Geetha Saaram 10-6 to 10-10.

..sloka 10-6..Thiru thetri ambalam..Palli konnda perumal. Thiru varangathil erunthu ezlunthu aruluhirar..orey kidantha kolam thiru nangoor divya desangallil..semkamala valli thayar..renganatha perumal.semkann maal enkirar alwar evarai..ambalam yentra peyar entha divya desam mattum thaan ..theiri=raised platform for thayar and rengan..

maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasa jata
yesham loka imah prajah

“The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them..Here, the Lord Sri Krishna clarifies that not only samashti srushti is under His control, even the vyashti srushti done by lord Brahma is also in His control and command. Lord Brahma starts creation by first creating Seven Maharishis [great sages] by his will power or sankalpam. Then he creates Swayambuva Manu. at the same time from the daughter of Daksha, four savarnikas are created. These Maharishis, Manu and Savarnikas, will later on, carry out the nithya [routine] pralayam [destruction or dissolution] and nithya [routine] actions for maintaining the life cycle in the world. Purve = long ago, at the time of creation started by lord Brahma, manasa jata = from his mind [will power] were born, sapta rishaya = seven sages. These rishis are created to look after the nithya pralayam. These sages are:Marichi,Atri,Angiras,Pulastya,Pulaha,Prathy,Vasisshta..These Seven sages are creations of the mind of lord Brahma. Catva =four, manva = manus. Here we may have a confusion. The Manus mentioned by Sri Krishna are:Brahma ,Rudra,Dharma,Daksha,Savarinis..
Brahma has created 14 manus for ruling his day….starting from Swayambu..7th manu is Vaivaswata manu-the present one..All these [lord Brahma, Maharishis and Manus] people are, mad-bhava = [follow] My [Sri Krishna’s] command or thinking..

Ramanuja’s Commentary 

The word purve meaning predecessor establishes a link to the past. This past is the previous manvantara or age of Manu. From the mind of Brahma the seven great sages Marici, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasistha were all born to inaugurate the day arising of Brahma. Although Bhrgu was also born from the mind of Brahma and a great sage, he was subsequent to the others. The four Manus named Savarnikas are Brahma, Rudra, Dharma and Daksa and they are responsible for overseeing the maintenance of creation. The fourteen Manus named Manvantaras are headed by Syambhuva Manu and are appointed to administrate the creation for their allotted time span. All the human beings in creation are descendants from these aforementioned. They materially create and materially sustain their descendants which includes the whole human population in creation every moment throughout time until the commencement of the cosmic dissolution. Lord Krishna states the words mad-bhava meaning of His nature, this confirms that Brahma, Rudra, the Manus, the seven sages, etc. are all endowed with His nature and imbued with a spark of His potency and are followers of His divine plan in all situations and circumstances.

..sloka 10-7..thiru thetri ambalam.also known as lakshmi arangam..semkann maal.crazy about alwar and all of us..veda vimanam or sruthi maya vimanam..soorya pushkarani..also known as anantha pushkarani..alwar sees Him as huge Varaha with His kazlal-anklet worn at His feet- with meru, himalaya and vindhya mountain as stones.Swami Ramanuja says that the birth, death, living, action, inaction and everything of every living being is dependent on the Lord.

etam vibhutim yogam ca
mama yo vetti tattvatah
so ’vikalpena yogena
yujyate natra samsayah

“One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.”

The Lord explains what will happen to that person, who understands the Lord and His ‘vibhuti‘. Etam = thus created, mama = My [Sri Krishna’s], vibhutim = [Sri Krishna’s] vibhuti or property, yogam = [Sri Krishna’s] auspicious qualities, yo = he, who, tatvata = really or truly, vetti = understands, so = that person, avikalpena = unshakable, yogena = Bhakti yoga, yujyate = attains..Atra = in this [proclamation], na samsaya = there can be no doubt. Bhuti means wealth or property. Vibhu means commander. So, vibhuti means the Proprietor of property at His command..Yogam here means the abode of all auspicious and good qualities; opposed to all the bad qualities..He treats all equally; He is the Lord; He is the Father, Mother and every other intimate relations to us. Such a person will get firm devotion in Him and will be steady in Bhakti yoga. .

