Geetha Saaram 9-15 to 9-19

.Slokam 9-15..Annan kovil.Thirumangai calls both Thirumala perumal and this perumal as Annan..He is all relatives to us father, mother etc..

jnana-yajnena capy anye
yajanto mam upasate
ekatvena prithaktvena
bahudha vishvato-mukham

“Others, who engage in addition, sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.”..

Anye api = some others..jnana yajnena ca = by gyana yagna also, yajanta = perform pooja [aradhana]. mere knowledge will never grant Moksham. Only Sri Govinda nama sankeerthanam would redeem us..Ekatvena = in unison..Bahuda = in many, prithaktvena = but in separate,vishvato mukham = appear in the entire Universe..Viswatomukham means everything is body to the Lord..

..Ramanuja’s Commentary .. The mahatmanas or those of great souls discuss, sing and reflect on the glories of Lord Krishna without abatement in what is called jnana yagnena or propitiation by knowledge. How is this to understand? By constant meditation of Him as the unity comprising the infinite variations of unlimited diversity displayed in creation as the form of the cosmos. The essence of understanding this phenomena is as follows. The Supreme Lord Krishna alone is the sum total of all having within His spiritual body the most fine and supra subtle state chit or the principles of consciousness and also that of achit or inconsciousness without names, forms and distinctness. By His indomitable will the Supreme Lord resolves to manifest from His spiritual body consciousness and inconsciousness into their relative material states having names, forms and distinctness. Thus the Supreme Lord Himself being the totality of all is perceived in His manifested cosmic form exhibiting the marvelous variegations of existence such as the heavenly demigods, humans, flora, fauna and aquatic as well as the stationary kingdoms. Contemplating the Supreme Lord as all inclusive they are worshipping Him. Therefore He is declared to be the universal form. ..slokam 9-16..Padmavathi thayar sannithi..Thiru maa magal came from indra loham and was fond of kumuda flowers..so she was called kumuda valli. she stipulated that Kaliyan should get pancha samskaram and perform thathiyaradanam for 1000 sri vaishnavas for one year daily..Sri naraiyor nambi became the acharya for Akwar.this pace is piranthaham for kumudavalli..in slokam 13 we saw sadya bakthi..in 14 and 15 sadana bakthi is explained..

aham kratur aham yajnah
svadhaham aham ausadham
mantro ’ham aham evajyam
aham agnir aham hutam

“But it is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering.”

He says He appears as all the various parts of a yagna. Though the list mentioned contains many, we should not forget that He, as One, appears in all. Aham = I, Sri Krishna, am, kratu = all the various yagnas performed to obtain swarga, etc., aham = I, Sri Krishna, am, yajna = activities like pancha maha yagna, one is expected to do daily [ brahma yagna, deva yagna, pithru yagna, manushya yagna and bhootha yagna], aham = I, Sri Krishna, am, svadha = offerings made to pithrus [deceased ancestors] for their welfare, aham = I, Sri Krishna, am, ausadam = havis or the sacred offerings made in sacred fire in yagna, aham = I, Sri Krishna, am, mantra = all the chanted mantras in an yagna, aham = I, Sri Krishna, am, eva = alone, ajyam = ghee offered in the sacred fire in yagna, aham = I, Sri Krishna, am, agni = the sacred fire itself, aham = I, Sri Krishna, am, hutam = the entire homa or yagna or yaga. In the yagna, He is the total yagna, the fire, ghee offered, the person performing, the mantras chanted, offered havis, and what not..

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Ramanuja’s Commentary . So in this verse Lord Krishna describes some of His qualities concerning Vedic rituals.He is Kratu or Vedic rituals like Jyotishtoma which awards Swarga the heavenly planetsHe is Yagna or the act of daily propitiation enjoined in the Vedic scripture.He is Sraddha the food oblations offered to the departed ancestors and presiding deitiesHe is ausadham the potency within the healing medicinal herb..He is the mantra or the sacred verses chanted at the performance of all Vedic rituals.He is ajam or the ghee which is clarified butter extracted exclusively from cows milk..He is the fire known as Ahavaniyas the sacrificial fire ignited from the consecrated fire…He is hutam denoting homan or the oblations offered into the fire and the ritual itself.   

 

 

 

 

 

 

..slokam 9-18.. aalinganam seythu konda edam aali naadu..in Thirunahari moolavar is Veda Raja Perumal.. uthsavar is Vayalali Manavalan..Poorna maharishi’s daughter is Amirtha Valli thayar..Panguni uthsavam 8th day wedding..antha kalyana kolathil thaan ,yella aabarannangallaiyum thiruda vanthaar kaliyan..vimanam in Thiruvali is kesar astha vimanam..kesari=lion..uthsavar is thiruvali naharalan.. alwar calls Him as sinthanaikku eniyavan..

gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam

“I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.”..

..Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. medicine and doctors could also be saranam..Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. medicine and doctor (beshajam and bishak) could also be saranams..Suhrt = all those who think well of one..Prabhava = originate, pralaya = merging, sthanam = place..Avyaya = never undergoing any change nor changing in quality or quantity, beejam = seed. Seed implies cause. That is the raw material, the maker and the implements…

.. Ramanuja’s Commentary 

Lord Krishna states that He embodies the following atributes in this verse: 1) gatih the ultimate goal of all existence. 2) bharta the support like a husband, the sustainer as gravitation sustains. 3) prabhuh the master, the sovereign, the ruler. 4) saksat the witness, the monitor of all thoughts and actions. 5) nivasah the abode where all things dwell. 6) saranam the refuge where all spiritual beings may resort to for guidance. 7) suhrt the dear most friend and well wisher. 8) prabhava pralaya sthanam the basis of creation and dissolution wherever it occurs. 9) nidhanam that from whence all things arise from and all things return to. 10) avyayam bijam the imperishable seed of all, the inextinguishable cause of everything..

..slokam 9-19..pancha narasimhar–representing pancha boothams..in Thiruvali Lakshmi Narasimhar for water..alwar was with his mother and He came and stole him..both of them were inlove and hence in their mad love they could have gone any where..

tapamy aham aham varsam
nigrhnamy utsrijami ca
amritam caiva mrityus ca
sad asac caham arjuna

“O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. All in all times, past, resent and future, are in Me.”

 

 

..He talks of rain here and aptly the Lord Sri Narasimha is representing water, in this Kshetram. Aham = I, Sri Krishna, tapamy = burn or produce heat.. Aham = I, Sri Krishna, nigranhamy = suck [ by evaporation] water from various sources like ocean or lakes, etc., by the Sun’s heat, utsrijami = and as cloud produce, varsam =rainAmrutham = life saving, ca = and, mrithyu = death. Here, amruth denotes various lifesaving devices and not the nectar obtained by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama mantra, anything which saves a life from departing a body.Arjuna = Arjuna, aham = I, Sri Krishna. am, sad = all those existing in the present, and asad = all those different from present; that is both past and future. So, all that are existing now are His body..By these Four slokas, the Lord exhausts everything we can perceive in this Universe and says that He, as One, is the Soul of all these and command them to do their jobs.. 

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Ramanuja’s Commentary  

The Supreme Lord Krishna explains some of His potencies that through the sun and fire He is tapami or causes heat and He withholds and releases rain. He is amrtam or immortality being by which the world exists. He is also mrtyus or death that by which this world becomes destroyed. Never in contradiction the Supreme Lord is sat or that existence which manifest in the present time and asat or that existence which is unmanifest in present time but which existed in the past and which may manifest in the future. Thus Lord Krishna exists in every reality as the sum of all things intelligent and unintelligent which compose His transcendental body. The mahatmanas or great, noble beings referred to in verse 13 are those who meditate on the Supreme Lord as the unity, manifesting itself in corporeal multiformity and variegatedness throughout creation in the macrocosmic sense. So in order to more fully understand the attributes of the Supreme Lord characterized by the mahatmanas and the method they commune with the Supreme Lord has been depicted. Next will be described the behavior of the ignorant who full of desires covet enjoyment.

 

 

 

 

 

 

 

 

..He talks of rain here and aptly the Lord Sri Narasimha is representing water, in this Kshetram. Aham = I, Sri Krishna, tapamy = burn or produce heat.. Aham = I, Sri Krishna, nigranhamy = suck [ by evaporation] water from various sources like ocean or lakes, etc., by the Sun’s heat, utsrijami = and as cloud produce, varsam =rainAmrutham = life saving, ca = and, mrithyu = death. Here, amruth denotes various lifesaving devices and not the nectar obtained by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama mantra, anything which saves a life from departing a body.Arjuna = Arjuna, aham = I, Sri Krishna. am, sad = all those existing in the present, and asad = all those different from present; that is both past and future. So, all that are existing now are His body..By these Four slokas, the Lord exhausts everything we can perceive in this Universe and says that He, as One, is the Soul of all these and command them to do their jobs.. 

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Ramanuja’s Commentary  

The Supreme Lord Krishna explains some of His potencies that through the sun and fire He is tapami or causes heat and He withholds and releases rain. He is amrtam or immortality being by which the world exists. He is also mrtyus or death that by which this world becomes destroyed. Never in contradiction the Supreme Lord is sat or that existence which manifest in the present time and asat or that existence which is unmanifest in present time but which existed in the past and which may manifest in the future. Thus Lord Krishna exists in every reality as the sum of all things intelligent and unintelligent which compose His transcendental body. The mahatmanas or great, noble beings referred to in verse 13 are those who meditate on the Supreme Lord as the unity, manifesting itself in corporeal multiformity and variegatedness throughout creation in the macrocosmic sense. So in order to more fully understand the attributes of the Supreme Lord characterized by the mahatmanas and the method they commune with the Supreme Lord has been depicted. Next will be described the behavior of the ignorant who full of desires covet enjoyment.