அர்ச்சை -திருவரங்கம் ,திருமலை, பெருமாள் கோவில் ஏற்றங்கள் -ஸ்ரீ உ .வே. வேளுக்குடி வரதாச்ர்யா ஸ்வாமிகள் ..

அம்பச்யாபரே புவனச்ய மத்யே நாகச்ய ப்ருஷ்டே மஹதோ மஹீயான் சுக்ரேண ஜ்யோதீம்ஷி
ஸ மனுப்ரவிஷ்ட  பிரஜாபதி சரதி கர்பே அந்த ….வேத வாக்யம்..

விண் மீது இருப்பாய் மலை மேல் நிற்ப்பாய் கடல் சேர்ப்பாய் மண் மீது உழல்வாய் இவற்றுள் எங்கும் மறைந்து உறைவாய் ….பிரபந்தம்..

ஏவம் பஞ்ச பிரகாரோகம்..அவன் வாக்கியம் .

பகல் ஓலக்கம் இருந்து கருப்பு உடுத்து சோதித்து காரியம் மந்திரித்து வேட்டை ஆடி ஆராமங்களிலே விளையாடும் ராஜ நீதி ..ஆசார்ய ஹ்ருதயம்..
பரம் வ்யூகம்  விபவம் ஹார்த்தம் அர்ச்சை  ..இவை ஐந்தையும் இப்படி சொல்லும் ..

நீர்மைக்கு எல்லை அர்ச்சை ….
இதம் பூர்ணம் அத பூர்ணம் பூர்ணாத் பூர்ணம் உத்ரிச்யதே பூர்ணஸ்ய பூர்ணம் ஆதாய பூர்ணமேவ அவசிஷ்யதே சர்வம் பூர்ணம் சகோம்….

ஆஸ்ரித காரிய ஆபாத குணங்கள் — ஞான சக்தி பிராப்த்தி பூர்த்திகளும், ஆச்ரயண சௌகர்ய ஆபாதாக குணங்கள்–
வாத்சல்ய ஸ்வாமித்வ சௌசீல்ய சௌலபாதிகளும்.. புஷ்கலங்கள் ..

அர்ச்சையில் பிரவர்த்தி அநுஷ்டித்தார்கள்..
திரு வேம்கடத்தானே புகல் ஓன்று இல்லா அடியேன் உன் அடி கீழ் அமர்ந்து புகுந்தேனே –நம் ஆழ்வார்
ஆழி வண்ணா! நின் அடி இணை அடைந்தேனே அணி பொழில் திரு அரங்கத்தானே –திரு மங்கை ஆழ்வார் 
ஸ்வாமித்வ ஸொவ்லப்ய பூரணமான அர்சையே பரம உத்தேசம்

ஆராமம் சூழ்ந்த அரங்கம் வேர்பற்றான திவ்ய தேசம் ..
அதனால் ஸ்ரீமந் ஸ்ரீ ரெங்க ச்ரியம் அனுபத்ரவாம் அனுதினம் சம்வர்தய  என்று நித்யம் பிரார்த்திக்கிறோம்
வேரில் நீரிட்டால் செடி வாழுமா போல..

வள்ளல் மால் இரும் சோலை மணாளனார் பள்ளி கொள்ளும் இடம் ஸ்ரீ ரெங்கம் என்று
சகல திவ்ய தேச பெருமாளும் பள்ளி கொள்ளும் இடம் இதுவே
பதின்மர் பாடும் பெருமாளும் இவனே
திரு வேம்கடமுடையான் இரு மருங்கிலும் பால் கொடுத்து இரட்டை குழந்தைகளை ரஷிக்கும் மாத்ரு போல்வான்  ..

காஞ்சி தியாக மண்டபம் ..வேண்டுவார் வேண்டும் வரங்களை வாரி வழங்கும் வள்ளல் வரதன்..
எம்பெருமானாரையே திருஅரங்கனுக்கு தானம் செய்த த்யாக ராஜன் இவன் ..
இமையோர் தலைவன்..அயர்வறும் அமரர்கள் அதிபதி
திரு மங்கை ஆழ்வாருக்கு நிதி காட்டி  கொடுத்தான் ..
ஆளவந்தார் திரு கச்சி நம்பிகளுடன் -ஆ முதல்வன் -என்று ராமானுசரை கடாஷிததும் பெருமாள் கோவிலே தான் .
அர்ச்சை சமாதி குலைத்து  கொண்டு ஆறு வார்த்தை அருளினான் 
எம்பெருமானாரை விந்த்ய அடாவில் இருந்து காத்து தந்தவரும் இவரே
யக்ஜ மூர்த்தியை வாதத்தில் ஜெயிக்க ஸ்வபநத்தில் வந்து பிரகாச படுத்தினவரும் இவரே  .
அதனால் அவருக்கு அருளாள பெருமாள் எம்பெருமானார் என்ற திரு நாமம் இட்டார்
பிள்ளை லோகாச்சர்யர் ஆக அவதரித்து அஷ்டாத ரகஸ்ய விரிவு அருளினார்
ஆகையால் தேவ பெருமாள் திருவோண புறப்பாடு கண்டு அருளுகிறார்.
ஈடு முப்பத்தாறு உலகத்தில் பிரகாசம் ஆனதும் இவராலே –
சம்பிரதாய பெருமாளாக பிரகாசிக்கிறான் 
அதனால் தென் அத்தியூர் கழலிணை கீழ் பூண்ட அன்பாளன் ராமானுசன் என்கிறார் அமுதனார்

பிரமாணமான அருளிச் செயலும்
ப்ரேமேயமான தேவ பெருமாளும்
பிரமாதாவான எம்பெருமானாரும் வாழிய வாழியவே —

————————————–

ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ வேளுக்குடி வரதாச்சார்யர் ஸ்வாமிகள் திருவடிகளே சரணம் –
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம் –

Geetha Saram 15-9 to 15-13..

..sloha 15-9..Sri Vishnu Sahasra namum Sri Ramayanamum Thani kelvi..antha kurai pokka Thiru vaay mozi ennai kelvi..[ஆனந்த வ்ருத்தி]. ..ப்ரவண சித்தரை பரத்வ விமுகமாக்கும்..7-10 pathihathai than thiru devimarudan sernthu anubavikiraan..Arjunan/Brahma/Veda vyasar  vanangiya shethram  Thiruvaaran villai..Pushkarani is named veda vyasa pushkaranni..Arjunan than papam pokka -karnanai kontra paapam -vanthaan..beeman Dronarai kontra paapam theerkka Kutta Naattu Thiru puliyoor vantha maathiri..periya bali beedam.. uyarntha dvaja sthambam..thanga kavasam poonnda thiru mandaba thoonkall..Sri Thiru Kurallappanai sevikka thaan namathu pulankall..

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṃ viṣayān upasevate 15.9

Visayan upasevate = experiences matter..Srotram = organ for hearing, ears, caksu = organ for seeing, eyes, sparsanam = organ for feeling touch, skin on the body, rasanam = organ for tasting, tongue, ghranam = organ for smelling, nose, eva ca = only with [these organs], adhistaya = experiences. That is only with the aid of these organs, atman, experiences various senses. Image, food, music, etc., are the objects and are experienced by atman with those organs. Manas ca = also mind, the leader of all organs. With all these organs and mind, atman experiences…

Ramanuja’s Commentary for sloha 15-9.. 

Lord Krishna manifesting as the atma is the master of prakriti the material substratum pervading physical existence from which generates the gunas or three modes of material nature from whence arise the senses . The atma or immortal soul rules the senses as they are designed to function experiencing through them the enjoyable delights of their appropriate objects such as sights and sounds.

..sloha 15-10..Sri Thiru Kural Appan and Sri Padmasini thayar..7-10-7 pasuram says palar adiyaar munbu arulliya-valmiki/vyasar/parasar pontror erukka evarai ettu thiru vaay mozli kettaan..Jambavan, Angadha, Mainda, Dwividan, Nalan, Neelan, etc.erukkum pothu  sri Hanuman edam than Kanai aazi thanthathu pola..Periya Namiyai powder thoovi  Sri rengam kovilai radshikka Ramanujar kettathum  mukurumbu aruththa Koorath azvanai-Swami Mudaliyandan, Vaduga Nambi, Kidambi Aacchan, Vangipuratthu Nambi, Somasiyandan, Engal Azhvan, Arulala Perumal Emperumanar, -pontor erukkum pothu – athai thooki vara sonnathu pola..Azahiya Manavaallan eedu saathikka Maa muniyai Pannithathu pola..utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10

An atman is, gunanvitam = is always associated with the three qualities [satvam, rajas and tamas]. Ukramantam = [such an atman] departing [from one body], sthitam vapi = [or] residing [in a body], bhunjanam va = [or] experiencing [all materials from a body]. Vimudha = [not differentiating body and soul] great fools, nanupasyanti = do not see…Jananacaksusa = [those] with Gyana ‘eyes’, pasyanti = ‘see’..