Ramanuja’s Commentary 

The word vibhuti means transcendental potencies of majestic opulence such as displayed in all of the phenomenal activities manifest in creation, preservation and sustenance and all of the wondrous workings of unlimited universes. The word yogam or the science of the individual consciousness attaining communion with the ultimate consciousness denotes the consensus of all glorious attributes with the exemption of all that is evil and unrighteous. Whosoever comprehensively understands the preceding and realises the Supreme Lord Krishna through these two components of His character being vibhuti and yoga will succeed in acquiring unwavering and rapt bhakti or exclusive loving devotion. This means that the knowledge of respecting and honouring His vibhuti and yoga by observing, pondering and reflecting how they manifest and operate as phenomenal material activities and divine attributes will assist and facilitate the awakening of bhakti and this can be practically experienced by all who think of Lord Krishna in this way. Next will be explained how the development of bhakti is a direct result of knowledge of Lord Krishna’s vibhuti.

.sloka 10-8..mani mada kovil–badri perumal narayanan..ramanujar and thiru koshtiyur nambi yum sevikkalaam..thiru mandram aruliyavarkall..vaikasi rohini..nambi thiru natshadram..mani mada kovilil nanda villakkum sevaikalam..rudra pushkaranni..enguthaan rudran mudalil sevithu 11 divya desathilum sevai sathikka prathanai panninaan..indra pushkarani yentrum peyar..gajendra pushkarani yentrum peyar iravada yanil endran vantha edam.. naga=yanai..naga puri thaan nangur yentru maruvi ..

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”Aham = I [Sri Krishna] am, the Lord Sriman Narayana, sarvasya = entire Universe, comprising of movable and non-movable, living and non-living beings, humans, animals, plants, etc., prabhava = source of origin. Everything originates from the Lord. Arjuna got a doubt that Brahma created all these. Matta = from Me [Sri Krishna] only, sarvam = everyone, including lord Brahma, Indra, anyone engaged in creation and destruction duties, pravartete = acts…Iti = this [ greatness], matva = well understood, bhajante = worship [Sri Krishna]. Iti means not only the two great qualities, but the infinite auspicious qualities included in them, like His superiority, His kindness, His simplicity, His beauty, etc., are all included. Mam = Me [ Sri Krishna], to be worshiped and enjoyed. He is pleasing to be worshiped. Budha = well learned and intellectuals, bhava samanvita = great lovers [of Sri Krishna]. Those who knew the Lord is all for them – dharaka, poshaka and bhogya [உண்ணும் சோறு, பருகும் neer ]- and have the greatest love for Him, will worship Him. Such peple could be Alwars. Alwars are gyanis and Bhaktas..This series of Kannanin Aramudu lectures actually started from Thirukkoshtiyur. There Swami Ramanuja was initiated with the Ashtakshara and Charama sloka..

Ramanuja’s Commentary 

This confirms that Lord Krishna is the generating cause and origin of the all the wonderfully, marvellous and fascinatingly phenomenal displays of activity found abounding in all creation comprised of intelligent and non- intelligent beings and objects. He alone energises all of creation and manifests the impulses required for all actions. The spiritually intelligent are the mahatmanas or great illuminated beings who matva or realise His Supreme Absolute position as the ultimate controller of all existence. Who possesses all illustrious attributes such as compassion, affection, reciprocity, friendship, etc. These great beings are bhava- samanvitah or endowed with a wonderful way of serving Lord Krishna in bhakti or exclusive loving devotion according to their internal mood. The spiritually intelligent cultivate their minds in such a way as to acquire this mood and deeply immerse themselves in it. How this is accomplished Lord Krishna reveals next.

 

 

..slokam 10-9..mani mada kovil.. narayanan in veetriruntha thiru kolam..prayoga chakaram..sadyam, gjanam, anandam is brahmam..nanda=sadyam, villakku=gjanam-svayam prahasam..alapparkku ariyaay=anandam..kalathallum edathaalum porullalum allapatharkku mudiyathavan..

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.”

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in conversing about Him. Mat citta = mind or thoughts always in Me [Sri Krishna], mad-gata-prana = taking Me [Sri Krishna] as thier life, parasparam = [devotees] mutually, bodhayanta = revael to each other, kathayanthas ca = also speak to others about the stories, mam = [of] Me [Sri Krishna], nityam = daily or always, tusyanti ca = are happy, ramanti ca = are happy..Tusyanti means the happiness derived by the person telling; and, ramyanti means the pleasure of the listener. Thus both the speaker and audience are happy.Talking about Him inspires them to talk more. Sage Sukha was discoursing to King Parikshit. When he came to the 9th or penultimate skantham [chapter], he told about the story of Sri Krishna very precisely and paused. Parikshit was restless and said why the sage did not elaborate on the Lord, Who helped his grand fathers, Yudhishtra and his brothers. The sage replied that being a King, Parikshit might be feeling hungry and might require rest. Parikshit replied that having drunk the nectar or amrut of the Lord’s stories, by listening to the sage, he was never feeling hungry and required nothing else.

