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.

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