Archive for May, 2008

Geethaa Saaram 8-15 to 8-19

May 26, 2008

..slokam 8-15..renganathar nintra thiru kolam.azlwar aruliya thiru palli ezlutchi kettu..thirumaal erum solai azlaharum thirumalai srinivasanum sevai saathikiraarkall..renganai kanna azlavaar vullam vuruhikannkallil erunthu kaaveri pola kanneer malhinaar aazlvar..thirumalai nama sangeerthana mahimai solluhirathu.bagavathlabarthi mattum mahatma yenkiraan..avan arulal thaan avanai peralaam..veda nool praayam nooru paasuram sonnathu pola seekiram avan arul pera venndi kollanum..

mam upetya punar janma
duhkhalayam asasvatam
napnuvanti mahatmanah
samsiddhim paramam gatah

“After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.”

..Sam siddhim = supreme level of attaining the Lord [ siddhi = attaining atman and sam siddhi = attaining the Lord]. Paramam = nothing superior to that [sam siddhi]. Upetya = after reaching, mam = Me [Sri Krishna], alayam = abode of, dukha = sorrows, asasvata = temporary or non-permanent, punar janma = re-birth in a body, napnuvanti = [they] will never have..


Ramanuja’s Commentary 





Those who attain Lord Krishna do not return to the impermanent material existence and temporary condition of samsara the perpetual cycle of birth and death the abode of misery and suffering. The devotees of Lord Krishna are mahatmas or great, noble souls who have enlightened themselves as to the real nature of His nama or name, rupa or form, guna or attributes, dhama or abode and lila or divine pastimes. Such exalted beings feel such fervid love for Him in separation that their very life becomes unsupportable. Those whose mind are focused on Him and whose heart is only for Him in bhakti or loving devotion is the very heart in which He resides. Those who by incessantly meditating upon Him will attain the highest perfection which is the Supreme Lord Krishna. Next will be discussed why the arthathi or seeker of wealth return to material existence and the bhaktas or the devotees of Lord Krishna are liberated from material existence..

slokam 8-16.renganayahi thaayaar sannithi.oru thiru kaiyil malarntha pushbamum aduthathil moodiyathum.sengazlaneer vaay malarnthu aanbal vaay moodinathu pola..Sri vaikundam is nithya viboothi..ayodya..we should aim to get that with His grace..thirumalai membadu paasurathil aruliyathu pola..

-brahma-bhuvanal lokah
punar avartino ’rjuna
mam upetya tu kaunteya
punar janma na vidyate

“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.”

..Lokah = worlds of, a brahma = starting from Brahma’s [satya loka] , bhuvana = all the worlds.Punar avartina= one day are bound to be destroyed. Where as the World of the Lord, Sri Vaikuntam, never gets destroyed..Tu =but if, upetya = [this devotee] attains, mam = Me [Sri Krishna], punar janma = re birth, na vidyate = never gets.


Ramanuja’s Commentary  




All the worlds throughout the Brahmanda or the levels of material creation from the topmost Brahmaloka down to lowest Pataloka are appointed realms where beings may taste as much as they are able material happiness in the form of wealth, power, dominion, etc. But these material realms are impermanent and perishable. Inasmuch as the very realms where such activities of enjoyment are unstable and transitory then it can be understood that the happiness and pleasures experienced there are fleeting and temporary and some time come to an end. This is inevitable. To the contrary those who perform bhakti or loving devotion to Lord Krishna who is omniscient and omnipotent and whom the complete cosmic manifestation of creation and dissolution is emanating from Him as mere sport. He who is the most compassionate, the most merciful, the most enduring being eternal; once His devotees attain Him there is no question of rebirth being reincarnated again in a womb in the material existence. By Lord Krishna’s grace they directly attain the eternal spiritual worlds in His association. The next three verses will be a dissertation on the great cycles of created beings as willed by the Supreme Lord which periodically regulates the appearance and disappearance of all regions in the material existence beginning with the realm of Brahma the designer and architect of creation.


..slokam 8-17..thiru kudanthai chakra bani sthalam..sarnga(-vill) baani..ramaswaami sannithi moontrum ..thiru kudanthai kumba konam baskara shedram kalyana puram pala peyarkall..kuda mooku thirinthu kumba konum aanathu..sooriyanar davam eruntha edam..masi maham..thirumazlisai aalwaarukkum entha shedrathukkum romba thodarbu..avarey sudarsana amsam..azlvar .piraan pattam orutharukku oruthar arulli – aaravamutha aazlwar aanaar evar..thiru mazlisai piraan aanaar avar..kala chakaram, yuga chakaram..jagad chakaram pattri chakarath aazlwaar sannithiyil villakka peruhirom..We have 365 days make one year and our life is 100 years. Lord Brahma also has 100 years of life; but the year here is Brahma year and not our years. To know how much is Brahma year, we have to know that one chatur yug has 4,320,000 our years. Thousand such years or 4,320,000,000 years is Brahma;s one day time Therefore two such periods make one full day or 8,640,000,000 years [ Eight billion and six hundred and forty million years] make one complete day for lord Brahma. 365 such days make oneBrahma year and 100 such years completes his life time [100X365X8,640,000,000 human years]..Some say this yug refers to the period in deva lok. Our one human year is one full day for devas. Based on this one can work out one deva year and 4,320,000 deva years make one chatur yug and then calculate lord Brahma’s life time..


ahar yad brahmano viduh
ratrim yuga-sahasrantam
te ’ho-ratra-vido janah

“By human calculation, a thousand ages taken together form the duration of Brahma’s one day. And such also is the duration of his night.”

Aho = day, ratra = night, vidu = those who know, jana = people.. Brahmana = lord Brahma…Sahasra = thousand, yuga = time of one Chatur yuga, aha = is a day [for lord Brahma]. Yuga = chatur yugs, sahasrantam = thousands of, ratrim = is one night for lord Brahma…


Ramanuja’s Commentary Those who through the power of yoga or the individual consciousness attaining communion with the ultimate consciousness understand that Brahma’s’day lasts for 1000 Maha Yugas. Each of which is one cycle of the four yugas or ages combined which are Satya Yuga lasting 1,728,000 Earth years, Treta Yuga lasting 1,296,000 years, Dvarapa Yuga lasting 864,000 years and Kali Yuga lasting 432,000 years all together totalling 4,320,000 years. When multiplied by 1000 Brahma’s day equals 4 billion 320 million years. The same total applies also for Brahma’s night. So combined one day and one night of Brahma equals 8 billion 640 million years and this is known as a kalpa. One year of Brahma equals 360 of these kalpas totalling 26 trillion, 438 billion and 400 million. Brahma lives for 100 of these years.

..slokam 8-18..vijayavalli naatchiyaar sannithi..eranndu ayanangallukkum eranndu vaasalkall chakara baani kovilum..koorath aazlwaar sudarsana sathaham aruli erukiraar..samashti srushti avan panni brahmavai vyakti srushti panna vaikiraan..

avyaktad vyaktayah sarvah
prabhavanty ahar-agame
ratry-agame praliyante

“At the beginning of Brahma’s day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.”

Avyaktad = from Brahma’s body [ earlier we saw this word denoted moola prakruti]. Here this sloka describes all those emerging from the body of Brahma. Brahma was the creation of the Lord. Vyaktya = explicit creations like bhoo, bhuva and suva worlds, sarva = and all the contents of these worlds. Prabhavanti = all these are created. Ahar-agame = during day time [of Brahma]. .Brahma controls seven worlds – bhoo, buva, suva, maha, jana, tapa and satya lokas. This is to be split into two groups and we are talking of the first three worlds bhoo, buva and suva. These three are administered by Indra. Brahma is the leader of all gods and Indra is a sub-leader assisting Brahma. Ratri-agame = in the night [of Brahma], praliyante = they get dissolved [ layam means an object attaining its natural status. Mud pot becoming layam means it becomes mud. Karyam or end product, attaining its karana or starting status]. That is, all these three worlds get back into the body of Brahma and lose their vyakta form. Tatraiva = in the same place, avyakta samjyate = which is called avyaktam, Brahma they get dissolved. This is called Naimishtika srushti and naimishtika pralayam..

