
 

 

 

 

 

 

 

 
 

 

 

 

 

 

 

 

 

 

 
 
 
 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Geetha Saaram 11-6 to 11-10..

October 10, 2008

..sloham 11-06..Perum devi sannathi..Akaratraya sampannam aravinda nivasinim
Asesha jagadisastrim vande varada vallabham ..this sloham is by Nadatahur ammall-vadsya varadacharyar swaami eyar peyar..thaayar pola patham paarthu paal tharuvaar  Shri Varadarukku ..baargavi, perum thevi thaayaar..thaayin parivudan panni vidai seythaal ammaa yentru varadan konndaadinaar..bruhi maha rishi penn..praarthithu pennaha petraar..perum devi-devaathi raajanin mahishi–perumaikku thakka devi–mahaadevi ..perum devi kettarullaay yenkiraar periaazlvaar..moontru aaharangall evallukku ..erattaipura paadu-velli killamai thaayaar pura paadu-vuonjalum vunndu–panchaparva pura paadu avanukku -ekadesi pontra..maha navami-orey aasanam -vijaya dasami appuram..serthy  sevai..thottilaiyum katilaiyum vidaamal –vukaaram pola ..akaarathiyum makaarathaiyum serpikiraall. pangunu vutharam–5 naadshimaarudan–aandaal,vubaya naatchiyaar..malai aallum naatchiyaar perum devi naatchiyaar–pala pala yentru vudsavam, manndabam, naadshimaar, prasadaam pala pala –olli manni vannan yenko–paal yenkoo yentruaazlvaar arulliyathu pola.

pasyadityan vasun rudran
asvinau marutas tatha
bahuny adrsta-purvani
pasyascaryani bharata

“O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.”

..Pasya = look-paarkaatta villai kaattum padi aakkihiraan.kooraallum thani vudamban–era aallum erai muhanum, thisai muhanum..ovoru edathilum oruvar..33 mukodi devarkallum ..adityan = [Twelve] Adityas, vasun = [Eight] Vasu [வஸு], rudran = [eleven] Rudras, asvinau = Twins Asvini devathai , marutas = [Forty Nine] Maruts 7 times7kaattrukall endran aakkinathu .., tata = and, bahuni = many, many-palapala , purvani = before-munnam, adrsta = never viewed ot sighted.-kannaal paarkka mudiyaathu ..pramaanathalo, anumaanathalo therinthu kolla mudiyaathu…Aascaryani = most wonderful.manathukkum ettathu vunnmaiyanathu-aacharyamanathu ..vedam vunnmai yenkirathu ..vasthu erukirathu ennathu ennaiyathu yentru solla mudiyaathu..

Ramanuja’s Commentary ….Lord Krishna explains that within His visvarupa or divine universal form the 12 Adityas, the 8 Vasus, the 11 Rudras, the 2 Asvins, the 49 Maruts etc. can all be seen. It can be perceived in His magnificent extraordinarily phenomenal universal form, unlimited wonders and marvels. They are marvels that can be manifest in this world, marvels that can manifest in other worlds and all those marvels mentioned and described in the Vedic scriptures which may include some or all of the previous two categories. All of these wonders have never before been seen..
…sloham 11-07..Abisheha manndabam..thiru kallyaanamum engey-aanndaal-periaazlvaarum ezlunthu arulikiraar.. maappillai thiru kolathil..hastham thorum thirumanjanam–ekadesi ammavasai torum ..kannaadi araiyil ..thiru abisheham=greedam yentrum ..neennda greedam-vulahathukku vudaiyavan ..muzlu mudal kadavull..thilaham vuoortha punndareem–mela vusathi vaika nammai..baktha janangallai thookki vida.. kaathu aabarannangall-thollukkaa ? thalai mudikka ?..manathukku saathukira aabarannam. kazluthu moontru kodu–visva roobam -perum devivallaiyal rehai pattathu yenkiraar desihan..kaikku kattu pattu erukiraar..kanaka vallaiya mudraa–hasthi giri-vellamalai. thihiri-chakaram-antha chakaram konndavan..vadsalam haaramum piraattiyum..pun sirippu aruvi kotti.. muthu pall sirippu vizlunthu therithu haaram..siriya vayiru-kadi sutram-yasodai katti vaithathai kaati konndu erukiraan..mudal aabarannam.. koppuul=vundi thamarai–vellam-paathai kuruha suzlal yerpadum azlahu vellam sinna eduppil pohum pothu koppull..aasana padma azlunthiya thiru vadikallai sevikirom..athanaiyum paarthom..kann etchil padaamal thiru anthi kaappusaathanum.

ihai ka-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesha
yac canyad drastum icchasi

“O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place.”

Mama dehe = in My [Sri Krishna's] image or body, -yenathu thiru meniyil iha = here, eka-stham -oru pahuthiyil.. enghu = in one part, sa- caracaram = this [Universe consisting of] movable and stationary or chetana and achetana, krtsnam = without any exception,-ontru vidaamal. adya pasya = [you, Arjuna] can see today. Gudakesha = Vanquisher of sleep .thookkam jeyathivan–saadanaipuriya thokam kuraikkanum. vunndo kannkal thunjalo-Aandaall.vunndariyaall vurakkam pennaal. kangulum pahalum kann thuyilariyaall..pola.Yac = whatever [things], anyad = apart from [what the Lord mentioned earlier], drastum icchasi = [Arjuna-desired to see..yellaavatraiyum paarthu koll..parkka aasai padda thellaam paarthu koll-kuzl;anthai kannan leelaiyum kaattuvaan..vaiyam ezlum kanndaall pillai vaayiley-pola..kaannumaaru vunndenil arulley-kulesekarar..maraithu sollukiraar--paanndiyar vettri petraar nadakka povathaiyum paarthu koll yenkiraan..oru pahuthiyil yellam adangum paarthu koll..

Ramanuja's Commentary Now Lord Krishna reveals that the whole creation consisting of unlimited moving and stationary things are all contained in ihaikastham meaning in only one part of His visvarupa or divine universal form and anything else that could be desired to be seen is in this location as well. This denotes that there are many other marvels and wonders in other parts that are undisclosed.
..sloham 11-08..Hastha giri yeruhirom-24 padi kattukkall..pushkaraniyilum 24 padikall.compound suvarilum 24..gaayathri mandramum 24 syllables..achit thathvam-24 vunndu.thaanndi vanthathum mel thallam .yerinathum 25 jeevaimaavaiyum, --ennum palapadi yerinathum  -26 thathvam deva rajanaiyum sevikirom..--pallikallerukkum edam. thanga velli palli ..kudam moodaamal palli vizlamunivar saabathaal siruvarai..saaba vimoshannam engey ..palliyai thottu sevithaal vyaathi tholaiyum, paapam tholaiyum..thiru katchi nambi-poo eruntha vallimaasi-muruhaseersham-gajendra dasar eyarpeyar.. visuri kainkaryam-thiru aala vattam--kaveri kullir.. malaiyil kullir ..kaanchi -homakunndam naduvil thontriyathaal..archai pesinaar..arullaalar vudan mozli sol nambi..katchikku vaaythaan manndabam-saaynkaalam nithyam ezlunthu arulluvaaraam..devaraja ashdaham ezluthi erukiraar..raamanujar evaridam thaan..-aaru vaarthai kettu thantha edam..Ahameva param tatvam..Darsanam bheda eva cha..Upayeti prapattisyat..Antima smriti varjanam..Dehavasane muktisyad..Poornacahrya samasrya..1-naaney thalaivan-2sithaantham eikkyam thaan 3.adaiyum vazliyil siranthathu sarannagathi-4 ninaikka veynndiyaporuppu yennudaiyathu 5 sareeram mudiyilmukthi 6.periyanambiyai aacharyaraha kollavum..

na tu mam sakyase drastum
anenaiva sva-caksusa
divyam dadami te caksuh
pasya me yogam aishvaram

"But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"

The Lord says that He was to offer Arjuna with Divine eyes. Te = to you [Arjuna], divyam = Divine, caksu = eyes or eyesight, dadami = [I, Sri Krishna, am going to] give. Pasya = look [ with such Divine gift], me = My [Sri Krishna's], yogam aishvaram = auspicious qualities..divinely beautiful image, everything without exception contained in the Body, Magnificent Power and Infinite Capacity..caksusa = your [Arjuna's] [ordinary] eyes, drasyam = viewing [the Viswaroopam], na sakyase = not possible..vun kann vulaha porullkalai thaan paarkka mudiyum..koorthaazlvaanidam kettu pera raamanujar sonnathum-nam aannai yentrathum-varada raja sthvam ezluthinaar-vadivazlahai kaatta arullukiraar..vummaiyum raamanusanaiyum mattum thaan sevai saathikkanum.. sambandam anaivarukkum modsham naalooraanukkum modsham vaangi thanthaar..avan anugrahathaal thaan avanai paarkka mudiyum ..kalyanna gunna serthy ariya..

Ramanuja’s Commentary Lord Krishna is exclaiming to behold His cosmic glory as all existence is contained within a small space of His visvarupa or divine universal form. But He instructs Arjuna that with his physical eyes which are limited and only conditioned to see mundane material objects, he will not be able to have its transcendental vision which is fantastic, phenomenal and beyond measure and comparison. Because of this limitation Lord Krishna confers upon him divyam or spiritual vision making his eyes capable of seeing the universal form. Lord Krishna states pasya me yogam aisvaram or behold His almighty, transcendental mystic opulence. The word aisvaram means unparalleled, extraordinary opulence. The word yogam denotes the assemblage and conglomeration of all divine qualities and attributes such as omniscience, omnipotence, omnipresence, etc. It also denotes the refuge and embodiment of all displayed and as yet to be displayed magnificent opulence.

..sloham 11-09..Desihan niraiya sloham-28 stothrabooks–vaiyraagya panchaham ezluthinaar..kaanchi deva piraanai pattri -vidraayanyar-eisvaryam loha -veundaam..nasti–nanaha sertha sothu ellai thahapanaar sothu ellai..vunnidam ellaatha sothu yennidam vullathu-hasthigiri thalaiyilthaathaa brahma vaithu erukiraar yengallukku yentru vaitha maa nithiyaha -manasukkull nirainthu erukiraay.thaay kuzlanthayin azlukkai paaraattaamal eruppathu pola.neerum ethaiporuthu konndu varanna saila naathamn -aadarathodu erukiraayey–vaadsalyathodu-ethai vittu modshamum veynndaam-[mattruontrinai kaannaa yenbathu pola..erangi varuhiraar pura paadu kaanna--erangi yethuhiraar nammai..hasthi=yaanai yaal poojikka .. brahma, gajendran, brahspathi, aadiseshan nangu yuhathilum.

In the first Four slokas, Arjuna expressed his desire to see the Lord with all His auspicious qualities and boundless wealth.-viruppathai velli ettaan- In the next Four slokas, ie. slokas 5,6,7 and 8, Sri Krishna agreed to grant Arjuna the rare vision of seeing Viswaroopam; and assured to grant divine eyes to see His magnificent image, which would be impossible to see by normal eyes.-paarkalaam--vuyranthakannkallaiyum tharuhireyn yenkiraar. In the next Five slokas, from sloka 9 to sloka 13, Sanjaya tells King Dridarashtra. Sanjaya is explaining the happenings in the battlefield to the blind king at his palace. Sanjaya explains how the Lord showed His Viswaroopam, very precisely in Five slokas. From sloka 14, Arjuna views the Viswaroopam and praises the Lord. Arjuna mentions whatever he saw and praises the Lord. -sevithathai paaduhiraan.Now sloka 9:
sanjaya uvaca
evam uktva tato rajan
maha-yogesvaro harih
darsayam asa parthaya
paramam rupam aishvaram

Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
Evamuktva = thus speaking-eppadiyaha solli vittu--thatho rajan-. Sanjaya is telling the King that Sri Krishna spoke to Arjuna to show Himself, His auspicious qualities, after providing Arjuna with Divine eyes. Tata = after, rajan = [Sanjaya is addessing the King as] Oh! King, iswara = possessor,-vudaiyavan yoga = auspicious qualities-kallyanna gunnangall, maha = incomparable-oppattra –sernthu erukiraar serthy=yoham–evar pola vera yaarum ellai maha yogesvaraha parabrahmam–pothu sol… Hari = Sri Hari, capable of grabbing away our sins.-ethu thani sol.-paapangallai abaharikkum evan … Parthaya = to Arjuna, darsayam asa = showed,–kaatti koduthaan paramam = most supreme,-oppattra  rupam = image, aishvaram = with commands.-nyamana saamarthyam …parthan-athai pillaikku kaattinaan yenkiraan..bakthar hruthayam aasai-vadantham thalaiyilaa-nammazlvaar hruyatham aasai hasthi malai meley erupathaalaayenkiraarkoorath aazlvaan..enghu erukirathu thaan yellaavattrukkum kaarannam..silirthu erukintrana thiru vadi siru mayirkattrai–hasthi malaiyin sparsathaal..

