Geethaa Saaram -Bakthi yoga Avathaarihai

..Gajendra varada perumaall sannithi.. moolavar kidantha thiru kolam. Athi-moolam..Thayaar Sri Ramaamani Naatchiyaar and Potraamaraiyaall..abaya hastham..left arm on the knees indicating that samsaaram willr just knee-deep for His devoties..Senbagavalli Thayar is also near by..Thiru mazlisai aazlvaarum ..evarey sarama slokam arulliya kannan yenkiraar..karma yogam..doing karmas with detachment …not aspiring for results..without feeling that we are doing them..now we are entering bakthi yogam–atma gjanam and karma yogam etherkkum venum..avanai manam, vaakku, kaayam moonntraalum dyaanam seythu, avanai anubavikka pohirom ..avanai adainthu nithya,baktha  kuzllangalludanum adiyaar kuzlaangalludanum kainkaryam panni konndey eruppom..

..Pushpavallithaayaar sannithi.. Naan muhan Thiruvanthaathi-50 paasuram is for this Kabsthalam.. koottramum thaaraa kodu vinaiyum saaraa thee maattramum saaraa–aattrangarai kidakkum kannan-kadal kidakkum maayan-vurai-sarama slokam-kidakkum vullathu..namakku yentru engey kidakiraan..maam eka-elliyavanaana avan oruvanaiyey pattri.. aham..periyavanaana avan nam vinai theerppaan..here in the last slokaHe uses the same word as maam-as in sarama slokam..entha perumaallum eranndaiyum kaattinndu erukiraar..he is jagad kaarannan,vubaya linga visishdam-un affected by any unlike atma with body contact has happiness and sorrow–like the two birds on a tree ,one enjoying the fruit and the other not affected by any..he is nithya-viboothi naayahan..vuyarvara vuyar nalam vudaiyavan..sarvagyajan-knows about all at all times..sarva sakthan..aananthan and sriya pathi..

..Bakthi saarar..perumaalai periyavan elliyavan yentru solli paadukiraar..perumai gunnangall munnam paarthom elliya gunnangall;;kaarunnyam-gajendranukku arullinaar. vibeeshannan vanthathum mitru baavanaiyudan vanthaalum –raavannaney manam maariyo vanthaalum sarannam allikanum yenkira kaarunnyadvam..vaadsalyam–kuzlanthai thoshangallai gunnamaha kollum thaay pola..antru yeentra kannukuttikku pasu thaay kaattum vaadsalyam..sowseelyam–guhan,sugreevan, vibeeshannan, aayar .pontraarudan kalantha svaabam..oudhaaryam-kodai vallal-drupathikku vasdram,,yudisraashdarakku raajyam, vibeeshananukku kainkaryam..evvallavum koduthummontrum panna villai yentru thudippavan..

  • Sarva smathrayamiyatvam – revered by everybody. Analochita asesha visesha loka sharanyan – He is worshiped by everyone, be a monkey or bear or hunter or elephant or great sage like Vasishta or even Brahma. It also shows His approachability by anyone and everyone.
  • Pranathartiharatvam – quality of removing all the harms and supporting His devotees.
  • Aasritha vatsalyaika jaladi – parental affinity and love of spouse. But these relationships we see in this world occur in a particular birth only; while He is associated with the soul for ever and so even in the infinite births the soul takes, He continues to show the same affection every time.
  • Akila manuja nayana vishayatangadatvam – Residing in that very high position of Vaikuntam, He takes many avatars like a Fish or Tortoise or Boar or Lion and is available for ordinary persons like us to have that wonderful experience. So simple He is. But in every such avatars, He never loses any of His great qualities. As the son of Vasudeva, He delighted everyone. His image brilliance was felt all over. He nurtured everyone by His image.

.. Vimaanam-Gaganahruti Vimaanam..gjanam petru, yogam seythu, bakthi muthirnthu, dyaanam seythu avanai adaiyanum..aahara sudhi dadva suthi..dadva suthi dyruva smirthi..smurthi lambey–our thoughts are prolonged by this –darsana samanakara saashaadkaaram kittum..thala dara avichinna smitrhi–edai vidaatha bakthi panni palan adaiyanum..in geethaartha sangraham aallvanthaar.

madhyame bhagavattattvay¯ath¯atmy¯av¯aptisiddhaye
 j˜n¯anakarm¯abhinirvartyo bhaktiyogah prak¯ırtitah. (3).
In the middle six Chapters Bhakti yoga is well explained. With Gyana and Karma as ancillaries, understanding the Lord as the Supreme and developing Bhakti, Bhakti yoga is practiced

..kapisthalathil ,navaneetha karishnan sannithiyum  erukirathu..kallingan mel aadkiraan.. venney  oru kaiyil vaithu konndu..gyanam vanthu dyaanam   panna aarambithu, vubaasanamaha malarnthu,athai thodarnthu smirthi-sneham kalantha bakthi yudan –sneha poornna anudyaanam=bakthi.. ethai panna ,panna ,darsana samaana saashaadkaaram peruvom..Prahalaadan pola..avanai sarann adainthu,avanaiyey pera vanum.. etharkku thadangalaha vullavattrai pokka entha dyaanam, bakthi maargam.. avan perumai, ezlimmai, azlahu ethai yellaam ninainthu.. entha 7th chapteril,avanathu peumaikallaiyum, entha thadaikallaiyum,sarannaagathiyaiyum,bakthiyin pala vadivamu,parama bakthi yum villakkukiraan..

Swami Alavandar has summarized the Chapter 7 in a sloka in his Gitartha Sangraham:

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

Saptama ucyate = these are told in the Seventh Chapter..Svayathatmyam = He [Sri Krishna] explains His true self.He is Paramatma, Parabrahmam. He only could grant Moksham..praktya asya tirodhi = prakruti or samsaram or the mixture of chit and achit spread all over the Universe.Saranagathi = surrender..Bhakta bheda = different Bhaktas:

  • Those who want to regain lost wealth.
  • Those who want to acquire new wealth.
  • Those who want to have atmanubhavam.
  • Those who want Him [Sri Krishna].

..Prahlada says what all a bhakta to do: shravanam, keertanam, smaranam, padasevanam, archanam, vandanam, sakyam and atmanivedanam..Arjuna asks whether all these four types of Bhaktas are equal and Sri Krishna replies that the last type of Bhakta who demands only the Lord, is the best. Prabhusraisthyam = demanding Him alone. ..

 

Raamaanuja’s commentary..In chapter seven Lord Krishna gives concrete knowledge of the absolute reality as well as the opulence of divinity. He describes His illusory energy in the material existence called Maya and declares how extremely difficult it is to surmount it. He also describes the four types of people attracted to divinity and the four types of people who are opposed to divinty. In conclusion He reveals that one in spiritual intelligence takes exclusive refuge of the Lord without reservation in devotional service. Thus this chapter is entitled: Knowledge of the Ultimate Truth.
Ramanuja’s Commentary..In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyone’s endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence.Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord.This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied.

The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known.

Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates:

1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lord’s devotees.

The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist.

Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

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