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

..slokam 8-19..chakrabani sevai..eught thiru kaikall..moontru thiru kannkall..Soorya, sage Ahirbudhnya and god Agni are on one side..brahma on the other..In the right four arms the Lord is holding the discus, a pestle , a goad and a lotus. In the left four arms are held conch, mace, noose and bow with arrow. The Lord’s discus has Five parts. Rim with whirling fire is one part. Inner circumference is called meni, is the second part. Third is spokes joining rim and center, aram. Four- center with one side dented is aksham and raised is called kumbham. Five- the Central Force of the Lord is called Purusha. Our mind also is constantly revolving like the discus…sudarsanam=sowmya darsanam..pleasing look..kodi sooriyarkallin prakasamum yeedu kodukka mudiyaathu..

bhutagramah sa evayam
bhutva bhutva praliyate
ratryagamevasah partha
prabhavaty aharagame

“Again and again, when Brahma’s day arrives, all living entities come into being, and with the arrival of Brahma’s night they are helplessly annihilated because of karma.”

..Avasa = because all are bound by karma, they are born and die. Bhuthagrama = all living beings bound by karma, as an entity, avasa = bound by karma, bhutva = get created..Praliyate = gets dissolved [to reach the original status], ratryagame = in the night time [ of Brahma..


Ramanuja’s Commentary  

Those who understand the succession of Brahma’s day and night as established by the Supreme Lord Krishna applicable for all created beings from human up to the highest material being know that the duration of Brahma’s day is 4 billion 320 million years and an equal duration is his night. At the dawning of Brahma’s day all beings and things in the threefold regions of material existence along with their bodies and senses, objects of enjoyment and locations of enjoyment all in a subtle form issue out of an avyakta or unmanifest state emanting Brahma’s subtle body. When Brahma’s night draws nigh all that issued out are all once again reabsorbed into that avyakta state of his subtle body. The exact same groups and species of variegated beings adhere to the stringent law of karma or the reactions to previous actions are bound in the material existence and come and go. Appearing in Brahma’s day and vanishing in his night again and again perpetually.

One year of Brahma equals 26 trillion, 438 billion and 400 million years. When the duration of Brahma’s life which is 100 of such years ends. Then immeadiately all systems of all material worlds in existence, operating in tandem or at random up to Brahma’s own planet and even Brahma himself are ended and dissolve into the infinite. This dissolution has an order as confirmed in the Subala Upanisad beginning: Prithivy apsu praliyate, apas tejas liyante meaning Earth is devolved into water, water is devolved into fire. Fire is devolved into air etc. air is devolved into ether, ether is devolved into the cosmos, the cosmos devolves into avyakta the unmanifest, the unmanifest devolves into the aksara the imperishable, the imperishable devolves into tamas or darkness and the darkness merges finally back into the Supreme Being. Thus all things except the Supreme Lord are regulated and controlled by time. All things without exception owe their existence to the Supreme Lord Krishna, deriving their inception from Him and concluding their absorption in Him. In the material worlds there is absolutely no alternative to the cycle of birth and death. Thus at the end of life the forced relinquishing of material wealth and opulence for those who wasted there lives to obtain it is inevitable. But for those who instead used their precious human life to attain the Supreme Lord Krishna, having Him as there sole refuge and goal; for them rebirth is not even to be considered as they are automatically liberated from samsara the perpetual cycle of birth and death. Next will be shown that there is also no rebirth for those who have achieved atma tattva or realisation of the soul.








Geethaa Saaram 8-10 to 8-14

May 26, 2008

..slokam 8-10..ramanin villai nambithaan seethai erunthaall..antha val vil raman sevai pullam bootham kudiyil..shobana vimanam..auspicious one..புள்ளுப் பிள்ளைக்கு இரை தேடும் புள்ளம் பூதம் குடி தானே..atharkku yetra eraiyai thedi tharum..athu pola namakku yetrathai tharuvaan..karma yogathai vidaamal panni erunthaal ethai peralaam..puruvangalin naduvil vaithu aiswaryaarthikall thyaanam pannanum..

prayana-kale manasacalena
bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusham upaiti divyam

“One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.”

Prayana kale = in the [last] journey. ..Acalena manasa = unperturbed mind, that is not aspiring for inferior rewards. Yoga balena = with the strength of Bhakti, yukta = supported,bahktya = bhakti..Bhruvo = the two eye brows, madhye = between them in the middle, pranam = pranan, ..Sa = such a person, tam = should meditate on the Lord, param purushan = Suprema Lord, upaiti = attains, divyam = in a superior way.


Ramanuja’s Commentary Whosoever has there mind situated in equanimity, made steady and firm by daily practicing devotional mediation unto the Supreme Lord. At the time of death is able to direct the life force through the Sushanna channel and fix it at the ajna cakra betwwen the eyebrows and focuses upon the Supreme Lord Krishna intently without deviation or diversion by the power of their meditation they achieve communion with the Supreme Lord Himself and attain His association in the eternal spiritual worlds. The next verse will describe the mode of meditation most suitable for the aspirant of moksa or liberation from material bondage.

..slokam 8-11..upanishad  yennum pasuvidam,arjunan yenkira kannu kuttikku geethai yennum paal tharuhiraan..He is the real kaamadenu.avanaiyey theruvaan kettaal..aadhanoor sthalam..kamadenu davameruntha edam..aandu allakkum iyan..kidantha thiru kolam..marakkaalum ezluthaaniyum vaithu erukiraan..sri devi boo devi kaamadenu vum thiruvadi aruhil..bruhu munivarum agnidevanum sevai saathikiraarkall..thirumangai aalwaarum garba grahathil sevai..udsavar is renga nathan..kaivalyaarthi uchanthalaiyil prananai vaithu dyaanam pannanum..kamadenu pola kettathai tharukiraan..iswaryamum, kaivalyamum..avanaiyumey kooda..

yad aksharam veda-vido vadanti
vishanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padam sangrahena pravaksye

“Persons who are learned in the Vedas, who tell the indestructible nature, will be attained by cutting off desires. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain kaivalyam

..Veda vido = those who have learned Vedas well, yad vadanthi = tell that, aksharam = indestructible..Vita raga = those who have cut off or removed [worldly] desires. Yata = with such efforts, yad vishanti = attain those [positions]… Icchanti = desiring [ to get kaivalyam], brahmacharyam = celibacy, charanti = practicing.Tat te padam = that high position to you, sangrahena = precisely, pravaksye = will be told [by Sri Krishna to Arjuna]…


Ramanuja’s Commentary  




Now Lord Krishna explains the other padam or state which is for those aspirants who wish for atma-tattva or realisation of the soul and the secure and permanent destination of moksa or liberation from material existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not material. It is that which the ascetics of the worlds attempt to gain access to. It is that ardent longing for which men strictly follow the vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally proceeds to achieve the goal of their endeavours. Padyate is non- different from gamyate meaning that which is followed being the method adopted by the mind. The purport is that Lord Krishna is giving a brief description of the methodology by which an aspirant for atma-tattva and moksa must meditate on Him to achieve the ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of aksaram or imperishable is described in the Brihadaranya Upanisad V.VIII.VIII-XI.


..slokam 8-12..aadhanoorum kaaveri kollidam naduvil..soorya pushkaranni..prannava vimaanam..bargavi or kamala vasinihead of cow and body of woman..kamadenu.indran thozluthu meendathai petraan..periya thirumadal oru paasuram mangalaasaasanam..

sarva-dvarani samyamya
mano hridi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam

“The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.”

..Sarva = all, dvaram = holes, samyamya = plugged, mano = mind, hridi = [ the Lord ] in the heart, nirudhya = well established or focussed..Atmana = one’s own [self], pranam = prana [life air], murdhanyadhaya = via the principal nerve called sushumna nadi ..Yoga dharanam = [in Bhakti yoga] remembering the Lord, asthitho = one should remain..

