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..


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