Geetha Saram 14-7 to 14 -11..

..sloham 14-7..Pey aazvaar avathara sthalam..nandhaham amsam..eippasi sadayam..avan thiru naamam solli uyyalaam yenkiraar..

rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam

“The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.”

Dehinam = atma [possessing body or deham], nibadhnati = is bound firmly, karma-sangena = by association of activities. Viddhi = understand, rajo = rajas quality, ragatmakam = is responsible for raga. Ragam is lust or passion between males and females.Trsna = desire in sensual pleasures experienced by the Five Gyana organs, ie. listening, smelling, tasting, seeing and touching. Normally, trsna means thirst for water, but that is not the topic here; the thirst for materialisic pleasures. Sanga = love or affection..Samudbhavam = generated..Rajo quality = lust, pleasure and love…

Ramanuja’s Commentary..14-7.. 

Lord Krishna explains that the mode of passion is known as rajas and is the cause of sexual desires known as carnal lust. From rajas arises trishna which is desire for all forms of sensual enjoyments through the medium of the senses such as seeing, hearing, tasting, smelling and feeling. Also arising from rajas is sanga or desire to be in the association of family, friends and loved ones. Thus rajas encourages desires and promotes activities to enjoy such desires which binds one to the reactions of merits or demerits and keeps the jiva or embodied being incessantly revolving in samsara or the perpetual cycle of birth and death. This propensity for constantly performing actions is inherent and also causes the jiva to take birth at a specific place with a particular body suitable to enjoy the rewards of previous actions. Hence by instigating the desire for performing works one is kept in bondage. In this way rajas is known to be the root cause of lust, sensual desires and attachment.

 

 

..sloham 14-8..kesava perumaal.. mayuravalli  thaayaar..peyaazvaar amarntha thiru kolam..The Lord is known by many names like Sri Savana Kesava, Sri Mayura Kesava, Sri Adi Kesava, etc. Sages like Brighu performed savana yagna. They desired to see the Lord as Sri Kesava. Thus the Lord is known as Sri Savana Kesava. A plant is known as mayuram. There was a King Sumanaga in Surya dynasty. Since the King was blessed with this plant, the Lord is known as Sri Mayura Kesava. Since the Lord is present from ancient times, He is called Sri Adi Kesava. The Lord had blessed both Surya and Chandra dynasties. Chandra [Moon] bathed here to wash off his sins and so the pond is called Chandra pushkarini. This name got mutilated to become Chitrakulam [சித்திரைக் குளம்] in Mylapore..

tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata

“O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.”

Bharata = offspring of Bharata dynasty [Arjuna..Tamas tu = while tamas quality [here the word tu differentiates tamas quality from satvam and rajas; one might manage satva and rajo qualities, but tamas quality is very dangerous], ajnana-jam = is off shoot of ignorance, viddhi = understand. Ignorance is misunderstanding and is opposite of Gyana, which is understanding a thing properly and truly. Agyana is not merely not understanding, but understanding in the wrong way! By understanding one as another is viparita gyana [விபரீத ஞானம்] or misunderstanding. This tamo quality emanates from ignorance or agyana. Sarva- dehinam = all bodies are, mohanam = in delusion [here mohanam does not mean faintness, but adopting practices and beliefs opposed to Dharma]…Pramada = carelessness, alasya = laziness, nidra = sleep, tan = these, nibhadnati = bind [in samsaram]. Alasya is laziness..Nidra is sleeping..swapna or dreaming stage, sushupta or sleeping stage and turya or uniting with God and enjoying stage. ..

Ramanuja’s Commentary..14-8.. 

Lord Krishna describes the word ajnana meaning ignorance which is the antithesis of wisdom. The word jnana meaning knowledge is the precise, accurate perception whereas ajnana is the perverted, inaccurate perception. The word tamas means darkness denoting the darkness of ignorance and is diametrically opposite to the light of knowledge. The word mohanam is that which deludes into illusion and the darkness of ignorance. This tamas is also the cause of pramada or madness and listlessness which is the inability to focus having a fragmented attention span. It is also the cause of alasya or indolence slothlike laziness which is the inability to properly execute any endeavor properly and nidrabhih or sleep is the disinclination of the senses to function terminating all activities. All these things nibadhanti or binds one to the material existence without reprieve.The sublation of the external senses constitutes the dream state;but when the mind is also sublated then the dream state becomes sleep.

 

 

..sloham 14-9..maathava perumaal kovil..mathavan yentru sonnaal paapangal vilahum..santhaana pushkaranni..amirthavalli thaayaar sannithi..sri kalyana mathavar..sri varaha perumaal sannithi..kalyana mathava perumaal resting on sri andal’s lap sevikkanum..ramar sannithi.. selva pillaiyum sevikkalaam..yadiraja sampath kumar uthsavam nadakirathu.. thaayaarum thiruvadiyil sevai..uthsavar is aravinda mathavar..In the last Three [6th, 7th and 8th] slokas, we saw how satva, rajas and tamas qualities immerse us in samsaram. Now the Lord summarizes them in sloka 9. In each previous slokas, the Lord mentioned the special features of: satva guna and its effects of Two [Gyana and Ananda] in sloka 6, rajo guna and its effects of Three [ragam (sexual desires), trishna (material pleasures) and sangham (love for relatives)] and tamo guna and its effects of Three [pramada (carelessness), alasya (laziness) and nidra (sleep)]. In sloka 9, the Lord, summarizes and tells the main effect of all the Three qualities. In satva guna, for example, it is Ananda or Sukha is more important. Sloka 9:

sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta

“O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.”

Sanjayati = propels. Satvam propels in sukham or comfort. Though earlier Two effects, Gyana and Ananda were mentioned, Gyana is pursued to have Ananda or comfort. Rajas quality propels into action. Lust, passion and love make person to act and so action is important in rajo quality. Tamah tu = while tamo quality, jnanam = Gyana or intellect, avrtya = is covered or hidden [from seeing the true nature of matters]. This results in pramade = carelessness.

Ramanuja’s Commentary 14-9.. 

The cardinal features of three gunas or modes of sattva or goodness, rajas or passion and tamas or nescience are now being delineated by Lord Krishna. The main quality of sattva is its ability to confer blessedness. The main proponent of rajas is that it impels vigourous activity and the dominant factor in tamas is that it obscures intelligence giving a perverted view of reality which results in the tendency to perform unnatural activities. The three gunas are the natural effects of prakriti or the material substratum pervading physical existence and constitute the qualities of all matter which manifests into physical bodies both gross and subtle. How they each give rise to consequences so radically different and conflicting with each other is answered in the next verse.