Ramanuja’s Commentary for sloha 15-10.. 

The word vimudha used by Lord Krishna means the ignorant, the fools, those who misconceive the outer, corporeal body to be the atma or immortal soul and who do not perceive that the atma is conjoined with matter, bound to limited conditions of space and time in various forms of existence as jivas or embodied beings exist. Such bewildered jivas never can detemine how the atma enters or how it departs with an embodied being. Neither can it ascertain how although abiding within it is distinctly different from the jiva nor understand how the atma is experiencing that which the jiva enjoys. Yet those who are jnana-caksusah or endowed with spiritual wisdom and enlightened realisation can perceive the atma existing in its essential nature within their own etheric heart and within the etheric heart of every jiva.

..sloha 15-11..[திருச் செங்குன்றூர் திருச் சிற்றாறு]. The Lord is Sri Imaiyavarappan [ஸ்ரீ இமையவர் அப்பன்] and Sri Thayar is Sri Senkamalavalli Nacchiyar [ஸ்ரீ செங்கமலவல்லி நாச்சியார்]. Theertham is Shanka Theertham and vimanam is Jagajyoti Vimanam..sanga theertham.. emaiyavar appan-leader of all devas..pamba nathi killai aaru odum edam-athanaal sittaaru yentra peyar..Chenaganur pakkam.7-4 pathiham entha divya desathukku. ..Yudishtrar than papam pokki konda divya desam..yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
yatantopy akṛtātmāno nainaṃ paśyanty acetasaḥ 15.11

Yogina = those beginning to practice Karma yoga, yatanta = making efforts..Enam pasyanti = [they] see this, atmany avasthitam = residing [in a body] atman. These people see atman in a body, not as the body itself, but different from body. They are able to see, because they are performing Karma Yoga, which has become possible because mind is pure…Yatantopy = even if they are trying. Here the Lord is going to conclude this statement that even if they try, they would not be successful in atman sakshatkaram. Therefore, it becomes necessary to make the difference in the two lines of the sloka, by assuming that one is with saranagati and the other is without saranagati..Akrtatmana = their mind [not purified, by saranagati], enam = this [atman different from body], na pasyanti = do not see, acetasa = [because, their mind has] no strength. This strength to see atman by inner [intellectual] eyes [Tamil உட்கண்] is necessary, to differentiate atman from body…saranagati at His feet gives us pure mind/that gives us gjanam to see the differance between bady and atma/athanal vairagyam pettru modsham adaihirom..

Ramanuja’s Commentary for sloha 15-11.. 

 

 

 

Preserverance of the aspirant is the persistence essential to insure success once has fully resorted to bhakti or exclusive loving devotion to the Supreme Lord Krishna. By cultivating this path they purify their minds and hearts by yoga or the individual consciousness attaining communion with the ultimate consciousness. They then realise the true nature of the atma residing within the etheric heart of the physical body and perceive it distinctly different from the body. But if their efforts even if industrous are devoid of sufficient faith in the spiritual preceptor and unalloyed devotion to the Supreme Lord and thus spiritually impotent and feeble minded, then they are handicapped and incapable of atma tattva or realisation of the soul. Hence they do not perceive it. Although the light of the sun, the moon, lightning and fire are powerful antidotes to removing darkness, they are limited to removing only external darkness and they have this power due to their empowerment by the divine consciousness of the Supreme Lord which has the capacity to remove the darkness of ignorance in the phenomenal world externally and the darkness of ignorance within the consciousness of the jiva internally.

..sloha 15-12..thiru chenganoor thiru chitraaru.. jagad jyothi vimanam..emaiyavar appan.. Azvaar calls Him as Yen Appan..It was mentioned that this place was reconsecrated by Yudhishtra. When he reconsecrated, the Lord had discus in left hand and conch in the right hand. But when the temple was reconsecrated again some 25 years back, the present idol with discus in right hand and conch in left hand was installed…yad ādityagataṃ tejo jagad bhāsayatekhilam
yac candramasi yac cāgnau tat tejo viddhi māmakam 15.12

Viddhi = understand, tat teja = that brightness or luminous capacity is, mamakam = in My [Sri Krishna’s] control. Mamakam means ‘Mine- Sri Krishna’s’ or with ‘My [Sri Krishna’s]’ blessings. Which brightness? Yad = that, adityagatam = Sun’s, tejo = brightness, which, akilam = everywhere, jagad = in this World, bhasayate = illuminates. The brightness of the Sun, which illumintes everything and everywhere. Yad = that [brightness], chandramasi = of the Moon, yad = that [brightness of], agnau = fire. Thus brightness of Sun, Moon and fire are there because of His blessings or they are all in His control. ‘Na tatra sooryo bhasi, na chandra tharakam, ….’, neither the Sun nor the Moon nor the stars, lightning, nor fire, do not shine in His presence.

Ramanuja’s Commentary for sloha 15-12.. 

 

 

All the lights which illuminate all the worlds such as suns, moons, lighning, fire reflect the light of consciousness bestowed by the Supreme Lord Krishna as integral parts of creation. His effulgence was bestowed upon them being pleased by their service of universal management and by the propitiation from their personified forms such as Surya the demigod in charge of the sun, Agni the demigod in charge of fire, Soma the demigod in charge of the moon, etc.

 

..sloha 15-13..First pasuram [8.4.1], வார் கடா அருவி யானை..kuvalayaa beedam/mallar/ kanjan muditha aayanai -sittrayanai-sittrariley kanndaar..மகாமதிகள் அச்சம்கேட்டு அமரும் சௌர்யாதிகள் சிட்டாற்றிலே பொய்க்கும்….veera sowrya paraagramangallai kanndu Periaazvaar/Vithuran pontrorin -mahaa mathikallin-acham neengum..thanakkum than thanmai ariyaathavan.. vedangallalum ariya mudiyathavan..gām āviśya ca bhūtāni dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ 15.13

Here He cites Two examples: one is Earth and the other is Moon. Both, He says, are His body or under His control. He says that having these as His body, He does these actions. Gam = earth, ca = also [ to emphasize among others], avisya = as body [of the Lord], bhutani = all living beings, dharayamy = are supported by, aham = Me [Sri Krishna]. All living beings of this Universe, are supported by the Lord. How? This is the main point to be noted. Ojas = His unlimited capacity [to support and sustain everything ]! The Lord with His boundless capacity is supporting every living and non-living entities in this Universe! Sarva = all, ausadi = all plants like trees, creepers, etc., pusnami = nurturing or nourishing [with water and other inputs], by, rasatmaka = amrut like essence, somo bhutva = in Moon. Thus having Earth as His body, He supports all living beings; and, having Moon as His body, He nourishes all plants. The Lord tells that such is His boundless capacity. ..

Ramanuja’s Commentary for sloha 15-13.. 

 

 

 

 

The word gam means earth and denotes the Earth. The word ojasa means indomitable potency. Lord Krishna enters into every atom of the Earth by this potency and supports all mobile and stationary jivas or embodied beings by this potency. He also manifests the energy of the moon whose nature is ambrosial and which nourishes all plants, vegetables, fruits and herbs, yielding crops such as rice and grains.

 

Geetha Saram 15-4 to 15-8..

..slokam 15-4..Thiru kaadkarai appan..bogathil thattum maarum seela gunam kaatti thanthaan aazvarukku..போகத்திலே தட்டு மாறும், காட்கரையிலே கரையை அழிக்கும்..The Lord was too happy and did that service to Alwar with greater enthusiasm! Here the Server and the served should have been reversed; but because of the quality of sowseelyam, the roles had reversed..yennil munnam paarithu vizunginaan..avanai parthu nam vairagyam kuraithu kollanum..Praying Sri Thirukkatkarai Appan to bless us with vairagyam..

aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3

tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4..

 

..Enam = this [the samsara tree described in the last 3 slokas], aswattham = peepal tree has, suvirudhamulam = very well formed roots..Drdhena = resolute, asanga = detachment, sastrena = as the weapon [axe], chittva =to cut..Tatah = by that [such detachment], tat padam = that level [of Kaivalya Moksham], parimargitavyam = should be sought after..yasmin = that place, gata = attained [by those], bhuya = again, nivartanti = never return..Tam = that, adyam = Ancient and the Cause for all, purusham = Paramatma, Sri Krishna, eva = alone, prapadye = had to be approached in surrender, yatah = from Whom, purani = for a very long time, pravrtti = [desire in the Three qualities] development, prasrta = has been flourishing…
..