 

 

 

..sloham 11-10..Vudaiyavar thirumaazlihai in kaanchi.sannathi theruvil..kizlakku gopura sannithi theruvil..thiru katchi nambikall sesham saappida-bonaham seytha ..punithar antrey -pola..periya nambi.adutha ellathil vaazlnthu erunthaar-kinnaru pothu-eppothum antha kinnaru sevai kidaikkum ..thuravaram mer konndaar..salavai kall vadivathil vellutha  thiru vuruvam–aadi seshan aahaiyaal–eranndu thadavai thai pongal eravu ezlunthu arullukiraar.. maarkazli maadam 22nd anushdana kula vudsavam deva perumaall ezlunthu arullukiraar..

aneka-vaktra-nayanam
aneka adbhuta-darshanam
aneka-divya abharanam
divya nekodyatayudham
“Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons
Divine appearance of the Lord. Sanjaya explains his wonder. Aneka = countless-yennirantha, vaktra = faces, nayanam = eyes. Sanjaya sees infinite number of Faces and Eyes of the Lord. Aneka = countless-yellaiattra, adbhuta = wonderful, darshanam = scene. Infinite number of astonishing scenes. Aneka = countless, divya = Divine-apraakrytha, abharanam = ornaments. Divya = Divine or Celestial, aneka = countless, udyat = lifted up=thokki pidikka pattuerukkum , ayudham = weapons..Though vaktram means mouth, here it means face..vaayum palamuhamum pala -The Lord appeared with the face of Fish, Tortoise, Boar, Lion, Horse, Swan, vamana -devamuhamHuman, etc. It is reminding us of Purushasooktam -sahasraseersha purusha, sahasra aksha sahasra pad..aayiram thalai, kannkall, thiruvadi thaamaraikall. perkall aayirathaay ..thollkall aayiramaay pola..karunna rasam yenkiraar koorathaazlvaan..viriya aasai paduhirathu..poha vidaamal kaathu thadukkum mookku puruvam keezul melum annaikattinathu pola..garuda sevai aacharya sevai..thottaacharyar sevai entrum vunndu 16 noottraandil erunthavar-thakkaan kullam..baktharkallikku yentru yethanai seyhiraar..aneha adpuda darisanam..einthuaayudangall thaam vudaiyavaraha avathaaram..aabarannangallaiyum sevikirom..geethaa baashyam moolam paarkirom..
 Ramanuja’s Commentary .. Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space. The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel.

 

 

Geetha Saaram11-01 to 11-05.

October 3, 2008

..sloham 11-01..Maa muni sannithi–eipasi moolam nadshadram–yeedu virithu vuraithaar..aadi seshan avathaaram lakshmanan, bala raman, raamanujar pola..vyaakyana granthangall pala..aazlvaar thiru nahari avatharam.. sesha beedam thanthaan arangan.. beedathilum, greedathilum aathi seshan..koopiya kaikall..anjali hadtham..aani moolam yeedu porthy ..than guruvin thaall ennaimel.. thiru naadukittaathu than thaallai pattrinaal yenkiraar.. gjanam anushdanam vulla guruvai adaiyannum..nasthihar, aasthihar, asthiha nasthihar moontru koshdi.. munnavarum pinnavarum moorkar yentru vittu aasthiharai thodarannum..asthi yenkira puthi–erukiraar perumaimvuunddukaakiraar thaangukiraar yenkira vunnmai therinthu..arjunan thaanaasthihan yenkiran moontru slohangallil..nantri therivikiraan thannai anugrahithatharhaha–atma vishayamvubadesithathaal..nantri solli,bakthan anathai sollukiraan..visva roobam paarkka bakthi venum..mad=yennai..kuzlambi kidantha yennai..yutham seyya solla villai.nalla vazli kaatta -darmam solli athanaal sandai panna solluhiraan yentru arjunan solluhiraan..atma-deham sambandam theriyaamal-ethil kuzlambi eruntheyn yentru theriyamal eruntha yennai ..padi padiyaha solli koduthathai ninaithu–kannkall kalangi nantri solluhiraan.. sishyan, athai pillai yentru..mayakkam tholainthathu eppo yenkiraan.

arjuna uvaca
mad-anugrahaya paramam
guhyam adhyatma-samjnitam
yat tvayoktam vacas tena
moho ’yam vigato mama

“Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled.”

By three slokas Arjuna claims he was a devotee of Lord Sri Krishna, an Astika and faithful to Sri Krishna. Arjuna says gratefully, that his illusion was dispelled. Mad anugrahaya = to bless me [Arjuna], paramam = top most, guhyam = secret [that is not easily understandable or not easily instrutible]. Adhyatma = about atman, samjitam = embedded, vaca = teachings. That is, the Lord has blessed Arjuna with important secrets incorporating atman. Tvayoktam = told by You [Sri Krishna], mama = my [Arjuna's], ayam = that [regarding atman], moha = illusion, vigata = dispelled.-vilahipinathu…

Ramanuja’s Commentary.. In order to kindle great affection for bhakti or excluisve loving devotion unto the Supreme Lord and fan the flame until combustion with the reality about the nature of divinity and encompassing all things within and withiout, accompanied by a multitude of expressions of vibhuti or divine, transcendental opulence, sublime and phenomenal which partially characterise the unlimited qualities, attributes and potencies of the Supreme Lord Krishna. This has all been delineated in the previous chapters and contingent upon this reality the understanding that all differing and contrary natures, everything that is cit or sentient and acit or non- sentient and their substance, their manifestation and their span of life along with their derivation from the divine nature are actually one perfectly harmonising consciousness flowing through all existence and this has also been explicitly explained.Previously Arjuna had been labouring under the false illusion of loving his perishable physical body as if it was the imperishable atma or eternal soul. Lord Krishna has compassionately dispelled such misconceptions by completely revealing in chapter two the eternal nature of the atma. The word adhyatma or wisdom of the eternal soul is that which is embodied within Srimad Bhagavad-Gita beginning in chapter two, verse 12 and ending in chapter six, verse 46Having learned these essential and esteemed subject matters such as the eternality of the atma, the singular oneness of the Supreme Lord and the dependence of all things moving and non-moving for their very existence on Him from the Supreme Lord Krishna Himself, Arjuna has come to the conclusion that everything Lord Krishna has revealed is the complete absolute truth. But desiring to perceive this with His faculties of perception he queries the Supreme Lord further as will be revealed further in this chapter

 

 

 

..sloham 11-2..raamanujar divya desa kainkaryam seythaar pala edangallil.

Srirangam Karisailam Anjanagirim Tharkshyadri Simhachalau
SriKoormam Purushtthamam cha BadariNarayanam Naimisam
Seimad Dwaravati Prayaga Mathura Ayodhya Gaya Pushkaram
Salagrama girim nishevya ramate Ramanujoyam muni.
..kaanjiyil vithyai pala kattraar..
Srirangamangalanidhim karuna nivasam
Sri Venkatadri shikaralaya kalamakam
Sri Hasthisaila shikarotjvala parijatam
Srisam namami sirasa Yadhusaila deepam
..naharil siranthathu kaanchi..varada rajan-devaperumaan kovil..sri rengam, thiruppathi kanchithiru naarayanna puram.kovil thirumalai perumaall kovil–vishnu kaanchi-sadya vradam shedram-brahmanukku kaatchi koduppeyn yenkira virathuthadan..–ka =brahma anchdan =vannanga pattavan..merkku paarthu perumaallpallavar kaala thiru pannikall pala .We are also at Anantah saras -endless pond..ellai attra..aadi seshan vannanginathaal entha peyar.. perumaalley pushkarannikull.. marathaal suthaa thirumeni arangam silaa thirumalai.. oru manndalam2019 nadakka erukirathu..nagam kaathunndu erukkum.. sanyasa aasramam yettru kolluhiraar raamanujar engey thaan varaha perumaal sannithiyil..dasavathara manndabam–ethiril renga nathan sannithi..7-10 adyayam sonnathukku surukkam ethu..atharkku nantri.perumaikall, bakthi yoham, avan sothu pattiyal sonnathai..yellaam evanidam pirakirathu evanidam yentru 7th ..vunndai villakaha ketteun kamalakannaa yenkiraan.. vubanishad sonnathu pola.thaamarai kannan yen kannin vullaan pola..mukkya adaiyaallam param porullukku ..ellai attramaahadyamum therintheyn.. noolai pola radnam anaithum kokka pattathu pola–ellai attra pushkaraniyil ellai attra avan perumai kettom..

bhavapya -yau hi -bhutanam
srutau vistara so maya
tvattah kamala-patraksha
mahatmyam api cavyayam

“O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.”

Bhutanam = all living beings’, bhava = [both] origin, appyaya = disappearance, srutau = was heard, vistarasa = in detail, maya = by me [Arjuna], tvatta = by You [Sri Krishna] Yourself. Kamala patraksha = Lotus eyed [Sri Krishna], avyaya = infinite-ellai attra , mahatmyam = eminence..Thus by the sloka 1, Arjuna tells he had understood Gita Chapters 1 to 6; and, by sloka 2, Chapters 7 to 10..

Ramanuja’s Commentary ..Likewise from the seventh chapter till the end of chapter ten, Lord Krishna has revealed the reality of the emanating of all beings from Him as well as the influx of all beings back into Himself. The word avyayam means imperishable and mahatmyam means the majesty and greatness of being neutral to all things sentient and insentient although being their source, due to complete omniscience, omnipotence and omnipresence along with unlimited vibhuti or divine transcendental opulence as the controller of every breath, every thought and every action being the foundation of everything. The word hi meaning certainly is an adverb indicative of the forthcoming vision of Lord Krishna’s universal form.

..sloham 11-03..koorath aazlvaan sthavathil -

Srinidhim nidhimaparamarthinam
artitarthaparidana dikshitam |
Sarva bhutasuhrutam dayanidhim
devarajamadhirajam asraye ||
..sri nithiyaha, vulahukku sri tharubavan..varada rajan erukiraan..potri paathukaathu vezla malai -hasthi giri–merkku gopura vasal–periya angannam–eranndu naalu kaal manndabam.. thiru vanthi kaappu harathi vulley–aadi-pooram engey maalai maattri thiru kallyanna vudsavamum..tholl azlahu thani sirappu evanukku..krishnadeva rayar pallava rajar thirupanni..vahana manndabathil desihar, dadaacharyar sannithi..sarsvathi erunndu-villaku olli revathi chitrai madam deebaprahasar.. paravai miruha roobam-ashda pujam kovil chitrai-rohini avatharithu ..vellam eduthaall.. vega vathiyaay vanthaalthiru vehhaa-kidanthu yathothakaari–chitirai-punarvasu.moovarum thontri..brahma yaagam seyya devarjan thontrinaar..brahma kanndaar-neruppukku naduvil vadukkalthiru muha manndabam thyaaha manndabam engey..boga,pushba.punnya kodi vimaanam..per arullaalan–brahma paartha vunnai kaannanum yenkiraan arjunan..nee arullinathu yellaam-gjanam, kallyanna gunnangall vunnmai yentru yetru kolkireyn yentru solli…sadya vratha shedram..paradvam therintheyn..nenju nimirnthu nirkiraan deva rajan–adimai saasanam ezluthi kodukkalaam..eisvaryam mika vunathu vuruvathai-visva roobam sevikka aasai yenkiraan..purusharkallil vuthaman..agni madyathilthotri thontriyathaal athamar-thaazlnthavar..kettathai yellaam koduthu koduthu kai neennda perumaan-varadan..athil rajan varada rajan..

etad yathattha tvam
atmanam paramesvara
drastum icchami te rupam
aishvaram purushottama

“O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.”

Te rupam = Your [Sri Krishna's] enchanting beautiful image, drastum = to see, icchami = [I, Arjuna, am] desiring..Yata = whatever,tvam = You [ Sri Krishna], atmanam = about Yourself [Sri Krishna], atta = explained, etad = let that be [as truth]. ..

Ramanuja’s Commentary    ..Lord Krishna is addressed as paramesvara or the Supreme Sovereign Lord. Although Arjuna has fully accepted all that has been stated by Lord Krishna; he still desires that the Supreme Lord Krishna being the abode of all glorious attributes, out of compassion for His lieges and devotees show His resplendent, unparalleled visvarupa or divine universal form expressive of His divine, transcendental powers such as ruling, protecting, creating, maintaining, sustaining and destroying. Only the Supreme Lord Krishna, the ultimate reality of all realities, who is sublimely unique from everything else in existence is able to reveal this form.
.sloham 11-04..Namazlvaar sannithi..thanakku vubadesamaha sollum vigraham..aazlvaar Thii suttru–vaikasi-3 rd day , aani-swathi, aadi-powrnnami. moontru garuda sevai kanjiyil.. evarai kadaashitha pinbu thaan ..Thiruvirutam mudlil- emaiyor thalaivaa -yentrum Thiruvaaymozliyilum mudalil- ayarvarum amararkall athipathi-yentrum evaraiyey arullukiraar..arullaazli pud kadaveer yentru naayahi baavathil arulliyathai ninaithu entrum nadakkirathu.. athu pola thaan Arjunanum kedkiraan.valathu pakkam Madura kavi aazlvaarum, edathu pakkan Naathamuniyum sevai saathikirarkall.murud sangrahannam-collecting mud for all festival-enghu erunthu thaan.. evar thaan yellaam nadathi vaikiraar..

 

..manyase yadi tac chakyam
maya drastum iti prabho
yogeshvara tato me tvam
darsay atmanam avyayam

“If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.”

Manyase = if it is thought so, Prabho = Lord [Sri Krishna], yadi = this [ Arjuna's desire], chakyam = possible, maya drastum = could be seen by me [Arjuna], then, atmanam = Your [Sri Krishna's] image, avyayam =kurai vatra- limitless, me = to me [Arjuna], darsaya = show, yogeshvara = repository of auspicious qualities-kallyanna gunnangall eruppidam.

Ramanuja’s Commentary The word avyayam means in entirety. Arjuna wishes to see the complete visvarupa or divine universal form of Lord Krishna. The word yogesvara means the lord of yoga or perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. As the lord of yoga He possesses all divine attributes such a wisdom, power, sovereignty, splendour and glory to the maximum degree that is not found to be possessed by any other except Himself and is impossible to duplicate even a portion of it. These will become clearly apparent in the next verse when Lord Krishna tells Arjuna what he will see when beholding His magnificent visvarupa. To alleviate the yearning of supplication of His disciple who was earnestly desirous to see His divine universal form and who was enlivened and animated in rapturous emotion, the Supreme Lord Krishna spoke as follows..
.sloham 11-05.. aallavanthaar thiru suttru..kariya mannikka perumaall sannithi…maa muni,raamaanujan  sannthikall aazlvaar-abisheha manndabam. .desihar paadi erukiraar evarai..aallvanthaar engey vanthu thaanaam nam mudalvan yentraar.. ellaiaazlvaar eyar peyar–yadava prahasaridam karkka vanthaar..sambradaayathukku evarai aakka vanthaar..thiru katchi nambi moolam therinthu konndaar..aam mudalvan yentru thathu yethi–thiruvaaymozli paasuram padi..kodukka deva perumaanai kettu petraar..avasthuvaha eruntha yen thosham ponathu yenkiraar raamaanujarey..kannan pathil solla aarambikiraan ethu muthal..5-8 slohangallil paarkalaam yentru vuruthi allikiraan..pirithaiyin pillai kunthi pillai partha..para, vyooha, vibava, andaryami, archai -pontra pala pala ..ov ontrilum palapala vundu..yen nintra yoniyumaay piranthaay pola..

sri-bhagavan uvaca
pasya me partha rupani
sataso ’tha sahasrasah
nana-vidhani divyani
nana-varnakritini ca

“The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms.”

