Geetha Saaram 9-20 to 9-24..

..slokam 9-20..

trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan

“Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.”

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

..slokam 9-21..Thiru devanaar thohai. moolavar Deiva nayahan.nintra thiru kolam merkku nokki…Thayar Deiva nayahi thayar..uthsavar Madava nayaha and thayar is Madava nayahi thayar.(kadal mahal natchiyaar).Shobana theertham.. shobana vimanam..dhava=leader.. madavan..Sridhara means carrying her in His  chest…te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam vishanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante“When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death..

..normally geetha slokas will have 32 letters anushtup chandas.. in 20 ,21 and 22 these have 44 letters.

Te =they(those who perform jyotish homa, etc.) tam =such, bhuktava = pleasure is experienced, visalam = vast, svarga loke = heavens. ..Ksine punye = all punya get reduced [as the pleasures of swarga lok are enjoyed and as time passes], martya lokam = the world of mortals or human beings, vishanti = return. ..’ksine‘ -reducing. It is not completely exhausted, but with a particular low level reached, they are reborn in this earth. Evam = thus, anuprapanna = following, trayi dharmam = three Vedas. labhante = attain, kama kama = desired places and desired pleasures. Are these permanent? Ghata aghatam = they go [to heaven to enjoy] and return [to suffer in this samsaram].

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Ramanuja’s Commentary .. The compound word trai-vidya denotes the lower spiritual sciences known as karma kanda or actions for fruitive rewards also enjoined in the three Vedas. Persons who perform worship for rewards are known as trai-vidya and are not devotees of the Supreme Lord as they have desires other than devotion to Lord Krishna or His authorised avatars or incarnations and expansions and so they revolve perpetually in samsara the endless cycle of birth and death. The devotees of Lord Krishna who understand Him as the goal to be known and the highest attainment are indeed the mahatmanas or great beings and as stated in verse 14 they inspiringly sing His glories and as stated in verse 15 they enthusiastically learn and enlighten each other about all aspects of His divine glory intensely focusing on Him exclusively in remembrance and meditation as their sole ambition in life and the acme of their ambition. To the contrary those votaries who are addicted to studying the three Vedas for fruitive rewards are known as trai- vidya and they desire Svargaloka the heavenly planets where there is no old age and disease and everyone may partake of Soma or the heavenly nectar after offering it to the demigods and lesser divinities, such votaries enjoy in full energy and bliss as prescribed in the Rig Veda, Sama Veda and Yajus Veda where the Atharva Veda was extracted. The ordinary sins which obstruct the passage of a jiva or embodied being from this world to Svargaloka are thus dissolved by the worship and adoration of Indra the heavenly chief and entering the heavenly spheres they reap their rewards of exquisite heavenly delights never realising that it is the Supreme Lord Krishna alone who sanctions those rewards and that Indra is merely His representative. Thus those of fruitive desires abandon themselves to the full pursuit of delectable pleasures fully accessible in the vast regions of Svargaloka. But after a long duration of time, once their accumulated merit has been exhausted and the time allotment for their heavenly sojourn has expired they again fall back into material existence of samsara.Thus those who hanker after material delights following the karma kanda sections of the Vedas, ignoring the superior spiritual knowledge found in the Vedas as well revolve up and down, back and forth obtaining lives of elevations and recessions. The word gatim denoting destination comes from the words gat – agatam meaning transitory states with no permanence this infers that the enjoyments of Swargaloka are of a trivial and temporary nature involving a revocation and termination. Whereas the mahatmanas hanker only for the Supreme Lord, giving themselves completely in bhakti or ardent loving devotion to Him and thus they assuredly achieve the eternal spiritual worlds never returning and attain the Supreme Lord Krishna who is immeasurable, inexpressible and inconceivable annada or bliss personified. Additional characteristics distinguishing the mahatmanas is given next.

..slokam 9-22..Thiru kavalam badi–Gobala Krishnan..Raja gobalan with cow, calf and pole in one and whip in another  hand..thada malar poyhai pushkarani.. nahathin nadukkam theerthaan..naham=elephant..ka=gardan or grove..valam=fertile..padi=place..as protector he will grant us ishta prabthi and anishta nivruthi..

ananyas cintayanto mam
ye janah paryupasate
tesham nityabhiyuktanam
yoga-ksemam vahamy aham

“But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.”

Aham = I, Sri Krishna, tesham = their, yoga – kshemam = yoga and kshemam, vahamy = do Ye jana = those devotees, those who think of Sri Krishna as all for them, ananya = not [desiring] anything else [other than the Lord], mam = Me [Sri Krishna], cintayanto = thinking, paryupasate = meditate on His auspicious qualities, on His Divine beauty, on the good things the Lord has done to them. Such people, nitya = always, abhiyuktanam = desiring to be with the Lord..When we enquire yoga kshemam of others, we should mean whether the unexpected Bhakti has been acquired and whether the acqired Bhakti is continued without any reduction..amuthinai kannda kannkal mattru ontrai kaanaathu pola..atchuvai perinum veynndathathu pola..gopies ullathil yentrum vuraibavan gopala krishnan..

..When we enquire yoga kshemam of others, we should mean whether the unexpected Bhakti has been acquired and whether the acqired Bhakti is continued without any reduction.