Ramanuja’s Commentary for sloka 15-4.. 

 The jivas or embodied beings immersed in samsara or the perpetual cycle of birth and death are unable to comprehend this asvattha or banyan tree and its symbolism. It is impossible for them to understand that this tree symbolising material existence has its root above in Satyloka with Brahma and its branches descending downwards are all the innumerable jivas or embodied beings throughout all of creation and that humans are its terminals from where there are branches spreading upwards as well determined by karma or reactions to actions based upon following or ignoring the injunctions and prohibitions of the Vedic scriptures which apply when one finally achieves a human form out of the millions of different plants, birds, fish and animal species. As a human one is quickly indoctrinated into samsara with the conceptions of I am. I am a man. I am a king. I am the son of this person. I am the wife of that person. I am beautiful. I am great, etc., etc. Such I am conceptions keeps one locked in samsara and causes one to be fully occupied with mundane concerns and worldly affairs appropriate to such conceptions. Such persons look upon their bodily conceptions as there very self and are completely oblivious that they are factually eternal beings possessing an atma or immortal soul. They perceive not that they can gradually wean themselves from this ancient tree by renuciation of the three gunas or modes of material nature and detachment from the objects of the senses. Neither do they comprehend that the atma is seperate and distinct from the physical body. Nor can they differentiate that the ego is not the physical body and the atma is not the ego. Bewildered by illusion they believe what is unreal to be real and what is real they cannot perceive. The origin and source is unfathomable to them and so deluded they remain in ignorance.This asvattha tree with roots above and branches below that keeps the jiva enslaved in samsara can only be destroyed by the sword of non-attachment to objects of the senses. This renunciation arises from bhakti or exclusive loving devotion to the Supreme Lord Krishna which is the highest good and apex of all to be attained by every jivas and paramount to every other conceivable activity in existence throughout all of creation. Demolishing this strong and durable asvattha tree by the sharp weapon of detachment from sense objects produces disike and disdain for sense gratification which creates a desire for pure, sublime spiritual experiences which when one attains can no longer be subjected to the influence of the three gunas or modes of material nature. How can such a state of consciousness manifest and detachment from the gunas which causes delusion be guaranteed?

 

Lord Krishna has already previously confirmed in chapter VII.VII: That there is nothing superior to Him. In chapter VII.XIV: That those who surrender unto Him alone can surmount the three gunas. In chapter IX, X: That material nature is operating under His control. In X.VIII: That He is the origin and source of all material and spiritual worlds. So let glorious propitiation and devotion be given unto the Supreme Lord Krishna as He alone is the sole refuge of all living entities. Inasmuch as all material impressions, instincts and influences arise from contact with the three gunas proceeding from prakriti the material substratum pervading physical existence which is controlled byHim. It is logical to understand that by Him they can also be transcended. The question that naturally comes to mind is how? The word prapadye means surrender. In VII.XIV is stated prapadyante or have surrendered. In this verse a variant is stated as prapadye yatah which by the gramatical rules of Panini can be interpreted as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual impressions, instincts and influences are activated and awaken in such a one. They will manifest as spontaneous impulses arising with frequency in the heart and dispel all nescience. They are ancient because they embody the collective consciousness of all the mumukshas or achievers of moksa or liberation from material existence since time immemorial, who surrendered and took refuge of the Supreme Lord Krishna or His authorised incarnation and expansion as revealed in Vedic scriptures and were released forever from the bondage of samsara.

..sloka 15-5..Kutta naattu Thiru Puliyoor..Thirumangai/Nam azlvaar mangalaa saasanam..Sri Maya Piran/Sri Por kodi Natchiyaar..Bragya saras or Poonchunai Theertham is the name of the pushkarini. The Lord graces under

Purushottama Vimanam..Bhima punar nirmanam seytha sthalam..dronacharyarai kontrathaal manam vaadiyathaal panninaan..asvatamama yanai peyarvaithu sethathu yentra poy solli jeyaitha kathai..saptha rishisukkum sevai..18 padi yeri sevikkanum..nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5

Tat = that, padam = [very superior] stage [of attainment of atman], gacchhanty = is attained. ..Mana = concept [that body is soul], nir moha = delusionless..Jita = won over, sanga dosha = defect of union… Adhyatma nitya = always interested in atman, vi nivrtta kama = well discarded interest in pleasures [of the senses]. Sukha dukha samjnai = known as happiness and sorrow, dvandvair = from [these] twins, vimukta = well liberated. Thus these people are freed from happiness and sorrow. Such people are, amuda = have no misconcepts..

 

Ramanuja’s Commentary..for sloka 15-5..  

Those blessed jivas or embodied beings who have relinquished such illusions as love for things not related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils of desire and attachment captivates one by sense gratification bewilderd by the three gunas or modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it infinitely expanded consciousness.

To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.

..sloka 15-6..Thozi pasuram-8-9….nayaha lakshanam kaatti thanthaan ethil..Emperor Sibi’s son was Vrishadharbi..tried to donate to saptha rishis by hiding in the fruit in femine time..rishis kettu konda padi endran puli roobathudan vanthu kaatha edam..athanaal puliyur peyar..na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama 15.6

Tad dhama = that superior [bright] stage is, mama = Mine [Sri Krishna’s]. Parisuddha atma swaroopam belongs to the Lord. How bright is that stage? Surya = the Sun, na bhasayate = does not illuminate, tad = that place. There is no need for Sunlight to see that place. Na sasanka = not even the Moon [ sasa = rabbit, anka = identification, Moon has a black shadow resembling a rabbit]. Na pavaka = not fire, either. Yad gatva = by reaching which [place], na nivartante = [one] never returns, tad dhama = that place or stage.. But a parisuddha atman, does not need even this external light to realize others. That is the brilliance of Jeevatman, in its natural status. That stage is the Lord’s, says Sri Krishna. ‘His’ means it is His ‘amsam‘ or part. This will be explained while we see next sloka..Atman has Two great qualities. One is self realization and the other is realizing others. These are called as ‘swayam prakasatvam  and ‘tasmai swayam prakakasatvam ..

Ramanuja’s Commentary for sloka 15-6..  

The light of illumination which manifests from the atma or immortal soul is what Lord Krishna is referring to here as well. As His transcendntal spiritual body consists of the atmas of all jivas or embodied beings, He, His name, His abode and His pastimes are all illuminating. No sun or moon or fire can illuminate this; for it is spiritual wisdom that gives the light of consciousness. External luminiousity is only able to dissolve the obscurity that intervenes between the senses perceiving their objects.What reveals the atma is called yoga or the individual conciousness attaining communion with the ultimate consciousness. Antagonistic to yoga is karma which are subsequent reactions to previous actions and to conquer this formidable opponent which gains strength from every action performed; one must fully surrender unto the Supreme Lord and accept Him as one’s only refuge. That all illuminating light emanates from Him, it is a part of His splendour as a power from Him. The sublime supremacy of this all illuminating light consists of its potency and efficiency in lighting the consciousness by spiritual wisdom. Sunlight no matter how bright, although capable of travelling for millions and billions of miles through space is never able to internally effect illumination in the consciousness as it is only an external phenomena.

..sloka 15-7..Thozi pasuramaha Thulasi Thiru manathai kondu Parangusa Nayahikku Sri Maya piran Thiru manam kondathai thiru thayarukku unarthukiraall..then thisaikku thilaham aahiya divya desam ethu..Nayaha Lakshanam unarthum divya desam..In Paramatman, all atman are amsam of Him. We can not remove atman from Him, though atman and Paramatman are different entities. Each atman is indispensable part of the Lord. The Lord is the Leader of all atman.mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7

mamaaiva = My [Sri Krishna’s] alone, amsam = parts, jivaloke = this leela vibhuti of Universe, jivabhuta = all living beings, sanatana = from an ancient time. But they are all bound by Karma in Leela vibhuti. Mana = mind, indriya = organs, act in the way they are. Once this Karma bondage is removed, then they would also enjoy the Lord.

Ramanuja’s Commentary for sloha 15-7.. 