Partha = Arjuna!, me = My [Sri Krishna's], rupani = various images, pasya = -yennudaiyathu.look. Satasa = Hundreds of them, sahasrasa = thousands of them. Nana vidhani = variety of [images],veveru vahai  divyani = Divine and wonderful-aacharyamanathu.., nana varna = variety of colors, akritini = sizes and shapes. Nana vidham means the identity of each Roopa varies. Some are with Two arms, Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc. By saying divyani, the Lord tells Arjuna that he could never imagine.. 

Ramanuja’s Commentary 

Lord Krishna is instructing to behold His all encompassing, all sustaining transcendental visvarupa or divine universal form in hundreds of thousands of unique transcendental manifestations. The word d?vy?ni means divine denoting non-material spiritual colours and forms never seen before

 

Geetha Saaram 10-41 to 11-0

September 30, 2008

..sloham 10-41..thiru vemkadathukkum thiru kovaloorukkum thodarbu–11 nilai raja goburam. neennda veethi.. madam 500 years old.. raamaanujar sthabitha 74 simhasa..thiru kovaloor aazlvaan oruvar.. mul kuthir graamam. andra–puthra aasai vemkadam veynndinaar.. 1452 thai muruha seersha-ellaiyaallvaar peyar vaithaar.. periya jeeyar madam–yettru singracharyar swami.. edam yellam kattraar..avar thirunaadusell eni nammudaiya ramanusanai 16 years ernthaar..aayanukkukal thirai ettu siva shedram. thiru kovaloor aalvaan soppanathil..sunnaambu kaallavaayil sentru vueirudan vanthu kaattinaar-pudam potta thangam pola erunthaar.. thiruthi..ovuoruvarukkum sevai kaatta aasai. nanthi devarum vidaa pidiyaha –poha vilai pull kattukaatti–vummaiaarthu pesa kaathu eruntheyn yentraar..thiru kanna mangai srimushnnam, navathirupathi,sri rengam kainkaryam panni.. poha muyalum pothu engey erukka suoppanam. boga rajan engey ellunthi erukiraar..1521 mudal madam.. 25th jeeyar swami eppo.10,000 sishyar vullaarkall.saamya puthiyaha 3000 thiru kulathaarukku pancha samskaaram pannivaithu erukiraar..4 aazlvaarkallal mangalaasasanam panna patta kovil thiru kovaloor..aayanaar krubai anaivarukkum.

..ethu sadvam-erukkum porull-aannai edum thanmai.kattu paduthum thanmai. olli padutha sri mathu..vurjitham-peru muyartchi ethuvum,antha athanaiyum yennudaiya dejas amsam.athiliruntha vantha siru thuzlikall evai.nyamikkum sakthi,athiyaanaam aham vishnu yentru thodangi-avanin sakthiyum evan perumaiyil oru thulli.yentru munnam sonnathu yellaam..

yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-’msa-sambhavam

“Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

Yad yad sattvam = those which are [existing in this Universe], vibhutimat = everyone of them might be under the control of some..Srimad = those which are having radiance or prosperity, urjitam = resoluteness [in all efforts], tad tad eva = all such things, mama = My [Sri Krishna's], tejo = eminence, amsa = fraction, sambhavam = originate, tvam = you [Arjuna], avagaccha = know. ..

Ramanuja’s Commentary .. Whatever there is in existence that is wonderful, glorious, majestic or magnificent. Wherever is seen in existence fantastic enthusiasm attended too with great pomp and eclat. Whoever and however there is in existence that manifests and broadcasts the phenomenal grandeur and sublime glory of the Supreme Lord should be known to be under His direction and an infinitesimal portion of the tejas or power of Lord Krishna’s vibhuti or divine, transcendental opulence. Out of His inconceivable potency all His vibhuti manifest from but a fraction of His power

..slokam 10-42..hayagreevar sloham.pari muhathaan. brahma ellantha vedam meettu koduthavar.. vithaikallukku aathaaram..tamil naadu naduvil sevai..thiru vahindra puram. ahi-paambu. aadi seshanaal nirmmaannam seytha kovil..deva natha perumaal keezley.. ovshada giri…74 padi kattukall.lakshmi hayagreevar chitra roobam sevai..padma beedam thiruvadi..venu gobalan, garudan,narasimhar sevai garbagrahathil..gjana mudrai valathu thiru kai..vyakkya mudrai.vurai ezluthuhirakai yellaam thamarai-puthaham, sanghu chakara .spadiha kall eranndaaha vellai pola punndareehathil amarnthu..kullirntha kadaasham…sloham..vakkukku  easan evan..vedanda desihan yogathil eruntha edam. garuda bagavaan vanthu mandram vubadesithaar..yoga hayagreevar thanthaar..china vadivudan..keezley kovillil..

..aahaiyaaley-kadaisi slohathil aruluhiraar.. vulaham yellaam sothu..kim pahunaa..melum kettum yenna payan..18 slohathil sonneyn.. mudivu ariya mudiyathu yenkiraar..paanai sothuku oru padam pola ..edam krishnam jagad–ontrum kooda ellaamal yellaam..thirumeniyil oru pahuthiyaha thaangi konndu erukireyn..thaanguvathu yentrathu-andar atma, vyapya narayanna vullum puramum –than atheenathilyellam.than vudamaiyaha ..vishdapyaha yenkiraan ethai.thiriya, sthavara .yellam ..porullkall, seyal paaduhall yellaamsiru thuzliyaal..visvam muzlukka tharikiraan.mothamum naaney yenkiraan..entha gjanam pirakkanum..gjanam aanantham..nirmala ..sarva vidya ..

atha va bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat

“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.”

..Athava = therefore…Bahunaitena = listening to all, kim = what, jnatena = additional knowledge, tavarjuna = to you, Arjuna?..Idam = the perceptible, jagat =Universe, krstnam = without anexception all, aham = I [Sri Krishna], ekamsena = by a miniature fraction of, vishtabhya = supporting..

Ramanuja’s Commentary .. Lord Krishna now informs that whatever has been confirmed as the reality regarding His vibhuti or divine, transcendental opulence is extremely minimal. In whatever condition the material creation may appear, be it the absolute reality of the supra subtle unmanifest state of the brahman being the spiritual substratum pervading all existence or be it the relative reality of the supra gross manifest state possessing the five elements. Whether existing temporarily or in perpetuity, the total creation comprised of cit or consciousness and acit or unconscious beings, objects and substances are structured in such a way as to not conflict with each other and never to go contrary against the Supreme Lord’s will. The blessed Parasara the father of Vedavyasa revealed in the Vishnu Purana that the whole creation is maintained by 1/10,000 part of 1/10,000 part of Lord Krishna’s inconceivable power.  

..sloham..desihan sannithi..kovillukkull..40 varusham anubavithaar.. sarva dandra svantharar..thanneer vatraatha kinnaru kattinaar..darmam seyvathu pola ethuvum kainkaryam..vubadesam kai.. puthaham adutha kaiyil.. avar anumathitha thiru meni..thiru mangai, raamaanujar vigraham pola aanantham.. purattaasi sravannam..nayahi baavathudan aruli erukiraar..evanai nayahan pola..devanayaha panchaat–50 slohams.. raman sannithi..desihan vullam vuruhi ragu veera gadyam. gobala vimsathi saathithaar kannan sannathi..chdaadparya santhirihai. .32  slohams arulinaarmudalil aallavandaar geethaartha sangraham -athai virithu raamanujar geethaa baashyam ..athai virithu desihan –vishyam kullirnthu kaatta–

..theriya porul..yellaam avan nyamanam..bakthi pirakka, vallara ethai therinthu kollanum..10-18 selvam yenna yentru kettaan arjunan..12th sloham vunnmai yentru theriyum ..19 mudal pathil solla aarambithaan..vargam vargamaha eduthu sollukiraan 21 mudal aarambithu ..muzluvathum avan, thalamai porulum avan 39 varai pattiyal ettaan..sarvam avan yentru therinthu..adaiyaaasaipirakkum..paarvathi-sivan perumai..lakshmi-bagavan ethai ..anna paravai kathai..andannan-guru kulavaasam–vurangum pothu guru kaalai thatti mannippum kedkaamal.. annam poyhai karai 5 thamarai malar paarthaan..karupaha meni maarinathu. penn padmini.. paravai paarthu koonndukkul vaithu villaiyada paravaiyaha piranthu rishi kumarar vallarkiraarkall 10 adyayam kettu devapennaha piranthathu.thunni entri neeraadinaall. durvasar saabam malar..5 thamarai malaraha mithanthu parithu sivan adiser.. parithu eruvarum saba vimotshanam.vidaamal 10th adyaayam sollanum..

..sloham..deva nathan thaayar sannithi-vasantha manndabam..markanndeyan, boomi piraattikum sevai ..deva nathan..moovaril oruvan yenkirrar thiru mangai.. thiru moorthu .devathai yentra peyar…achudan pontra thirunamangall..theertha thaabam .vaalaal ongi sesha theertham konndu thanthaan garuda nathi-viraja theertham,..kovil vulla sesha theertham..vellam vuppu millahu serpaarkall..virutha asuranai endran jeyika pohum pothu thamarai naallatilpuhunthu..vajraayudam koduthaar evanukku ..abaya pradanam vala kai.. edathu kathai..sani killamai pura paadu.. velli killamaithaayaar purappaadu..greedam. kodi soorya olli..vulathi eruttai pokkum..sem kamala valli thaayaar.alaieiley pirantha mahall..baargavi yentrapeyar piruhu pudalvi..vaiyam ezlu vundu–deivanathanidam..adiyavarkku meyyan-dasa sadyan..evan..

,,11 thodakkam..munnurai..In his Gitartha Sangraha, Swami Alavandar gives the essence of Chapter 11:

ek¯ada´se sva y¯ath¯atmya s¯aks.¯atk¯ar¯avalokanam |
dattamuktamvidipr¯aptyoh.bhaktyekop¯ayat¯a tath¯a || [15]

Ekadase = in Chapter 11, sva yathatmya = the Lord’s eminence and magnificence, His wealth and auspicious qualities, sakshatkara avalokanam = to understand it as it is and properly. Here, the word avalokanam means not scene but eyesight. In order to see properly the Lord’s greatness-Uktam means it was stated..Vidi praptya = knowledge [about the Lord] obtained [it is also called gyana darsana parapti, or understanding the Lord, seeing the Lord and reaching Him - para bhakti, para gyana and parama bhakti stages]. Bhakty = devotion, eka = only, upayata = means..arumai perumaikall vulla padiariya,avalohanam=kannkall..kanndu anubavikka arjunanukku kodukka pattana..vuktham=solla pattathu.yetharkku puthiya kannkall. vulaha eyalbukann munnam erunthathu..sothukkalludan sernthu bagavanai paakka aasai pattaan..aaval yerpattu darsikka velli paduthukiraan..sama vedam, 11 rudrarkall sareeram ..yentru paarkka.nedu nedu vallarnthaan visvaroobam kaattinaan..sanjayanum kanndaan. .acharyar veda vyasar thanthaar avarukku kannkall..gjana darisana prapthi moontrum..arinthu kaanna adaiya avaney vazli..bakthi ontrey entha moontrukkum vazli yentru sollapaduhirathu..

Geetha Saaram 10-36 to 10-40.

September 26, 2008

..slokam 10-36..There are many Varaha Kshetrams. In Sanskrit it is called Varaha [ वराह], Vara means exalted,miha vuyarntha  aahhati means taking out or lifting up. kadalilirunthu thookki vittavan varahan..Since He took out the Mother Earth and lifted to a high position, He is Sri Varaha. There are many Varaha  shedrams..Adi Varaha, Moola Varaha, Kola Varaha, Yagna Varaha, Bhu Varaha and Varaha are the many names in those places for the Lord. Sri Mushnam is the Kshetram for Sri Varaha and it is a swayam vyakta Kshetram. We have arrived at Sri Mushnam, also known in Tamil as Thiru Muttam [திரு முட்டம்]. ,,Eight holy places have this unique feature: thaney thontriya edam..sithar, devar rajakkallal prathishdai panna mal-Vanamamalai, Sri Mushnam, Sri Rangam and Thirumalai in South India and Salagramam, Badarikashram, Pushkaram and Naimisharanyam in North.7 nilai goburam..sirbba velai paadukall nirantha edam..aadi aadi aham karaiyum sirbangall..noottru kaal manndabam pazlamai vaaynthathu kannaadiaraiyum vunndu..purusha suktha manndabam.. Achutapa naik kattiya kovil.puthukku keezl vullaperumaalai.. naangu sahothararkallum thoonil vullaarkallsabda kannihai suttru purathil…korai kizlangu prasadam. entha deviya desathil..kola varaham..nilam kootidai kondavan..maanamilaa pantriyaam.meni nadukkam theengiyathum kuzlanthaikallukku sulabamana azli –aanndaaley vanthu saathithaalethai kettu…thoo malar thoovi,vaayinaal paadi manathinaal sinthikka..varaha sarama slohamnaam maranthaalum artchiraathimaargam vazliyaha kootti konndu pohiraan…moolavar is boo varahan..vudsavar is yagna varadan..ambujavalli thaayaar sannithi..eha moorthy mattum garbagrahathil-brahma sthanathil..eha pera moorthy..perumidam thotra eranndu kaiyilum bomi piraattiyum sanghu chakaramum konndu erukiraan..

dyutam chalayatam asmi
tejas tejasvinam aham
jayo ’smi vyavasayo ’smi
sattvam sattvavatam aham

“I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.”