Ramanuja’s Commentary 

The words mac-citta means those who devote their hearts on Lord Krishna. The words mad-gata-prana means those whose lives cannot exist without Lord Krishna. Such great beings constantly enlighten each other about His transcendental attributes and extraordinary lila’s or divine pastimes and exchange bliss by relating the realisations they have experienced from such. The sense of satisfaction from the mere conversation about Lord Krishna makes them so blissful that there contentment is permanent and needs nothing else to complete it. Furthermore simply hearing about Lord Krishna’s lila’s causes these devotees to become ecstatic, exhibiting a rapturous and exultant glow of love.

 

 

..sloka 10-10..Bhakti has three stages: Para Bhakti, Para gyana and Parama Bhakti. In Para Bhakti, the devotee understands that being with the Lord is happiness and parting Him is sorrow. This is also called Gyana dasa [ஞான தசை], where the devotee gets knowledge. Next stage is Para Gyana, which is also called Dharshan or sighting the Lord. For him, at this stage, the Lord is seen by him, whether the eyes are closed or opened. Third stage is Parama Bhakti, when the devotee attains the Lord and experiences one with Him. This is also called Prapti [प्राप्ति]. So the stages are gyana, dharsana and prapti. Gyana is realizing the knowledge that parting Him is grief and being with Him is delight. Dharsanam is sighting the Lord everywhere. Prapti is attaining the Lord. Alwars were all in these stages only..The 10th sloka is going to tell the 2nd stage [dharsanam]. .The 10th sloka is going to tell the 2nd stage [dharsanam].thiru nedum thandaham has 30 pasurams..The First 10 songs are composed by the Alwar as a male Bhakta. Thus the the First ten songs are the meaning for the word chitha, in sloka 9..In the next Ten pasurams the Alwar imagines himself to be the mother of the sweetheart of the Lord. ‘She’ laments seeing the plight of ‘her’ daughter suffering at the parting away of the Lord. This indicates the word mad gata prana in sloka 9, when the devotee is unable to bear the parting of the Lord. This girl is simply in tears and she is unconsolable; can not be pacified by anything. She wants to speak out His name, which she had trained her parrot also, but she is unable to raise her voice. She is playing a veena instrument, but imagines that to be the Lord and so she is stroking it, as if the Lord is embracing her. ‘Mother’ is very much perturbed. In the Third Ten pasurams, Alwar imgines himself to be the Sweetheart of the Lord. ‘She’ talks to her friend about the Lord and it is the stage mentioned as bodhayanta paraspara in sloka 9. That is the devotees talk only of the Lord always among themselves and in mutual conversations. Thus Thirumangai Alwar’s pasurams are like commentary for the sloka 9 of Chapter 10. Now we see sloka 10, which is the stage after Para Bhakti:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.”

Satata = always, yuktanam = never parting [the Lord], bhajatam = performing Bhakti or in devotion, yena = by which, mam = Me [ Sri Krishna], te = they, upayanti = would attain. Tam = that, buddhi yogam = Dharsanam, priti purvakam = with full happiness, dadami = [ I, Sri Krishna] grant.. buddhi yogam means dharsanam.. Alwar is celebrated with three Utsavams. One is Thanana utsavam [தானான உத்சவம்]. This is the Vedupari [வேடுபறி] festival, in which Parakalan beconmes Alwar. It is about his self and so it is Thanana Utsavam. Next is Than ugandha utsavam [தானுகந்த உத்சவம்]. This utsavam is liked by the Alwar. It is the Eleven Garuda seva, celebrated every Thai amavasya [தை அமாவாஸ்யை]. All the Lord from the Eleven Divya desam would assemble in this Kshetram and bless the Alwar. It is a rare sight. Third is Thamar ugandha utsavam [தமர் உகந்த உத்சவம்]. Thamar means the devotees of the Alwar and they celebrate his birth day [திரு நக்ஷத்திரம்], every Karthika month Kruthika star. During the Eleven Garudotsavam, all through out the night one can witness the Mangalasasanam [மங்களாசாசனம்] of the Lord of each temple by Alwar, who is accompanied by Swami Manavala Mamunigal. [Garudotsavam can be viwed on http://thirunangur.blogspot.com/2007/05/manimada-koil.html ].

Ramanuja’s Commentary 

The words satata-yuktanam means those who constantly aspires for Lord Krishna’s association. They aspire by incessantly worshipping Him and intensely meditating for communion with Him. To such persons out of loving compassion, Lord Krishna gives them buddhi-yogam or spiritual intelligence so that their individual consciousness can attain communion with the ultimate consciousness of the Supreme Lord and come to Him.

 

 

 

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