The atma or immortal soul within all jivas or embodied beings constitutes an eternal portion of Lord Krishna and thus is also eternal. Yet because the jiva is inextricably emeshed in material existence from time immemorial it is enslaved by the nescience of its own karma or reactions to actions and revolves incessantly in samsara the perpetrual cycle of birth and death. Precisely based on this karma a jiva is forced to accept a suitable body such as a demigod, human, animal etc., attracting with it five senses and a mind exactly appropriate to maximising the chances of survival for such a jiva. But when the jiva through association of the Vaisnava spiritual master becomes enlightened from hearing his unequivocal instructions and surrenders fully unto the Supreme Lord Krishna as one’s only refuge then Lord Krishna Himself releases the jiva from the bondage of samsara and the jiva becomes situated in atma-tattva or soul realisation. Other than taking exclusive shelter of Lord Krishna or any of His authorised incarnations as revealed in Vedic sciptures it is impossible for the jiva which is very much handicapped in terms of intelligence and potency to achieve moksa or liberation. This is due to the heavy burden of unresolved karma attached to the jiva that they must carry with them life after life. But all actions performed for the satisfaction of the Supreme Lord have no karma attached to them. This is the difference.

 

 ..sloha 15-8..śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt

Ramanuja’s Commentary-for sloha 15-8.. 

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying them through through the air from one location to another.

 

Kankulum pahalum anubavam-Shri Vellukudi Swami..

Gapthy/mukthy/virupthy/virakthy-oru nayahamaay/bakthy-kathal-peramar kathal,pin,/pra bakthy/sakthy-azi eza sangum/prapthy-radshakan sambandam/poorthy/aarthy-ava ara soozuvaan-arthy harathvam

parathvam/karannathvam-aathi karanan-jagad karanannarayanan-jaganathan-valmiki aruliya thiru namangal/vyabagadvam-karanthu yengum paranthulan/aahasamum paranthu erukirathu-nyanthrudvam-nakku asainthaal naadey aadum/naangum serthu parkkanum ..periyavan kitta pohalaamaa..elliyavanum avan..kaarunyathvam/saranyathvam/sakthymadvam/sadya kamadvam/serthy udan-abad sakadvam/arthy harathvam..

..nam sada gobanai paadinayo-kambanai kettaar rengan… yem then kuruhoor sada goban yenkiraar kambarum..nam perumaaley nam aazvar yentraar..vaasika kainkaryathaal mattum pettraar..

..thaay paasuram ethu..yen sinthithaay.. thiru vida yenthai paasuram thiru mangai yen ninainthu erunthaay yenkiraar ethu pola.2-7 athu ..ethu 7-2 pathiham…modsham avan thiru vullathin padi yenbathai katta thaan..ja maatha-mappillai-10th graham..azahiya mannavaallan..guna pravaham-karunnai pravaham..nathi pola varum ethir neetchal eda sakthy ellai..theppa kattai pola manathoonkall..saran adainthum peru kitta villai..samsarathukkul azunthy erukum nilai kanndaar..svapana pathyram -roti vitha kathai pola..than nilai poy pen nilai athum thaay paasurathaal. thanaha pesa mudiya villai..vaithyo narayana hari.maruthuvanaay nintra maa mani avan..thiru mana thoonnukkul niruthy yen sinthithaay yenkiraall..azvaarukku oduhira nilai-bava suthy theriyaamal sollu hiromey yenbaaraam battar etharkku vyakyanam arulum pothu..thalaiyil kai  vaithu eruppaaraam..seethai ellai kaathu erukka-naan parangusa nayahi..namakku soru poda than kuzanthaiyai pattinni ettaar.. thondarkku amuthu vunna sonna paadal..adiyomukkey emberumaan alleero enthalorrerey..paradavam ellai /vibavam ellai..jambavaan/hanumaan lakshmanan pola thayar mayangaamal parangusa nayahiyai.. mukya prana devathai -hanumaan..veettu pennkal kalyanathukkum avanaiyey ketbarkall-koorath aazvaan pola..

..eval thirathu yen seyhintraay yenkiraall..kankul-eravu..pahalum kann thuyil ariyaall..ariyaall..lakshmanan thookkam therinthavan..athu pola ellai..ennathu yentru theriyaathavall kann thuyil kollaall yentru ellai..kanna neer kaikaal eraikkum.. eval nilai kanndu avan azanum.. ethu pundareehan kadal neerai eraithu -sthala sayanam-adi seshanai thuranthu sevai-ikkalaam evallaal mudiyaathu yenkiraall..sangu chakarangal yentru kai kooppum..samsarikal vishayathil kalakkam avanai sevikka thellivu..thamarai kannan yentrey thallarum..sangu chakarangal udan sevikka aasai yentru muzuvathum solla mudiyavillai..yentru kai kooppum..theertha thaaham vullavan theertham yentru mattum solvathu pola..thondai vikithu kai koopukiraall..pesuvathu pola thiru vaay vaithu kondu erukiraan nam perumaal..acharyan vyakyanam pannukiraan..maa susaha yenkiraan..manthsimithena muruval..athu varai neenda thiru kannkall ..sangu chakaram thada kannan..pull kadavum paasurathilum sangu chakaram solli kannkallai sonnaar. shreebthy 20 kann venum namakku 200 venum.. kathai serthu.. kootram yenbar..ennai kootrangalo araiyeyn..yenganey tharikkeyn vunnai vittu yenkiraall..nee kannaadiyil parthaal nan patta paadu nee paduvaay..sevai saathikaamal erukka maattaay vunnai paarthaalum.. seethai/baradan tharithu erukalaam vunnai vittu mudiyumaa..para vasudevan ellai.. sem kayal paay thiru arangathaay…kaveri patriya meen vaaznthathu. vunai pattriya naan vaaza veynndaamaa.. ayanam -perumaanai pattriya penn thunba paduhiraall..thanner vittu pirintha meen pola thudikiraall.

..mun seytha vinaiyey muha padaay yennum..pirivu kaaranam-karma thaan.. muhja padaay-kaattu..kirubaa palam vusanthathu..vithyai mathyaal vellanum yemntrathu karma krubai palathaal jeyikanum..muhil kannaa ethu nyaamamaa yenkiraal svarooba gjanam vanthathum..mun seythu-padaithu..vunndu vumiznthu..

..vedkam ellai.vadkilal..eraiyum manni vanna yennum.. nanjeeyar.vedkam vittaall penmai ponathu..thayar mun kadalanai pesuhiraall..vadivil azahu/sowlapyam solli manni vannaa..munthaanaiyil vaithu aazalaam..koopiitathum vanthaaney..vaanamey nokkum..vara villai mayangukiraall..asurarkallai mudithavan.. antha virothy pokinavan viraha daabam pokka villai matravar aabathai pokkinavan vunnal vantha aabathai pokka maattayaa..kadkili-kannukku appaar pattavaney  kaannumaaru aarullaay-naanaal parkka mudiyaathu  nee arulli parkalaam kaakuthaa soorbanahai/mandotharikku kaattinaayey..kannaney pancha laksha edai pennkallukku sevai sathithaayey..mathil sooznthu aasai vudaiyavarai kai asaithu vara solkirathaam..evall thirathu yen seythittaay..

..etta edathil kai kaal; tholl..ezunthu. vulaay mayangum…vuyntha pillai paadum pothu..mayangindey kai kooppukiraall..seshadva gjanam eppothum..kashdamey kaathal..bakthy vubaayam ellai yenkiraall..kadal vannaa nee kadiyai yenkiraall..kadalil vasthu ponaal kidaikaathu..sittaney-punithaney..brahma vithu yentru peyar..poonal.pavithram vedam solli kovilai edipathu pola..sezu neer.. yelloraiyum ezukkum..thanneer panthalil kathy vaithu konndu eruppathu pola erukiraay.

..sinthikkum..thisaikkum.. therum.. perumaaley  yentru solli parthu.. thaaney kai kooppukiraalaam.. thiru kolam ninaivu vanthu..santhithu vun thiru vadikallil sarann adaiya vaazhiraall..vanchanaiyaal jeyithaayey..

..yen thiru mahal-ananthaazvaan pennukku entha peyar..sri renga naatchiyaar..yennum..boomi piraattikku anbaney.. nappinnai anbaney..battar-nanjeeyar..piranan polvan avalludan serntha avan..yen aavi piraannan ellai  yen thiru mahal serum avaney oru mithunamey piraan ebarukku..parama pada pirapthy aanatho yemtru payanthaaraam nam jeeyar..yen thiru mahal -battar  sri renga naachiyaar madiyil othunguvaaraam.. sthree dana sothu naan vunakku yenbaaraam..then thiru arangam yenkiraaley aazvar thiru naharil erunthu..vulaham vunda peruvaayaa yentru sarann adainthavar aathalaal..adi keez amarnthu puhuntheyney yenkiraar..angu erunthu ethaiyum paaduhiraar..