 

 

..sloham 14-10..Thondanai aka Kuntinagaram, near Madurai. Swami Thiruvaimozhi Pillai was born in Kuntinagaram. From Madurai on the way to Sivaganga, at about 10 KMs, is Silaiman. At this place turning right and going some 4 Kms inside, is this place Kuntinagaram. pillai lohacharyarin sishyar koora kulothama dasar..avar sishyar thiru vaay mozi pillai also known as Sri Sailesa, Satakopa Dasa and Tirumalai Alwan..ishvaaku chola sambandam pola paandavar-paandya sambandam..When Arjuna came, Madurai was ruled by King Babuvahana [பபுவாஹந]. His daughter was Chitrangata [சித்திராங்கதை]. Arjuna married her, and King wanted to present a place to his son-in-law! Thus, this place was built and was named after Arjuna’s mother Kunti. In this place Lord Sri Daivanayaka [ஸ்ரீ தெய்வநாயகன்] is gracing. The Lord is in standing pose..

rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha

“Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.”..Bharata = Arjuna! [hinting that Arjuna true to his Bharata dynasty, should exhibit satva quality alone]. The mother of Swami Thiruvaimozhi Pillai, of this place, was called Satvikai Ammal []. Abhibhuya = supressing, rajas tamas = rajo and tamo qualities, satvam = satva quality, bhavati = remains [prominent]. Sometimes, satva guna will surface, pressing below rajo and tamo qualities. [Similarly] rajah = rajo quality [will supress], satvam tamas = satva and tamo qualities, tamoh = tamo quality [will supress], satvam rajas = satva and rajo qualities. In our body, according to Ayurveda, vada [gas], pittha [bile] and kabam [phlegm] are to be equally balanced. Food habits can stimulate either vada or pittha or kabam to increase, causing disease. We are to expel stool, urine and sweat. If these are not expelled properly, then we get illness. Similarly, in satva, rajas and tamas, anyone dominates and cause effects. So we are clear that we have to do punya karma, have proper food and seek the blessings of the Lord. This will stimulate satva quality in us.

Ramanuja’s Commentary 14-10.. 

 

 

 

Lord Krishna confirms the fact that the three gunas or modes of sattva or goodness, rajas or passion and tamas or nescience are the three qualities that exist within all jivas or embodied beings in the material existence. But owing to adrishta which is conditions imposed by the effects of past karma or reactions to actions and determined as well by the types of food that were chosen to eat in sustaining the physical body in the previous life. Based upon this assessment any of three gunas may be dominant or they may neutralise each other or they may be antagonistic to each other depending upon which mode is more present and dominant within a jiva. This being the reality it can be inferred by knowledge and discerned by witnessing the visible effects of the three gunas as manifested within any jiva.

 

 

 

..sloham 14-11..thiruvaay mozi pillai-vaikasai visaaham..ramanuja chadurveda mangalam nirmaanithavar.. sri sada gobar uthsavar kozikodu-calicut erunthu thirumbi ezunthu arula panna vuthavinaar.. vilaancholai pillaiyum pillai lohacharyar sishyar.. thiruaaanantha puram nirmaanithavar .. avarukkum kadasi rites evar panni vaithaar ..sri manavala maa munikku acharyar..

sarva-dvaresu dehe ’smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

“The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.”Tada vidyad vivrddham satvam ity uta = then understand that satva guna has developed [on the surface]. When? Asmin dehe = in this body, jnanam = Gyana, prakasa upajayate = brightly shines, sarva dvaresu = from all thresholds [like eyes, ears, mouth, mind, etc., which are gyanendriya]. In these places the knowledge should shine brightly. Then only we can perceive a matter in its true perspective.

Ramanuja’s Commentary 14-11.. 

 

 

 

 

When the light of jnana or knowledge is seen to be dominate in all the channels of the body and the senses such as seeing and hearing; then an accurate perception of reality as it is naturally occurs. Lord Krishna confirms that this is indicative that sattva guna or the mode of goodness is predominant.

 

ஸ்ரீ திருக்கோளூர் அம்மாள் வார்த்தைகள் ..

..’திண்ணம் என் இளமான்  புகும் ஊர் திருக்கோளூரே..என்று ராமானுஜர் அருளியதும் திருக்கோளூர்  அம்மாள்   சொன்ன 81 வார்த்தைகள் ..கேட்டதும் உள்ளம் மகிழ்ந்து தழிகை பண்ண சொல்லி உண்டு மகிழ்ந்தாராம் ..

..1..அழைத்து வருகிறேன்  என்றேனோ  அக்ருரரைப்  போலே  ..

..2. அகமொழித்து  விட்டேனோ  விதுரரைப்  போலே ..

..3. தேகத்தை விட்டேனோ  ருஷி பத்நியைப்  போலே  ..பத்தவிலோச்சனம்(நாச்சியார்  திருமொழி  12-6).
..4. தசமுகனைச்  செற்றேனோ   பிராட்டியைப் போலே ..

..5. பிணம் எழுப்பி விட்டேனோ தொண்டைமானைப் போலே..

..6. பிண விருந்திட்டேனோ  கண்டகர்ணனைப்  போலே..
.. 7. தாய்க்  கோலம் செய்தேனோ  அநஸூயைப்  போலே ..

..8. தந்தை  எங்கே என்றேனோ துருவனைப் போலே .ஸ்ரீ வாஸூதேவ — துவாசத அஷர மந்த்ர -நாரதர் இடம் பெற்றார் ..

..9. மூன்று எழுத்து சொன்னேனோ  க்ஷத்ரபந்துவைப்  போலே -கோவிந்தா நாமம் ..

.. 10. முதலடியைப்  பெற்றேனோ  அகலிகையைப் போலே ..

..11. பிஞ்சாய்ப்  பழுத்தேனோ ஆண்டாளைப் போலே..

..12. எம்பெருமான்  என்றேனோ பட்டர்  பிரானைப்  போலே..

..13. ஆராய்ந்து  விட்டேனோ திருமழிசையார்  போலே..

..14. நான்  (அவன்  ) சிறியன் என்றேனோ ஆழ்வாரைப் போலே ..

..15. ஏதேனும்  என்றேனோ குலசேகரர்  போலே ..

..16. யான் சத்யம்  என்றேனோ கிருஷ்ணனைப்  போலே..

..17. அடையாளமும்  சொன்னேனோ கபந்தனைப்  போலே ..சுக்ரீவனை  காட்டி கொடுத்தான் ,,

..18. அந்தரங்கம்  சொன்னேனோ த்ரிஜடையைப் போலே ..

..19. அவன் தெய்வம்  என்றேனோ மண்டோதரியைப்  போலே ..

..20. அகம் வேத்மி  என்றேனோ விச்வாமித்ரரைப்போலே ..அகம்  வேத்மி மகாத்மானம்  ராமம் சத்ய பராக்ரமம் ..வசிஷ்டோபி  மகாதேஜோ  ஏசமே தபஸிஸ்திதா..

..21. தேவு  மற்றறியேன்  என்றேனோ மதுரகவியைப்  போலே ..

..22. தெய்வத்தைப்  பெற்றேனோ தேவகியர்  போலே ..

..23. ஆழி  மறை என்றேனோ வசுதேவரைப்  போலே ..

..24. ஆயனை வளர்த்தேனோ  யசோதையரைப் போலே ..

..25. அநுயாத்திரம் செய்தேனோ அணிலங்களைப் போலே ..

..26. அவல்   பொறியை ஈந்தேனோ  குஸேலரைப்  போலே ..

..27. ஆயுதங்கள் ஈந்தேனோ  அகச்தியரைப்  போலே ..

.. 28. அந்தரங்கம் புக்கேனோ  சஞ்சயனைப் போலே ..

..29. கர்மத்தால்  பெற்றேனோ ஜனகரைப் போலே ..

..30. கடித்து  அவனைக்  கண்டேனோ  திருமங்கையர் போலே ..

..31. குடை  முதலானது  ஆனேனோ  அனந்தாழ்வான்  போலே ..

..32. கொண்டு திரிந்தேனோ திருவடியைப்  போலே ..

..33. இளைப்பு விடாய் தீர்த்தேனோ நம்பாடுவான் போலே ..

..34. இடைகழியில் கண்டேனோ முதலாழ்வர்களைப் போலே ..