Ramanuja’s Commentary  




Lord Krishna uses the words sarva-dvarani samyamya means controlling the passages which enter into the body. This denotes withdrawing the senses from external cognition or restricting the senses from their normal outgoing tendencies. The words hrdi-nirudhya means locking the mind in the heart. It denotes directing devotional feelings from the mind to the atma or soul in the heart and offering them to the aksaram or imperishable Supreme Lord enthroned there. The words yoga-dharanam or performing the science of the individual consciousness attaining communion with the ultimate consciousness in unwavering meditation. This denotes concerted concentration in perfectly meditating upon the Supreme Lord with complete attention.




.slokam 8-13..pranavakara vimanathin nizlalil erunthu geethai expand aahi  vedam..kannum kaathum om yenbathai anubavikka petrom..ahaaram,uhaaram mahaaram moontraiyum therinthu naam avanin adimai avanukku yentru erukkanum yenbathai therinthu kollanum..

om ity ekaksharam brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

“By continuous meditating on Me in the single syllable Om, he who is on his journey leaving body, reaches supreme position”
..Brahma = Brahmam, om = pranavam, ity ek akshara = single syllable, vyaharan = chanting..Om indicates Brahmam, that is the Lord Sriman Narayana. Since Om denotes Him, it is called vasakam. Mam = Me [ Sri Krishna, denoted by the syllable Om], anusmaran = meditating..Ya prayati = he, who starts the journey [ just before casting off this body in the death bed], deham = body, tyajan = casting off, sa yati = he attains, paramam = supreme, gatim = path or position..


Ramanuja’s Commentary  




Systematically vibrating the singular syllable OM vibrated as A-U-M. It is the personal sign, symbol and sound of the aksaram or imperishable. OM is the indicator and Lord Krishna is the indicated Who is to be to be profoundly and humbly meditated upon. Whomsoever departs from this life at the moment of death fixing the prana or life force in the crown of their head in the manner so indicated goes to the exalted, eternal spiritual worlds. The words paramam gatim mean the supreme destination from where there is no return granting moksa or liberation and includes atma tattva or realisation of the soul which is in essence comparable to the Supreme Lord and contra distinguished from matter and everything material. More evidence of this will be given later in this chapter in verses 20 and 21. So the method of meditation for those who are atharthi or seekers of fortune and for those who are jijnansur or those aspiring realisation of the soul has been duly given being similar. Next the method of divine meditation suited for the jnani or the aspirant for the Supreme Lord and the nature of their goal will be revealed.




..slokam 8-14..mandangudi.aadanoor,pullam bootham gudi, kumbakonum pakkam..thondar adi podi avathara sthalam.vanamalai amsam..திருமாலை அறியாதார் திருமாலை அறியாதார்..adutha moontru slokathaal bagavathlabarthi patri sollukiraan..evarkallukku  mattum easyyaha thannaiyey tharuhiraan..munnam vanthu vaari paruhi kollukiraan..

ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah

“For one who always remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service.”

Partha =Arjuna, ananya ceta =mind not involved in other matters. . Yo = such a person, mam = Me [Sri Krishna], smarathi = thinks.Nityasah = from the time one starts devotion, satatam = without interruption even for a second..Tasya =for such a devotee, aham = I [Sri Krishna] am, sulabha = easily [ available], nitya yuktasya = wants to be associated always, yogina = are such yogis..


Ramanuja’s Commentary The word nityasah or always means always since the aspirant consciously devoted themselves to Lord Krishna as the exclusive goal. The word satanam or continuously means at all times. The word smarati or remembering implies that the Supreme Lord has become the sole object of intense love and devotion so much so that the instant one is bereft from thought of Him, one’s very life feels it is in jeopardy. So one incessantly meditates upon Him. The words nitya-yuktasya yoginah is the enlightened one who yearns for eternal relationship with Lord Krishna. This is the jnani or knower and lover of god to whom the Supreme Lord is very easily accessible. What the jnani seeks for his goal is the Supreme Lord only and nothing else. This means that it is not the elevated state of consciousness of the Supreme Lord that the jijnansur seek or the state of unlimited fortune like the Supreme Lord that the arthathis or seekers of fortune desire. The goal of the jnani is to obtain eternal relationship with the Supreme Lord Krishna or any of His authorized avatars or incarnations and expansions as revealed specifically in the Vedic scriptures.

The Supreme Lord is sulabhah or easy to achieve. This means Lord Krishna is happily available and accessible to all those who are devoted to Him in love and further more He, Himself is unable to bear any separation from His devotees at any time. Therefore it is He who chooses to be associated with them and this is the confidential tattva or truth. By so doing the Supreme Lord Himself quickly carries to perfection by inspiration and intuition the very method that His votary is performing for attaining Him. The Supreme Lord Himself removes all obstacles which may hamper His chosen votary from swiftly progressing to Him simultaneously while generating an increase in His devotees love for Him to propel Him onwards. The Katha Upanisad II.XXIII beginning yam evaisha vrinute tena labhya states: The Supreme Lord is attainable by him alone whom He, Himself elects. This will be explained further in chapter X, verses X and XI but now the remaining verses in this chapter will be focused on showing that there is no return to samsara or the perpetual cycle of birth and death for the jnani who is the knower and lover of the Supreme Lord nor is there any return for the jijnansur who has achieved atma tattva or soul realisation; but there is a return to samsara for the arthathi or seeker of wealth for they have not qualified for moksa or liberation from material existence.







Geethaa Saaram 7-16 to 7-21.

May 13, 2008

slokam 7-16..aamaruvi appan sannithi..kovil,thirumalai perumal kovil pola renganaathar..govindarajar..devaadi rajar sannithikal moontrum vunndu ther azlunthooril..kambar pirantha edam. avarukku yentru kamba raamaayannam arangeriya thiru chitra koodam,aranganum sevai saathikiraarkall..

catur-vidha bhajante mam
janah sukritino ’rjuna
arto jijnasur artharthi
jnani ca bharatarsabha

“O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me—the distressed wanting to regain loss, the desirer of new wealth, the atman inquisitive, and he who is searching for knowledge of the Absolute.”..

..Chatur vidha = four types, jana = of people, sukritho = of good deeds, bhajante = surrender unto or pray, mam = Me [Sri Krishna].dushkruto pattri munbu sonnaan..ethil sukritho=blessed people patri sollukiraan.. naangu vahai ..

  1. Artha = regaining lost wealth.
  2. Artharti = need of new wealth.
  3. Jijnasu = to have atman anubhavam.
  4. Jnani = to associate with the Lord..

7-16..Ramanuja’s Commentary..Only humans who are sukritino meaning righteous and virtuous surrender to the Supreme Lord Krishna becoming exclusively devoted to Him. Such humans are of four classes distinguished by their different grades of virtue. In the order they are given each succeeding class is more superior to the preceding one due to being more elevated and exalted making it more meritorious. The four are:

artto are those impoverished and distressed after losing all wealth and power and desires to have the Supreme Lord recover it for them and re- instate it.


    atharthi are those who having never enjoyed power and fortune desire the Supreme Lord to give them the ability to acquire them.


    jijnasur are the seekers of self-realisation who are anxious to know the atma or soul in its state separate from matter for the benefit of escaping transmigration the cycle of birth and death and pray to the Supreme Lord for the benediction to discover this.


    jnani are the seekers of knowledge concerning the Supreme Lord who realise that the atma is essentially characterised by its being an eternal ingredient of the Supreme Lord residing within all embodied beings. Such a one considers the Supreme Lord as their goal of life and attainment of Him the fulfilment of all ambitions.


    ..slokam7-17..thirumangai aalwar sannithi..garudar sannithi ethiril ellai..atharkku pathil aalwaar sannithi..narasimhar mel kaadal konndu naayahi baavathil paadukiraar..entrum aalwaarukku naatchiyaar kolathudan udsavam nadakirathu..thoothu vidukiraar aaru kaal vanndukallai..raman aalinganam petra seethaa thoothan pola vanndukkum kittum yenkiraall parakala naayahi..

    tesam jnani nitya-yukta
    eka-bhaktir visisyate
    priyo hi jnanino ’tyartham
    aham sa ca mama priyah

    “Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.”..

