Geethaa Saaram 8-5 to 8-9

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…

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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..

abhyasa-yoga-yuktena
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.

 
 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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