..35. இரு மன்னர்  பெற்றேனோ வால்மீகியைப் போலே ..

..36. இருமாலை ஈந்தேனோ தொண்டரடிப்பொடியார் போலே ..

..37. அவன் உரைக்கப்  பெற்றேனோ திருக்கச்சியர்  போலே ..

..38. அவன் மேனி ஆனேனோ திருப்பாணர் போலே ..

..39. அனுப்பி வையும்  என்றேனோ வசிஷ்டரைப்  போலே..

..40. அடி வாங்கினேனோ கொங்கூர்  பிராட்டியைப் போலே..

.. 41. மண்  பூவை இட்டேனோ   குறும்பு அறுத்த நம்பியைப் போலே..

..42. மூலம்  என்று அழைத்தேனோ  கஜ ராஜனைப்  போலே ..

.. 43. பூசக் கொடுத்தேனோ  கூநியைப் போலே ..

..44. பூவைக் கொடுத்தேனோ மாலாகாரரைப் போலே..

..45. வழி  அடிமை  செய்தேனோ லக்ஷ்மணனை போல ..

..46. வைத்த  இடத்து இருந்தேனோ  பரதனைப்  போலே ..

..47. அக்கரைக்கே  விட்டேனோ குஹப்பெருமாளைப் போலே ..

..48. அரக்கனுடன்  பொருதேனோ  பெரிய  உடையாரைப்  போலே ..

..49. இக்கரைக்கே  சென்றேனோ  விபீஷணனை  போலே ..

..50. இனியது  என்று வைத்தேனோ  சபரியைப்  போலே ..

..51. எங்கும்  உண்டு  என்றேனோ பிரகலாதனை  போலே ..

..52. இங்கு இல்லை என்றேனோ ததிபாண்டனைப் போலே ..

..53. காட்டுக்குப் போனேனோ  பெருமாளைப்  போலே ..

..54. கண்டு  வந்தேன்  என்றேனோ திருவடியைப் போலே..

..55. இரு கையும்  விட்டேனோ திரௌபதியைப்  போலே ..

..56. இங்கு பால்பொங்கும்  என்றேனோ வடுகநம்பியைப் போலே ..நம் பெருமாள் புறப்பாடும் சேவிக்காமல் கைங்கர்யம் செய்தவர் ..

..57. இரு மிடறு  பிடித்தேனோ  செல்வப்பிள்ளையைப் போலே”…..சாரங்கபாணி தளர்  நடை நடவானோ….” வாராய் என் செல்வ பிள்ளாய்..

..58. நில் என்று பெற்றேனோ இடையரரூர் நம்பியைப்  போலே .வருஷத்து நான்கு ப்ரஹ்ம உத்சவமும் எல்லா நாளும் சேவித்தவர் ..100வயசு வரை..100th வயசில் 6th நாள் உத்சவத்தில் நம் பெருமாள் அருளியதும் ஸ்ரீ வைகுண்டம் எழுந்து அருளினவர்  ..

..59. நெடும் தூரம்  போனேனோ நாதமுநியைப் போலே ..

..60. அவன் போனான்  என்றேனோ மாருதியாண்டான் போலே..  கிருமி கண்ட சோழா ராஜா பெயர் சொல்லாமல் அவன் என்பார்  ..

..61. அவன் வேண்டம்  என்றேனோ ஆழ்வானை   போலே ..

..62. அத்வைதம்  வென்றேனோ எம்பெருமானாரைப்  போலே ..

..63. அருளாழி  கண்டேனோ  நல்லானைப்  போலே..பிணத்தின் கைகளில் சங்கு சக்கர லாஞ்சனம் பார்த்து சம்ஸ்காரம் பண்ணினவர் நல்லான் சக்கரவர்த்தி ..

..64. அனந்தபுரம் புக்கேனோ ஆளவந்தாரை  போலே ..”கெடும் இடராயவெல்லாம்  …கடுவினை  களையலாகும் … எழில்  அணி  அனந்தபுரம் … நடமினோ நமர்கள்  உள்ளீர்  ..10-2..குருகை  காவலப்பன் இடம் யோக விஷயம் கேட்க்காமல் போனார் ..

..65. ஆரியனைப் பிரிந்தேனோ  தெய்வரியாண்டன் போலே..ஆளவந்தாரை பிரிந்த துக்கத்தால் நோய் வாய்ப்பட்டு ஆளவந்தாரை திரு அனந்த புர பெருமாள் என்றவர் ..

..66. அந்தாதி சொன்னேனோ அமுதனாரை போலே ..

..67. அநுகூலம் சொன்னேனோ மால்யவானைப்  -ராவணின் தாத்தா -போலே ..

..68. கள்வன்  இவன்  என்றேனோ லோக குருவைப்  போலே.. “கள்ள வேடத்தைக்  கொண்டு போய்ப்  புறம்  புக்கவாறும் – 5-10-4..கொள்வன் நான் மாவலி  மூவடி தா  என்ற  கள்வனே .-3-8-9….கள்வா! எம்மையும்  ஏழுலகும்  நின்  உள்ளே  தோற்றிய  இறைவா -2-2-10…..” நீரகத்தாய் … கார் வானதுள்ளாய் கள்வா–புள் ஊரும் கள்வா நீ  போகேல்  ..

..69. கடலோசை  என்றேனோ பெரியநம்பியைப் போலே..மாறனேர் நம்பிக்கு சம்ஸ்காரம் பண்ணினார் ..

..70. சுற்றிக்  கிடந்தேனோ திரு  மலை யாண்டான்  போலே  ..

..71. ஸூளுறவு கொண்டேனோ கோட்டி யூரரைப்  போலே ..

..72. உயிராய  பெற்றேனோ ஊமையைப் போலே
..73. உடம்பை வெறுத்தேனோ  நறையூராரைப் போலே.. தொட்டியம் வேத நாராயண பெருமாளை கட்டி கொண்டு உடல் நீத்தவர்  ..

..74. என்னைப்  போல் என்றேனோ உபரிசரனைப்  போலே..யாகத்தில் மிருக தர மறுத்தவர்  ..

..75. யான் சிறியேன்  என்றேனோ திருமலை  நம்பியைப் போலே..

..76. நீரில்குதித்தேனோ  கணபுரத்தாளைப்  போலே நம் பிள்ளை உடன் படகில் செல்லும் போது நீரில் குதித்து காத்தவள் ..
.. 77. நிறோருகம்  கொண்டேனோ காசி  சிங்கனைப்  போலே ..நிறோருகம்   =தாமரை பூ..

.. 78. வாக்கினால்  வென்றேனோ பட்டரைப்  போலே ..

..79. வாயில்  கையிட்டேனோ  எம்பாரைப் போலே ..

..80. தோள் காட்டிவந்தேனோ  பட்டரைப் போலே.. நம் பெருமாள் புறப்பாடில் கூட்டம் கலைக்க பெல்ட் கொண்டு அடிக்கும் போது மற்றவர் மேல் படாமல் பராசர பட்டர் தோள் காட்ட பெல்ட் அடித்தவன் வெட்க்க பட்டானாம்  ..

..81. துறை  வேறு  செய்தேனோ  பகைவரைப் போலே .. திரு வஹீந்திர  புரத்தில் வில்லி புத்தூர் பாகவதர் நித்யம் வேற இடத்தில நீராடுவாராம் ..வர்ண ஆச்ரம தர்மம்  வேறு நித்ய அனுஷ்டானம் வேறு என்று ..

 

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ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ திருக் கோளூர் அம்மையார் திருவடிகளே சரணம் .
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

 

Pancha samskaaram

Swami Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendents are all called Kandadaiyar [கந்தாடையார்]. At present there are many Acharyas in this ancestry. We will just mention their names: Swami Koil Kandadai Annan [Srirangam], Swami Koil Kandadai Suddhasatvam Sirupuliyur Annan [Srirangam], Swami Thirumani [Triplicane], Swami Appan [Sriperumbudur], Swami Kumara Varadacharya [Kanchipuram], Swami Koil Kandadai Chandamarutam Vedantacharya [Sholingapuram], Swami Koil Kandadai Chandamarutam Periyappangar [Sholingapuram] and Swami Koil Kandadai Ilayavalli Kandadai Acchan [Sholingapuram]. From these Eight Acharyas, thousands of disciples get the relationship with Swami Ramanuja. Acharyas perform Pancha samskara [பஞ்ச சம்ஸ்காரங்கள்] for their disciples. Pancha samskara are: Thapa: [imprinting of discus and conch on the shoulders], Pundra: [painting of ‘namam‘ on the forehead and on Twelve places over the body], Nama: [christening with a new name of disciple of Swami Ramnuja], Mantra: [preaching of sacred mantras], Yaga: [learning to perform daily aradana]…

What is Samashrayanam?
SamAshrayanam means ‘to approach (AchAryA) with all sincerity’. In a nut shell, during ‘SamAshrayanam’, the AchAryA initiates a person, irrespective of caste, creed or sex, as his sishyA. It is a commitment from the disciple that he or she will live as per the wishes of the AchAryA. Thus the person gets the link to the Sri Vaishnava paramparA. During SamAshrayanam, Pancha SamskAram (five Purifications) is performed and he becomes a “Sri VaishnavA”.

The five samskArams and its main purposes are:

1. thApam: To emboss the impressions of heated Sankha and ChakrA on the arms (near the shoulders).
2. pundram:To wear the dvAdasa Urdhva pundram (12 Thiruman & Srichoornam)
3. nAmam: To be christened by the AchAryA afresh as”RAmAnuja dAsan”(addition of ‘dAsA’at the end of ones name) to indicate that one is forever a servant of the Supreme Lord Sriman NArAyanA and BhagavAnRAmAnujA.
4. manthram: To get the initiation of “Rahasya Traya MantrAs” – AshtAksharam, Dvayam and charama slokam.
5. Ijyai:To learn the worship of Sriman nArAyanA in proper form (Bhagavad ThiruvArAdhanam).

The real meaning of life starts, only when one becomes a “Sri VaishnavA”. Since “Pancha SamskAram” marks the beginning of the true life one has to lead, it is a VERY VERY SPECIAL EVENT for the person undergoing it.

“IyengAr” means ‘Aindhu angam Udayavar’ or ‘Aindhu kAryangal Udayavar’. These five refers to the ‘Pancha SamskAram’. It also means the fiva angAs of prapatti. We can in general say that this Panca SamskAram gives one the name “IyengAr

..Chellams now that all of you have become truly Iyengars,try to lead Iyengar’s way of life.

Geetha Saaram 14-3 to 14-6..

..sloham 14-3..sri varada rajar sannithi in thakkan kullam..3rd nall garuda sevai. swami thottaacharyarkku sevai..merkuu gopurathil eintrum nadakkum kudai maraithu..devaraja panchaham arullinavar.. sri lakshmi  narasimhar/ swami ramanujarum sevai..

mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata

“The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.”

Mahad brahma = large, vast and enormous prakruti, yoni = cause [for all living beings], mama = is Mine [Sri Krishna’s]. We had seen earlier how the entire Universe emerged from Him. Tasmin = in that, sarva bhutanam = every living beings are, garbham = impregnated, dadhamyaham = by Me [Sri Krishna]..Aham dadhami means the Lord says that He fertilizes Moolaprakruti with the entity of jeevatman. By this Sankhya philosophy is condemned. According to Sankhya philosophy, enunciated by sage Kapila, only prakruti and atman are responsible for creation and the Lord has no role in that process. But Sri Krishna categorically says here that He fertilizes atman into prakruti. Tata = hence [by this fertilization of atman in prakruti by the Lord], sarva-bhutanam = all living beings, sambhava = births, bhavati = happen…

Ramanuja’s Commentary..14-3.. 

Inanimate and inert earth, water, fire, air, ether along with manas or mind, buddhi or intelligence and ahankara or ego all constitute Lord Krishna’s eightfold differentiated aspects of matter. But they only comprise His external energy and are inferior. The mahad-brahma signifies the infinite extension of prakriti or the material substratum pervading physical existence by dint of its being the primal source of all variegations of species and subspecies which emanate thereof correspondingly in the forms of manas, buddhi and ahankara. Passages found in various Vedic scriptures sometime refer to prakriti in specific circumstances in the purview of the brahman or spiritual substratum pervading all existence. An example is seen in the Mundaka Upanisad II.II.VII. beginning yah sarvajnah sarvavid which states: The Supreme Lord is omniscient and omnipotent and His glory is pervading through all of creation. He eternally dwells in Vaikuntha the eternal, transcendental spiritual worlds and simultaneously with the heart of every jiva or embodied being. The term garbha means seed as in embryo in the form of all the animate myriad trillions of atmas or immortal souls manifesting within the jivas en masse at the time of their appearance. So in the inanimate, womb like nature of prakriti the Supreme Lord casts the animate seeds in aggregate corresponding precisely to the exact finite number of atmas for every jiva in creation. The purport is that the Supreme Lord impregnates material nature with souls in the form of incalculable living enities that assume unlimited forms throughout material existence. The ksetrajna or knower of the field of activity uniting with the ksetra or field of activity. Thus are all jivas from Brahma down to a one-cell amoeba manifested by the combination of the aforementioned principles; generated by the will of the Supreme Lord. That such manifestation is actually and factually from the Supreme Lord will be given next.

 

 

..sloham 14-4..aadi kesava perumaal sannithi ..chola raja/simha yenbathaal chola simha puram..swami thottacharyar/srinivasa maha guru sthabithaar..1588 varusham..uthsavar ellai.. sravanam thorum thiru manjanam..baktho chitan thani sannithi.. thiru malaikku ezunthu arulla panna thaniyaha thiru petti.. navaneetha krishnan antha samayathil–venneykku aadum naattiya thiru kolam..

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.”