  2. ..

Geethaa Saaram 7-22 to 7-26.

May 13, 2008

,,slokam 7-22..singa vell kuntram..ugra sthambam.jwala narasimhar sannithi pakkam…narasimhar avathaaram yenbar..garudanukku meenndum kaattiya edam yenbaar..garudaachalam yentra peyar unndu..Aho veeryam aho souryam aho baahu parakramah:
Naarasimham param deivam ahobilam ahobalam.
Aho balam = what a power!! When the Lord grabbed Hiranyakasipu and laid him on His lap, all Devas exclaimed Bahobalam! ahobalam!! Bilam means large cave. Either He opened the mouth which resembled a bilam or this place is situated amidst so many caves, and so it is Ahobilam.In Tamil, aal = man, ari = lion, so Alari = means Sri Narasimha..naam poo thoovi thozluvathu pola singam yaanaiyin thanthangallai thoovi thozlum edam..avan nammai avanidam serkka  mudalil kettathai thara deivam padaithu..atharkkul andaratmavaha erukiraan..pirahu pakkuvam adaiya vaikiraan thanaiyey kettu pera..

sa taya shraddhaya yuktas
tasyaradhanam ihate
labhate ca tatah kaman
mayaiva vihitan hi tan

“Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.”

Sa taya shraddhaya = such devotees sincerely, tasya aradhanam = by such devotion or worship, ihate = desires [to please them], labhate = gain [ the desired objectives].  Mayaiva = only by Me [Sri Krishna], vihitan = granted, kaman = desires..


7-22..Ramanuja’s Commentary 




Whosoever then worships the demigods with unflinching faith which was bequeathed by the Supreme Lord and constitute a portion of His body, will certainly obtain their cherished desires; but such desires were sanctioned and granted by the authority of the Supreme Lord. When a votary of the demigods is engaged in ingratiating themselves into their good graces they are oblivious to the reality that the demigods comprise the Supreme Lord’s body and that worship offered to them is actually in fact offerings rendered to Him. But even though such worship is not directed towards Himself, the Supreme Lord accepts such offerings as if they were to Him and therefore grants the desires so longed for by the votary.



.slokam 7-23..malola is playing with Him here..alli maadar pulhi nintra aayiram tholl udaiyaan..NARASIMHAVAPU-SRIMAAN..pola..azlahiyaan thaaney ari vuruvam thaaney..udsavar is alwyas with jeeyar in his sanchaaram..avanaidam viudaatha bakthi mattum kettu prahaladan petraan..

antavat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api

“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.”

..Deva yaja yanti = those who worship other gods reach, devan = those gods [only], mad -bhakta = My [Sri Krishna’s] devotees, yanti = reach mam api = only Me [Sri Krishna]. ..

7-23..Ramanuja’s Commentary 




The rewards which the unintelligent seek who worship the lesser demigods such as Indra the celestial chief or Surya the sun god are trivial and temporary. It might be asked why? It is because the votaries of those demigods end up at the planets where such demigods reside. The celestial realm of Indra is certainly opulent with all facility to experience heavenly delights and such a votary upon arriving is able to enjoy to their hearts content; but when Indra and the other demigods span of life has ended, they too must transmigrate and be reborn again falling back down into the material existence and of course this applies to all their votaries as well.

As for the devotees of the Supreme Lord Krishna they all perform the same activities as votaries do to the demigods such as worship, offering hymns of praise, celebrating appearance festivals etc. But the distinct difference is that the devotees of Lord Krishna perform these activities solely for His pleasure without ever thinking of seeking any reward or benefit for what they do for Him. Happily offering all results and rewards to the Supreme Lord they have nothing but Him to be attached too, thus they attain Him in His spiritual abode, which is eternal and from where there is no return to transmigration and rebirth.

In the next verse Lord Krishna will explain that the ignorant disregard His authorised avatars or incarnations as verified in the Vedic scriptures which descend from the spiritual worlds into the material worlds for the express purpose that all beings may have easy and regular access to Him in every age.

..slokam 7-24..

sthithE manasi susvasthE sarIrE sathi yO nara:

dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)

tathastham mriyamANam thu kAshtA paashaNa sannibham
aham smarAmi madh bhaktham nayAmi paramAm gathim (2)

This is Sri Varaha charama sloka. When our body, mind, intellect and vital organs are properly functioning and in our control, if we surrender at the Divine feet of Sri Varaha Perumal, then, when we are in our death bed, when we can not even remember His name nor our body and mind are in our control, Sri Varaha assures that He would remember and with a helping hand would take us to Moksham..varaha narasimhar sannithi..aruhil raamanujar sannithiyum erukirathu..thaayaarayum varaha narasimhar mookil sevikirom..strong theeth to carry Her and sharp teeth to kill hiranya kasubu..avan arivinaal kurai ellaathavan..naamo ariya mudiyaatha ignorence kooda erukirom yentru kooda theriyathavarkall..

avyaktam vyaktim apannam
manyante mam abuddhayah
param bhavam ajananto
mamavyayam anuttamam

“Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.”

..Avyaya = never diminishing [in His greatness], anutthamam = with no equal or greater, mama = My [Sri Krishna’s], param bhavam = very great quality, ajanantha = is not understood or unaware of..Avyaktham vyakthi apannam manyata = [they think] the Lord is born because of good deeds in the past [by Him]. ..Abuddhaya = foolish people, mam manyante = consider Me [Sri Krishna]. They do not realize that Sri Krishna is born, not like us because of our past karma, but out of His own volly and determination [sankalpam]. ..

7-24..Ramanuja’s Commentary 

Lord Krishna’s supreme, infinite and exalted nature is that He is the adorable by all acts of worship He is to be adored. Lord Krishna is the God of the gods, the Supreme Lord of all, whose essence and attributes are inexpressible by speech and unfathomable by thought. Although Lord Krishna appears as the son of King Vasudeva and is actuated by activities of affection to family members and compassion for all beings in order to be accessible to all, He never relinquishes His transcendental divine nature always maintaining His eternal spiritual presence. Foolish people oblivious to this reality look upon Him as any other son born in royalty to a king, awarded such position by the destiny of karma or reaction to past actions brought into patency from an antecedent state of latency. Such living entities do not seek the Supreme Lord as their shelter neither do they worship Him by their actions. The reason why this is so for them is explained in the next verse.

..slokam 7-25..yengum ullan yentra mahanai kaaynthu..angu appozluthey thontriya singa piraan..chenchu lakshmi thaayaar sannithiyum vunndu..chenchu=hunter..garuda sevai udsavathil kasaisil nall engey..Divya names from 200 to 210 [ Eleven names] are dedicated to Sri Narasimha [amruthyu, sarvabruthu, simha, sandhatha, sandhiman, sthira, aja, dhurmarshana, sastha, visrudhatma and surariha]. Aja means unborn. But we have been hearing that He has taken many Avatars..out of compassion to us..near this sannithi is gaja kundam..which gets water from bhavanasini nathi..

naham prakasah sarvasya
mudho ’yam nabhijanati
loko mam ajam avyayam

“I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.”

..Sarvasya = for everyone, naham = I [Sri Krishna] am not, prakasa = exposing [Himself..Loko = in this world, mudhoyam = fools, nabhijanath = do not understand, ajam = [the Lord is] unborn, avyayam = [and] indiminishable [in greatness].

7-25..Ramanuja’s Commentary 




Lord Krishna supreme nature is not easily perceptible to everyone because even though He appears like an extraordinary human to mortals embedded in samsara the endless cycle of birth and death which conditioned living entities are accustomed too, the reality is Lord Krishna possesses an immortal spiritual body that is immutable and eternal. Just because He appears anthropomorphic the people of the world do not comprehend that His avatars or incarnation are orchestrated in a numerous and regulated manner with the express purpose to always be accessible to all. Albeit that Lord Krishna’s lilas or phenomenal pastimes eclipse the pastimes of anything heretofore witnessed as well as anything yet to be manifested. This includes anything ever seen by the powerful forces of nature who are merely His represented servants such as Vayu the demigod in charge of wind and Indra the demigod in charge of rain, thunder and lightning. Lord Krishna’s lustrous glory dims the light of the sun from the sungod Surya and darkens the glow of the fire of the firegod Agni; but the ignorant masses in this world do not recognise Him because He appears in a humanlike form although He is eternal and never subject to birth and death.