Chalayatam = among the wickedness in wicked people, vanjanai yennathil asmi = I[Sri Krishna] am, dyutam = gambling. sokkattaan soothaattam pola..sokkattaan aattathaal thaan barada poer vanthathu..nanmaiyum theemaiyum avan thaan.. soothaattam eranndu vahai vueir vulla porullkalai vaithu kuthirai pandayam thaazlnthathu..villaiyaattukku yentru pannuvathu.nir jeeva dyutamaha erukiraan..draubathi pannayam vaikka aabathu vanthathu..Tejasvinam = among bright people, tejas = glow,olli pola erukireyn.. aham = I [ Sri Krishna] am.boo varaha perumaal dejasum avan thaan.. Jaya = victory [among successful], vyavasaya = resoluteness [ among endeavoring],-vuruthiyahavum erukireyn.. vettriyahavum sattvavatam = among the noble persons, satvam = quality of satva,..nalla thanmaiyahavum erukireyn. aham = I [Sri Krishna] am..ennaar enaiyaar yentrupaarkkaamal yelloraiyum radshikiraan boo varaahan..

Ramanuja’s Commentary  .Lord Krishna reveals that of cheaters His vibhuti or divine, transcendental opulence is gambling the art of plundering those who cheat. His vibhuti is victory for the victorious and His vibhuti is perseverance for the enterprising . The word sattvam refers to goodness and of those who are good, His vibhuti is the magnanimity and goodness they possesses.

..slokam 10-37..thiru kullam pin bakkam..viyarvai neerey nithya pushkaranni.thulasiyum,arasa maramum.. vutharaathi madam. theerthavaari manndabam.. thottacharyar thiru varasu..yagja varaham vudaiyaar paallaiya jamindaar vaithu kaathaar..velli thangaa manndabam sevai eruvarum..vudsava moorthy-yagja varahan..dandagan–thilli.jilli sahothar..thilli vanam thillainahar chitra koodam.. jilli kaavanam engey..sriyam-selvathai parikiraar asuraridam..namathu paapammparikiraar..kaadyayanar thavam.pennaha ..pantri kalyaanam yentru parikaasam..vunnmaiyana azlahainkaatti saashhad manmadamanmathanaha sevai..yellaa yagjamum yenakkum..yellaa palanum naan tharuhireyn yenkiraan..korai pall sthambamromam darbam vaay aahuthi..athaiyey thiru meni.. ambujavalli thaayaar..serthy savai..perum kezlalaar.thanndai kalkall meru himachalam..silambinidai ..aalwaar paasuram..naangu vargam..yadavar-vasudevar pillaiyaha erukireyn 1thannaiyey solli kollhiraan.. paanndavaril dananjayan yenkiraan.. muniyil vyasa bagavanaha-manaselaha=mini sinthanai pannuvaarkall. loha kalyaanna arthamana sinthanai.. kaviyil vusana kavi=sukraachaaryar..vasu=selvam villaiyaattaha selvam padaithavan..ramar pola aaytham yenthiyavarkallil yentraar..antha koshtiyil yethanaalmukkyam petraaro antha thanmaiyaha erukireyn yenkiraar..arjunan saha-endiriyangallaijeyithavan geethai ketta perumai..thanathilaasai ellaathavan..vyasar bagavath avadaram..vasishtar vamsam..vaak deviyaal vyruvaanaar vedam pahuthu koduthaar maha baaradam 5th vedam arulinaar..sukraacharyar..kavi-vuoodu vuruvi paarthu varum kaala neethi arulinavar..vrsninam vasudevo ’smi
pandavanam dhananjayah
muninam apy aham vyasah
kavinam usana kavih
“Of the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.”..Vrsninam = among Yadavas, vasudeva = Vasudeva Pandavanam = among Pandavas, dhananjaya = Arjuna, muninam = among sages, vyasa = Vyasa. He was the great grand son of Vasishta, grand son of Shakti, son of Parashara and father of Sukha. He segregated Vedas. He composed Mahabharata and Brahma soothram. Muni Kavinam = among poets, usana kavi = poet Usana. Usana denotes Sukhracharya  

..slokam 10-38..samsara kadalil azlunthiyavarai kaappaan varahan..madiyil vaithu kollvaan.. naarayannan-sri vaikunndam thoorathil vullathu ..paarkadal il thoonngi konndu erukiraan–oru malaiyaithaangi pidithaan koorman.palamalaikall vulla boomiyai konndu vanthaan varahan…thoonnukku mathil oru prahladanairadshikka.vanthaan nara simhan.. anaithu vulahum radshikka vanthaan varahan…vamana thiru vikraman-pitchai yeduthi petraan.. yasahanaay  pettraan athil….vurimaiyudam konndu vanthaan boomiyai varahan.. aaytham kondu ozlithavan parasuraman..aaytham ontrum ellaamalboomiyai radshithaan varahan.. raman-seethaiyai radshithaan oru manaivi10 madam kaakka vaithaan.. odi sentru radshithaan varahan..krishnan bala raman-boomi kalappaiyaal ezluthu yamunai maattrinaar…asurarkallai kontru kannan.. baramaha asuraraikallai kolluvathu mattum allai.. kalki vara pohirathu.thannidam kooda sarann panna veynndaam boomi deviyidam sarann panna sonnaan varahan…naan kannda nalathuvey..thiru muttam-mutti eduthukonndu vanthaan.. ambujavalli thaayaar sannithi..yagja varaha thiru kalyaannam.. aavirpathychitrai revathi 20 naall veethi. maham masi ..theerthavaari..
thandikiravarkallil-ssastra varanbai meerinaal-thandanaiyaha erukireyn..thanndanai seyalaha erukireyn.. vettri pera aasaiyil vettri pera kai yaallum muraiyaha ..rahasyam-maraikkum vazli-mownamaha erukireyn.. gjanavaankall-param porullai ariya azli therinthavarkallin arivaha erukireyn..vaali sarithai-marainthu erunthu kontrathaal avapeyaraa/thandikka veynndiyavan paapam poha ..maattraan manaiviabaharithaay vueirodu erukkum pothu sarann yentraalum mannikka villai..sastra varambai meeriyavanukku thaan thanndanai..kodum kol arasanin thanndanaiellai..nal muyartchiyaha erukiraan..silver tongue..platinum tongue-mownam..maraikka sirantha vazli..gjanamaha-motsha arivaha erukireyn yenkiraan..

dando damayatam asmi
nitir asmi jigisatam
maunam caivasmi guhyanam
jnanam jnanavatam aham

“Among all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.”

Damayatam = among those who punish persons for breaching shastras, danda = punishment, asmi = I [Sri Krishna] am. Jigisatam = among those desirous of acieving success, niti = suceeding means or efforts. Guhyanam = among secrets, maunam = silence. Guhyam means all the methods employed to keep away matters from others. Jnanavatam = among those intellects interested in reaching Moksham, jnanam = knowledge, aham = I [Sri Krishna] am..

Ramanuja’s Commentary  ..Lord Krishna reveals that of damayatam or chastisers His vibhuti or divine, transcendental opulence is the rod of punishment that punishes those who are infringement of the law. Of those who seek to succeed in conflict His vibhuti is the expedient policy of reconciliation, dissension, bribery and dominance. Of all matters concerning secrecy His vibhuti is maunam or silence. 
 ..slokam 10-39..nadu naattu-nadu adyaayam..thiru kovalooril thiru vikraman..namai ezlappatharkku avan thayaar ellai.. pitchai eduthaavathu kaappaan..mandrathaal mandrathai solli avanai adaiyalaam.. kannukku neraha thontri..poom kovaloor thozluthum..thiru mandrathin vuru konndu erukiraar..kovalan=kannan avanin vuoor..mudalil krishnan-venu gobalan -vudsava moorthy -mannar kudi gobalan pola..shedra athibathi evan.. aadi varaha shedram thiru malai.. venkedesan.. rishikku aayanahithiruvikramaha sevai miruhunndu maha rishikku sevai..then pennai aaru..antha munivarin aasram thaan.edai kazli-saravanna nadshdram evanukku ..aazli ezla-vulaham konndavaarey..vala kaiyil sanghu..ezlantha raajyam .vootha sanghu valathu kaiyil..sangam thaazlnthu ..mathi nalam arulla sangam.. thiruvadi valathu mel noki maha bali prahladanin peran thaayaarum sevai namusi sukraacharyar maarkandeyar manaivi edathu thiruvadi adiyil.. thiru vonum pirantha poyhai.. ,moovarum serntha edai kazli..  

..vulahathukku beejam-vithaiyaha azlahiya kommbu kudai vamanamoorthu sevai..aala mar vithinarum kurallaanaan..sarva boodaani beejam. yethu-yethellaam vithayaha erukintranavo athellaam naan.. paruthi kottai-vastram thangam-aabarannam. erumbu-erummbu saamaankall pola..kaarannam therinthal kaariya porullkallai therinthu kollalaam..avanai therinthukonndaal yellaam therinthu kollalaam..ongi vulahu allantha vuthamanai konndu sloham.. asaiyum asaiyaatha jeeva rasikall -yennidam pirintha ontru ellai..yennai andaratmavaha kollaamal ontrum ellai..neekkam ara nirainthavan avan..yelloraiyum samamahapaarkkanum ethanaal. 21-39varai pala vargangall sollukiraar..

yac capi sarva-bhutanam
bijam tad aham arjuna
na tad asti vina yat syan
maya bhutam caracaram

“Furthermore, O Arjuna, I am the generating seed of all existences. There is no being—moving or nonmoving—that can exist without Me.”

Yad = whatever, bijam = seed or origin of, sarva-bhutanam = everything [in this Universe], tad = that [seed or origin], aham = I [Sri Krishna] am, arjuna = [listen] Arjuna..Caracaram bhutam = in all things in Universe [chara = movable, achara = non-movable], maya vina = separated from or without Me [Sri Krishna], yat syat = if searched, na tad asti = there is nothing.

Ramanuja’s Commentary  ..The bijam or root seed in all things and all beings which causes their appearance in whatever condition they may exist are all manifested by the Supreme Lord Krishna. Whatever the composite total of all beings in all of existence without Lord Krishna’s manifestation as the atma or eternal soul within every living entity, there can be no possibility of existence in any manner of form. Lord Krishna exists in all things so this means that all things are always bonded to Him. It is evident from this that what is intended to be shown by samanadhi-karanya or co-existence of substance and attribute as one object is the reality of the Supreme Lord residing within all beings as the purely spiritual eternal soul. So it is apparent that all things have only their relative existences in relationship to the Supreme Lord. 
..slokam10-40.Sri Poongothainaatchiyaar sannithi-naalaayiram pirantha edam.. mudal aazlvaar edai kazli.muruhunndu maha rishi-oruvar padukka, eruvar vudkaara moovar nirkka..edai kazliyil..yidikkaramaari theriya villakku. vaiyam thahalli yetrineer..vulaham ahal, sooriyan thiri.. pothavillai. anbey thahaliyaay gjana sudar yetrinaar..aarvameuy thudippu vuruhum thiri sinthanai.. yaar yentru thiru kanndu paadinaar peyaazlvaar..moovarum sevai garba hruhathil eintrum..aazliyum chakaramum maattri vaithathaiyum kanndeun..pushba valli naatchiyaar-poon gothai pazlaiya peyar-thirumangai eppadi aruluvaar..baktharudan kalakka aasai…perumaal also called sri detha haleesan-dehali=varaandaah..It is another Sri Krishna Ksheram, besides Thirukkannapuram, Thirukkannangudi, Thirukkannamangai and Kapisthalam..pancha krishnna shedrangall..durga-yohamaayaa -thani sannithi engey.pradshannathill .karoydaiya mada kanni evall yenkiraar thiru mangai–yasodhaikku pennaha piranthavall ashdami avan navami evall..radshithaal evanai..enghum kaaval poonndu erukiraall.serthi on 7th day -panguni utharam-in panguni vudsavam..theerthavaari kadalil  after 15 days udsavam..sri aayanaar is the uthsava moorthy..thanga kavasam saathi konndu vullaar..swami emberumaanaar jeeyar aatheenathil vulla divya desam..

nanto ’sti mama divyanam
vibhutinam parantapa
esa tuddesatah prokto
vibhuter vistaro maya

“O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.”

There is no end to His auspicious wealth. Na anta = no end, asti = is, mama = My [Sri Krishna's], divyanam = auspicious, vibhutinam = wealth or property, parantapa = destroyer of enemies [Arjuna]. Arjuna feels that the Lord detailed His holdings in the last 19 slokas; so, how there can not be end to His property list? Esa tu = already, uddesata = approximately, maya =by Me [Sri Krishna], prokto = told, but, vibhuti = [Sri Krishna's] wealth, vistara = details hava no end..etho oru muraiyal vargam sila sonneyn..vuthesamaha-muzluvathum solla mudiyaathu..motha perumaiyai solli mudiyaathu avanukkey sola mudiyaathu thanakkum than thanmai arivu ariyaan..allantha thiru kolam sevithu sothu yellaam avanathu.. 7 loham allanthathu, appuram veruyaaraavathu vanthu mitcham 4 lohamum konndaaduvaan yentru allanthu kaattinaan..

 

 

Ramanuja’s Commentary  .. Lord Krishna reveals that His vibhuti or divine, transcendental opulence is infinite without end and to account for them all is impossible as new ones are always manifesting. The ones that have been stated in this chapter are those that have manifested somehow or other with some restrictions and thus only give a limited perception.    

 

 

 

 
 
 
 
 
 
 

 

 

 
 
 
 
 
 
 
 

 

 

 

 

 

 

 

 

 

Geetha Saaram 10-31 to 10-35.