..muhil vannan-periya perumaal..vadivudai vaanor thalaivan kadal edam konda kadal vanna kadkili kaakuthaa kannaney arangathaay para vibava vyuha andaryami archai.. mun seythu vulaham karanathvam kadkili vysbaham kala chakarathaay nyahathvam ..aabath mun seythu vunndu vumiznthu sadya kaman-thirumahal ser maarban..aantra thamiz maraikall aayiramum aranganukkey..am sol vura nenju vellai aahum yenkiraar maa munikall ..

Aazvaar Emberumaanaar. Jeeyar Thiru Adikalley Saranam.

Geetha Saram 14-27 to 15-3..

..slokam 14-27..Thiru Vithuvakodu-Three KMs from Pattambi railway station-Naalu Murty Thirutalam [நாலு மூர்த்தி திருத் தலம்].
Naalu Murty Thirutalam [நாலு மூர்த்தி திருத் தலம்].
Ananyasadye pyadishte mahavisvasa poorvakam
sadeka upayata yantas prabhattir sharanagati:

This sloka tells what is sharanagati [ total or ultimate surrender].ஆகிஞ்சன்யம்..அநந்யகதித்வம்..Now it is Eindhu Murty Thiruttalam [ஐந்து மூர்த்தி திருத் தலம்]. The Lord is Sri Uyyavanda Perumal [ஸ்ரீ உய்ய வந்த பெருமாள்] or Sri Abhayapradar [ஸ்ரீ அபாயப்ரதர்]. Sri Thayar is called Sri Vittuvakkotuvalli [ஸ்ரீ வித்துவக்கோட்டு வல்லி ] or Sri Padmasani [ஸ்ரீ பத்மாசனி]. Vimanam is Tatva Kanchana vimanam [தத்வ காஞ்சன விமானம்..arjunan install pannina sthalam..Ambarisha replied saying that the Lord should appear in all the Four forms of Vyuha [வயூஹ] namely Sri Vasudeva, Sri Shankarshana, Sri Pradyumna and Sri Aniruddha, as in Thirupparkadal or Milk Ocean! Thus the Lord is gracing from Four sannidhis in the Four forms! ..brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca..avyaya = never decaying, and, amrtasya = never death, brahma = atman…aham = I [Sri Krishna] am, pratishta = upayam or means. Pratishta can also mean aadharam or support… Sasvatasya = everlasting or permanent, dharmasya = Dharma [yielding wealth]. That is wealth obtained by following dharma, wealth in this world as well as in heaven or in Satya loka of Brahma. For every wealth, He is the means. He grants all these wealth and supports. Aikantikasya = exclusive, sukhasya = bliss. This exclusive bliss is attaining Vaikuntam..

Geetha Saram 14-22 to 14 -26..

..sloka 14-22..Sri Thiru Moozi kalam..the Lord got the name Sri Srisooktinathan. Thirumangai Alwar and Nammalwar have praised the Lord. Sri Thayar is Sri Maduraveni Nacchiyar or Sri Maduravani Nacchiyar. Veni means braid and vani means voice. Vimanam is Soundarya vimanam. Thirumangai Alwar in every pasuram describes Moozhikalatthu vilakku மூழிக்களத்து விளக்கு [Lamp of Thirumoozhikkalam]. The Lord is the Lamp of Thirumoozhikalam. Like a lamp, the Lord is visible and makes the surroundings visible! Thirunedunthandakam is a composition by Thirumangai Alwar. In the ponnanai [பொன்னானாய்] pasuram, he describes the Lord as the Light of Thirumoozhikalam, worshiped by the latecomers [pinnannar vanangm chothi பின்னானார் வணங்கும் சோதி]. nam polvaar-vibava avatharathukku pin vanthavar- vannamga jothiyaha erukiraan..In this Kshetram the Lord exhibited His quality of Mardavam [मार्दवं]. Mardavam means soft nature. ..He can not bear the separation of His dear ones, like the Alwars! In Thiruvaimozhi 9.7 decade, Alwar sends an emissary! The Lord appeared to Alwar, exhibiting His mardava quality!

śrībhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
ta dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati Prakasam = luminous Gyana, this is the symptom of satva guna‘s prominencePravrtti = efforts, symptom of rajo quality. Moham = delusion, symptom of tamas quality. Na dvesti = never dislikes..Na kankshati = never likes..

Ramanuja’s Commentary for sloka 14-22./14-23/14-24/14-25. 

 

 

 

 

The word prakasa means illumination, lucidity, the brightness of disposition and are the effects of sattva guna or the mode of goodness. The word pravritti means enthusiastic effort or the disposition to endeavour actively and are the effects of raja guna the mode of passion. The word moha means delusion, bewilderment or having a distorted perception. All things external to the atma or immortal soul are of two categories. One is what causes attraction and the second is what causes aversion. The fundamental symptom of discerning who is beyond the three gunas or modes of material nature is that such a being neither desire to accept anything nor does such a one desire to reject anything. Whatever the Supreme Lord Krishna designates to come, such a one remains equipoise in all situations. Such a one is udasinavat or unconcerned with external circumstances because of being enraptured within by atma tattva or realisation of the immortal soul. Therefore one is naturally indifferent to anything external. One who is never agitated by attraction and aversion which arise from the three gunas and who lucid and tranquil reflects within that it is natural for the impulses of the three gunas to occasionally parade themselves in one’s consciousness, is never deluded by them into being impelled to act as the qualities might provoke one to respond.

 

 

 

 

The word sama means equanimity or keeping oneself equipoise in both joy and distress. The word svasthah means solidly situated, established firmly within on the immortal atma, filled with raptureand bliss by its communion. Such a one is never even distracted by external things let alone influenced by them. Even when exposed to great events of joy or catastrophic events of grief such a one is undisturbes and does not succumb to delusion or illlusion. To such a one a clod of earth or , a precious jewel or a nugget of gold all are looked upon alike as merely modifications of prakriti. So there is nothing in material existence which such a one has any special attraction or aversion towards.

 

 

 

 

The word means dhirah means sober and denotes the wisdom of one who is knowledgeable of the distinction between prakriti or the material substratum pervading physical existence and the eternal atma or immortal soul. Hence such a one remains equaniminous in both praise and censure. It is the deisre for praise and adulation that shows the consequence of egotism which abides in the mind and is erroneously mistaken for the atma and deludes one into thinking that it is a great honor to be praised. Similarly aversion to being ridiculed and censured is also the consequence of same egotism which makes one think it is ignoble and shameful to receive such infamy. But both conceptions are the results of delusion and one who is established in atma tattva or realisation of the immortal soul is never implicated in illusion as such a being is unlimited in consciousness knowing that all material designations are all transcended by communion with the atma. In the same way that egotism is alienated from the atma what pertains to egotism such as honor and disgrace, friends and enemies, praise and censue does not affect the atma. One who is illuminated by atma tattva is unconcerned and indifferent to worldly matters. Similarly since such a one comprehends that all efforts of activity are the cause and perpetuation of physical embodiment such a one abandons all efforts not related to the atma. Such a person is known-she-

 

sends a mesenger to the Lord of Thirumoozhikalam. In these type of pasurams, ‘she’ would send a bird to convey to the Lord, ‘her’ condition and asking Him to come instantly to save ‘her’! Four such decades are in this type – anjiramadanarai [அஞ்சிறைய மட நாராய்], ponnulagaliro [பொன்னுலகாளீரோ!], en kanal agam kazhivai [என்கானல் அகம் கழிவாய்] and vaigal poonkazhivai [வைகல் பூங்கழிவாய்]. Alwar composed enkanalagm kazhivai in praise of Thirumoozhikalam. ‘She’ sends an emissary to Sri Srisookti Nathan. Alwar calls the Lord as Sri Thirumoozhikalatthan [ஸ்ரீ திருமூழிக்களத்தான்]..avanin soundaryam/lavanyam ninaivu paduthinaal vanthu viduvaan than edam yenkiraal..udāsīnavad āsīno guṇair yo na vicālyate
guṇā vartanta ity eva yovatiṣṭhati neṅgate Asina = is like this. How? Udasinava = indifferent..Na vicalyate = [he] is unperturbed, gunai = by the [Three] qualities…vartanta = would show their nature, which are inevitable…Ye = whoever, avatishtati = stands firmly. ..