..slokam 7-26..karanja narasimhan He appears as Rama for Hanuman in kadiha chalam..karanja=punga or karunkali maram..He is here with bow and crown..He is ananthan-bootha bavya bhavath prabhu..Sri Narasimha appeared in Krutha yug, while Sri Rama avatara was in Thretha yug, thoudsands of years later. Hanuman was associated with Sti Rama. But He gave Darshan to Hanuman..

vedaham samatitani
vartamanani carjuna
bhavisyani ca bhutani
mam tu veda na kascana

“O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”

..Aham = I [Sri Krishna], vedam = know, samatitani = past times, vartamanani = present times, bhavisyani = future times..Mam = [but] I [ Sri Krishna], veda = am understood by, na kascana= no body.

7-26..Ramanuja’s Commentary 




Lord Krishna reveals that He knows the destiny of all living beings and this includes their past existence, their present existence and there future existence. This confirms His omniscient and magnanimous nature that all movable and immovable sentient beings throughout creation are continuously objects of His loving concern in the past, present and future; yet who discerns Him as Vasudeva the cause of all causes, the Supreme Lord incarnate, always ready to give swift refuge and protection from all calamities and difficulties to one who may seek or call out for Him. Thus such a spiritually mature and evolved, enlightened sage is very rare and the reason why Lord Krishna gives next.





Geethaa Saaram 8-5 to 8-9

May 13, 2008

slokam 8-5..anthima smaranam paththi sollukiraan..nathan kovil-nandhi pura vinnaharam kovil..senbagavalli thaayaar sannithi..sri naathan perumaall..kizlakku nokki thavam erunthaall.. He appeared facing west..eruntha thitu kolam.. edathu thiru kai aavahana mudra..welcoming us..prayoga chakram..avanai pattri chinthithu eruthaal, avanai pola-mad bhaavam-aahirom..avanathu aauspicious gunnangallai adaikirom..

anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah

“And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.”

Anta kale = in the last moments, mam eva = I [Sri Krishna] alone, smaran = to be thought of, kalevaram = body, muktva = departed by soul. Sa = he [ person who dies, thinking of Him], mad bhavam = My [Sri Krishna’s] status, yati = attains. Atra = in this [conclusion or concept] , samsaya = doubts, nasti = never…


8-5..Ramanuja’s Commentary The process of meditating on Lord Krishna at the time of death is also well known to the three stages of aspirants mentioned previously being arthis, jijnasur and jnanis. One who when their life cycle has the Supreme Lord in their constant remembrance at the moment of departing their body attains the Supreme Lord. The word mad bhavam means like unto the Supreme Lord’s nature. Whatever nature of the Supreme Lord is vividly envisioned in one’s mind at the moment of death that nature one becomes without fail. Examples are like the history of Jada Bharata and others who were reborn in animal forms. He was attached to a deer he had raised after seeing its mother killed by a tiger and at the exact moment of death looking at this deer he was concerned about its future welfare and hence in his next life he was born as a deer due to this last impression of consciousness. This is because the prominence position of such thoughts and images in one’s consciousness automatically direct and transport one to that which one envisions. That reality that whatever ideas and images that are present in one’s mind in the very last thought before death is what one absolutely becomes in their next life is further elucidated in the next verse.
.slokam 8-6..naathan urai kovil..srinivasan eruntha thiru kolam.. unique here..udsavar jaganaathan.. ready with panchaayudams for our protection..nandiyum garba grahathil..saabam pokka davam erukiraar..vyaasar sona ‘Satyam satyam punassatyam udhrudya nijamuchyate
Vedassastram param nasti na daivam kesavat param’
entha vaarthaiyai nambaamal refute panni vantha saabam pokka ..there are five vinnaharams..thiru vinnaharam-oppiliappan kovil. Kazhicheer Srirama Vinnagaram [Sirgazhi] and Nandipura vinnagaram, plus Arimeya vinnagaram and Parameswara vinnagaram. .jadabaradar erakkum pothu maanai ninainthu maanaaha piranthaar..We also, if we think of the Lord at the time of death, we will neither be integrated with Him, nor we will become another Lord like Him; but we will get a status like His. Yam yam = which, which, samaran bhavam = thoughts we have, ante = in the last moments, tyajati = departs, kalevaram = body, tam tam = that, that, evaiti = attains the same, sada = always, tad bhava = with same thoughts, bhavaita = attains similar status.

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

“Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.”

8-6..Ramanuja’s Commentary Whatever image prominently floats in one’s thoughts at the moment of death and one leaves one’s physical body with that final thought one will become in their very next life. This is what Lord Krishna is stating in this verse. Their final thought will become form. One’s final thought will naturally be what was constantly reflected upon and mediated on during their span of life based upon one’s association and daily habits..
.slokam 8-7..nathan kovil is under vaanamamalai mutt..sri sambathaathaal kaakaasuran pillaithaan..piraattithaayai nambi thaan erukirom..avanai eppothum ninainthu konndu erukkanum..avanai ninainthu konndu arjunanai yutham seyya sollukiraan..we have to do our karma-without detachment- to overcome the pull of the powerful forces and concentrate on Him..

tasmat sarveshu kaleshu
mam anusmara yudhya ca
mayy arpita-mano-buddhir
mam evaishyasy asamsayah

“Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.”

Tasmat = therefore [from the sayings in slokas 5 and 6], sarveshu kaleshu = at all times, mam = Me [Sri Krishna], anusmara = think of, yudhya ca = and fight..Mayy = in Me [Sri Krishna], arpita = dedicate, mano = mind , buddhi = wisdom or resolute, mam evaishyasi = attain My [ Sri Krishna’s] staus or level, asamsaya = without any doubt [no doubt].

8-7..Ramanuja’s Commentary In as much as the last flash of consciousness of a dying person determines a persons destination and specification in their very next birth. This flash will naturally be that which one pondered and contemplated and became accustomed and habituated to performing as a daily practice. Therefore it is imperative that if one desires to achieve the ultimate goal of human existence they shall learn about the Supreme Lord Krishna and becoming attached to Him unceasingly meditate upon Him until the very moment of departure from this material existence at the moment of death. Lord Krishna also advises with the words anusmara yudhya meaning fight while remembering Him. This was applicable to Arjuna who was a ksatriya or warrior from the royal line and it is his duty to protect righteousness. But it also applies to everyone to perform their prescribed duties according to the injunctions enjoined in the Vedic scriptures. This includes ones daily duties and sometimes special occasional duties as ordained by varnasrama or one’s position and rank within society. Thus while performing ones specific duties daily adhering and following the ordinances of the Vedic scriptures one should meditate upon the Supreme Lord with every action one performs. In this way one will be constantly thinking of Him and perpetually He will be infused in ones consciousness. This is the most perfect and expedient way to succeed in keeping the mind and will fixed upon Lord Krishna and thus naturally at the moment of death one who has meditated throughout their life on Him will of course easily be remembering Him at the final moment of departure from the physical body and will immediately transcend to join Him in the eternal spiritual worlds according to their wish. There is no doubt about this whatsoever.Lord Krishna having explained in general for everyone that the achievement of a particular form and destination in the next life is determined by the very last thought in this life, He will elucidate the different modes of meditative devotion appropriate for each class and compatible with the goal they cherish to attain. First He will describe in the next verse the type of meditation practised by the artharthis or those seeking wealth and fortune as well as the type final thought adopted by them consistent with the mode of meditation they use…slokam 8-8..pullam boothan kudi..jadayuvukku motsham kodutha edam..yarrukkum motsham tharubavan avan oruvaney..ahobila mutt nirvaaham..garbagrahathil sayanitha kolathil raman..lakshmanar,anjeyneyar jadayuvum vullaarkall..boomaa deviyum thiruvadi aruhil..pottraamaraiyall sanithiyum vunndu..bootham=body..jadayuvin vudalai cremate panninathai kurikirathu.jadayu pushkarani..draupadi surann adainthu pudavai petrallkunti parishitai kappaattinall..pandavasa rajyam petraarkall..ketathai koduthu aruhil kootti selkiraan.avanaiyey kettu avanukku kainkaryam pannanum..bakthi muthirntha nilaiyil ethai adaikirom..

cetasa nanya-gamina
paramam purusham divyam
yati parthanucintayan

“He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me.”

Partha = Arjuna, anuchintayan = [ at the time of death] thinking [ of Sri Krishna], paramam = Supreme, purusham = Lord, divyam = grace, yati = reaches..Cetasa = by mind, na = not, anya gamina = going other places, abhyasa = by constant practice, yoga = yoga, yuktena = together..Abhyasa means repeated practice..Yoga here denotes Bhakti yoga..

Ramanuja’s Commentary By the daily practice of regulated meditation the mind becomes fixed and does not wander or meander away from the point of focused attention. With the mind so habituated and properly trained in meditation, the Supreme Lord Krishna is to be fixed in one’s mind as the final thought at the time of death up to and including the last moment. So thinking of the Supreme Lord at such a crucial moment as death is the pivotal point in human existence for one can thus attain Him in the spiritual worlds. This will be explained in more detail in the next two verses.It should be clearly understood that by thought alone one achieves whatever one desires, whether it is the Supreme Lord or dominion over the worlds or great fortune, etc. Whereas Jada Bharata left the human species and became an animal due to reflecting upon the welfare of a deer; a person by the power of their meditation will be born with qualities comparable to the Supreme Lord by meditating upon Him at the moment of death. The word abhyasa is the habituating and training of the mind to meditate upon the focused object of attention in a regulated manner. Whereas yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is a mode of meditation with fixed procedures and fixed times everyday abhyasa is a mode of meditation beyond the times one’s set aside for regular daily and special occasions; abhyasa mode of meditation is more of a continuous phenomena in all activities of life.slokam 8-9..val vil raaman sannithi..udsavar with four arms ..changu chakarathudan..thirumangai alwar saw moolavar and could not identify him and udsavar sevai thanthu 10 padal petraar..kambarumval vil raman yenkiraar..adutha moontru slokathaal aiswaryarathikallai pattri sollukiraan..

kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat

“One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable. He is luminous like the sun, and He is transcendental, beyond this material nature.”

Kavim = knower of all things or sarvagna, puranam = very ancient, anusasitaram = commander of all, anor = more minute than, aniyamsa = minutest [ the Lord resides in atman, minutest], yah = whoever, anusmared = remembers continuously [with these qualities mentioned]. These last two words are to be linked with this and tenth sloka. Sarvasya = for each and everything, dhata = creator, acintya = unimaginable, rupam = image, aditya varnam = brightness like [thousands of] sun, tamas = moola prakruti, parastat = beyond. kavi means prantha darshi, one who understands all deeply and beyond..Puranam means ancient; but He appears afresh everytime we look at Him.அப்போதைக்கப்போது ஆராவமுதா..He is beyong this prakruti or aprakrutham..

Ramanuja’s Commentary.. Lord Krishna begins with the word kavim meaning omniscient. Sarvasya meaning of everything refers to He who is omniscient of everything. Puranam means primeval or beginningless. Anusitaram means the establisher of the rules of creation. Dhataram means the maintainer and sustainer of all. Acintya-rupam means possessing an inconceivable form means not conceivable by comparing it with anything in the material existence. Aditya-varnam means possessing a self luminous resplendent and glorious divine glow far beyond our limited material conceptions.

















Geethaa Saaram 7-27 to 7-30

May 3, 2008

..slokam 7-27..Prahalada Varadan SannithiAmrutha Valli Thaayaar..Kaadasham tharum Sem thaamarai Kannkall..He knows all and none knows Him..

dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa

“O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.”

..Iccha = likes, dvesha = dislikes. Both are associated with this prakruti or Universe… Samutthena = combination [ of likes and dislikes], dvandvamohena = [results] in twin feelings [ like profit and loss, happiness and sorrow, victory and defeat, etc.]. These twins are encountered by us.Every birth is attached with all the papa and punya earned in the previous births. This is called vasanai [वासना]. When an atman takes a body and is born, this vasana creates a breeze jata and all gyana is hidden. Sarva bhutani = all living beings, sarge = while born, sammoham = great illusion, yanti = get. So, likes and dislikes produce twins..Sri Narasimha has a different twin of compassion and anger in His eyes. While all are born with the illusion, Prahalada was an exception. He is called Sriman in the garbha [womb], as he listened to the preachings of Narada to his mother Kayathu.

7-27..Ramanuja’s Commentary  



By word sarge meaning at the onset of universal creation Lord Krishna is indicating that at the very start of incarnate existence all creatures are inveigled into the net of various dualities such as joy and grief, heat and cold, honour and dishonour which are generated by the desire for what is agreeable and the aversion to what is disagreeable. The purport is that whatever one has experienced in their myriad of past existences which includes all the loving exchanges and all the hateful exchanges are all transmitted into succeeding lives as tendencies and predilections at the time of the next birth. These same loving and hating influences arise and develop in the same manner as they were enacted in a previous life and ensnares an embodied being to follow the pattern. The embodied beings that are caught under the sway of this enchantment appear to be constituted of these very natures and feel foreign to the spiritual feeling and tendencies associated with the Supreme Lord such as the happiness experienced in closeness with Him and the misery experienced in separation from Him. But the nature of the enlightened one’s possessing spiritual wisdom is that they experience bliss only when in association with the Supreme Lord and feel grief only when bereft in separation from Him. Such an exalted being possessing this nature is rarely ever born into material existence.



..slokam 7-28..Paavana Narasimhan..paavanam=sacred.punithan yenkiraar Thirumangaiyaar..Chenchu Lakshmi thaayaar on His lap..chenchu=hunters..they are here to  huntour belongings so that we surrender to His feet…He ends asuras sothat more paavams are not accumilated by them..

yesham tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah

“Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.”..


7-28..Ramanuja’s Commentary  



Humans possessing virtue whose sins have dissolved away due to exclusively performing righteous actions in words, thoughts and deeds have effectively terminated sins stemming from an immemorial past due to the impulses of dualities in the form of attraction and aversion which obstructed them from being spiritually aware and God conscious. The termination of such sins by virtue of highly meritorious activities benefiting all creation is only acquired after many numerous lives. Determined by the various degrees in quality of merit derived from purely spiritual activities or spiritual activities mixed with philanthropic activities or philanthropic activities mixed with self interest activities, etc. humans are given the opportunity to take shelter of the Supreme Lord on different levels in varying degrees and sanctioned to be relieved from the beguiling bewitchment of maya or illusory impressions superimposed upon the mind. Then at that time they realising Lord Krishna’s supreme position they make a firm resolve to worship Him exclusively seeking either:

aisvarya arthi or great fortune, opulence and power. Applies to the atharthi in verse 16. kaivaly-arthi or self-realisation over death. Applies to the jijnasur in verse 16 . moksa-arthi the Supreme Lord Himself as the only goal. Applies to the jnani in verse 16.

Enumeration and will now be giefly given regarding the qualifications which the above stated three categories of the Supreme Lords own votaries have to acquire along with requisite knowledge they have to cultivate and obtain.

..7-29..Bargava narasimhar sannithi..parasuramar is known as baragava..he came here to meditate onakshaya theertham..parasurama avatharam is aavesa avathaar..

mam asritya yatanti ye
te brahma tad viduh krtsnam
adhyatmam karma cakhilam

“Those seeking liberation from oldage and death, try to approach Me; they should know completely their objective, avoidables and activities .”

Ye =those [wanting], mokshaya =release from, jara = old age, marana = [and] death,asritya = approach, mam = Me [Sri Krishna], yatanti = take efforts. Te = such people [kaivalyaarthi], tad brahama = the objective they should attain, vidhu = should know, adhyatmam = avoidable, karma = activities, ca kilam = entirely, krtsna = and completely…

7-29..Ramanuja’s Commentary Deliverance from old age, disease and death signifies the disenchantment and disjunction from material desires and connections by achieving atma tattva or realisation of the soul and comprehending its distinctness from physicality replacing it with spiritual knowledge and connections. Those who seek and worship the Supreme Lord Krishna with this objective have to understand what brahman or the spiritual substratum pervading all existence which refers to the arttas or aspirants in verse 16. Have to know what adhyatmam or the individual souls which refers to the jijnasur or soul seekers in verse 16 and must know karma cakhilam or the different kinds of fruitive actions with their subsequent reactions this refers to the jnani or seeker of spiritual knowledge in verse 16.

..slokam ahobilam evan lions and elephants are devoties..chatra vata narasimhar..shaded-aal elai-narasimhar..haahaa and hoohoo paada aasaiyaha kettu konndu samharathukku appuram this last slokam if 7th chapter He tells us .pancha maha yagna- deva yagna, manushya yagna, pithru yagna, brahma yagna and bhootha yagna..sndya vandanam, darbanam .shraardam ellaam vidaamal pannanum..Prayana kale = during the [last] journey. For all the three types of devotees , when about to end their life in this world. Pi = even then. Mam = I [ Sri Krishna], te = they [ all the three types of devotees], vidu = should know..

sadhibhutadhidaivam mam
sadhiyajnam ca ye viduh
prayana-kale ’pi ca mam
te vidur yukta-cetasah

Seekers of Me, for material benefits, have to follow these adhi bhutha .. All have to understand the adi yagna; and in their last journey should know ..

The first line is for the Aiswaryaarti and the rest of the sloka is about the common feature for all the types of devotees. Mam = I [Sri Krishna], ye vidu = those who understand.  Aiswaryaarti should understand the Lord with adhi bhuta  and adi deivam .. Cetasu = mind, yukta = with this thought..

7-30..Ramanuja’s Commentary Here the words ye viduh meaning those who know repeats the plural pronoun ye in order to show that it does not apply to the votaries previously mentioned by ye in verse 29 because they are different. In this verse ye has an independent sense in as much as it is indicative of another class of aspirants.

The aisvarya-arthi or those seeking fortune who know the Supreme Lord Krishna as identified with adhibhuta or all embodied beings as well as knowing Him the presiding diety of all adhidauiva or the 330 million demigods are requisite and verse 29 has no allusion.

The knowledge of Lord Krishna as identified with adhi-yagna or propitiation in worship is knowledge which all three classes of aspirants have to acquire in general; because after Vedic initiation it is natural and obvious that the obligation to perform daily devotional duties as well as occasional special devotional duties falls upon all three classes equally. All three classes must also be able to remember Lord Krishna at the time of death. The quality of their remembrance being firmly fixed in their mind in accordance with the ideal which each class of aspirant considers to be the goal of their desires.

That the class of aspirants who strive for liberation from old age and death referred to in verse 29 also are included in striving to remember Lord Krishna at the time of death is indicated by the conjunctive particle ca meaning and, which denotes all of them. The conclusion to be accepted from the mood and meaning of verses 29 and 30 is that it is a requisite that the jnani who is mature in spiritual wisdom will have his own cherished goal compatible with the goal of attaining the Supreme Lord Krishna and to know Him to be the presiding deity identified with adhi- yagna or the ultimate goal of all worship and propitiation. Then it is natural that one who constantly meditated upon Him in life will certainly have divine remembrance of Him at the time of death.

..Shravanam keerthanam Vishno smaranam pada sevanam
archanam vandanam dasyam sakhyam atma nivedanam
This is a sloka from Srimad Bhagavatham. Prahalada describes the nine methods by which one can worship the Lord, to his father. Shravanam = listening to His names and histories, keerthanam = singing His names, smaranam = continuously meditating, pada sevanam = worshiping His feet, archanam = performing pooja with fresh flowers, vandanam = prostrating to Him, dasyam = serving Him, sakhyam = developing friendliness wth Him and atma nivedanam = realizing our atman as His property..6th jeeyar of Ahobilam is still in the cave..yogananda narasimhar sannithi..




Geethaa Saaram 8-1 to 8-4.

May 3, 2008

eethaartha sangraham….ai´svary¯aks.aray¯ath¯atmya bhagavaccaran.¯arthin¯am
 vedyop¯adeyabh¯av¯an¯am as.t.ame bheda ucyate 12

Bheda ucyate =The differences in the Eighth Chapter are told. That is the differences among the three types of devotees. Aisvarya = those seeking wealth or worldly pleasures, akshara = everlasting or never destructible [atman] [ different from worldly matters including our body], yatatmya = real and true meaning of this [atman]; that is those kaivalyarti who want to enjoy only atman and do not want to be reborn. Bhagavaccarana = [differing from the earlier two types] The Lord’s feet, arthi = seekers [of those divine feet]. Vedya = things or objectives they should know, upadeya = means to realize those objectives

…Thiruvallor,Adhanoor, Pullam boothamgudi and Ahobilam are the Divya Desams- under the care of Ahobila Madam the lower Prahalada Varadan kovil Adi Sann Sadagoba jeeyar-onnaam Swaami is also gracing us..1378-1458..last year over 500,000 devoties came to Ahobilam–ten fold increase during one year..45 th jeeyar.Namm Azlwaar calls Him as Yen Singa Piraan..narasimhavapu,srimaan,kesava purushotama is the sequence of Namaavalli in Sahasranama..

..slokam 8-1..Thiruvelliyankudi shedram..This was called Brahma Puram in Kruda yugam..Parasara Puram in Theretha Yugam,Indra Puram in Dwabara Yugam..Bhargava Puram in Kali Yugam..Rama in reclining posture..Sthala vrusham is sevvaazlai maram..Pushpakala  vimanam..Maragatha valli Thaayar..Kola velli Raman..sukrachaarayaar regained his lost eye the name thiru vellian kudi..velli=sukran..netra deebam here near perumaal eppthum erukirathu..In these 1st and 2nd slokams Arjunan is asking the pracice of the three types of people..

arjuna uvaca
kim tad brahma kim adhyatmam
kim karma purushottama
adhibhutam ca kim proktam
adhidaivam kim ucyate

Kim tad brahma = which is brahmam?, kimadyatma = which is adyatma? Kimkarma = which is karma?, Purushottama = Sri Krishna, [to be followed by kaivalyarti type of devotees]. Adibhuta kim= which is atibhutha? Adideivamkim = which is adi deivam?..

8-1..Ramanuja’s Commentary  

In the seventh chapter Lord Krishna discoursed on the nature of Parabrahma the Supreme Being, Vasudeva the Supreme cause of all causes, the object of worship being: 1) The spiritual sovereignty of all living entities, sentient and the insentient. 2) The source and cause of all there is. 3) The support and preservation of everything 4) The ultimate reference of all language used as an expression of ideas which normally relate either to the Supreme Lord’s rupa which is His form, or His guna which are His qualities. The ultimate reference being the Supreme Lord Himself of whom all beings in existence are His transcendental rupa and all things existing arise from His transcendental gunas. 5) Isvara Parama or the Supreme Controller 6) The most exalted and glorious by the possession of omniscience, omnipresence, and omnipotence, and by the possession of all power, all beauty, all knowledge, all opulence, all fame and all renunciation.

Then Lord Krishna went on to explain the reasons why His supreme indomitable nature is concealed and inscrutable for normal human beings due to their committing iniquitous deeds in past lives from time immemorial and also being addicted to gratification of desires with the delights which the physical body and five senses stimulate while being covered with varying degrees of the triple qualities of sattva or goodness, rajas or passion and tamas or ignorance.

Lord Krishna then revealed by what means this illusionary delusion can be removed by an embodied being who develops firm faith in the Supreme Lord and surrenders to Him, due to the grace of the spiritual master in Vedically authorised disciplic succession. This faith and resignation to the Supreme Lord manifests in following the instructions of the spiritual master and results in the performance of highly meritorious activities. Lord Krishna also showed how the differences in merit produces differences in results for different aspirants being the atharthis or seekers of fortune, the jijnansur or aspirants for realisation of the soul and jnani’s or seekers of the Supreme Lord. It was also shown how out of all these aspirants the jnani was the most exalted. The eminence of the jnani’s was derived from their constant devotion and unwavering love for the Supreme Lord exclusively, thus they became an object of the Supreme Lord who loves to reciprocate, warmest affection; but such a devotee of the Supreme Lord is rarely seen and very difficult to find. In conclusion Lord Krishna mentioned several requisites of knowledge which the three classes being atharthi’s, jijnansur’s and jnani’s have to be knowledgeable of and act in accordance to in order to realise the individual goals of future felicity which each class aspires for. Arjina continues asking questions in the next verse as well.





slokam 8-2.adhiyajnah katham ko ’tra
dehe ’smin madhusudana
prayana-kale ca katham
jneyo ’si niyatatmabhih

Adi yagna = which is called ati yagna? Atra = here, asmin = in this, dehe = body..Katham adi yagna = how it is called ati yagna?Prayana kale = in the last moments [of life’s journey], katam neyosi = how You [Sri Krishna] are to be worshiped?, niyatam atmaabhi = even by those who have controlled the mind and organs

8-2..Ramanuja’s Commentary .. What is the tad brahma or the supreme,spiritual substratum pervading all existence? What is adhiyatma or the soul within all embodied beings? What is karma or the equal reaction to any action? How is it possible to effect moksa or liberation from the cycle of birth and death by knowing these things and taking shelter of Bhagavan or the possessor of full knowledge, full power, full fame, full wealth, full beauty and full renunciation, who is the Supreme Lord Krishna? What is the adhibhuta referring to embodied beings and adhidaivas referring to the demigods which the atharthis or seekers of wealth must know? What also is indicated by the term adhiyagna which all three classes of aspirants have to be cognisant of beings atharthis, jijnasurs or those desiring soul realisation and jnani’s or those exclusively seeking the Supreme Lord and why is it specially characterised? Finally Arjuna wanted to know specifically in what way is the Supreme Lord Krishna to be realised by persons of controlled mind and senses at the time of death.

..slokam 8-3..uthsavar here in Thiruvelliyamkudi is Srungara Sundarar..Garudar here is unique with four arms..changu chakarathudan and with folded hands..mayan vendiya padi Perumal in wedding posture and gave changu and chakaram to garudan..




sri-bhagavan uvaca
aksharam brahma paramam
svabhavo ’dhyatmam ucyate
visargah karma-samjnitah

“The Supreme Personality of Godhead said: Indestrutible atman is the superior [objective]. Natural association with prakruti to be avoided. all living beiggs ar the result of [male-female] intercourse to be understood”

..Here the word brahma indicates atman in muktatma swaroopam and not Paramatma. Brahma = mukta atman, parama = superior, aksharam = never decaying nor destructible..Swabhavam = prakruti, adyatma = that which is associated with soul always,but the not soul itself..Svabhavam means the habit..Bhuta bhava = all living beings like human and animals, etc., udbhava kara = actions which enable such births, visarga = the intercourse between male and female, karma = as avoidable actions, samjina = understand..

8-3..Ramanuja’s Commentary    


What is designated in verse one as tad brahma or the supreme spiritual substratum pervading all existence is the aksaram paramam or the supreme indestructible atma or soul. Aksaram is that which is not subject to decay or imperishable and is the collective given by the ksetrajnanis or those knowledgeable of the field of action or the informers of uninformed matter and atma embodied beings. The Subala Upanisad II states avyakta the indiscernible compound of spirit and matter merges into the aksara the indivisible compound which descends into tamas or nescience. Parama aksaram is the superior indestructible atma nature which is completely disengaged from prakriti or the material substratum and not connected to even the aksaram which comprises embodied beings and combines both. The word svabhavo is also called adhyatma and indicates subtle material elements and its accompanying erratic tendencies. These subtle elements are what adheres to the atma in the descent of the supra subtle quintuple process from spirit to matter, the last being the fifth stage which becomes the seminal fluids referred to in the Panca-agni-vidva or five-fold sacrificial fires which are described in the Chandogya Upanisad:V.III-X which is essential and has to be known by all aspirants. Both aksara and adhyatma must be realised by the mumumkshus or emancipation seekers for moksa or liberation from material existence as aksara the immortal soul is that what is worthy of selection and adhyatma the embodied being incarcerated in matter is worthy of rejection. The sequence which manifests this descent into matter by the jiva or embodied being is called visargah and karma refers to that specific action which activates a corresponding reaction and determines the destination and manifestation of all creatures into embodied states whether human, animal, fish etc. The final action which actually causes manifestation into material existence is known as procreation between males and females of different species. The Vedic scriptures declare that in the fifth stage the male discharges the sacrificial water into the females sacrificial fire and a new embodied being is created. This act is known as karma. The knowledge of karma, aksara and adhyatma are all prerequisites of knowledge absolutely essential for those seeking moksa or liberation from the material existence. Otherwise one will be ignorant of what is worthy of rejection and what is worthy of attention and unable to properly interact accordingly. An example is following in verse 11 concerning brahmacarya or celibacy.








.slokam 8-4.Maragatha valli thaayaar sannithi..

adhibhutam ksaro bhavah
purushas cadhidaivatam
adhiyajno ’ham evatra
dehe deha-bhrtam vara

“O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajna [the Lord of sacrifice..

..Deham = body, bhrtam = possessing, vara = great [Arjuna, is praised as greatest among men..So, the common pleasure by all these aiswaryartis , is to see with eyes, listen with ears, and so on. All these sensual pleasures emanate from the five great elements- pancha maha bhuta– we have seen earlier [ space- sound, air – touch, fire – image, water – taste and earth – scent]. So these are called adi bhutam . Ksara = decaying or perishing, bhava = habit.. Purusha = equal to Brahma, possessor of all the worlds, adi daivatam = to be like that god [ Brahma..Adi yajnam = god to be worshiped by Yagna, aham eva = Me [Sri Krishna alone]. Atra dehe = all these [ other gods to whom everyone thinks he is doing the yagna] are mere bodies [ and the soul is Sri Krishna]…So the Lord is adiyajna. They[all gods] get these because they are His body and not on their own..

8-4..Ramanuja’s Commentary By the word adhibhutam or those things pertaining to physical objects sought after by aisvaryarthis or fortune seekers are those things of a perishable nature including the supra subtle principles of sound, sight, smell etc. which are latent in their elements of ether, fire, earth etc and develop therefrom into their support system being the senses. All these things must certainly be comprehended and contemplated by them.The word adhidaivatam refers to the purusha or the ultimate, original supreme being whose status is superior and elevated above the 330 million demigods and all other celestials and lesser divinities and gods as well. This is the Supreme Lord Krishna who is the possessor and enjoyer of all the supramundane enjoyments of rare and equisite delights of His transcendental senses of sound and sight etc as the ultimate recipient of all yagna or worship and propitiation, even more then that experienced in the heavenly planets by Indra and Brahma. The aivaryarthis or fortune seekers must meditate on the purusha as the Supreme Being and ultimate enjoyer of all the subtle transcendental delights and this is what is called knowing the adhidaivatam.The adhiyagna denotes the Supreme Lord Krishna, Himself. It is He as the indwelling monitor in all the demigods and other gods and all sentient beings and whose total aggregate of atmas or eternal souls constitute His transcendental, spiritual body and as such He receives first worship and propitiation from all yagnas. Thus as the adhiyagna he is the indwelling monitor established in the heart of all beings and He is the one whom the three classes of devotees have to realise and meditate upon as a maha yagna or great offering in all their nitya and namaitta or eternal and occasional acts of worship.