Kaunteya = son of Kunti [Arjuna]!, sarva-yonisu = in species created by lord Brahma such as Devas, humans, animals, birds, insects, plants, etc., murtaya = bodies, sambhavanti = appear, tasam = they all, brahma = moola prakruti, is the cause. But moola prakruti by itself is not the cause. Moola prakruti by being the body of the Lord is the cause. Aham = I [Sri Krishna] am, pita = father, bija-pradha = fertilizing with seed [into the prakruti].. Thus the Lord is both Nimitta [doer] and upadana [means] cause for the creation. We have to note one difference here. While prakruti is compared to a mother and the Lord to a father, in our life we see father and mother are separate souls and bodies. But here, prakruti is the body of the Lord and He fertilizes it with collection of atman....sloham 14-5..Swami Doodayacharya was born in the year 1543, on a Thursday, in Masi month, Utthirada star, Krishna paksha, Trayodasi, Meena lagnam. He learnt all shastras from Swami Periyappa. He meditated on the banks of Charanamukhi, near Tirumala, for Twelve years. He was blessed by the Lord, Who granted His Sudarsana discus, which ensured victory in all his endeavours. Therefore, worshiping this Acharya means we get blessings of Sudarsana..erumbi is near chila simha puram..It is important to note that Swami Vedanta Desika, preached many aspects of Visishtadvaita to Swami Doddayacharya, through his dreams. Swami Vedanta Desika has written a book called Satha Dooshani [சத தூஷணி]. Swami Doddayacharya wrote a commentary on that, called Chandamarutam [சண்டமாருதம்] and so this Acharya got the title Chandamarutam Doddayacharya. Once he was carried in a palanquin by servants near Brahma theertham. Servants were feeling very hungry. Seeing their plight, Swami Doddayacharya ordered them to eat the bitter fruits of a poisonous tree [etti maram எட்டி மரம்] after touching it. The servants with fear ate, and found the fruits were sweet. To mark this incident, even now, when Sri Bhaktochita arrives on top of the hill, He is offered a sweet dish [appam அப்பம்], prepared with the fruits of that tree..swami  lived from 1543 to 1607..Swami Doodayacharya breathed his last in Srimushnam, on aippasi -ashtami, in 1607.

sattvam rajas tama iti
gunah prakriti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam

“Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.”

Nibadhnanti = is bonded. Avyayam = birthless in natural state or without the three qualities in natural state, dehinam = atman, dehe = in body, nibadhnanti = bonded..Iti = these, satvam, rajas, tama = satvam, rajas and tamas, gunah = qualities, prakruti-sambhava = always associated with prakruti....sloham 14-6..devaraja guru/erumbi appa..maa muniyin pradana sishyar..Ashta Dik Gajam [eight elephants of eight directions]. Of them Three – Swami Ponnadikkal jeer [First of Vanamamalai Mutt], Swami Bhattarpiran jeer and Swami Tiruvengada jeer [his successors are serving Tirumala temple] – were ascetics. The balance Five – Swami Periya Koil Annan, Swami Kanchi Prativadi Bhayankaram Anna, Swami Erumbiappa, Swami Appillai and Swami Appullar – followed house hold dharma [gruhasta ..vada thiru arangam/vada thiru kaveri yentraar maa muni..Swami Erumbiappa had written many books praising his teacher, Swami Manavala Mamunigal. Among them Varavara Muni sathakam, Poorva dinasarya and Uttara dinasarya are important. It expalins the daily routines of Vishatavak Sikhamani Swami Manavala Mamuni. In Varavara Muni sathakam, he has praised his teacher and prayed that prosperity should be blessed on Srirangam. He also says that the disciples of Swami Manavala Mamuni would be without jealousy, ego, etc. They would be great learned and have skill in ubhaya [two] vedams [nalayira Divyaprabhandam and Vedas]. They would be compassionate to all living beings and remain detached from any desires. Swami Erumbiappa prays that he should be always in contact with such disciples. In appreciation, even now Sri Bhaktochita visits this place on Kanu Pari vettai [கனு பாரி வேட்டை] day, next day after Pongal festival. The Lord blesses Swami Erumbiappa and other disciples of Swami Doddayacharya..

tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha

“O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.”

Anagha = blemishless [Arjuna], ‘destroy your rajo and tamo qualities and develop satva quality’ says Sri Krishna. But Arjuna should not be bonded by the satva quality also. Tatra = there [amidst the three qualities], sattvam = satva quality, nirmalatvat = is without any blemish. It is without the blemish of covering or blocking the natural qualities of atman – Gyana or knowledge, and Ananda or bliss.. Prakasakam = it nourishes atman with Gyana and Ananda. That is, like removing the dust covering the jewel, it brightens the Gyana and Ananda of atman. Anamayam = [provide] diseaseless [life]. ..Sukha-sangena = [satva quality develops] interest in [worldly] happiness [or comfort]. Similarly, jnana-sanghena = interest in knowledge.

Ramanuja’s Commentary..14-6.. 

The characteristics given by Lord Krishna of sattva or the mode of goodness within the three gunas or modes of material nature is that it is pure and lucid and shines brightly. Purity and clarity is that which negates obscuration of brightness and happiness. As illumination and happiness can only result from sattva it is understood to be their cause. The word prakasakam means illuminates, enlightens, reveals the exact knowledge of. The word anamayam means of peaceful quality, that which has no inherent cause for producing discomfort, pain or sickness denoting that sattva is the cause of good health. The quality of sattva produces in the jiva or embodied being the predisposition for happiness and knowledge. When the dispositions for happiness and knowledge arise in life one embarks upon such worldly material enterprises and spiritual pursuits as correlates to the level of one’s developement and evolution. Hence the jiva is propelled to take birth in such wombs that are favorably suited fot the enjoyment of one’s karma or resultant reactions to actions which arising out of sattva are positive. Born in sattva the inclinations and disposition that one has again gravitates towrds happiness and knowledge and in this way lifetime by lifetime in sattva guna the mode of goodness one has the opportunity to advance in spiritual life. But this opportunity is not accessible to those born in the two inferior gunas of rajas or passion and tamas or ignorance as will be described next.

 

 

…. from the descendent of Swami Doddayacharya, Swami Vedantacharya’s thiru maazihai… He and his family members are in the daily service of Sri Akkarakkani Perumal and Sri Bhaktochita. He is the Acharya of the lecturer [UVe. sri Velukkudi swami]. Swami Mudaliyandan, nephew and disciple of Swami Ramanuja, is one of the 74 Simhasanadipati [ஸிம்ஹாஸநாதிபதி ], Swami Ramanuja established. Swami Mudaliyandan descendents are all called Kandadaiyar [கந்தாடையார்]. At present there are many Acharyas in this ancestry. We will just mention their names: Swami Koil Kandadai Annan [Srirangam], Swami Koil Kandadai Suddhasatvam Sirupuliyur Annan [Srirangam], Swami Thirumani [Triplicane], Swami Appan [Sriperumbudur], Swami Kumara Varadacharya [Kanchipuram], Swami Koil Kandadai Chandamarutam Vedantacharya [Sholingapuram], Swami Koil Kandadai Chandamarutam Periyappangar [Sholingapuram] and Swami Koil Kandadai Ilayavalli Kandadai Acchan [Sholingapuram]. From these Eight Acharyas, thousands of disciples get the relationship with Swami Ramanuja. The hereditary of this family is as follows: Swami Mudaliyandan, Kandadai Andan, Kandadai Thozhappar, Eeyan Ramanujacharya, Thirukkopurathu Nayanar, Deivangal Perumal Thozhappar, Poretri Nayan, Arasar Appai, Kandadai Nayan, Thozhappar Appai aka Devaraja Guru, Periyappangar and Chandamarutam Doddayacharya. Swami Vedantacharya, Acharya of the lecturer, is the 23rd Acharya in Swami Doddayacharya lineage of Acharyas. Acharyas perform Pancha samskara [பஞ்ச சம்ஸ்காரங்கள்] for their disciples. Pancha samskara are: Thapa: [imprinting of discus and conch on the shoulders], Pundra: [painting of ‘namam‘ on the forehead and on Twelve places over the body], Nama: [christening with a new name of disciple of Swami Ramnuja], Mantra: [preaching of sacred mantras], Yaga: [learning to perform daily aradana].

Ramanuja’s Commentary..14-5.. 

The three gunas or modes of material nature are sattva or goodness, rajas or passion and tamas or nescience and all arise from prakriti the material substratum pervading physical existence. The gunas in actual fact are the attributes and qualities of prakriti and their existence can be discerned from the effects that they are responsible for producing such as intelligence, dimwittedness or beautiful, ugly, etc. These attributes and qualities are in a latent state within material nature when it is unevolved but manifests themselves when in an evolved state. The results of their effects is that the immutable atma or immortal soul is nibadhnanti which means enslaved by material sentiments of the mind. Due to this the atma is impounded in a body as a captive, forced to be manufactured as a jiva or an embodied being and subject to birth and death within the body of a demigod, human, animal, fish, etc. The characteristics of the individual guna’s along with their method of imprisoning the jiva is given by Lord Krishna next.

 

 

Ramanuja’s Commentary..14-4.. 

Whatever forms that are generated into existence from the wombs of demigods, demons, human, animal, birds, reptile, fish, etc. all manifest from the great womb of inanimate existence within the brahman or spiritual substratum pervading all existence and is known as prakriti the material substratum pervading physical existence by dint of its modifications known as the three gunas of sattva or goodness, rajas or passion and tamas or nescience. These modifications manifest due to circumstances based on the individual karma of unlimited jivas or embodied beings who are embedded by the Supreme Lord with the animate aspect known as the atma or immortal soul. This is the cause of all created beings and thus Lord Krishna is thus the father of all. The primary reason for such diverse generating of jivas will be given next.

 

 

Geetha Saaram 13-34 to 14-2..

..sloham 13-35..uthsavar sri baktha chitan..Right hand is in abhaya mudra and left hand is in ahvahana mudras-beckoning all devotees. After welcoming devotees, He protects them. His face is enchantingly beautiful. His forehead with Tilakam, nose, eyes and the ripe fruit like lips, and every organ of the Lord is Divinely beautuiful. The Lord is accompanied by Ubhaya Nacchiyar – Sri Sridevi and Sri Bhudevi. Unique feature is that His Consorts are showing ahvahana mudra! One hand of Each of Them is in ahvahana mudra and the other hand is stretched down!..Thirumangai Alwar has praised all of them in his Periya Thirumozhi in the last verses of 8th Centum. Alwar says he attained and got redeemed [adaindu, uyndu ponen அடைந்து உய்ந்து போனேன்]. Instantly he was redeemed after reaching! The Lord graced him as Mikkaan [மிக்கான்], meaning better than anybody else; as Maraiyaan [மறையான் ], meaning praised by all Vedas; as Virindha [விரிந்த] meaning boundless and Vilakkai [விளக்கை], meaning luminous, like we explained that Sun illumintes all objects we see. A lamp when illuminated, shows its presence as well as shows all objects around it. If atman is lamp, Paramatman is more luminous lamp! Finally Alwar says ennul Pukkaanai [என்னுள் புக்கானை], meaning the Lord is in him, who is somewhere, insignificant! Thus here the Lord graces in Three forms: Maraiyaai virindha vilakku, Ennul pukkaan and Mikkaan. All of Them grace as Thakkan [தக்கான்], meaning He is gracing as the embodiment of compassion for all. There is a sloka about the Lord:
Vandeham ghatikadreesam srinidhim karunanidhim
Vadulakula daivatam tatam anavadim nidhim ||
Takkan means Karunanidhi! We can also see Sri Lakshmi Narasimhan, Garuda, Sudarsana, Sri Krishna, etc., gracing the devotees. The Lord in so many forms is gracing below Hemakoti Vimanam [ஹேமகொடி விமானம் ]. Presently, this vimanam is being gold plated. Work also is going on for Golden chariot for Sri Thayar..

kshetra-kshetrajnayor evam
antaram jnana-caksusa
bhuta-prakriti-moksham ca
ye vidur yanti te param

“Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.”

Ye = they, vidu = understand [and practice], param = supreme [Moksham or atman prapti], yanti = attain. The Lord tells Arjuna that the viveka gyana will give the power of vision. Jnana-caksusa = with the eyes of Gyana, difference between body and soul is well understood; and, by pracicing this knowledge attain atma prapti or attaining atman is reached, by them. These are the people who possess the 20 qualities the Lord mentioned earlier. These qualities are the means to reach Moksham..Thirumangai Alwar says the Lord is the Lamp, and with that Gyana we will be able to see the difference between soul and body. Antaram = [this] difference between, ksetram = body, the cultivable land, and, kshetrajna = soul, the cultivator.. Bhuta = the Five great elements [panchabhuta], prakruti = Universe. That is prakruti with inherent panchabhuta is transformed to body of us. Moksham ca = till moksham…...chinna malai -sri Anjeneyar kizakku nokki changu chakarathudan sevai.. yoha narasimhar merkuu nokki.. eruvarum paarthu  konndu sevai.. chakara theertham.. perumaal thiruvadiyum hanumanum neraha erukkum..In Gitartha sangraham, Swami Alavandar mentioned Five important points to be noted in Chapter 13: Deha swaroopam [true nature of body and atman], atma apti hetu [means to attain atman – most important, explained as 20 qualities], atma visodanam [detailed explanations on the nature of atman in Five slokas], bandha hetu [Reason, why atman is bonded in a body. Why suffer in this body?..

Ramanuja’s Commentary..13-35.. 

 Lord Krishna concludes this chapter by revealing that those who by the vision of knowledge realise the distinction existing between the ksetra or sphere of activity which is the physical body and the ksetrajna or knower of the sphere of activity which for the omnipresent paramatma the Supreme Soul includes each and every the atma or immortal soul and in the case of the atma is the physical body. Along with those who imbibe and realise the 20 virtues given in verses 8 to 12 of this chapter beginning with amanitvam or humility, reverence which are the way and means of effecting escape from the degradation of mandated corporeal existence in samsara or the perpetual cycle of birth and death. Such persons realising their atma achieve moksam or liberation from material existence and attain param the supreme transcendence.

..We will start Chapter 14 with relevant sloka of Gitarta Sangraha, by Swami Alavandar:
gun.abandhavidh¯a tes.¯am.kartr. tvam.tannivartanam |
gatitrayasvam¯ulatvam.caturda´sa ud¯ıryate || (18)
These are told in Chapter 14. Which? 1. Guna bandhavidha = we are bound by the Three qualities –Satvam, rajas and tamas– in this samsaram or Universe. Is it not the same told in Chapter 13? Yes, it is one of the Five points told in Chapter 13. This is being explained here. 2.Tesam kartrtvam = these gunas only impel us into action. Atman is without gunas and so is actionless as such. Body, on the other hand is associated with the three qualities and so acts. This bondage between body and soul results in action. Thus gunas induce us into action. 3.Tan nivartanam = how to get rid of these actions, so that we can avoid acquiring more papa/punya? 4.Gati trayasva = the three acquisitions – wealth, kaivalyam and Bhagavadanubhavam, mulatvam = cause. That is whatever be our desire, whether to acquire wealth or be in atmanubhavam for ever, that is kaivalyam, or Vaikuntam, where one is serving the Lord for ever, we have to pray and worship the Lord only. Indradyumna did that only. These Four are described in this Chapter..

In chapter fourteen Lord Krishna reveals matters pertaining goodness, passsion and nescience which everything in the material existence is influenced by. He gives pertinent details on the essential characteristics of each individually, their cause, the level of their potency, how they influence a living entity affected by them as well as the signs of one who has risen above them. Here he clearly advises to relinquish oneself from ignorance and passion and adopt the path of pure goodness until aquiring the ability to transcend them. Thus this chapter is entitled; The Three Qualities of Material Nature.

 ..sloham 14-1..chinna malai..hanumaan with naangu thiru karangal.. sanghu chakarathudan sevai..jaba thiru kolam..rama pattaabisheha kola thiru abisheham-thiru crown..jaayiru thorum thiru manjanam..karthikai jayiru/amavasai/bowrnami visesham..markazi moolam  hanumath jayanthi yengum.. engey karthikai baranni..chakara theertham..also konown as rama theertham and hanumath theertham..vama deva munivar vazi patta edam.. sri ramar thirumbum pothu neeraadiya theertham.. ramar/ sri renganatha sannithi yum vunndu..

sri-bhagavan uvaca
param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve
param siddhim ito gatah

“The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.”

Pravakshyami = [I, Sri Krishna] will tell [you, Arjuna], bhuya = again, param = in a different way [about the difference between atman and body]. .. Jnananam = among knowledge [to be acqui,red], utamam jnanam = most superior knowledge [is this, the Lord is about to teach.. Yaj jnatva = by knowing which, sarva munaya = all sages, ito = from this samsaram bondage, gata = attained, param siddhim = supreme level of atman prapti. ..

 

Ramanuja’s Commentary..14-1.. 

In the previous chapter the Supreme Lord Krishna explained that by comprehending the factual relationships of purusa or the Supreme Being as paramatma the all pervading supreme soul, the atma or the immortal soul and prakriti or the material substratum pervading physical existence. Along with imbibing the virtues beginning in verse 8 such as humilty and reverence and also by bhaktir avyabhicarini or exclusive devotion to the Supreme Lord as given in verse 11 which awards His grace. By doing so one would achieve moksa or freedom from material existence.

Now in this chapter the Lord Krishna propounds how the gunas or three modes of sattva guna or mode of goodness, raja guna or mode of passion and tama guna or mode of ignorance all individually and conjointly cause the jiva or embodied being to be bound to samsara the perpetual cycle of birth and death and gives the remedy by which one may be redeemed and delivered therefrom. The word pravaksyami means I will declare. What will Lord Krishna declare? He will declare jnananam jnanam uttamam meaning the topmost knowledge and wisdom. What knowledge and wisdom is this? Knowledge of the three gunas whose qualities directly influence the combination of prakriti and purusa effected as the jiva or embodied being. What wisdom is this? Wisdom that surpasses all that has previously been told about this combination. The munis are the great sages and seers or munayah who possessing this wisdom in deep meditation achieve self-realisation and release from samsara ascending to the supreme state. The excellence of this wisdom is extolled next.

..sloham 14-2..thakkaan kullam..also konown as brahma theertham..gaya shedrathukku mel pattathu.. pala theerthangal  unndu..Bhairava theertham, is capable of eliminating disease and fear. Then we can see Avavartha theertham, created by Lord Balarama, when the mountain here started growing uncontrolled and was dragged down. We also see Pandava theertham, Agastya theertham, Gautama theertham, Sri Rama theertham, etc.

idam jnanam upasritya
mama sadharmyam agatah
sarge ’pi nopajayante
pralaye na vyathanti ca

“By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.”

This sloka explains one of the important tenets of Visishtadvaita philosophy. Idam = this [what the Lord is about to preach], jnanam = knowledge, upasritya = attained [another version of the sloka has this word as apasritya = attached, but both convey same meaning overall]. Sadharmyam = equal to, mama = Me [Sri Krishna], agata = attained, sarge’pi = even in creation, nopajayante = does not become a partCa pralaye = also in the deluge, na vyathanti = never suffer.]. For Prahalada, He destroyed Hiranyakasipu [anishta nivrutti] and appeared [ishta prapti]. Three points are to be noted. In Upanishad it is told, ‘ sabha vidwan punyasape viduya niranjana: paramam samyam upaidi’ – a jeevatman discarding all papa/punya, goes beyond river Viraja…The Lord’s dharmas are: apahatapapma, dwijaraha, vimrityu:, visoka:, satyakama, satya sankalpa, etc. They are: never growing old, death and birth less, hungryless, thirstless, sorrowless, successfully completing any assignment, desiring supreme bliss, etc. These qualities are attained by the person. Thus the person becomes equal in these qualities; but never the Lord..

..Ramanuja’s Commentary..14-2.. 

  This knowledge and wisdom which the great sages possess is what Lord Krishna is elaborating about in this chapter. The words mama sadharmyam means endowed with a similar divine eternality like the Supreme Lord. The word sarge meaning creation denotes the time of beginning and the word pralaye denotes the time of dissolution. Those who have acquired this knowledge and realised its wisdom having transcended are exempt from both and subject to neither birth or death. The explanation of how all existing beings result in their forms by the combination of matter and spirit and how the qualities of prakriti or the material substratum pervading physical existence come to manifest was already eloquently delineated in chapter 13 verse 22.

திவ்யபிரபந்தத்தில்-பெரிய திருமொழி – மனத்து உள்ளான் பாசுரங்கள்..

..காமனார் தாதை நம் உடை  அடிகள் தம் அடைந்தார் மனத்து இருப்பார் –1-1-3..

..மின்னார் முகில் சேர் திரு வேங்கட மாமலை மேய  என்னானை   என் அப்பன் நெஞ்சில் உளானே -1-10-6..

..தேனே திரு வேங்கட மாமலை மேய  கோனே என் மனம் குடி கொண்டு இருந்தாயே-1-10-7..

..வந்தாய்  என்  மனம் புகுந்தாய் மன்னி நின்றாய் -1-10-9..

..வானவர் தங்கள்  சிந்தை போல் என் நெஞ்சமே இனிது வந்து மாதவ மானவர் தங்கள் சிந்தை அமர்ந்து உறைகின்ற எந்தை -2-1-1..

..தொண்டர் தங்கள் சிந்தை உள்ளே முளைத்து எழுந்த தீங்  கரும்பினை-2-5-1..

..உள்ளுவார்   உள்ளத்தே உறைகின்றானை–2-5-7..

..திரு மார்பனை சிந்தையுள் வைத்தும் என்பீர்-3-2-2..

..இலங்கு  மையார் மணிவண்ணனை எண்ணி நும் தம் மனத்தே இருத்தும் படி வாழ வல்லீர்  -3-2-6..

..தெய்வ திரு  மா மலர் மங்கை தங்கு திரு மார்பனை சிந்தையுள் வைத்தும் என்பீர் -3-2-7..

..வந்து உனது அடியேன் மனம் புகுந்தாய் புகுந்ததற் பின் வணங்கும் என் சிந்தனைக்கு இனியாய்  ! திருவே ! என் ஆர் உயிரே ! -3-5-1..

..அரவணை வேலை தலை கிடந்தாய் அடியேன் மனத்து இருந்தாய்  -3-5-2..

..நென்னல் போய் வருமஎன்று எண்ணி இராமை என் மனத்தே புகுந்தது இம்மைக்கு என்று இருந்தே -3-5-3..

..கந்த மா மலர் எட்டும்  இட்டு நின் காமர் சேவடி கை தொழும் எழும் புந்தியேன் மனத்தே புகுந்தாயை போகல் ஒட்டேன்-3-5-5..