 

..sloka 14-24..samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ

..sloka 14-25..Thiru naavaay-Sri Mukundan..Mu = mukti, ku = place and da = grant. this was once a place for nava yogi-naavaay..Nammalwar has praised the Lord in 9.8 decade, in 11 pasurams. Thirumangai Alwar also has praised the Lord. In 9.8.1 pasuram ‘arukkum vinaiayina [அறுக்கும் வினையாயின]’, in the last line Alwar says kurukkum vagai [குறுக்கும் வகை], instead of kurugum vagai [குறுகும் வகை]. An anecdote is attributed to Swami Ramanuja in this Kshetram. Swami Ramanuja came to worship the Lord here. As he neared Thirunavai, he asked how far was Thirunavai? Being Malayala desam, he was replied, “kurukkum [குறுக்கும்]”, meaning very near! Swami Ramanuja immediately remembered this pasuram and concluded that Nammalwar, had mentioned the word kurukkum instead of kurugum to suit the place! Also Nammalwar’s mother hailed from Malayala desam and so Malayalam words were found in his pasurams!..It seems Swami Alavandar liked these 11 pasurams very much! In pasuram 9.8.4, Alwar did not know how long he was to live, but prays that before the last day, he should serve the Lord of Thirunavai! In 9.8.7, Alwar wants the Lord to say, ” Yes! This is the person!’ and grant him Moksham!..In sloka 24, tulya ninda atma samstuti, ninda = abuse, samstuti = praise, tulya = are [considered] equal.Once Swami Parasara Bhatta was seated in his lecture assembly. A few persons came and abused him. After they finished, Swami Parasara Bhatta honoured them with his shawl and gold chains!..mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate 14.25

Mana = respect, apamana = disrespect, tulya = [regarded] equal..Atman is unaffected by anu abuse..Mitra = freind, ari = enemy, tulya pakshya = [are treated as] equal parties..Sarvarambha = origin of all [actions of body], parityagi = renunciated..Gunatita = [such a person is having] crossed the [Three] qualities, sa ucyate = [and] he is praised..

..sloka 14-26..We are in Thirunavai. In this Kshetram, the Lord exhibited His quality of Avrutamsyam or mercy towards His devotees, to Nammalwar. Swami Azhagiya Manavala Perumal Nayanar says ‘vishnu potha avrutamsyam navayile nizhal ezhum [விஷ்ணு போத அவ்ருதாம்ச்யம் நாவாயிலே நிழல் எழும்]’. Potham means boat or ship..naavaay-boat to cross samsaaram..In pasuram 9.8.7, Alwar calls the Lord as Thirumale [திருமாலே!]!, Navai uraiginra en narana nambi [நாவாய் உறைகின்ற நாரண நம்பீ]! In this decade, Alwar addresses in Five pasurams, the Lord as Consort of Sri Thayar! In this Kshetram only, there is a separate sannidhi for Sri Thayar. A grand festival is celebrated on Masi – Shukla Ekadasi, when many elephants are in procession to the accompaniment of variety of drums beating! Thus the Lord is navai or boat and is full of mercy!..māṃ ca yovyabhicāreṇa bhaktiyogena sevate
sa guṇān samatītyaitān brahmabhūyāya kalpate 14.26

Etan = these, gunan = [Three] qualities, samatitya = crossed, brahmabhuyaya = to attain the qulaity of Bramham or the Lord, kalpate = qualifies. ..The Lord has unique qualities – Apahatapapma [unaffected by sins or papa], vijara [unaffected by ageing], vimrutyu [unaffected by death], visoka [never affected by sorrow], vividitsa [never hungry], apitapa [never feel thirsty], satyakama [attain all desired] and satyasankalpa [determined to complete all tasks undertaken]. Ya = [he] who, avyabhicharena = without [worshiping or seeking other objectives] other [gods or aids as] means, sevate = prostrate or worship, bhaktiyogena = with singular devotion in, mam = Me [Sri Krishna]. ..Vybhicara means adultery, while avyabhicra means faithful or loyal. ..When the Lord says that the person should worship ‘Me [Sri Krishna]’, we should understand the status of Him. We should worship the Lord, Who has satyasankalpa, mercy and vatsalyam..

 

Geetha Saram 14-17 to 14 -21..

..sloka 14-17..sattvāt saṃjāyate jñānaṃ rajaso lobha eva ca
pramādamohau tamaso bhavatojñānam eva ca

Ramanuja’s Commentary..for sloka 14-17.. 

What Lord Krishna is stating about those situated in sattva guna or the mode of goodness increase their wisdom to fruition then atma tattva or realisation of the immortal soul becomes a reality. When raja guna or the mode of passion increases in intensity more and more avid appetites are incited to enjoy the fruits of. Similarly when tama guna or the mode of ignorance increases it manifests as perverted understanding and the proclivity to be influenced by wickedness from which more and more tama is begotten. Thus all developement of intelligence is blocked and neutralised.

 

 

..sloka 14-18..Thiru vanji kulam..Sri Kulesekara Azvaar avathara sthalam..Kulesekara Perumaal.. Perumaal Thirumozli..From Trichur, at about 47 KMs is Kodungalur, from where at about 4 KMs is Thiruvanjikalam. Nearby is Thirukulasekarapuram [திரு குலசேகர புரம்], named after Kulasekara Alwar.Sri Srinivasa perumaal Sannithi..The doors of the sannidhi are beautifully carved. We can notice the Lord as in Paramapada [Vaikuntam], as in Thirupparkadal [Milk Ocean], His vibhava [incarnations] and the Lord appears as Sri Rama and as Sri Krishna, resembling the Lord at Mannargudi! We can also notice Alwars and Acharyas. This Alwar derives his glory from the very ancient temple of Lord Sri Mukunda, here. Kulasekara Alwar had composed Mukunda Mala, in praise of Lord Sri Mukunda. Some peaople say that one of his descendents had composed Mukunda Mala.
Sri Vallabheti varadeti dayapareti bhaktapriyeti bavaluntana ko videti |
Natheti nagasayaneti jagannivaseti alapanam pratipadam kuru mam Mukunda ||

Mukunda means He Who grants Moksham. Kulasekara Perumal, prays that he should chant Sri Mukunda’s name daily. narahathil erunthaalum thiru nama vaibavam sollum baagyam erunthaal pothum yenkiraar..ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ jaghanyaguṇavṛttisthā adho gacchhanti tāmasāḥ 14.18

Where do persons with satva, rajo and tamo qualities, go, is explained here. Satvastha = those stable in satva quality..Urdhvam gacchanti = [such persons, after life in the present birth] attain higher levels. Urdhvam does not merely mean up, but very high status pertaining to atman. That is he attains atma anubhavam and get atman sakshatkaram.. Rajasah = those with rajo quality, madhye = in the middle, tishtanti = remain. That is these persons will never get the high atma prapti, but swarga prapti and live in heaven. By being in the intermediate stage, they will have to come back to samsaram and suffer in rebirths, hunger, etc. Tamasa = those with tamo quality, vrittista = would develop tamo quality further, adho gacchanti = go to lower levels.

Ramanuja’s Commentary for sloka 14-18.. 

 

Now Lord Krishna reveals that those who are situated in sattva guna or the mode of goodness ascend upward in spiritual devlopement and eventually achieve moksa or liberation from material existence. Those who are situated in raja guna or the mode of passion have the desire for rewards for thecause of actions engage in activities that give them the results they wish to exploit and enjoy. Maintaining this mentality they engage fully in such fruitive activities life after life and are born again and again to engage in more and more works. Hence since it insures a constant reoccurrence of material births it is full of misery. Those who are situated in tama guna or the mode of ignorance are engaged in degenerative behaivior and descend downwards doing more and more despicable inhuman activities. Such beings development is in retrograde and after becoming the lowest types of humanity such as cannibals and perverts of beastiality they sink into the animal species themselves. After that due to the reactions from their heinious activitie they become worms and maggots and then they even descend into the lowest of plants to become stationary creepers and fungus.So Lord Krishna has revealed how the jiva or embodied being rises in evolution and how it descends. All those who adopt and maintain a strict vegetarian diet as detailed in chapter 6, verse 17 and chapter 17 verse 8 and who perform activities as a matter of duty without impetus for rewards gradually become fully situated in sattva guna and eventually ascend performing all activities for the satifaction for the Supreme Lord.

 

..sloka 14-19..Masi punarvasu avathaaram..Sri mukunda temple theerthavari antru..Ghushyate yasya rangayatra dine dine
Tam aham shirasa vande rajanam kulasekaram ||
This sloka glorifies Kulasekara Alwar. He was born n Thiruvanjikalam in Masi-Punarvasu. He is regarded as the reincarnation of Kaustubha [கௌஸ்துபம்], the bright centre-piece jewel on the chest of the Lord!..Sri Sera Kulavalli Natchiyaarai Azahiya Manavallanukku Thiru manam.. Thiru rama Navami serthy angu thaan..nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
guṇebhyaś ca paraṃ vetti madbhāvaṃ sodhigacchhati ..By nature atman never acts. But under the influence of the Three qualities, atman acts in a body…we should know how to get rid off the influence of the Three qualities.Drashtan = [one with] satva quality, na pasyasi = does not see or look, like this.Gunebhya = from the Three qualities, param = superior, is atman, vetti = so, understands…Mad bhavam = My [Sri Krishna’s] nature, sa = he, adhigacchati = attains. That is, such a person, attains the nature of the Lord.. Ramanuja’s Commentary for sloka 14-19.. 

