Geethaa Saaram 7-27 to 7-30

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

iccha-dvesa-samutthena
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..

jaramaranamokshaya
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 7-30..in ahobilam evan lions and elephants are devoties..chatra vata narasimhar..shaded-aal elai-narasimhar..haahaa and hoohoo paada aasaiyaha kettu konndu samharathukku appuram erukiraan..in 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..

 

 

 

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