.. Ramanuja’s Commentary..The word ananyas meaning exclusivity refers to those who have excluded themselves from all other desires except the Supreme Lord Krishna who is their sole source of joy and only center of hope. Always meditating upon Him day and night in terms of his qualities and pastimes as well as what He may be doing and reflecting in relation to them. Deprivation of such meditation and reflections would be tantamount to cessation of their very lives, hence incessant remembrance of the Supreme Lord is wonderful for them in and of itself. The mahatmanas or great, noble beings of this description who devoutly contemplate the Supreme Lord in all His glory and splendour as the source of all glory and splendour throughout the cosmos all over creation and furthermore who contemplating Him thus intensely aspire for eternal communion and association with Him. Then the Supreme Lord Himself accomplishes that yoga or the attainment of the individuals consciousness in communion with the His ultimate consciouness. The word kseman means perpetually this denotes that it is eternal and indicates that there is no return back to the material existence for those so exclusively devoted

..slokam 9-23..svayambu vimanam in kavalam padi.. 11 divya desa perumals in thiru nangur came from various shedrams..dwaraha perumal eingey vathullaar..11 rudrarkallukaka..lord Srinivasa came to Thiruvella kulam..Thiruvida venthai -Nithya Kalyana perumal came to Thiru thevanar thohai..thirumangai speaks about dwraha natha in his paasurams on thiru kavalam padi..here He is with Rukmini and Sadya bama..

ye ’py anya-devata-bhakta
yajante shraddhayanvitah
te ’pi mam eva kaunteya
yajanty avidhi-purvakam

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.”

..This gyana that the Lord is the inner soul of all these gods is necessary to obtain greater benefits..Ye api = even these persons, who are different from those devotees, who think only Sri Krishna is all for them, anya devata bhakta = devotees of other gods, yajante = worship, shraddhayanvita = sincerely..Te api = even those persons, yajanty = worship, mam evam = only Me [Sri Krishna], avidhi poorvakam = without understanding the Vedas correctly.

Ramanuja’s Commentary   

 

 

Lord Krishna confirms that everyone who worships the demigods like Brahma or Shiva as prescribed in traividya or the karma kanda or fruitive reward sections of the Vedas; as well as worship of lesser divinities such as Indra and Surya and also worship of impersonal conceptions of god are all in reality propitiation to the Supreme Lord but offered in an unconscious, indirect way. For this reason as stated previously all the 330 million demigods comprise the body of the Supreme Lord Krishna and within the etheric heart of each He is residing as paramatma the Supreme Soul as also within all living entities. In every sense all the demigods find their highest good and noblest purpose by supplication to Him. The ignorant who worship the demigods and other lesser gods are totally oblivious to this eternal truth and are not performing worship of the demigods in the manner prescribed in the Vedic scriptures. The Taittiriya Upanisad III.II.II beginning chatur hotaro yatra sampadam gacchanti devaih states: By paramatma the four Vedic rituals known as hotri are fulfilled by the demigods. The Supreme Lord in His localised aspect is paramatma who makes the ritual successful. Thus it is clear that the benefits gained by ceremonial worship to any of the demigods is only by grace of the Supreme Lord. The four hotri rituals as prescribed in the karma kanda section of the Vedas such as Agnihotra or propitiation to the sacred fire by offering it oblations of ghee and grains everyday. Two of the other hotris given in the Taittriya Upanisad I.VI.VIII beginning ya evam vidvan are Purnamasa or penance for full moon and Darsa or penance for new moon. The followers of traividya cannot comprehend that all the rituals and worship that they offer to the demigods is in reality indirect worship to the Supreme Lord who has Brahma, Shiva, Indra, Surya and all the 330 million demigods as part of His transcendental body and that He is the actual object of their worship. Hence because they worshipped indirectly they are entitled to indirect recompense because it descends from the Supreme Lord back down through the demigods who taking their share bestow whatever mundane and transitory desire the ritual was performed for such as entry into the heavenly planets and because such a boon is not eternal when the allotted time fo enjoyment has expired they will be recycled back into samsara the perpetual cycle of birth and death again as mortals. It should be clearly understood that although the Vedic scriptures directly enjoin worship of the demigods they also explain that the demigods constitute the transcendental body of the Supreme Lord and that He is the spirit soul within each and every one of them as well and thus the spiritually intelligent mahatmanas or great souls easily understand that by worshipping the Supreme Lord all the demigods are automatically worshipped as well and thus with great love and devotion they exclusively worship the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures.

.slokam 9-24.uthsavar Raja gobalan..on His chest madavarai mangai ..Our worship also should be with that gyana or knowledge that the Lord is the antharatman in the god we are worshiping. Without this gyana, they are destined to get only what was prayed for..

aham hi sarva-yajnanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te

“I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.”

Aham hi = I [ Sri Krishna] am alone, sarva yajnanam = of all the yagnas’, bhokta = beneficiary, ca = and, prabhur eva = only giver of benefits in return. Tu = but, mam = My [ Sri Krishna’s], tattvena = true nature is, na abhijananti = not understood [ by them in this way]. Te = they, cyavanti = slip away [from not getting superior benefits and reach only inferior results]. The Lord, in this sloka, says that He represents everything in an yagna: the yajamana, actual performer, the holy fire, the god prayed for, the payasam, etc. He is the inner soul of all. Because of Him all have their capacity or power. He performs yagna; He is worshiped; and He is the giver of results..

Ramanuja’s Commentary  

 

 

Lord Krishna speaks the words prabhur eva ca meaning that He alone is the sole bestower of rewards in every respect. Amazingly fascinating it is that humans who engage in the very selfsame activities of propitiation and worship are differentiated and classified by the simple difference of the intention and motive by which it was performed. Some performers of activities merit paltry, minimal results such as reaching the heavenly planets and when there allotment of time there has expired they have to start all over again. While other performers of the same activities merit unlimited and transcendental eternal results such as atma tattva or realisation of the soul and never lose it ever as they attain moksa or liberation from material existence.

 

 

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