 

 

 

 

Thus by eating foods situated in sattva guna or the mode of goodness such as milk, cream, butter, fruits, rice, grains and vegetables and performing activities exclusively for the satisfaction of the Supreme Lord Krishna or any of His 55 authorised avatars or incarnations and do this never considering renumeration or rewards has been duly delineated by Lord Krishna Himself. Then all traces and residue of raja guna or mode of passion and tama guna or mode of ignorance will be completely dissolved and eradicated. When the aspirant becomes knowledgeable in the mechanisms of the three gunas or modes of material nature and realises that they actually are performing all actions themselves according to their respective qualities,then they see that they are not the doer but only the observer. When such a one further perceives the localised atma or immortal soul within the etheric heart as being eternally a part of paramatma or the Supreme Soul within the etheric heart of all sentient beings everywhere in creation; then one attains a state of consciousness like unto the Supreme Lord. The understanding is that the atma or immortal soul is eternal and transcendental to all aspects of material nature and thus free from any influence or karma or reactions to actions that may come to the jiva or embodied being due to its association with the three gunas within material existence. The atma itself is of the nature of infinite expanding consciousness. All atmas are feminine and when the atma is thus realised then a jiva qualifies to have eternal association in the spiritaual worlds with Lord Krishna. This is what He means by the words mad bhavan meaning attains a consciousness like Mine. So in conclusion after cognising and realising the absolute nature of the actionless atma which is completely beyond the purview of the material the assocaiation of the Supreme Lord is attained..

..sloka 14-20..kula sekaran padi..poo/mara thoon/paravai/kulam/paarai/stone-படியாய் கிடந்துன் பவள வாய் காண்பேனே!–ethenumaay erukka aasai kondaar....dasarathar/devaki aaha pulambinaar..kausalyayy thaalaattu paadinaar..

guṇān etān atītya trīn dehī dehasamudbhavān
janmamṛtyujarāduḥkhair vimuktomṛtam aśnute ..Dehi = atman [who is resident in a body], dehasamudbhavan = emerging from that body or originating from that body, trin etan gunan = these three qualities [satva, rajas and tamas], atitya = crossesJanma = birth, mrityu = death, jara = oldage, dukha = sufferings, vimukta = released from, amrtam = nature of God, asnute = attains…Over a period with sustained satva qualities, one crosses the Three qualities. We should take only satva food and do a number of good deeds. These would develop satva quality and after some time we cross Three qualities.

Ramanuja’s Commentary for sloka 14-20.. 

 

 

 

 

The three gunas or modes of material nature all arise from prakriti or the material substratum pervading physical existence from which the physical body manifests. When the jiva or embodied being transcends them all and realises the atma or immortal soul which is of the nature of infinity. Such a being attains moksa and is liberated from samsara or the perpetual cycle of birth and death and all misrey and sorrows associated with material existence. At the time one achieves atma-tattva or soul realisation, one assumes a spiritual body that is immortal. This is what Lord Krishna is declaring.

 

..sloka 14-21..Thiru moozi kulam near baratha puza nathi..named after barathan..In Tamil, language is mozhi [மொழி]. Since they exchanged language, that place was called Mozhi + Kalam [மொழி lamguage+ களம்place]. Thus this place is known as Thiru +mozhi + kalam, which later got transformed to Thirumoozhikkalam! It appears these words were spoken by Bharata and Lakshmana, here, after Sri Rama became the King and they toured these places! Thus this river is named after Bharata and the Lord is named after Lakshmana! The Lord is called Sri Sookti Nathan. Sookti in Sanskrit means language or mozhi in Tamil. Sri Thayar is Sri Maduraveni Nacchiyar [ஸ்ரீ மதுரவேணி நாச்சியார்]. Vimanam is Soundarya Vimanam and Theertham is Sanka Theertham. Nammalwar and Thirumangai Alwar have praised this Kshetram. kair liṅgais trīn guṇān etān atīto bhavati prabho
kimācāraḥ kathaṃ caitāṃs trīn guṇān ativartate 14.21

Two questions are asked here. Prabho = my [Arjuna’s] Lord!, etan = these, trin = three, gunan = qualities, atita = crossed [person], kair = what, lingai = identifications, bhavati = would be? ..Kim = what are, achara = his activities [external identifications], katham = how, trin gunan = three qualities were, ativartate = crossed [by him]? ..

Ramanuja’s Commentary for sloka 14-21.. 

 

 

 

 

The word lingais means symptoms. By what symptoms can a liberated being be perceived? What distinguishes them from others? The word acarah means conduct. By what means does such a liberated being conduct themselves? How does one transcend the three gunas or modes of material nature. These questions will be answered by Lord Krishna next.

 

Geetha Saram 14-12 to 14 -16..

..sloham 14-12..Manakkaal-near Lalgudi..thirithandathudan sevai..varadarajar sannithi..masi maham avatharam..Swami Nathamuni was born in circa 823. Hia disciple, Swami Uyyakondar, was born in circa 886. Swami Mankkal Nambi was born in circa 929..rama misrar eyar peyar.. uyakkondaarin pudalvikallai settru manalil nadakkaamal thaan paduthu kondu avarkallai than mel nadakka solli manal kaal padinthathaal petra peyar manakkaal nambi..thoothu valai keerai koduthu Aallavandarai thiruthinavar..Swami Vedanta Desika, in his Yatiraja Saptati, praises Swami Manakkal Nambi as the Fourth Rama, as he was known as Swami Ramamisra also! First Rama, Sri Parashu Rama, was claiming bhoomi or lands [Kingdoms], while the Fourth Rama, showed the patience of bhoomi [Mothr Earth]! Sri Rama, the Second among Ramas, killed rakshasas or demons, while the Fourth Rama, attached himself with satva persons [satvika] amd did good to all. Sri Balarama, was in the habit of drinking and off the mind [madham], while Swami Ramamisra, removed all madha [madness] and other bad qualities such as likes and dislikes! He bathed in the great ocean of Bhakti, and removed the heat from three sufferings [adhyatmika, adhidaivata and adhbowtika]. Many people do not visit this place, though it is situated near Srirangam and Anbil. Even if exclusive visit might not be possible, on way to Anbil, this place should be visited by all.

lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etani jayante
vivrddhe bharatarsabha

O chief of the Bharatas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Bharatarsabha = Arjuna, hero among Bharata dynasty ..Lobha = unwlling to share or donate, things dear to us.
..Pravriti = engaged in useless actions, like biting nails, tapping on the lap, plucking grass, etc. These actions do not produce any results but shows rajo quality…Karmanam arambhah = Beginning actions, for inferior objectives like reaching heaven or Chandra lok, etc. Should they not be done? No, we should never take any efforts for obtaining lower and inferior results. We should do anything which will take us to Moksham as taught by Alwars and Acharyas…Asamah = sama means control of organs, while here asama means uncontrolled organs. Seeing what should not be or tasting what should not be or thinking what should not be, are all indicative of rajo quality..sprha = desires in objects and enjoying them…

Ramanuja’s Commentary..sloka 14-12.. 

 

 

 

 

Lord Krishna now describes what is indicative of passion with the following words.

 

The word lobha means greed, avarice, parsimony regarding wealth.

 

The word pravritih means restlessness with no specific purpose or reason.

 

The word arambhah means engaging in fruitive activities.

 

The word asamah means agitation of the senses.

 

The word spriha means craving for sense gratification.

 

All of these qualities manifest when raja guna or the mode of passion is predominant.

 

 

 

..sloka 14-13..Thiru ev vullur..Sri Vaidya Veera Raghava Perumaal..Sri Kanakavalli Thaayar..Vijaya Kodi Vimanam..Hruth thaba nasini pushkarani..hruth-manas.thabam-heat..Ignorance itself is a suffering. Adyatmika [ஆத்யாத்மிகம் our own makings], adidaivika [ஆதி தைவதம் God’s punishments] and adibowthika [ஆதிபௌதிகம் Nature’s fury] cause sufferings. These sufferings are remedied in this pushkarini.thai amavasai antru pradyumna rajavukku pradyadsham..punya aavrutha shethram..

aprakaso ’pravrttis ca
pramado moha eva ca
tamasy etani jayante
vivrddhe kuru-nandana

“When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.”

Kuru-nandana = Arjuna [ of Kuru dynasty]…Aprakasa = without brightness, or darkness, indicating lack of knowledge. Swami Ramanuja says it means Gyana anudaya or knowledge not born…pravrtti = not engaged in [any] action [laziness]…Pramada = carelessness, preventing performing our duties prescribed and to be done at a scheduled time.Moha = delusion, understanding things in confused way. Here, though knowledge is born, confusion exists. It is viparita Gyana, where we mistake one for another.Etani = all these [defects] are, tamasi = in tamas quality, vivrddhe = when well developed, jayante = exhibited. Defect in knowledge is in Three categories:..Gyana anudayam – not understanding the matter. He will not know what Vedas and Puranas have told. He will not know what are his duties. We might not know many things. It hardly matters; but to know what is good for oneself has to be known. Not knowing this is aprakasa. ..Annasa Gyana – one sees the matter but understands its quality wrongly. For example, understanding the white color of conch as yellow due to defect in the eyes. Viparita Gyana – here the matter is understood differently, like thinking a rope to be snake.

Ramanuja’s Commentary for sloka 14-13.. 

Here Lord Krishna explains what is indicative of tama guna or the mode of ignorance. The word aprakasa means devoid of illumination, nescience, ignorance. The word apravrrtih means inertia, lethargy, absence of effort. The word pramada means madness, fragmentation, propensity for sinful activities. The word moha means illusion, distortion, misinterpretation of reality. When tamas is predominant then delusion and perversion are seen to be rampant in society.

..sloka 14-14..Salohotra munivar..sali-paddy..28 salikallai 1000 days kootti   yaagnam panninaar.. varusham muzuvathum pattini erunthu thai amavasai mattum moontru kai pidi nel vaithu annam panni kaal pangu guest vaithu meethi saapiduvaaraam..perumaal antru vanthu athai saapiittu meethiyum kettu anaithaiyum saappittaaraam..athu pola adutha varushamum nadanthathaam..evvull thoonga yentru kettu kidakiraar..therkku paarthu sri rengam pola kidantha sevai..

yada sattve pravrddhe tu
pralayam yati deha–bhrt
tadottama–vidam lokan
amalan pratipadyate

“When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.”

Pratipadyate = attains; when satva quality is dominant, if a person dies, he would attain this, says the Lord. That is the atman of that person, is going to leave the present body and take up a new body, or is going to be born. Yada = when, satve = satva quality is, pravrddhe tu = well developed and dominating, deha–bhrt = supporter of body [atman], pralaym yati = departs, or the person dies, tada = then, that atman, pratipadyate = attains, amalan = blemishless, that is without the blemish of ignorance, uttama–vidan = supreme level, lokan = place or society.

Ramanuja’s Commentary for sloka 14-14.. 

 

 

 

 

Lord Krishna explains that when the jiva or embodied being is in sattva guna or mode of goodness at the time of death then numerous blessed regions are reached where the knowers of atma tattva or knowledge of the immortal soul are residing. The word amalan means pure, exempt from blemish, denoting devoid of ignorance. The understanding is that the fate of a jiva who dies under the influence of sattva guna would be so beneficial that it would predetermine that the next birth would take place in the enviornment of pious and holy people that have realised atma tattva and so combined with an inner impulse to pursue this way of life and with opportunity in abundance one would continue in sattva guna purifying one’s existence by performing spiritual activities until one achieves perfection.

 

..sloka 14-15..Sri Kanaka Valli Thaayaar..Sri vasumathi..dharma sena raja pudalvi peyaraal..thirumangai thiru mazisai aazvaar mangalaa saasanam..munnor thoothu ponavan thuyilkiraan yenkiraar..yaarum thoothu poha solla villai ramanai yenbaar parasara battar..

rajasi pralayam gatva
karma-sangisu jayate
tatha pralinas tamasi
mudha-yonisu jayate

“When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.”Rajasi = [when ] rajo [quality, was prominent], pralayam gatva = [if the person] reached death. Here pralayam does not mean the occasional deluge but the daily happening death among living beings. Karma-sanghi = [those] involved in Karmas, like performing various yagnas to attain swarga, etc. Jayate = is born [among such people]. Tamasi = [person with] tamo quality, pralina = dying, mudha-yonishu = in senseless species, jayate = [he is] reborn. ..

Ramanuja’s Commentary for sloka 14-15..

 

 

 

 

Now Lord Krishna describes that when a jiva or embodied being dies while in raja guna or the mode of passion one takes birth among those who perform activities out of desire for rewards and having been born as such will endeavour mightily to accomplish works that would be rewarded by immense wealth and power even up unto the heavenly spheres. Similarly if one dies while under the influnce of tama guna or the mode of ignorance then such jivas will be born from the wombs of animals such as pigs and dogs where one would be completely incapacitated to perform any activity that would give any spiritual benefit.

..sloka 14-16..Thiru senga nallor-15 kms from kumba konum..Periya aachaan pillai avathara sthalam..We have also visited the birth places of Acharyas, with approximate year of birth:

• Swami Nathamuni – Kattumannar koil – 823
• Uyyakkondar -Thiruvellarai – 886
• Manakkal Nambi – Manakkal – 929
• Alavandar – Kattumannar koil – 976
• Periya Nambi -Srirangam – 997
• Thirukkoshtiyur Nambi – Thirukkoshtiyur – 987
• Thirumalai Andan – Azhagar koil – 988
• Alwar Tiruvaranga Perumal Araiyar [s/o Alavandar] – 1017
• Thirukkacchi Nambi – Poovirundavalli [Poonamalle] – 1009
• Swami Ramanuja – Sriperumbudur – 1017
• Koorattalwan – Kooram – 1010
• Mudaliyandan – Pettai – 1027
• Embar aka Govinda Perumal – Maduramangalam – 1021
• Engalazhvan – Thiruvellarai – 1097
• Parasara Bhatta [s/o Koorattalwan] – Srirangam – 1122
• Nanjeer – Tirunarayanapuram – 1113
• Nampillai [Varadacharya, author of Eedu] – 1147
• Periyavacchan Pillai – Chenganur – 1167 to 1262
• Vadakku Thiruveedhi Pillai – 1167
• Pillai Lokacharya [s/o Vadakku Thiruveedhi Pillai] – 1205
• Azhagiya Manvala Perumal Nayanar [s/o Vadakku Thiruveedhi Pillai] – 1207
• Thiruvaimozhi Pillai – Kuntinagaram – 1290
• Swami Manavala Mamunigal – Azhvar Tirunagari – 1371
• Nadathur Ammal aka Vatsya Varadacharya –
• Kidambi Appullar –
• Swami Vedanta Desika [nephew of Kidambi Appullar] – Thoopul – 1268..

..karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam
Sukrutasya karmana = he who has been doing noble Karmas. Sukrutasya means detached in results for the Karma being done or dedicating such Karmas as Bhagavad Aradana..Nirmalam = blemishless without any alloy of sorrow and full of bliss, phalam = result, sattvikam = very pure and sacred. ..Rajas tu phalam dukham = but, a person dieing when rajo quality was dominant, he is reborn in the company of persons performing Karmas, aspiring for worldly pleasures, and so he also performs similar Karma. It is dukham or samsaram, as the result. Here also the cycle repeats. Ajnanam tamasa phalam = person dieing when tamo quality was dominant, he is reborn in society of animals, with no scope for intellect development. Here also cycle of similar rebirths is repeated.

Ramanuja’s Commentary for sloka 14-16.. 

Thus result of those situated in sattva guna or mode of goodness at the moment of death is birth in a family of enlightened transcendentalists who are atma tattva or knowledgeable of the immortal soul. Such a virtuous being performs all actions without any motive for rewards but only for devotion to the Supreme Lord Krishna. The result of such actions is only increasing one’s bhakti or exclusive loving devotion to the Supreme Lord. Purity means the absence of any pain so say sages who are in a position to know such matters. The result of those situated in raja guna or the mode of passion at the moment of death is birth among those prodiguous families who only perform activities desirous of rewards. They actually engage in actions with the sole intent of enjoying the results themselves and gratifying their dependents and then again and again embarking on more and more ventures developing more and more passion as they do. Hence do they perpetuate a mountain of karma or reactions to actions, some good giving pleaure and some bad giving pain. Thus they perpetuate themselves permanently into samsara the perpetual cycle of birth and death. Similarly the result of those situated in in tama guna or the mode of ignorance at the moment of death is inertia, nescience, darkness of knowledge.