..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…
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’..
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..
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.
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. ..
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.
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