Geetha saaram 13-29 to 13-33..

..sloham 13-29..ramanujar sannithy.. partha sarathy yey avathaaram.. athanaal  saathu muraikku  partha sarathy ezlunthu arulluvathu  ellai..

prakrityaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati

“One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

atman has to be understood as akartha or non-performer [of actions].  Prakritiyaiva = by prakruti [related body] alone, sarvasa karmani = all actions [like eating, walking, seeing,etc], kriyamanani = are being performed. Body is made of prakruti and it does all the actions… Yah pasyati = [like this] when sees, tatha = in that way, atmanam = atman or soul as, akartaram = non-performer, pasyati = is the [proper] viewer [perceptor or has vivekam].

Ramanuja’s Commentary..13-29.. 

 

The Supreme Lord Krishna is known as isvara is residing saman equally sarvatra within all beings. This includes demigods, humans, animals, etc. The word pasyati here meaning perceives denotes that the atma or immortal soul is recognised wherever it may abide. By thus comprehending the actual nature of the atma one never degrades themselves and na hinasti never causes harm to oneself. Contrarily if one insists on identifying the atma in the same way as the physical body in the differentiating light of unlimited bodily forms one injures and degrades their eternal self. This understanding saves one from acquiring karma or reactions to actions which is the main cause of confinement to samsara or the perpetual cycle of birth and death. By gaining this basic realisation one achieves the goal of atma- tattva or soul realisation and then becomes eligible for param gatim the supreme destination and highest attainment.

 

 

..sloham 13-30..ssri Andal sannithy..adi poora uthsavam/ neeraattam uthsavam..boghi antru thiru kalyanam..markazli masam muzuvathum over coat saathinndu naal  paasuram saathi kolvaan venkada krishnan.. thiru kaithala sevai manavaala maa muni sathu murai antru.. dvadasa aradanakadaisi naal antru -partha sarathy/ thelliya singar eruvarukkum. anaivaraiyum -perumaal/aazlvaar/aacharyar..serthy sevai vunndu..anaivarukkum  thiru manjanam..

yada bhuta-prithag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada

“When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.”

Brahma sampadyate = attains atma anubhavam [experiences soul]. Brahma here denotes atman. Yada = when, bhuta = living beings such as Deva, men, women, animals, trees, etc. Each of them has a soul inside. Thus the association of soul and body or prakruti and prusha, is denoted by bhuta. Prithag = difference, bhava = nature..Eka-stham anupasyati = sees [the difference] only in body. Tata eva = because of that, vistaram = expansion [of family with young ones, sons, daughters, grand children and so on]. ..Tada = then, that is when this knowledge dawns, that person attains atmanubhavam, or experiences soul.

Ramanuja’s Commentary..13-30.. 

 

Lord Krishna reveals that one who truly perceives understands that all actions proceed from the agency of prakriti or the material substratum that pervades physical existence. One perceives that for creating effects and instruments insentient prakriti is the cause. One perceives that the atma or immortal soul although sentient is not the doer. One perceives that tamas or ignorance in the shape of karma or reactions to actions is the reason for forced confinement in the material existence, the terms and conditions of the confinement and the experiences of pleasure and pain in correlation with the duration of the confinement. One who comprehends all these truly perceives reality.

 

 

..sloham 13-31..sri kadikachalam/aal ari.. kadihai-naazihai..chola simha puram..periya /chinna malaikal..1305 padikal/750 feet vusaram..chalam-moving.. achalam-stationary..Our body changes while atman and the Lord remain constant. Therefore, our body which is not constant even for a period of one ghatika, should not be seen but the ever constant and everlasting atman and the Lord. This is the lesson we get from this hill. In Krita yug, this hill was golden; in Treta yug, it was silvery; in Dwapara yug, it was of copper; and, now in Kali yug, it is of stone. It is also said that the Lord appeared here for Seven sages – Atri, Kashyapa, Vasishta, Jamadagni, Gautama, Bharadwaja,etc., for about a ghatika time. Swami Doddayacharya. He lived here for 65 years from 1543 to 1607, and established the temple for Sri Utsavar and renovated this temple..

anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho ’pi kaunteya
na karoti na lipyate

“Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.”

This atman is praised as paramatman. Here in this sloka, paramatman does not denote the Lord, but the superior [param] atman, that is jeevatman. Ayam = this, paramatma = jeevatman, sarira-stho’pi = in spite of being in this body, avyaya = everlasting or indestructible or unchanging. Anaditvan = without a beginning. That is atman is never created any time; it is existing for ever, without a beginning and end. Nirgunatvat = without the Three qualities of satvam, rajas and tamas. Nirgunam does not mean without any Gyana. It means those qualities satvam, rajas and tamas, which are considered as blemishes are not in jeevatman. Na karoti = [absence of these qualities make atman] actionless. Na lipyate = [atman is] not affected by body’s nature. Body has no influence on atman, in spite of residing in the body. Body has many components, like for example it is the product of intercourse of two [male and female] bodies, it is having three – vata [air], kapam and pittham [according to ayurveda], it is made of four – consuming by drinking, licking, chewing and swallowing, etc..