..-உலவு திரை கடல் பள்ளி கொண்டு வந்து உன் அடியேன் மனம் புகுந்த அப்  புலவ புண்ணியனே !  புகுந்தாயை போசல் ஒட்டேன்    -3-5-7..

.. அருள் புரிந்து இங்கு என்னுள் புகுந்தாய் ! இனி போயினால் அறையோ  !  -3-5-8..

..களங் கனி  வண்ணா ! கண்ணனே ! என் தன் கார் முகிலே  ! என நினைந்திட்டு  உளங் கனிந்து இருக்கும் அடியவர் தங்கள் உள்ளத்து ஊறிய தேனை 4-3-9..

..சிந்தை தன்னுள் நீங்காது இருந்த திருவே ! மருவினிய மைந்தா ! அம் தண் ஆலி மாலே!  சோலை மழகளிறே !..-4-9-2..

..சிந்தை தன்னுள் முந்தி நிற்றீர் சிறிதும் திரு மேனி இந்த வண்ணம் என்று காட்டீர்  இந்தளூரீரே   -4-9-9..

..பெருகு  காதல் அடியேன் உள்ளம் உருக புகுந்த ஒருவரூர் போல் -5-2-9..

..தன் அடியார் மனத்து என்றும் தேனாகி  அமுதாகி திகழ்ந்தானை -5-6-3..

..சிந்தனையை தவநெறியை திரு மாலை பிரியாது வந்து எனது மனத்து இருந்த வட மலையை -5-6-7..

..அடியேற்கு அணியனாய்   வந்து என் சிந்தையுள் வெந் துயர் அறுக்கும் ஆயனாய் அன்று குன்றமொன்று எடுத்தான் -5-7-9..

..வானே  ! மா நிலமே ! வந்து வந்து என் மனத்து இருந்த தேனே  ! நின் அடைந்தேன் திரு விண்ணகர் மேயவனே !-6-2-3..

.. உள்ளே  நின்று என் உள்ளம்  குளிரும் ஒருவா  ! கள்வா ! கடல்  மல்லை  கிடந்த கரும்பே ! வள்ளால் ! உன்னை எங்கன்னம் மறக்கேனே?-7-1-4..

..என் மாடே வந்து அடியேன் மனம் கொள்ள வல்ல மைந்தா !-7-2-2..

..என் நெஞ்சின் உள்ளே உறைவாய் உறைந்தது  தான்    அறியாது இருந்து அறியேன் அடியேன்  -7-2-4..

..என் நெஞ்சின் உள்ளே  புகுந்தாயை போகல் ஒட்டேன்–7-2-5..

..என் நெஞ்சின் உள்ளே  வந்தாயை போகல் ஒட்டேன்-7-2-6..

..என் நெஞ்சத்து  உள்ள இருந்து இங்கு இனி போய் பிறர் ஒருவர் வன் நெஞ்சம் புக்கு இருக்க ஒட்டேன் வளைத்து வைத்தேன்  -7-2-7..

.. இப் போது என் நெஞ்சின் உள்ளே  புகுந்தாயை போகல் ஒட்டேன் -7-2-8..

..அடியேன் மனம் புகுந்த தேனே ! தீம்கரும்பின் தெளிவே ! என் சிந்தை தன்னால் நானே  எய்த பெற்றேன் நறையூர் நின்ற நம்பீயோ ! -7-2-9..

..வந்த நாள் வந்து என் நெஞ்சு  இடம் கொண்டான் மற்றோர் நெஞ்சு அறியான் -7-3-3..

..இங்கே புகுந்து என் கண்ணும் நெஞ்சும் வாயும் இடம்கொண்டான் கொண்ட பின் மறையோர் மனம் தன்னுள் விண்ணுளார் பெருமானை எம்மானை -7-3-7..

..என் மனத்தே இருக்கும் புகழ் தஞ்சை ஆளியை-7-3-9..

..எம்பெருமான் தாள் தொழுவார் எப்பொழுதும் என் மனத்தே இருக்கின்றாரே -7-4-2..
..தண் சேறை எம்பெருமான் தாளை நாளும் உள்ளத்தே வைப்பாருக்கு இது காணீர் என் உள்ளம் உருகுமாறே -7-4-9..
..வெள்ளத்து உள்ளோர் ஆலிலை மேல் மேவி அடியேன் மனம் புகுந்து என் மனத்து உள்ளும் கண் உள்ளும் நின்றார் -7-5-4..
..ஏடிலங்கு  தாமரை போல் செவ்வாய் முறுவல் செய்தருளி மாடு வந்து என் மனம் புகுந்து நின்றார்-7-5-6..
..மலை புகுந்தது மலர் அணை மேல் வைகி அடியேன் மனம் புகுந்து என் நீல கண்கள் பனி மல்க நின்றார் -7-5-7..

..பந்தார் மெல் விரல் நல் வளை தோளி பாவை பூ மகள் தன்னோடும் உடனே வந்தாய் என் மனத்தே மன்னி நின்றாய்  -7-7-2..

..சிறுபுலியூர் சல சயனத்து உள்ளும் என் உள்ளத்து உள்ளும் உறைவாரை உள்ளீரே -7-9-1..

..மறை நான்கின் உளாயோ தீயோம்புகை மறையோர் சிறு புலியூர் சல சயனத்தாயோ உனது அடியார் மனத்தாயோ அறியேன் ..7-9-7..

..மாயனை மதிள் கோவலிடை கழி மைந்தனை அன்றி அந்தணர் சிந்தையுள் ஈசனை 7-10-4..

..எம்மானை எம்பிரானை ஈசனை என் மனத்துள் அம்மானை அடியேன் அடைந்து உய்ந்து போனேனே -8-9-1..

..மிக்கானை மறையாய் விரிந்த விளக்கை என்னுள் புக்கானை புகழ் சேர் பொலிகின்ற பொன் மலையை தக்கானை கடிகை தடம் குன்றின் மிசை இருந்த அக்கார கனியை அடைந்து உய்ந்து போனேனே -8-9-4..

..வந்தாய் என் மனத்தே வந்து நீ புகுந்த பின்னை எந்தாய் பாய் அறியாய் இதுவே  அமையாதோ -8-9-5..

..தேவபிரான் திரு மா மகளை பெற்றும் என் நெஞ்சகம் கோயில் கொண்ட பேர் அருள் ஆளன்
-9-5-10..

..எங்கள் எம் இறை எம்பிரான் இமையோர்க்கு நாயகன் எத்தடியவர் தங்கள் தம் மனத்து பிரியாது அருள் புரிவான் -9-10-1..

..அடியேனை ஆளுகந்து ஈங்கு என்னுள் புகுந்தான் இமையோர்கள் தம் பெருமான் -9-10-8..

..நறையூர் கண்டு என் உடலையுள் புகுந்து உள்ளம் உருக்கி உண் விடலையை சென்று காண்டும் மெய்யதுள்ளே -10-1-5..

..கண்ணன் மனத்துள்ளே நிற்கவும் கை வளைகள் என்னோ கழன்ற இவை என்ன மாயங்கள்  -11-3-7..

..வெள்ளத்தான் வேங்கடத்தானேலும் கலிகன்றி உள்ளத்தின் உள்ளே உளன் கண்டாய் சாழலே  -11-5-10..

Thirumangai Azvaar, Azvaar, Emberumaanaar, Jeeyar thiru Adikaley sarannam…திருமங்கை ஆழ்வார், ஆழ்வார் ,எம்பெருமானார், ஜீயர் திருவடிகளே சரணம்….