September 19, 2008

..slokam 10-31..700 slohangallum samsarathukku aru marunthu..thiru chitira koodam.. amarntha thiru kolam..paartha saarathy..moolavar mannai vunndai vaayan..govindarajan..nangu karathudan sayana thiru kolam..7 malai.. engey aadi seshanukku 7 thalaikall.. thiru meniyum thiruvenkadamudaiyaanai pola.. boga sayanam.. suhamayy vaippaan..vudsavar amarntha thiru kolam-partha sarathy.edathu thiru kaiyaal kithiraikallai-pulankallai adakka-devaathi devan yenkiraar aazlvaar evarai.. nintra thiru kolam chitra koodathu vullaan..sri devi boo devi vudan.. rukmini, sadyabama vudan yezli erukiraar.. Aandaal moontru tharam govindaa yenkiraall..thillai peyar kaarannam parthom.. kalinga desa raja puthira peru kettu-kaveri thaayar piranthaall..nithya kainkarya yeedupaadu..nandi pura varma ..pavanahapavathaam.

pavanah pavatam asmi
ramah shastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi

“Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges.”

Pavatam = among the circulating, asmi = I [Sri Krishna] am, pavana = wind. Shastra-bhrtam = among the weapon holding [persons], rama = Sri Rama. Jhasanam = among aquatic animals, makaram = Makara [vehicle of Varuna]. Srotasam = among running water, jahnavi = [river] Ganges..

..oduhira porullkallukull kaattr..aaytham yenthiyavarkallil raaman.. neerukkul erukkum janthukkallil meen.. oduhira aarukul gangaiyaha erukireyn..vulaha enbam deda naam oduhirom.. perumalai kaanna oduhirathu kaattru..vaayavyam yaagam seythaal selvam serum..hanuman katrukku piranthavan..lakshyamaha govinda rajarai kollanum..piranna vaayu kittakaattru oduhirathu.. vajrayudam adi pattu.hanumaan veezla.. vaay bagavan mootchai ezlukka, samadanam panninaarkall. pranna, apana..-5 vahai vaayu namakkul..kulesekarar evanai ramanahavum thiru mangai kannanahavum anubavikiraar..sastra vruthanavan aaman-aayutham yenthum thanmaiyil..thillai nahar chitra koodam thannull–ramanaha aruluhiraar kulesekarar..antru raman chitrakoodathil erunthaan entru naam sevikalaam.. thiruvadi soodum arasai veynndinaar veru arasuveynndaam yenkiraar.. meen kannaal parthu vallarkkum kadashathaal namai vaazlvippaan.. bagyarathi, alahanandi, jankavi-gangaikku peyar..

Ramanuja’s Commentary ..Lord Krishna reveals that of things that purify and things that are the swiftest His vibhuti or divine, transcendental opulence is the wind. The words sastra-bhrtam means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti which are indirect. Rama is an avatar or direct incarnation of the Supreme Lord Krishna who manifests Himself as Rama the paragon of weapon wielding heroes. Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even though imbued with a filament of the Supreme Lords potency. In relationship to the Supreme Lord they are exactly like potencies serving Him as the weapons wielded by Rama are likewise serving Him

.10-32 slokam..Pundareeha valli thayar sannithi.adiyaan(vellukidi krishnan) thaayaar vuoor..vuoon vaada ..davam seyya veynndaam..thillai thiru chitra koodam sentru serminkalley yenkirar thiru mangai..thiru maarban thannai vullathil vaithaal pothum..moolavarthaayar periya thirumeni..pun sirippudan..gaja lakshmi yentrum ..pundareeha maharishi naradar sishyar..thamarai parithumanam vuruhi praarthithaar..madyastharaha perumaal erukiraar.. sivan, parvathi naadya potti–devar rishi brahmanal mudiyamal evanai naduvaraha vaithu aadinaarkall..vuoortha thaandavam aadinaar rudran..halli sadam, koda koothuaadinavan evan..rasakreedai mantramara koothaadi mahizlnthavan.. aadi onja perumaal..paarvathi kalai thookka mudiyamal vedkathodu rudran ventraan yentraar..

sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

“Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.”Sarganam = during creation, adi = beginning, anta = end, ca = and, madhyam = middle, aham = I [Sri Krishna] am, arjuna =Arjuna..Vidyanam = among the knowledge or education to achieve Moksham and all other knowledge, adyatma vidya = the knowlege about atman and Paramatman..

sarkaanaam-adi, antham, madyamaha erukiraan..mudal mudalil erukiraan.. srushti, radshaham, samharam pannuvarkallil mudalvan..madyamahavum erukireyn..mudal, mudivu solli naduvaraha erukireyn yenkiraan.. vidyaikallukull–adyatma vidyai-atma,paramatma pattriya vidyai32 vidyai sevithom mannarkudiyil….vadam,..jalbam-namathu nallathu mattra var kuttram vithannda,-mattravarkallin kuttram mattum solluvathu..jalam-sollathai ontrai sonneyn..vaadam-vuyarntha lakshyathodu pesuvathu..

Ramanuja’s Commentary.. Lord Krishna reveals that His vibhuti or divine, transcendental opulence is sarganam or creation. Creation is the total sum of all things in existence and the Supreme Lord Krishna is the beginning or origin of all, the middle or preservation of all and the end or dissolution of all being the creator of everything. Of the three forms of debate and arguement His vibhuti known as vadah is the discriminating debate that results in knowledge of the absolute conclusive truth. This is in opposition to the other two forms being jalpa which is an argument calculated to destroy the opposition at any cost even by deception and falsehood. The other is vintanda whose aim is to criticize and undermine the oppositions position without ever establishing any position.

 

 

 

 

 

 

 

..slokam 10-33..kaattu mannar kovil..aazlvanthaar naatha munikall avatharitha sthlam..veera narayana perumaal kovil.. raja gobalan..munbu sevithom.. 5 nilai gopuram..madanga munivaral vanthaan–avarum aandaal sannithi pakkam ..thiruvadikallum aruhil..virumbanna maha rishi-raja rishi-piraattiyai pennaha pettraar marahada valli mannaha vesham kuthirai vahanathil sentraar..naaraayannan poer ettathai paarthu veera narayanna perumaal..gobalanahavum sevai.maadu kannuklalakku mannan..valathu kaiyaal sattai.vydsamoorthy moolavar pela periyavan..manniyum maadin kazluthil..kaadukku mannaar-sri vaishnnava sambrayathukku kaatti koduthaar nada munikall moolam divya prabandam.. punnya vimanam..

..asharaannam akaaram..akshya kalamaha erukirey visvnaan muha brahmanaha erukiraan..akara aadi bagavan thirunkural pola..akaaramthilirunthu thaan sol yellaam pirakkirathu..om=prannavathin mudal akaaram..prannavameyakarathil layikkum yellam prannavathil layikkum.. thaathu=root ava radshanney=kaappaallan ..sala pala naal vueirkall kaappaan..samasam=eranndu sorkkal kooduvathu santhun=ezluthu koodal..dvanda samasam naan..vuba gangam-vuba nathi=gangai karai aruhil eruppathaal..mun sollukku praadaanyam ethil-seyarkkai avyaiya bava.. raja purusha=rajavin vellaiyaall..yaarukku mukkyam?..eranndaavathu sollukku mukyathvam thath purusha.peethaambara manjal thunni..eranndukkum ellai athai annintha bahu virihi ..dvandam=eranndukkum mukyam erukkanum..rama lakshmanna=raamanumlakshmannanum vanthaarkall..samasam..lakshmi nada–asmad guruparambaraam…nada muni, aazlvanthaar samamana pradanam eruvarukkum..akshya=azliyaatha kaalam..kala muhoortha-suthi suthi varum-kaalathukku azlivu ellai..piramanahavum-naangu pakkamum muham vedam otha erukireyn yenkiraan..

Ramanuja’s Commentary .. Lord Krishna reveals that of the letters of the alphabet His vibhuti or divine, transcendental opulence is the Sanskrit letter A-kara which is the root of all other letters. The Rig Veda, III.II.III in the Aitareya- Aranyaka section beginning akaro vai sarva-vak states that the letter A itself contains all speech. An example of His vibhuti of dvandva or compound words are Rama-Krishna. Samasikasya is the class of compound word forming in Sanskrit. Of the several ways to compound Lord Krishna is the dual compound of which both terms are substanative attributes of equal position with each other grammatically. His vibhuti is also expressed as ever flowing time composed of uninterupted divisions such as kala a measurement of 8 seconds and muhurta a period comprising 1/60th of a 24 hour day. Among secondary creators His vibhuti is the four headed dhataham known as Brahma.

 

 

 

 

 

 

 

..10-34 slokam..guru parambarai-mudalil perumaal.piraatti,vishvak senar..namm aazlvaar..naada muni.nithya soorikall…acharyarkallil mudalil piranthavar..aazlvaar anubavathil thillaithu..acharyakall namakku vubadesithu..5108 years back nammaazlvaar.. 9th noottr aanndu nada muni..vada yaanai-vemkadam then aanai-maalirum solai..kizlakkey aanai=veera narayanna kaattu mannar kovil yenbaar..aani anusham..aaraaamuthey pathiham=thiru kudanthai-kuruhoor sada goban kuzlalil maliya sonna aayirathukkul pathu–mitcha aayiram ..therku disaivanthu.kannun siru thaammbu-12000 thadavai solli kettupetraar..4000 paasurangallum,naadanukkunnaalaayiramum aruliyanavar..melai ahatha keezlai ahathavan eruvaraiyum.. esaivadivil gaana bandithar..thaallathin ganam kettey ariyum thanmai evarukku..valathu thiru kai gjana muthirai..

mrityuh sarva-haras caham
udbhavas ca bhavisyatam
kirtih srir vak ca narinam
smritir medha dhrtih ksama

“I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.”

The Lord mentions some more groups. Sarva- hara = among all bereavers [compulsorily taking away], mrityu = god of death. There are so many in this world who rob others’ possessions. The Lord is Mrithyu or god of death among them. Bhavisyatam = among those to occur in future, udbhavas = active energy. That is the Lord is the action in those which are to develop or to happen. Narinam = among females, the Lord is, kirti = fame, sri = wealth, vak = speech, smriti = memory, medha = intelligence, dhriti = courage and ksama = patience..The Lord represents all these women characters like Kirti Devi, Sri Devi, Vak Devi, Smriti Devi, Medha Devi, Dhriti Devi and Kshama Devi..

..mirthyuhu..sarva harasya=yelloraiyum parippavarkall..mirthyu vaha erukiraan.. vuruvahira porullkallukull vuruvahum seyalaha erukireyn..naareenaam keerthy..vaakku gjabaha devithairiyam..shamadevi,,methaa devi..keerthy, sri devi,7 devi maarkall..pennkallukkul entha 7 pennkallaha erukireyn keerthy-puhazl devi..gunathai pattri selva devi, boo devi=porumai..neellaa devi=keerthy ..moontru devikallum adamkkum..mudalil neellaa devi..dasaradar moonntru devi..sri devi mudalil solla villai?..nappinnai..seethai rukmani polvaar sri devi..vaakku=sarsvathi..smirthi..tharyam lakshmi..yaman-darmarajan kala devan mirthyu devan moontraiyum sollukiraan..vedartha sangraham aruliya aazlavanthaarai adutha naall sevippom..

Ramanuja’s Commentary . Lord Krishna reveals that of destroyers His vibhuti or divine, transcendental opulence is mrtyuh or death, the great terminator of life in all material existences. Of the eight transformations of physical existence His vibhuti is the first known as birth. And His vibhuti is all of the seven feminine perfections being kirtih or exalted reputation, srir or lustrous beauty, vak or articulate speech, smrtih or excellent memory, medha or discerning intelligence, dhrtih or fortitude and kasma or forgiveness.

..slokam 10-35..yaamunai thuraivar..thani maram thoppu aahaathu=oru pillai vaazlai maram maladi..raja darmihaha..makkal pannum paapangall avanai serum.. raja padni..than kai piditha kannavanudan karuthu maari aakki aazlvaanai jeyithu aalavanthaar aanaar..paathi rajyam thanthaar.. mannakkaal nambi sothu koduthu sambradaayathukku vara vaithaar thoothu vallai keerai koduthu–naatha munikall kodutha geethaai saaram koduthaar..emberumanaikaatta solli ..azlahai kaatti..thuranthu thalamai pattam yetraar..periya nambi–dronar-ekalaivan pola-aalvandaar-raamaanujar..geethaartha sangraham paadinavar..sithi trayam, stotra radnam-saranagathi anushtikka avanidam..piraatti vaibavam solla chadusloki..4 slokangall.. avarai sevithom..
..

brihat-sama tatha samnam
gayatri chandasam aham
masanam marga-sirso ’ham
rtunam kusumakarah

“Of the hymns in the Sama Veda I am the Brihat-sama, and of poetry I am the Gayatri. Of months I am Margasirsa [November-December], and of seasons I am flower-bearing spring.”

Again, another group of four are mentioned by the Lord. rig vadam suram kootti saamam-Samanam = among sama veda, brihat-sama = [the Lord is] brihat sama. There are Two samas: Brihat-sama and Rasanchara-sama. Brihat sama governs mind while Rasanchara sama governed speech. From Brihat sama was born Rasanchara sama. These are mentioned in Upanishads. Chandasam = among metres, aham = I [Sri Krishna] am, gayatri = Gayatri [metre]. There are Seven types of metres for composing poems: Gayatri, Ushnuk, Anushtup, Brahati, Pankthi Thrushtup and Jagati. These are the Seven horses of Sun. Every sloka [poem] has Four padas or legs. The number of syllables in each pada decides the metre. Gayatri has the least number of syllables-6. So, the sloka would have 24 syllables. Each of the other chandas increases by one syllable in each pada. Thus, Ushnuk would have 7 syllables per pada and 28 syllables in one verse and so on. Jagati will have 12 syllables per pada and total of 48 syllables per sloka. The Lord says He is the Gayatri chandas. Gayatri is regarded as Mother. Gayatri mantra has a unique feature, that it has only Three padas and each pada will have 8 syllables making a total of 24 syllables for the mantra.6times 4 elaamal 3 times 8. Masanam = among months, aham = I [Sri Krishna] am, marga-sirsa = Margasirusham [ Tamil Margazhi மார்கழி ]. Margazhi is famous because of Sri Andal and Her Thiruppavai. It is also famous for Pongal! Margazhi ..is the brahma muhurtham time for Devas. Rtunam = among seasons, six seasons.ruthu-kusumakara = Vasantham or spring time. Of the six seasons, the Lord says He is Vasantha rutu, when all plants flower. It is the season when Sri Rama was born. We will now take leave of Kattumannar koil Kshetram.

Ramanuja’s Commentary   ..Lord Krishna reveals that among the hymns in His vibhuti or His divine, transcendental opulence the Sama Veda, His foremost vibhuti is the Brihat- sama which is a special prayer that is indicated in the Rig Veda VI.XXXXVI.I beginning tvam rddhim havamahe and glorifies the post of Indra the ruler of all the demigods during the time when the Supreme Lord Himself assumes that position as He did in the case of His manavatara incarnation of Dharmasetu. The word marga-sirsah refers to harvesting month of grains which is His vibhuti and the word rtunam means season and the word kusumakarah means flowery which means His vibhuti is the springtime. 

 
 
 

 

 

 

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Geetha Saaram 10-26 to 10-30.

September 13, 2008

..10-26..Srirangam karisailam anjanadirim
tharkshyat simhachalou srikoormam purushottamam cha
badarinarayanam naimisam srimad dwaravati prayag
mathura ayodhya gaya pushkaram
salagrama girim nishate ramanujoyam muni..this lists all shedrams visited by ramanujar..sri rengathilirunthu merkku nokki thottiyam vazliyaha ,kongu naadu-erode-,vadakku thisai nokki -sathya mangalam,vanni pushkaranni-ramanada puram pakkam kaveri karaiyil erukirathu..mithilapuri saligramam,-engey dasarathimudaliyaanndan sri pada theertham..vaduga nambi avathara sthalam….vanthaar..thondan=servant..1000 jainerkalludan vaadam seythaar..bittadeva rayarai vishnu vardananaha maattrinaar..engu thaan svapanathil kaatti koduthaar thiru narayanna perumall..thonndanoor nambiyum erunthaar..yeriyaa saaharama yennum padi periyathu entha yeri..

ashvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih

“Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.”

Among trees Sri Krishna is peepal tree. Among devarishis, the Lord is Narada.devarkalahavum rishikalahavum erupparkal deva rishi..nara naara dad nammudaiya thodarbu konnda arivinmaiyai kedukiraar agjanam pokkuvaar..da=daruhiraar..kalaha piriya yentru thappaha solluhirom. guru=eruttai ottuvaar vull eruttai..three lohamum sentru narayanna naamam solli konndu erukiraar..Among gandarvas [celestial singers], He is Chitrratha.-naattiya chitira siranthavan.. And, among siddhas, He is sage Kapila.sanghya madam yerpaduthiyavar..baadallathil dabas pannuvaar bageeradan prayadanam pattu gangaiyai keezl konndu vanthaan..60000pillaikallaiyum thedi evarai paarthu munivar kuthirai vythyasam..sambal vimoshanam..peran bageeradan…peepal tree=arasa maram..king of trees..thiru mannang kollaiyil -vedupuri uthsavam aalli naattu arasanaan..thiru mangai arasa marathukku adiyil thaan thiru mandra ubadesam petraar..nymisaranyathil mara vadivam pushkarathil neer vadivam avan..marangallaiyum vetta koodaathu..padmanabaha amara prabuhu..pirikkum pothu mara prabuhu..yenbarkall vedikkaiyaha..Siddhas are those who have mastered siddhi. Ashta maha siddhi are anima [taking micro forms] siruvadvam, mahima [ taking gigantic forms], darima [ becoming very heavy], lahima [ becoming very light], prapti [attaining anything], prakaamyam  [completing the task undertaken], aiswaryam [commanding all] and vasitvam [attracting all ]. Siddhas master these skills..

Ramanuja’s Commentary ..Of trees Lord Krishna’s vibhuti or divine, transcendental opulence is the sacred Asvattha worshippable by everyone. Of elevated sages His vibhuti is Narada because of his phenomenal level of bhakti or exclusive loving devotion unto the Supreme Lord..
.sloka 10-27..yoga narasimhar.sannithi in thonndanoor..prahladan krutha yugathil prathishtai panninaar..narasimha dhandam valathu karathil..ethai konndu thaan brahma rajasai -bitta deva rayanin puthalvi kathai-raamanujar virattinaar..1000 jainarkalludan vaatham panninaar..thirai ettu oru muhathaal ovoruvarudan vaatham..pancha samskaram panni vaithaar..raamanujar thiru kaiyil -edathu kaiyil chakramum valathu kaiyil sangum.kai maathi .-samasranyam -thiru elatchinai-panna heduvaha vaithu erukiraar..paambu pola edai siruthu sevai..nambi narayana sannithiyum erukirathu..engum sanghu chakaram maattri erukkum..embaar azlahai vibarikiraar..

uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam

“Of horses know Me to be Uccaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Airavata, and among men I am the monarch.”..

Viddhi = understand, mam = Me [Sri Krishna]. Amrtodbhavam = from [milk ocean] originated along with amrut or the nectar..When the milky ocean was churned, at that time, along with Amrut, which was the main product Devas and Asuras desired to have, other products also came up. Uchaisravas [உச்சைரவஸ்] is a celestial horse and Airavatam [ஐராவதம்] is celestial elephant. These were obtained on churning. The Lord says He is Uchaisravas among horses and Airavatham among elephants. Naranam = among humans, naradhipam = leader of men or King. koorath aazlvaan says how such different things come from ocean..kaaranna porullkal kaariya porullkall ellaamal ..apsara paarijadam vishamala kala visham, amrutham yellam vanthathu kuthiraiyum yaanaiyum..deva kaariyam pannuhireyn yentru trick to get what He wants-per amuthamana maha lakshmi..ramanujar is also king amoung ethies-ethiraja..

Raamuja’s commentary..There is no commentary for this verse.

..10-28 and 10-29 slokam..thiru malai ananthaazlvaan..pradana sishyar..sri renga pattanam paanndava puram hirangoor eintraiya peyar siru puthoor antraiya peyar..ananthan=yellai kaanna mudiyaathu..sinthu poo mahizlum thiru vemkadam..pushba kainkaryam panna -aan pillai yentraar..ananthaan pillaiyaar yentra peyar..chitirai matham chitirai natchadram avathaaram madurakavi pola..siru pillai vadivam konndu perumallum kainkaryam panna asai pattu..paathi thooram sevai..santheham..kadappaarai thokki konndu apradatchanamaha ponaar..maha dvaaram eintrum sevikkalaam..venkadesa perumaallum madura kavi aazlvaarum raamanujaraiyum sevikkalaam madura kavi dasar yentru peyar..edathu kai poon koodai yudan sevai..

..entha vulaha aaydangallil vajraayutham..antha loha aaythangalukku siranthathu hedi rajan sudarsana aazlvaan..pasumaadu kamadenu..prajana=prajakaillai urbathi panna man madanaha erukireyn yenkiraan..karumbu vill thamarai malar ambu..sarbangallukkul vaasuhi..oru thalai paambu=sarbam..naannaha katti amutham kadaiya ubayohithathu..yellaam than sothu..29th slohathil.nagarkullukkul ananthan..pala thalai paambu=naagam..padukkai..yellai kaanna mudiyathavanai madiyil konndavan..sentraal kudaiyaam.yellaa kainkaryamum pannuhiraan..thaneerukkul vaazlbavarkalil varunan..pithrukkalil aryama yentru..yamaha-thandanai kodupavarkallil..soorya bagavan pillai yaman..raamanujarin thiruvadi in thiru malai ananthaazlvaan yenbar..

Ramanuja’s Commentary .. Lord Krishna’s vibhuti or divine, transcendental opulence known as kamadhuk refers to kamadhenu or the divine and sacred Surabhi cows the fulfiller of all desires. Kandarpa is His vibhuti which is the primal force that motivates procreation and causes progeny. Sarpaanam refers to poisonous single headed serpents of which Vasuki is king of them all.  Ramanuja’s Commentaryfor 29th sloham ..Lord Krishna reveals that His vibhuti or divine, transcendental opulence among naganam is Ananta. Naganam means non-poisonous serpents with many heads. The word yadasam means aquatics or inhabitants of water and of punishers and chastisers His vibhuti is Yamaraja..

.slokam 10-30..chola desam mudalil yeertha divya desam thiru chitira koodam..kulesekaraum aruli erukiraar..piraatti aanandamaha erukkum sthlam.avanum aananthamaha..garuda kodi vettrikku parai saattrum edam.garudanum siriya thiruvadiyum gopurathil sevai..pundareeha vanam punndareeha shedram..narada sishyar pundarrehar..thamarai malaralley nirainthu edam..pundareeha valli thaayar..thillai-asura mannarin puthalvar..sri mushnnam.sahothari thilliyai kaaval deivam..govindaraja kainkaryam..thilliein vanam..nintrar vemkadathil..nintraan arangathu annaiyaan pohira vazliyil vanathil kovil kanndaar engey..vudsavar thiru pathikki ezla panninaar raamaanujar..venkadathu vithahaney engey sevai..govindaa yentrathum paapam pohum..boomi, vaakkai maadai kaappavan yentru moontru artham..kaalai ezlunthu erunthu govindan yentru vaayaal solli aabathu ethuvum varaathu..

prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro ’ham
vainateyas ca paksinam

“Among the Daitya demons I am the devoted Prahlada, among subduers I am time, among beasts I am the lion, and among birds I am Garuda.”..Daityanam = among Daityas..Kalayatam = among those who give troubles, Kala = god of Death..Mrganam = among animals, mrgendra = lion, King of animals. Paksinam = among birds, the Lord is Vainateya =Garuda, son of Vinata..

vishnu bakthi ellatha asura kulathil piranthavan prahaladan..asurarkallukkul prahaladanaha erukireyn yenkiraan..thithi pillaikall asurar athithi pillaikall devarkall..aduppil thaamarai pola piranthavan..nenjamey neell naharaha konnda thanjaney.bakthan 9 vitha bakthi .sravannam-kaathyu keerthannam smarannam paada sevanam archanam dasyam -thozlan-sakyam atma samarppinnai..thunbam tharubavarkallil kaalan yenkiraar..miruthyu devathai kaala devathai darma devathai -kannakkai paarthu mudivu pannuvar..miruhangallukull singamaha erukiraan..sadur gathi-singam nadai dejas yaanai perumitham pulli kiobam..yeruthu nadai..vayinnadevan patchikallil yenkiraan..amurutha kalasam konndu vanthaan..

Ramanuja’s Commentary..Lord Krishna’s vibhuti or divine, transcendental opulence of subjugators is kalah or time. Kalah also denotes mrtyu or death which is the most powerful subjugator subduing all.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Geethaa Saaram 10-21 to 10-25.

September 5, 2008

..slokam 10-21..yoga narasimhar ..pancha baagavatharkall Vyasa, Ambarisha, Kumbarisha, Sukha and Rukmangatha. They meditated and prayed the Lord to appear before them.ashta theertham erukirathu..namakkum avanukkum vuravu pirikka mudiyaathathu..ettraikkum ezl ezl piravikkum vutromaha eruppom..he is atma for all..this is gjana mandabam..perumall in various names..Sri Selvanarayana, Sri Thirunarayanan, Sri Ramapriya and Sri Chellapillai. thiruvadiyil thaayaar sevai..moolavarum uthsavarum  brahmavaal sanath kumarar puthiranukku thara..ramar kusanukkum..avar thanathu penn kanakamalini-yadusekara kalyannathukku thara..krishnan, balaramanukku vanthu sernthaar..uthsavar thiruvadiyilum thaayar sevai..

adityanam aham vishnur
jyotisam ravir amsuman
maricir marutam asmi
nakshatranam aham sasi

“Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marici, and among the stars I am the moon.”

..Adityana = among the Adityas, aham = I [Sri Krishna] am, vishnu = Vishnu…Jyotisam = among the luminous objects, ravi = the Sun, amsuman = with rays. Marutham = among the Maruths, marici = [the Lord is] Marichi.maruths=air..Nakshatranam = among Stars, sasi = Moon. moon is the leader of all stars..All are His property or all are at His command.

Ramanuja’s Commentary ..The 12 Adityas are revealed in the Vishnu Purana being Dhatri, Aryama, Mitra, Varuna, Indra, Vivasvan, Pushan, Parjanya, Amsu, Bhaga, Tvastri and Vishnu. The Supreme Lord Krishna’s vibhuti or divine transcendental opulence is the one bearing the name Vishnu who is chief of them all. Of the lights that shine in the countless universes Lord Krishna’s vibhuti is the solar group consisting of all suns. Of the 7 Maruts being Avaha, Prahava, Nivaha, Purvaha, Udvaha, Samvaha and Parivaha who are different varieties of winds blowing throughout space, Lord Krishna’s vibhuti is the chief wind known as Parivaha who bears the name Marici the primal wind which precedes all the others. Of all constellations Lord Krishna’s vibhuti is the moon. The genitive case of the word sasi meaning moon is not referring to one out of many but is specifying one over all. Thus naksatranam aham sasi refers to the moon as being the Lord over all the constellations. This will also be exemplified similarly in the next verse where He states His vibhuti is the consciousness in all beings which means that what exists as consciousness apart from intelligence is His vibhuti also.
..slokam 10-22..raamanujar paved the way to conduct various uthsavams in temples..vaaraay yen sella pillaay yentrathum selva pillai thullai vanthu madiyil amarnthaan..in all purappaadu he accompanies chella pillai..

vedanam sama-vedo ’smi
devanam asmi vasavah
indriyanam manas casmi
bhutanam asmi cetana

“Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].”

Vedanam = among Vedas, sama veda = Sama veda, asmi = I [Sri Krishna] am, devanam = among devas, vasava = Indra, indriyanam = among organs, manas = mind, bhutanam = in living beings, cetana = intellect, asmi = I [Sri Krishna] am. Sama veda is in music form Indriyanam means the organs of our body. They are Eleven. Karmendriya or action organs are Five – legs [for walking], hands for doing, mouth for talking, the two organs for excretion of urine and stools. Gyanendriya or knowledge organs are Five – eyes for seeing, tongue for tasting, ears for listening, nose for smelling and skin for touching. Mind is also considered as an organ and so total is Eleven. Mind is the leader among all organs and the Lord says He is mind among organs..

Ramanuja’s Commentary 

 

 

 

 

Lord Krishna reveals that among the four Vedas, His vibhuti or divine, transcendental opulence is the Sama Veda, of all the demigods His vibhuti is the celestial chief Indra. Of the 11 senses called indriyannam being seeing, hearing, tatsing, touching and smelling which corresponds respectively to the eyes, ears, tongue, skin and nose with the 11th being the mind which as the chief of them all is Lord Krishna vibhuti. Of all living beings whatever consciousness arises within them apart from intelligence that is also His vibhuti.

 

 

 

..slokam 10-23..yadugiri naatchiyaar sannithi..uthsavar is kalyani naatchiyaar..emmadurayan puthalviyai siru vigrahamaakki perumall thiruvadiyil..eppothum piriyaamal..thaayar sannithi ethiril raamanujar sannithi..ellorukkum motsham tharathathanaal thalai kuninthu erukiraallaam..rudranam sankaras casmi
vitteso yaksha-rakshasam
vasunam pavakas casmi
meruh sikharinam aham

“Of all the Rudras I am Lord Shiva, of the Yakshas and Rakshasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru.”

Another Four groups are mentioned here. Rudranam = among [Eleven] Rudras, sankara =Sankara, asmi = I [Sri Krishna] am. Vittesa = Leader of wealth [Kubera], yaksha-rakshasam = in Yaksha and Rakshasas, vasunam = among the [Eight] Vasus [ வசுக்கள் ], pavaka = Pavaka, sikharinam = among the [mountain] peaks, meru =Meru, aham =I [Sri Krishna] am. Sam + karothi = sankara. ,one who gives comfort..sareera-atma bavam pattri solluhiraan..

Ramanuja’s Commentary 

 

 

 

 

Lord Krishna reveals of the 11 Rudras or expansions of destruction, His vibhut or divine, transcendental opulence is Sankara a name for Shiva and of the 8 Vasus His vibhuti is Pavaka which is Agni the fire-god.

 

 

 

 

..10-24..raamanujar sannithi..maran adi panninthu vuynthavar..ellaiya aazlvaar,udaiyavar sri bashyakaarar..thiru thanndam moolavar edam..kai kooppi sevai..thaam vuhanthathu sri perum buthoor..thaamana thiru meni sri rengam.. engey pushti..pillaiyudan pavithiram kaiyil..neennda sihaiyudan..moontru thanndam.thathvam moontrayum chit achit easvaran.. thiruvaathirai thiru manjanam sevai paarthu konndey erukkalaam..12 varushangal engeyey erunthaar..sella pillaiyum vuoor kaararkallum kettu konnda padi -thamar vuhantha thiru meni..adiyaarkall aatharithu ezluntharulli panninathu..skandan senabathikkallil..nilaithu erukkum thanneer saras samudram.. mukhyam yentru ethil solluhiraar..prothasanja maam mukyam brahsbathi yenkiraar..skandan pirappai vibarithu visvaamitrar kathaiyaha solli erukiraar..sareera -atmas baavam..mann kudam mudal vettrumaiyil sonnathu..vedam thathuvam naatti vaithaar..

purodhasam ca mukhyam mam
viddhi partha brihaspatim
senaninam aham skandah
sarasam asmi sagarah

“Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean.”

Sarasam = among stagnant waters, asmi = I [Sri Krishna] am, sagaram = ocean. Senaninam = among army commanders, aham = I [Sri Krishna] am, skanda = lord Skanda [aka Subrahmanya, son of lord Shiva.]. The meaning of the First line is very important to be noted. Its meaning has to be applied in all the comparisons the Lord is making. Partha = Arjuna, viddhi = understand, purodhasam = among purohits or vedic rites conductors or priests, mukhyam = important, mam = I [Sri Krishna] am, brihaspatim = Brahaspati.

Ramanuja’s Commentary ..Lord Krishna reveals that of priests His vibhuti or divine, transcendental opulence is Brihaspati the chief priest of all the demigods. The word senaninam means generals or commanders of armies of them all Lord Krishna’s vibhuti is Skanda who commands the armies of the demigods and is known as Kartikeya the son of Shiva. 

..slokam 10-25 akka thangai kullam..kannakku paarthu thaanam ettaall akka..thangai kullam yella nallathukkum..akka kullam thunni thoykkavum vubayohikiraarkall..moontru uthsavam.. panguni hastham theerthavaari..4thnaall uthsavam.. vaira mudi.. vaina devan=garudan..virishanan arakkanai thurathi meettaar..kannan erukkum brandaavanathukku konndu vanthaar..porunthi erunthathu..mandya district head quaters erukkum..anantha pura dasar pettru kolluvaarkall..eippasi aadi uthsavam. krishna raja udaiyaar patchai kall eipasiyil naankaam ..4 pathu oru naayaham..raja mudi raja udaiyaar pattai theettaatha vairamum sihappum sernthathu..mudikku pakkam kodiyum vunndu..greeda mahuda soothavatham yenkiraar raamaanujar..pin azlahu yetram..sevikka vaipparkall..rishi makarishi..mandram kanndavar rishi..vulaha nanmaikku mandram tharubavar maha rishi..brahu maha rishi venkadesa mahathyathillum varuvaar..kolappuril davam erunthaar..brahu thiru maarbil vuthaithavar..

maharsinam bhrgur aham
giram asmy ekam aksharam
yajnanam japa-yajno ’smi
sthavaranam himalayah

“Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.”

Here again the Lord mentions Four groups. In each group the Lord tells He is the more important among them. Just like among various Crowns the Lord has, Vairamudi has a special place. Maharsinam = among the great ascetics [maharishis], aham = I [Sri Krishna] am, bhrugu = sage Brughu..Giram = among intelligible words, asmy = I [Sri Krishna] am, ekam aksharam = mono syllable Pranavam, AUM [ॐ].avanukku naam adimai naam sothu avanathu kainkaryathukku yentrey erukkanum..Yajnanam = among religious sacrifices [yagna], japa yajna = meditation. Yagnas are many types.Homam vallarthu yagjam pannuvathai vida jabam pannuvathu siranthathu.. maavinaal yerpatta pasu aadu yenkirathu vedam maari purinthu konndu pannuvaarkall.jabathil entha thappu varaathu..Sthavaranam = among rocks, himalaya = Himalaya mountain.himam=pani ..pani malaiyaha erukireyn yenkiraan..

Ramanuja’s Commentary ..Lord Krishna reveals that of the holy sages His vibhuti is Bhrigu. The word giram means articulate sound vibrations of these Lord Krishna’s vibhuti is the all powerful monosyllable OM. Of all yagna or propitiation and worship to the Supreme Lord, the best and most elevated is japa-yagno the reverential and devotional chanting of the Supreme Lord Krishna holy names. Of terrestrial mountains His vibhuti is the mighty Himalayas

 
 
 
 

 

 

 

 

..slokam 10-22..

Geetha Saaram 10-16 to 10-20.

August 30, 2008

..slokam 10-16..semkamala thayar sannithi..andal eda pakka kondai yudan sevai..kadir madiyam pol muhathaan..narayananey namakkey parai tharuvaan yenkiraall..

vaktum arhasy asesena
divya hy atma-vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi

“Please tell me in detail of Your divine opulences by which You pervade all these worlds.”Divya = highly glorious and divine, atma = Your [Sri Krishna's], vibhutaya = commanding power, asesena =without residue or completely, vaktum arhasy = please tell. Yabhi = by which, vibhutibhi = power of command, tvam = You [Sri Krishna], vyapya = pervading, tishtasi = established. By using the word arhasi, Arjuna implies that only with His blessings and grace, he can try to understand..

Ramanuja’s Commentary 

 

 

 

 

Whatever glories and wondrous phenomenal activities that manifest and exist as a result of the Supreme Lord Krishna; only He and He alone is able to describe and elaborate upon them as only He alone is capable of displaying them. His glories are unlimited and endless and as He is proficient in the governing of all creation through His all pervading aspect and the governing of all beings by His paramatma aspect within all beings as the Supreme soul.

 

..slokam 10-17..sem pon sey kovil..raman kattiya kovilbrahmahathi thosham theerrkka-brahmanan ravananai kontrathaal vantha-..nangai  nan naduvul yenhiraar yella paasurathilum alwar..asvameda yagamum  panninaaraam..nithya pushkarani..kanaha vimanam..thanga pasu panni nankku nall erunthu homam panninaaram ..einthaam nall velliyil vanthathum antha thangathaal kavasam panninathaal sem pon kovil yentra peyar..raman vanangiyathal sem pon aranganaar yentra peyar perumalukku..per arulalan yenkiraar alwar. uraiyur perumal vantha edam..alli maa malar thayar..

katham vidyam aham yogims
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo ’si bhagavan maya

“O Krishna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?”..Aham = I [Arjuna, the ignorant and about to start Bhakti yoga], katham vidhyam = how am to know [about the Lord]? Now Arjuna introduces himself. Yogim = person about to start Bhakti yoga..Tvam = You [Sri Krishna, the Supreme Lord, meditated by yogis], sada = always, paricintayan = remembering..Kesu kesu = by which and which, bhavesu = matter, bhagavan asi = Lord [ Sri Krishna] is, cintya = object of thought or mind, maya = by me [Arjuna]? ..He has shown different qualities to various devotees like Vidhura, Gopikas, Sanjaya, Hanuman, Sugreeva, Vibheeshana..

Ramanuja’s Commentary 

 

 

 

 

These questions are asked to Lord Krishna by the words katham vidyam aham yogims meaning how to be able to know and follow yoga the science of the individual consciousness attaining communion with the ultimate consciousness, and engage in constant meditation on Him with devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of total power, total beauty, total wisdom, total fame, total wealth and total renunciation which accompany His illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty etc. Now Arjuna desires to know in what other ways yet untold is Lord Krishna’s vibhuti transcendental majestic opulence displayed throughout existence which exemplifies His Supreme eminence and paramount position as the ultimate controller of all creation.

 

..sloka 10-18..alli maa malar natchiyaar sannithi..

vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
shrinvato nasti me ’mrtam

“O Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.”

Janardhana = Person granting the requests of people or destroyer of births [to enable people to reach Moksham].  Vistarena = in detail, atmana = Your [Sri Krishna's], yogam = integrated auspicious qualities, ca = and, vibhutim = empire or wealth in command. Bhuti means wealth; vibhu means all pervading or absolute command; So, vibhuti means everything at His command. Bhuya = again, kathaya = tell, amrtam = the nectar of the qualities of the Lord, shrinvato = drinking by listening..Me = to me [Arjuna], tripti nasti = not satisfied [with what Sri Krishna already told]. Puranam is pura api navam. That is the Lord’s stories are very old but every time appear new to the listener..

Ramanuja’s Commentary 

Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte Truth, the Ultimate Reality and the cause and origin of all. Now He is being requested to elaborate in more detail and supply further facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga being the science of the individual consciousness attaining communion with the ultimate consciousness, in regard to His Supreme rulership throughout all creation. Arjuna confesses that listening to His unparalleled instructions is exactly like ambrosial nectar and he is never satiated by it.

..slokam 10-19..kalyani pushkaranni in Thirunarayana puram..thayar  peyarum sri kalyani..moontru nallkall kullithu darshanam petraal 12 asvameda yagam petra palan kittumaam..vaikunda vardhana shedram is thirunarayana puram..brahma thanathu kumaraar sanat kumaranukku kodutha perumal.narayanadri yentra peyar apothu..sri datatreya worshipped in thrtha yuga-vedadri yentra peyar.datariya peedamum ullathu..dwaraba yugathil balaramanum krishnanum ..yadavadri or yadu giri yentra peyarudan vannangiya edam..ramanujar brought out this yadu saila nadan-yadikalall vangiya perumal..dharba theerthamum aruhil..sandilya munivaruku badri pola sevai saathithaan..dakshinna badrihasramam yentrum peyar..gjana mandabam ethu.sri rengam-bhoga,thirumalai pushba,kanchi-thyaha mandabangal..ramanujar engey kudisai katti erunthu gjanam vazlakka sonnaar..kalyani pushkarani kizlakku karaiyil lakshmi varaha sannithi..therkku sita ramar sannithi..dhanushkodi theertham ramar pannathaal yerpattathu..merkkil pancha bagavatha shedram..Vyasa, Ambareesha, Kumbareesha, Sukha and Rukmangatha, are meditating. vadakkil garudar sveda dheebathil erunthu vanthathaal garuda shedram..

sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me

“The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.”

Kuru srestha = noble on of Kuru dynasty!, kathayisyami = [I, Sri Krishna] will tell [you, Arjuna]. Hanta = alas [ Sri Krishna wonders how He is to tell in detail about His wealth and attributes, as even the Lord would find it difficult to list them. One can say there is nothing which is not His. That would be simpler.]. Te =to you [the Lord is going to reply Arjuna] . Atma = My [Sri Krishna's], divya = sacred, vibhutaya = wealth. The Lord might be ready to tell, but Arjuna should have the capacity to understand. Pradhanyata = important ones [ as the Lord fears it might not be possible for Arjuna to understand all and time might not permit. So He would select the more important ones and tell Arjuna]. Me = My [ Sri Krishna's], vistarasya = spread out [of His wealth], nasty = has no, anta = end. Since the property of the Lord is so large without a limit-selva pillai pola,,kalyani=sacred pushkaranni pola..

Ramanuja’s Commentary 

The word Lord Krishna uses to describe His atma-vibhutayah or His personal divine transcendental opulence is pradhanyatah which means prominent, the most exalted of His manifestations for it would not be possible to recount them all as His glories are perpetual. Throughout this chapter the Supreme Lord Krishna has expressed His power of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness of the Supreme Lord. His yoga denotes the rulership as the creator of all and His vibhuti denotes the governance of all living entities as displayed by His residing in the etheric heart of every living entity. This also includes the functions of creator, preserver and destroyer of the total material manifestation.

..slokam 10-20..mel=above ..kottai=fort..malaikku mela kottai kattiyathaal mel kot yentra peyar.bitta raya deva raja erunthaar ramanujar kaalathil..vishnu vardanan yentru peyar mattram.thai punarvasu antru uthsavam ..thirumann kidaitha naall..oru nayahamaay oda ulahudan aanndavar paasuram entha divya desathukku  yentru raamanujar yerpaduthinaar..unnithu mattru oru deivam thollaal paasuram maa munikal mannar kudikku pola..perumaal thiruvadiyil thaayaaraiyum sevikkalaam..varahar  boomi piraattiyai konnarnthathu pola raamanujar ..

aham atma gudakesha
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca

“I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.”Aham = I [ Sri Krishna] am, atma = the antharathma or inner soul, gudakesha = vanquisher of sleep [Arjuna]. Gudaka means sleep, isha means commander. Sarva bhuta = in every living beings, asaya =hearts, sthitha = established or dwelling. Our body obeys our commands,and so our body is our property. Like this, He is the inner atman in every atman or living beings and so all are His property. All are to obey His commands. Mud is cause and pot is effect. Gold is cause and ornaments are effects. Similarly, the Lord is the Cause and all others are effects. Aham = I [Sri Krishna] am, adi = Cause for creation, madhyam ca = also the sustainer or protector of all created, anta eva ca = even the end at the time of Pralayam , bhutanam = of all living beings. He is the Cause for creation, sustaining and destruction, of all. This is called karana-karya bhava or cause-effect relationship. He is the supporter. He is the Commander. He is the proprietor. He is the Leader. Nothing is not in His control or ownership.

Ramanuja’s Commentary 

 

Within the etheric hearts of all living entities is enthroned the atma or eternal soul which comprises the spiritual body of the Supreme Lord Krishna. To be the eternal atma is to be in every respect the support, the ruler and controller of the living entities and to be blessed with the atma is to be eternally connected to the Supreme Lord lifetime after lifetime forever. The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all beings, Who is the innermost of all beings, Whom all the beings know not, Whom all beings form His spiritual body, Who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it states: He who is enthroned within the atma, Who resides within the interior of the atma, Whom even the atma does not know, Whom all atma’s are the spiritual body, Who rules the interior of the atma is paramatma the Supreme atma of all. So enthroned as such within the atma of all living entities as paramatma the Supreme Lord is the beginning, the middle and the end of all beings and their cause, their evolution and their dissolution. So now that it has been shown how the Supreme Lord abides within all His manifested beings as the atma and how all terms regarding the atma in their ultimate reference samanadhi-karanya which means two or more terms signifying different ideas but referring to a singular object connotes the Supreme Lord Himself. Such references concerning the relationship between the Supreme Lord and His manifested creation will be illustrated by many notable examples. Verily only then do all such terms have the ultimate connotation as referring to the Supreme Lord when He is residing within as the eternal atma. For example the terms of demigod, human, animal, tree etc. although denotative of the corporeal exterior, is connotative of the eternal soul which indwells within those exterior forms. The same rule holds true in regard to terms ultimately connotative in referring to the Supreme Lord in His aspect as the eternal soul of all living things as well. Movable or immovable nothing exists without the Supreme Lord Krishna and so all are dependent upon the Him.

 

 

 

Geetha Saaram 10-11 to 10-15

August 30, 2008

..slokam 10-11..thiru parthan palli-bakthanin peyaral divya desa peyar..yatra yogeswara krishno yatra partha dhanurdhara:tatra sreervijayo bhoothirdhruva neethirmathir mama ..arjunanaiyum  krishnanaiyum  sernthu sevithaal Sri: [Wealth], vijaya [victory] and bhoothi [prosperity] moontrum kittum..kurushedravilirunthu vantha perumal..kadaha pushkarani..kadaham=sword..arjunan kathiyal yerpaduthiyathu..thamaraiyall kelvan yenkiraar alwar eintha perumalai..dharsana samanakara sakshatkaram.rehearsal for actual darshanam in srivaikundam.. middle stage of bakthi..

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata

“To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.”

Tesam = those without expecting any reward perform Bhakti, anukampena = with [the Lord's] sympathetic blessings, [ kampam = tremour or vibration, anu kampam = sympathise or sympathetic vibration], eva = by that alone, as why his blessings are there can not be understood; He shows mercy or sympathy, because we are His children. Atma = [in such a devotee's] mind, bhava stha = [the Lord] establishes firmly His image and His auspicious qualities, jnana deepam = light of knowledge [about the Lord], bhasvata = illuminates brightly..Aham = I [Sri Krishna], tama = darkness, ajnana = ignorance or infinite time karma and the consequent papa, jam = originated, nasayami = destroy.

Ramanuja’s Commentary 

 

 

 

 

It is due to the loving compassion felt by the Supreme Lord Krishna for those persons who dedicate and devote their lives to Him that He is always manifest in their hearts and minds as the paramount object of their thoughts and plans and activities, accompanied by the realisation of His transcendental qualities and attributes. The words jnana-dipena meaning the radiant light of knowledge is verily Lord Krishna Himself in all their thoughts. Tamah or the darkness of ignorance to which beings are continuously subjected to is due to past and present karma or the reactions to one’s actions. This tamah and karma are extremely antagonistic to spiritual intelligence and produce the desire for things material and temporary instead of things spiritual and eternal which lead to Lord Krishna; but for His devotees He dispels their tamah and dissolves their karma. Having comprehended the qualities, attributes and character of the Supreme Lord Krishna regarding His vibhuti or phenomenal, transcendental potencies manifesting throughout all of creation and His yoga or the science of the individual consciousness attaining communion with His ultimate consciousness, eternally. This knowledge will mature into appreciation which will evolve into bhakti or exclusive loving devotion for Him and subsequently unlimited bliss will naturally arise within the hearts and minds of His devotees.

 

 

 

..slokam 10-12..arjunan sannithi.. kathiyudan sevai.. navaneetha krishnanaiyum partha sarathuyaiyum(nankku thiru karangalludan ) sevikkalaam..narayana vimanam..samkamalavalli thayar.. kola vill ramanukkum sannithi..adutha 7 slokathilum arjunan kellvikall thaan..after hearing, understanding and analysing-viveha gjanam petrathum-4 slohathal puhazlnthum adutha 3 slohathal kellviyum kethiraan..arjuna uvaca
param brahma param dhama
pavitram paramam bhavan
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth.
Bhavan = You [Sri Krishna] are. Here Arjuna addresses Sri Krishna not as his cousin, but in a very respectful manner [தேவரீர் ]. Param brahma = Supreme God, param dhama = Supreme Light [normally dhama means place, but here we have to use dhama to mean light or jyoti], pavitram paramam = Supreme Sacred or Purest. Arjuna thus eulogises the Lord by three epithets.

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-13..When their Bhakti reaches peak and they lose themselves to the Lord, automatically they assume the female forms and start singing. When the lover is progressing boldly in her love with the Lord, the pasurams will be sung in the guise of the lover, herself. But when the lover is not able to go ahead with her love and is pining for the Lord, then the Alwars would assume the forms of the mother or the girl freind of the lover..thus parakala nayahi and pandusa nayahi pasuram..purusham sasvatam divyam
adi-devam ajam vibhum

ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me

You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me.”
We will see sloka 13 first. Rsaya sarve = all the sages, tvam ahu = tell about You [Sri Krishna],  Devarisi Narada = sage of heavens, Narada.. apita = [sage] Apita, devala = [sage] Devala, vyasa = [sage] Vyasa, have all declared.Svayam = [ now, Your] self, bravisi me = for my [Arjuna's] benefit..Divyam = glory, sasvatam = everlasting or eternal, purusham = the Lord.  Adi devam = predecessor of all gods, He precedes every god. Devam means playful. Adi indicates .. Ajam = without a birth. That is He is not born out of karma like we are; but takes birth at His will. Vibhum = all pervading without exception..

Ramanuja’s Commentary 

 

 

 

 

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and pavitram paramam the Supreme Purifier. The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante states: Search for Him alone from whom all existence arises, upon whom all beings exist and into whom they enter and merge. He the Supreme Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid apnoti param states: The knower of param brahma attains the Supreme State. The Mundaka Upanisad III.II.IX beginning sa yo ha vai tat param brahma states: Is not one who realises param brahma infused with awareness of brahman the spiritual substratum pervading all existence. The Mundaka Upanisad III.II.I beginning sa vedaitat paramam dhama states: Param dhama equals param jyotih or supernal transcendental divine light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo, jyotir dipyate states: Now above all that is perceived the supernal transcendental divine light shines forth. The Chandogya Upanisad VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto the supernal, transcendental, divine light one resurrects themselves into their own essential spiritual nature. Similarly paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His devotees of all sins. The sins of purvagha one committed in the past as well as the sins of uttaragha which may be committed in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa apo naslishyanta evam states: As water is not able to wet the lotus leaf, evil is not able to influence one who has realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-tulam agnau states: As the tip of a reed cast into a fire is at once burnt to ashes, so indeed are the sins of one who has realised the Supreme Being become consumed. ..All the mahatmanas or great, liberated sages such as Narada and Vyasa who possess enlightened cognition of truths both eternal and temporary, declare that Lord Krishna is the Eternal, Omniscient, Omnipotent, Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the Supreme Lord Krishna has been present that world becomes highly blest and accrues eternal benedictions forever. Those who are knowledgeable about the meaning of the Vedic scriptures and who have realised the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute Truth. Of all purifiers He is the most pure and sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things auspicious He is the origin and generator of all that is auspicious. Wherever the Supreme Lord Krishna is present or any of His incarnations and expansions authorised by Vedic scriptures then there all the universes, all the cosmos, all sacred places and all creation also abide. There should be no doubt whatsoever about this. The Supreme Lord Krishna is the sole origin and sole conclusion of all realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated what the mahatmanas have proclaimed earlier in chapter seven, verse four that all the elements of material existence for all objects and all beings manifest from His seperated eightfold energies which are: earth, water, fire, air, ether, mind, intelligence and false ego. Also in verse eight of this chapter Lord Krishna explains that He is original generating cause of all causes. So this points are implicitly clear.

..slokam 10-14..thalai sanga naann madiyam kovil..chandram avanin edayathil erunthu vanthathaal madhi yenapaduhiraan..chandra saba vimochana perumal..sangam=assembly of people..thalai=mudal..changu viyabarihal; koottamaha koodiya thalaimai naharam..poom puhar..kaveri kadaludan sangamam aana edam athanalum sangam yentra peyar..nall madhi–thinamum  parrkkum chandran..sabam ponathaal..

sarvam etad rtam manye
yan mam vadasi keshava
na hi te bhagavan vyaktim
vidur deva na danavah

“O Krishna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.”

 

 

 

 

 

 

.rohini mel konnda priyathaal vantha sabam pokka chandra pushkarani in Srirengam, indhu pushkaranni thiruvindhaloor..and chandra pushkaranni here..Na deva = neither Devas or heavenly residents, dhanava = Yakshas and Rakshasas, vidu = know [the Lord]. Keshava = The Lord, mam = to me [Arjuna], et vadasi = what was told [ about the Lord's auspicious qualities and His wealth and property], sarvam = all those [entirely], rtam = [are] true, manye = [so Arjuna] believe[s]. Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know..Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never,vidu = know

Ramanuja’s Commentary 

 

 

 

 

Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual and not any metaphorical description. This means that every word that Lord Krishna speaks is the absolute reality and His extraordinary and infinite glories and illustrious qualities and phenomenal attributes are always manifest and eternal. Thus Lord Krishna is known as Bhagavan the complete possessor of the six opulences: total power, total beauty, total wisdom, total wealth, total fame and total renunciation. Neither the devah or demigods nor the danavah or demons being of limited understanding have the ability to understand Him and perceive His identity in full.

 

 

 

 

 

..slokam 10-15..naan madiya perumal sannithi..semkamala naatchiyaar..uthsavar sri venn sudar perumal..ohm vadivathilum changudan sevai..pranava mandrathai kurithu..thiru kanna puram kadihai thalai changa nann madiyam moontraiyum oru paasurathil alwar aruluhiraar..

svayam evatmanatmanam
vettha tvam purushottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

“Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!”..Purushotthama = greatest among everyone, He is greater than us, Muktas and Nithyas. Swayameva =You Yourself [Sri Krishna Himself] by Your [Sri Krishna's] knowledge, atman atmanam = Self glory, vettha = understand. The Lord’s glory is understood only by Himself with His knowledge.Bhuta bhavana = Source for all living beings; lord Brahma, lord Rudra, Indra and everyone originate from the Lord..Bhutesa = Commander or Ruler of all created. Isa means controller or commander or ruler. Deva deva = Deva for Devas.Jagat pate = Leader of Universe. Here pati means Proprietor or Swami, owning the entire Universe..

 

Ramanuja’s Commentary 

Lord Krishna is being addressed here as Purusottama meaning the Supreme Personality and it is being confirmed that only He can be cognisant of His own Self by His own knowledge and none other. The words bhuta-bhavana means universal father denoting the progenitor of all beings. The word bhutesa means the Lord of all beings indicating the absolute controller. The words jagat-pate refers to Jagannatha the Lord and master of creation. The words deva-deva means God of gods and instructs that even as the demigods excel in innumerable auspicious qualities of form, beauty, aesthetics, etc. over lower and lower creations such as human, animal, birds and reptiles. In the same way the Supreme Lord excels over all of the demigods and any other conceivable god as well.

 

 


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