Ramanuja’s Commentary..13-31.. 

 

Lord Krishna is stating that one must realizes that all the diversity of forms throughout creation is manifested by the medium of prakriti or the material substratum pervading physical existence which gives rise to unlimited bodies and their correlating senses. All jivas or embodied beings whether demigods, humans or animals are constituted of the dual natures of purusa the supreme spirit and prakriti. The compound word eka-stham meaning situated in one refers to the singularity of prakriti which the ksetra or sphere of activity exists within. The word vistaram meaning expansion refers to the variegated myriads of differentiated existences in successive form manifestations such as children, grandchildren, great grandchildren all uniquely emanating from the same principle of prakriti. Whosoever understands that all external appearing differences have their origin in prakriti and not in purusa or the supreme spirit nor paramatma the supreme soul; such a person attains the realization of the brahman or spiritual substratum pervading all existence.

 

 

..sloham 13-32..Sri suda valli thaayaar -uthsavar..sannithy..amrutha bala valli thayar-moolavar..Perumaal uthsavar sri Baktho sithan..renovation nadapathaal serthy sevai thiru malai meley..

yatha sarva-gatam sauksmyad
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate

“The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.”

space –akash– is never influenced by the object in which it is there! Why it is so? Because of the imperceptible nature –sookshmam – of space..Yatha = just as, sarva-ghatam = every where present, akasam = space, sauksmyat = being imperceptible or atomic, nopalipyate = is not affected or influenced [by the objects in which space exists], tatha = similarly, sarvatra = in every, vastitho = object, deha = of bodies, atma = soul or atman, nopalipyate = is not influenced [by the body’s nature… Sri Thayar presents one amrutam – our atman – to another Amrutam – the Lord – as fruits of our devotion.

Ramanuja’s Commentary..13-32.. 

 

 

 

 

So now the eternal, omniscient and all pervading nature of paramatma or the Supreme Soul is being revealed by Lord Krishna as being totally distinct from the physical body of the jiva or embodied being. Although residing within the exhaustible physical body which is perishable, paramatma is inexhaustible and imperishable due to it being anaditivat of eternality. It is infinite in time and infinite beyond time. It is nirgunatvat or possessing no material qualities or attributes and neither performs any actions nor is affected or implicated by any actions the physical body performs. Next it will be explained how the paramatma although having constant association within the physical body is not degraded by any of the bodily properties.

 

 

 

..sloham 13-33..moolavar sri yoha nara simhar..Alwars praise the Lord as Sri Akkarakkani [அழகியான் அழகியான் கனி]. Contrary to populr belief, the Lord does not show frightening image and has a band on His knees and we can notice Dasavatara. Alwar says that if we are able to grow sugar as such into a tree and then get a fruit, it will be so sweet! The Lord is compared to that fruit by mentioning Akkaram [sugar] + kani [fruit]! Such a tree does not exist and this type of comparison is called abhuthopama [imaginary comparison]. Alwar feels that since nothing which exists in the World is below comparison for Him, he had to create an imaginary plant and fruit! So sweet is the Lord, says Thirumangai Alwar and Nammalwar. In Sri Vishnu Sahasranamam immediately after the Divine name Narasimha, comes the name Sriman. Alwar says ‘azhagiyanthane ariyuruvan thane!’ [ அழகியான் தானே, அரியுருவம் தானே..This is the place where the Lord appeared to King Indradyumna. Sage Viswamitra worshiped the Lord here and got the title Brahmarishi. We know how much Viswamitra struggled to get him accepted by sage Vasishta as Brahmarishi! After meditation here by Viswamitra, sage Vasishta recognized Viswamitra as Brahmarishi! .

yatha prakasayaty ekah
krtsnam lokam imam ravih
kshetram ksetri tatha krtsnam
prakasayati bharata

“O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.”

Bharata = descendent of Bharata dynasty [Arjuna], yatha = just as, ravih = the Sun, ekah = being single, imam lokam = all these [objects] seen, krtsnam = without exception, prakasayaty = are illuminated..Kshetram = body [and associated organs], ksetri = atman [inside body], tatha =similarly, kritsnam = without exception, prakasayati = is able to perceive..

Ramanuja’s Commentary..13-33.. 

 

Lord Krishna uses the word akasam which means ether and denotes space. As space prevails everywhere and encompasses all objects, yet by its extremely subtle nature the properties of any object are not able to influence, taint or modify it. In the same way the atma or individual immortal soul being subatomic resides within the bodies of all jivas or embodied beings but the physical properties, attributes and qualities that pertain to such bodies be they demigods, human, animal, etc. are unable to influence, taint or modify it.

 

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: