Geetha Saram 16-13 to 16-17..

..sloham 16-13..Pushkarani-padma sarovaram-Thaayar came from 1000 pettalled lotus flower..So she is caledSri Padmavathi thaayar..sukla panchami-utharada nadchathrathil thiru avatharam..Sri Thayar graces processions on various vahanams like Sesha, Karpaka Vruksha, Swan [Hamsa], Lion, Garuda, Elephant, Ther [தேர் chariot], Horse, etc. On the last day, Panchami, from Tirumala, the Lord sends Panchami Theertha padi [flowers, Tulasi, parivattam, prasada, etc.]Thayar thirumanjanam kandu arullukiraal.. sudarsana alwar from vishvak senar sannithi  theertha vari kandu aruluhiraar..

idam adya mayā labdham imaṃ prāpsye manoratham
idam astīdam api me bhaviṣyati punar dhanam .

.Idam = all these [their consorts, children, properties,etc.], adya = at present, maya = by me [Asura quality person], labdham = have been acquired. Asura quality persons feel that by their own efforts they obtained all their children, properties, etc. Imam = [in addition] those, manoratham = planned [to acquire more properties, etc.], prapsye = will be attained [by their own efforts]. They think that all acquired and to be acquired were by their own efforts only. Idam dhanam asti = these wealth are, idam api = and those [wealth, planned], bhavisyati = which are going to be possessed, puna = again [by their own efforts only].

Ramanuja’s Commentary for sloha 16-13.. Lord Krishna uses the word idam meaning this. The idam He is talking about refers to possessions such as wealth, property, family, etc. The demoniac mentality is that all my possessions have been acquired by me alone, by my own efforts and exertions. They believe there is no other power or subtle unseen cause involved. The word manoratham means desirable object and whatever is desirable the demoniac feel it is their right to enjoy regardless of morality. The wealth that they gain by any means lawful or unlawful, or by cheating and stealing they see as moral and rightful as it was gained by their own brain and brawn over others brain and brawn. The demoniac follow the idea that might is right and do not believe in any subjective force or higher power. They forcefully take whatever they desire and are totally unconcerned of any consequences, oblivious to even the possibility that a god or supreme force sanctioning their endeavours could exist. The demoniac feel that they are so powerful that they themselves are gods because they can destroy their enemies as a whim and consider everyone except themselves to be of unimportance.

 

 The demoniac think like the following examples illustrate. I am the most powerful. I was born into a dynasty of aristocracy and wealth. Who else in this world is equal to me? Who else by dint of their exertions have acquired every pleasure there is to enjoy and secured so much happiness and stability? I will eat, drink and be merry, enjoying sense gratification to the maximum without restraint. There is no need for me to believe in any god or supreme power; but anyway I will perform some pseudo rituals and imitate some pious activities by ostentatious donations for charity to gain renown so others will think that I am also a great religious personality as well. This is how the demoniac think.

 

 The demoniac see themselves as the enjoyers, the manipulators and the controllers, The demoniac believe that they are all powerful, independent, masters of their own destines and independent of any supreme and unseen power; but so deluded are they that they completely ignore the reality that death will come and indiscriminately abduct them from all their possessions. This is mysteriously completely imperceptible to them.

 

.sloham 16-14..this concept of Dwayam in these Two Tiruvaimozhis mentioned. They are ‘Ozhivil kalamellam udanai manni [ஒழிவில் காலமெல்லாம் உடனாய் மன்னி]’ in 3.3 and ‘Ulagamunda peru vaaya [உலகமுண்ட பெருவாயா]’ in 6.10..both are for Thiruvenkadam udaiyaanukku..athanaal thaan Azvar Thirunakariyil yella pakkamum thiru venkadathaan sannithi unndu..ஆழ்வார் தீர்த்தம் thirumalai adivarathil unndu.. Azvaar sannithiyum unndu..Lakshmi narayana perumaal sannithiyum undu..Sri Venugopala swami kovilum undu..guhaiyum undu.. thondaimaan thirumalai poha yerpadu seythathaam..azvar theertham also known as kapila theertham..Govinda rajarum engey theerthavari kanndu aruluhiraar..தண்ணீர் அமுது திருத்து]utsavam adyayana uthsavam pothu-22 naal nadakkum engey-orunaal azvar uthsavarum perumaalum engey ezunthu aruluhiraar..thiru adi pooram-neeraattu uthsavam pothum engey ezunthu aruluhiraar..Adi puli [அடி புளி], reminding Tamarind tree of Nammalwar..maruvi alibiri aanathaam. azvar theertham is like viraja nathi..

asau mayā hataḥ śatrur haniṣye cāparān api
īśvaro.aham ahaṃ bhogī siddhohaṃ balavān sukhī 16.14

 Asau satru = this eveil enemy, hata = was destroyed, maya = by me [Asura quality person].Hanisye ca aparan api = and, even the future enemies [would be killed by their own efforts..Charuvaka [sweet words] or Lokayada [only perceptibles, are accepted type of people..Isvara aham = I [Asura quality person says] am isvara or leader, aham bhogi = I [Asura quality person] enjoy…Siddhoham = I [ Asura quality person] am the attainment of Gyana and other superior levels, balavan = [Asura quality person himself is] mighty, sukhi = enjoy comforts [of family, property and money..

Ramanuja’s Commentary for sloha 16-14..Lord Krishna uses the word idam meaning this. The idam He is talking about refers to possessions such as wealth, property, family, etc. The demoniac mentality is that all my possessions have been acquired by me alone, by my own efforts and exertions. They believe there is no other power or subtle unseen cause involved. The word manoratham means desirable object and whatever is desirable the demoniac feel it is their right to enjoy regardless of morality. The wealth that they gain by any means lawful or unlawful, or by cheating and stealing they see as moral and rightful as it was gained by their own brain and brawn over others brain and brawn. The demoniac follow the idea that might is right and do not believe in any subjective force or higher power. They forcefully take whatever they desire and are totally unconcerned of any consequences, oblivious to even the possibility that a god or supreme force sanctioning their endeavours could exist. The demoniac feel that they are so powerful that they themselves are gods because they can destroy their enemies as a whim and consider everyone except themselves to be of unimportance. 

 The demoniac think like the following examples illustrate. I am the most powerful. I was born into a dynasty of aristocracy and wealth. Who else in this world is equal to me? Who else by dint of their exertions have acquired every pleasure there is to enjoy and secured so much happiness and stability? I will eat, drink and be merry, enjoying sense gratification to the maximum without restraint. There is no need for me to believe in any god or supreme power; but anyway I will perform some pseudo rituals and imitate some pious activities by ostentatious donations for charity to gain renown so others will think that I am also a great religious personality as well. This is how the demoniac think.

 The demoniac see themselves as the enjoyers, the manipulators and the controllers, The demoniac believe that they are all powerful, independent, masters of their own destines and independent of any supreme and unseen power; but so deluded are they that they completely ignore the reality that death will come and indiscriminately abduct them from all their possessions. This is mysteriously completely imperceptible to them.

 

.sloham 16-15..

āḍhyobhijanavān asmi konyosti sadṛśo mayā
yakṣye dāsyāmi modiṣya ity ajñānavimohitāḥ

..sloham 16-16..The Lord arrived from Sri Vaikuntam, and is representing the Lord there, as Sri Srinivasa in Tirumala. Similarly, representing Sri Ksheerabdi Natha in Tirupparkadal [Milk Ocean], He is Sri Govindaraja, reclining at Tirupati. ‘ Sri Vaikunta virastaya swami pushkarini thate, ramaya ramamaanaya venkatesaya mangalam’ – is the mangala sloka of Lord Sri Venkatesa. ‘Esha narayana sriman ksheerarnavaniketana: Naga paryanka mudristya chapato maturam purim’. Thus the Lord at Sri Vaikuntam is at Ksheerabdi [Milk Ocean] and also here as Sri Govindaraja..ஸ்ரீ புண்டரீகவல்லி தாயார் sannithi..Sri partha sarathy mudalil eruntha divya desam.. kalyana venkatesa perumaal sannithiyum undu..

anekacittavibhrāntā mohajālasamāvṛtāḥ
prasaktāḥ kāmabhogeṣu patanti narakeśucau Aneka = many, citta = thoughts, vibhranta = [as a result] pushed into.moha = delusions, jala samavrta = surrounded or immersed.Prasakta = devoted in, kamabhogesu = cheap and illegal enjoyments, asucau = in flthy and frightening, narake = hell, patanti = [they] fall into..

Ramanuja’s Commentary for sloha 16-16..the demoniac completely controlled by maya the imperceptible bewilderment of illusion delude themselves by thinking that they are capable of accomplishing anything merely by their own brains and might. The demoniac think they are independent and not dependent upon any Supreme Being even if it does at all exist. In this way they are full of anxiety which tempestuously buffets them about by foolish, greedy thoughts such as this is mine, that to will soon be mine, I want this, I want that, this I shall do and that I will also do, etc., etc. In this way by their very own minds they are caught in the web of illusion and pursuing their lust for sense gratification they are totally bereft of sound judgement, discrimination and moral conduct. Lord Krishna confirms that beyond material nature, unseen and unperceived, death is waiting very patiently for the allotted time to snatch them away from all they covet and force them to suffer their karma or reactions to their unrighteous sinful actions in the darkest of hells. 

..sloham 16-17..Sri ramanuja swami..வெள்ளை சாத்துப்படி உத்சவம் -6th naal nadakkum..எப்பொழுதும் யதிராஜர் வடிவழகு என் இதயத்தில் உள்ளதால் இல்லை எனக்கெதிரில்லை எனக்கெதிரில்லை எனக்கெதிரே..

ātmasaṃbhāvitāḥ stabdhā dhanamānamadānvitāḥ
yajante nāmayajñais te dambhenāvidhipūrvakam 16.17

Yajante = [these Asura quality persons also] perform Yagnas.Avidhi purvakam = [but they perform] not in accordance with rules. They perform to attain inferior results. Nama = for name, dambhena = for cheap publicity…Atma sambhavita = self praising. These people praise themselves to publicize. Stabhda = haughtiness…Dhanam = wealth, manam = abhimanam or pride of having born in a particular family or society or beauty,etc. Madanvita = [due to these undesirable qualities, they] move about with haughtiness. Swami Tiruvarangattamudanar says that Swami Koorattalwan overcame all the pride due to education, wealth and family. In Tamil it is called mukkurumbu [முக்குறும்பு]..

Ramanuja’s Commentary for sloha 16-17.. Lord Krishna describes telltale signs and characteristics of the demoniac.Sambhavitah means conceited, self aggrandizing. The demoniac flatter themselves.Stabdah means impertinent, pompous. Thinking they are the better than all others.Dhana-mana-mada-anvizah means inebriated and puffed up by wealth, bloodlines, etc.Avidhi-purvakam means the demoniac do pseudo rituals condemned by the Vedas.

Geetha Saram 16-8 to 16-12..

..sloham 16-8..Udhaya nangai-Azvaar’s mother pirantha divya desam ..Lakshmi theertha pushkarani..also called soma theertham..Sri Rama/Sita Lakshmanar sannithiyum undu..Thiru vaaz Marban  here in Thiruvan parisaram/thiru pathi saram.. only Eruntha divya desam in malayala desam..Indra Kalyana Vimanam..asatyam apratiṣṭhaṃ te jagad āhur anīśvaram
aparasparasaṃbhūtaṃ kim anyat kāmahaitukam 16.8

 Asatyam = abrahmatmakam – that is this Universe does not have Brahmam or the Lord as its atman since satyam means Brahmam [from satyam, gyanam, anantam brahmam], asatyam means not accepting Brahmam‘s role as atman of the Universe. Satyam also means everlasting.
Apratishtam = not supported [by Brahmam]. That is they [Asuras] say that the Universe is self sustaining and self supporting.
Anisvaram = not commanded by Iswara or the Lord.Te = they [Asuras], ahu = tell, jagad = about Universe!Aparaspara = without mutual, sambhutam = intercourse or union, kim anyat = what else could be?..Kamahaitukam = [they further say that] lust is the reason..Sat indicates atman. Ti indicates Achit or materials without intellect. Yam means commanding. That is He who commands atman and achit, is Satyam or the Lord..

Ramanuja’s Commentary for sloham 16-8..The demoniac declare that creation is asatyam or unreal and that creation is not an effect of anything. The demoniac state that creation exists without any aparaspara or cause. The demoniac propund that creation is without apratistham or any support, maintenance or foundation. The demoniac postulate that creation is anisvaram without any controller and is godless. But the fact exists that after manifesting creation the Supreme Lord places it on the hood of Sesa Naga as confirmed in the Visnu Purana II.V.XXVII beginning ten eyam naga varenya sirasa vidhirita mahi stating: Creation rests on the hood of Sesa Naga, which in turn supports the chain of spheres in the material worlds which is the abode of demigods, humans, beasts and demons.The demoniac have also concocted theories which they strictly adhere and propagate. They hypothecate that creation is not under the auspices of or created by the Supreme Lord Krishna, who is eternal, infallible, omnipotent, omniscient, omni-present and who is the Supreme controller of everything. Their only evidence is that everywhere they look they see male and females of such and such species cohabitating to continue the preservation of that species and hence they have concluded that sexual passion alone is the cause that propels mutual union between male and female and evolves creation.

 

..sloham 16-9..Sri kamala valli naachiyaar never leaves His marbaham..Kulesekara Raja kattiya Dvajasthambam..Perumaal 9 ‘ tall eruntha Thiru kolam..sevan rishis are also in garba graham..Hanumaan/Vibeeshanan /Ahasthiyar and Kulesekarar also in Sri Ramar sannithi..Ahasthiyar Hanumanukku Ramayanam sonnaaraan enghu..8-3  pathihathil oru paasurathil-வருவார் செல்வார்-pilgrims coming and going fom here are not carrying any message for him..என் திரு வாழ் மார்பன்..yenkiraar .. yen thiru yentrum yen thiru vaaz maarban yentrum kollalaam..sangu chakaram thookka oruvan erukiraan yenkiraar.. Lakshmanan pola kainkaryam panna aasai evarukku..etāṃ dṛṣṭim avaṣṭabhya naṣṭātmānolpabuddhayaḥ
prabhavanty ugrakarmāṇasubha  jagatohitāḥ 16.9

Etam = thus these persons’, drstim = view.  Avastabhya = cling violently [to this view], nasta atmana = lose [sight of] soul, alpabuddhaya = and are very obscure minded. ugra karmana = do violent actions, that is, they would perform deceit, for their own welfare. Ksayaya = destruction of, jagata = world, prabhavanty = take efforts.asubha = lack auspiciousness..

Ramanuja’s Commentary for sloham 16-9..Continuing further Lord Krishna gives some precise insights to the demoniac mentality. 1) Avastabhya means indiscriminately adopting erroneously as in the verse before. 2) Nasta-atmanah means devoid of any contact with their immortal soul. 3) Alpa-buddhaya means limited intellect due to being incognizant of the cognizant. 4) Ugra-karmanah means vile, heinous, horrendous activities destructive to all.Such creatures are demoniac and are a parasitic, virulent virus destabilising all creation.

 

..sloham 16-10..5100 varusham munbu Brinda and Thiruvaaz marban got married..Udaya nangai was born  for this couple..Pon kari married her..ஸ்ரீ நின்ற நம்பி in Thiru Kurungudi arulaal avaney vanthu azvaaraha avatharithaar..entha Divya desathil kaatti kodutha thiru kalyana gunam -சௌகுமார்யம்-quality of being gentle..avanin sukumara thiru meni ninainthu avanin Sangu chakaram thaan thookki vara kedkiraar..

1. Mardhavam [மார்தவம்], the Lord is unable to bear separation of His devotees, in Thirumoozhikkalam [திரு மூழிக் களம்].
2. Aavrutanchyam [ஆவ்ருதாஞ்சயம்], compassion to rescue devotees from samsaram, in Thirunavai [திரு நாவாய்]. (Next we visited Thiruvittuvakodu, but this was praised by Kulasekara Alwar; and so is not counted in this list.)
3. Souseelyam [ஸௌசீல்யம்], mixing easily with devotees, without caring for His position, in Thirukkatkarai [திருக் காட்கரை]. (Uptill this we visited Kshetrams North of Trichur)
4. Nayaka lakshanam [நாயக லக்ஷணம்], considering devotees as consorts [nayaki நாயகி], in Kutta Nattu Thiruppuliyur [குட்ட நாட்டு திருப் புலியூர்].
5. Ananda vrutti [ஆனந்த விருத்தி], happiness with devotees, in Thiruvaranvilai [திருவாறன் விளை].
6. Sowryam [சௌர்யம்], displaying His valour and strength, in Thiruchenkunrur-Thiruchitraru [திருச் செங்குன்றூர்–திருச் சிற்றாறு].
7. Sthairyam [ஸ்தைர்யம்], the determination to protect His devotees, in Thiruvanvandur [திரு வண்வண்டூர்].
8. Krutagya [கிருதக்ஞ்யை], always remembering devotees’ good deeds, however small they are, in Thirukkaditthanam [திருக் கடித்தானம்].
9. Krupa [கிருபை], assuring devotees His protection, in Thiruvallavazh [திருவல்லவாழ்].
10. Saamyam [ஸாம்யம்], He is equal to all devotees, in Thiruvanantapuram [திருவனந்தபுரம்].
11. Pranata Parathantriyam [ப்ரணத பாரதந்த்ரம்], His unique character of acting to the wishes of devotees, in Thiruvattaru [திருவட்டாறு].
12. Sowkumaryam [சௌகுமார்யம்], gentle nature of His body, in Thiruvanparisaram [திருவண்பரிசாரம்].

..we also visited Thiru Vithuvakodu and Thiru vanchikalam..

kāmam āśritya duṣpūraṃ dambhamānamadānvitāḥ
mohād gṛhītvāsadgrāhān pravartanteśucivratāḥ 16.10

 Duspuram = unsatisfied.Kamam = desire that can never be satisfied, asritya = attains.  dambha = cheap publicity, mana = durabhimana or unlawful attachments, madam = vulgar pride [of education, wealth, beauty and family].Asadgrahan = illegal wealth, grhitva = acquired, mohad = delusion, asuci vrata = following fasting against Shastras…Pravartante = live, with such wrong beliefs and actions..

Ramanuja’s Commentary for sloha 16-10..Lord Krishna explains that the demoniac are propelled by lust and greed that is insatiable and constantly seeking to be fulfilled in the hope of being gratified. The demoniac endeavour to procure such fulfilment is mohad or deluded illusion and through gross improprieties they forcefully misappropriate and enjoy things which are not lawfully theirs. The compound word asuci-vratah means the demoniac fiendishly execute devilish rituals such as blood sacrifices and the killing of animals and even humans in following their diabolical rites. Specifically engaging in forbidden acts prohibited by the Vedic scriptures which oppose all sense of righteousness, morality and decency. By resorting to duplicity, hypocrisy, sorcery, evil magic, and surreptitious deception the demoniac nature is able to prevail and flourish. 

..sloham 16-11..ஸ்ரீ அலர்மேல்மங்கைத் தாயார்].  [திருச்சானூர்]. [திருச் சுகவநூர்]. Here, Sri Padmavati Thayar is gracing. dvajasthambathiley Thaayaar sevai..Sri Krishnar came here earliar..Balaraman Rukmini Sadya baamai udan sevai..Karthika, shukla Panchami, Uthrada star thaayaar avatharam..Panchami theertha uthsavam or brahmosthavam..Thirupaarkadal/kolha puri aduthu engey vanthaal..11.4 Millions] of Rama nishkamas kadan thiru kalyanathukku kuberan edam petraar perumaal..namakaaha அகலகில்லேன் என்றிரையும் அலர்மேல் மங்கை உறை மார்ப!] erukiraall.

.cintām aparimeyāṃ ca pralayāntām upāśritāḥ
kāmopabhogaparamā etāvad iti niścitāḥ 16.11

Aparimeyam =unlimited, pralayantam = even upto pralayam time, cintam = thinking..kama = sensual pleasures or lust, upabhogam = experiencing [these pleasures], parama = devoted fully, etavad = with the concept [that there was nothing superior to experiencing Kama].Niscita = [they are ] certain [about their wrong concept]…Azvaar calls Him as Chinthaamani..eravaiyum pahalaaha kaatti konndu eruppaan..

Ramanuja’s Commentary for sloha 16-11..Although death is waiting patiently for their demise at any moment; to carry them off to hellish worlds of great suffering; Lord Krishna explains that the demoniac are so involved in the deception of their material manipulations for planetary power and control of planetary wealth which they amass to the maximum that they become oblivious to the existence of a higher reality. The demoniac are deceived in the vastness of their own schemes and undertakings which consumes all of their time as they are constantly endeavouring to keep their power intact. Simultaneously the demoniac are pursuing their lusts for sense gratification with full power imagining that it constitutes the apex of success as the highest ambition of all existence. The demoniac are so completely deluded that they believe that enjoying the objects of the senses is the final goal of all hopes and dreams with no conception more advanced than this. In this way they deceive and fully shackle themselves in bondage by the illusion of their own hopes and expectations which keeps them bound inexorably in perdition. 

..sloham 16-12..Thaayarai Azvaar வேரிமாறாத பூ மேல் இருப்பாள், வினை தீர்க்குமே!]yenkiraar..puthu mana penn pola Thiru kolam..Kalyana uthsavam oonjal uthsavam daily undu.. velli thorum thiru manjanam..navarathri  uthsavam.. theppauthsavam -5 naallum..3 naall thaayarukkum 1 naal krishnar 1 naal sundara raja perumaallukkum..மாதஸ்ஸமஸ்த ஜகதாம் மதுகைட பாரே, வக்ஷோ விஹாரிணி திவ்ய மூர்த்தே!] – ‘You are the Mother of entire Universe and seated auspiciously with mind captivating form on the chest of the Lord, Who killed Madhu and Kaitapa!’. ‘ஸ்ரீ ஸ்வாமினி ச்ரிதஜன ச்ரியதான சீலே!]’ – ‘ You are the [Lady] Leader and blesses all followers..

śāpāśaśatair baddhāḥ kāmakrodhaparāyaṇāḥ
īhante kāmabhogārtham anyāyenārthasaṃcayān 16.12

Anyayena = illegally or unlawfully, samcayan = acquire, artha = wealth, ihante = [these persons] are interested.Satair = with hundreds of, asa = desires, pasa = attachment, baddha = well bonded [in samsaram], parayana = well involved in, kama = lust, krodha = anger..kama bhogartham = [just] enjoying worldly pleasures..If we surrender, our sins will be dissolved, which will divert our interest from Kama. This will enable passion and attachments to be cut off. Then, asura quality would disappear. This will make sattva and divine qualities to grow. Ultimately, we reach Moksham..

Ramanuja’s Commentary for sloha 16-12..Although death is waiting patiently for their demise at any moment; to carry them off to hellish worlds of great suffering; Lord Krishna explains that the demoniac are so involved in the deception of their material manipulations for planetary power and control of planetary wealth which they amass to the maximum that they become oblivious to the existence of a higher reality. The demoniac are deceived in the vastness of their own schemes and undertakings which consumes all of their time as they are constantly endeavouring to keep their power intact. Simultaneously the demoniac are pursuing their lusts for sense gratification with full power imagining that it constitutes the apex of success as the highest ambition of all existence. The demoniac are so completely deluded that they believe that enjoying the objects of the senses is the final goal of all hopes and dreams with no conception more advanced than this. In this way they deceive and fully shackle themselves in bondage by the illusion of their own hopes and expectations which keeps them bound inexorably in perdition.

Geetha Saram 16-3 to 16-7..

..sloham 16-3..Thiru antha puram..Matsya Theertham or Varaha Theertham..இலுப்பை மரம்..mudalil moolavar..1686 Marthaanda varma raja ..fire pinbu over 40 years pinbu..1729 varusham 12000  saalagraamathaal moolavar panni ..12000 saligramam adutha thadavaikku vaithaaraam….6o00 workers/4000 sculpters/100 yaanaikall velai seytha pinbu sambroshanam..450′ neelam/350′ ahalam corridor ..sriveli nitham nadakkum prakaaram..400 sqft kal mandabathil ahalittu-thudappathaal perukki..paapam pokkalaam..raja peyar -padmanaba dasar..raja vara mudiyaa vidil 160 rs fine kattuhiraar..9th day palli vettai..10th day araattu-theertha vaari at sangu muham in the beach..mura jabam badra deepa uthsavamum mukkyam..100,000 lamps are lit..

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā
bhavanti saṃpadaṃ daivīm abhijātasya bhārata 16.3

Bharata = Arjuna [of Bharata dynasty], bhavanti = [these qualities] are, daivim = divine, abhijatasya = born persons.

• Teja = Enemies are afraid of his blazing personality.
• Kshama = Patience. It is not the patience while asleep or in faintness! It is control of our senses, when the surrounding is to make us burst out!
• Dhrti = Resoluteness. Resolve to complete the undertaken task, despite all hindrances.
• Saucam = Cleanliness, of mind, words and actions.
• Adroha = Droha means strong person cheating weaker ones. So, adroha means mightier does not harm weaker ones.
• Natimanita = manam, atimanam and na ati manam. Abhimanam is praising. Durabhimana is ego or ahankara. Persons can have abhimanam because of education or wealth.

..sloham 16-4..அமரராய் திரிகின்றார் yenkiraar aazvar engey..ஆதி] – leader, that is Brahma,   Amarar kon [அமரர் கோன்] –  Vishvaksena.. அர்ச்சிக்கின்னு yentru malaiyaala pechu..narasimhar sannithiyum vunndu.. thiranthu erukkum pothu sri ramayana paaraayanam seettram thaniya pannuhiraarkall..vennaikku aadum kannan sannithiyum vunndu..bali beedam aruhil hanumaan.. venney vuruhaathaam..ஸா ஸைன்ய சுக்ர சிஷ்ய சாத்ய சுத்த பூசுரர்க்கு..]’ – that is Nityasuris’ leader Senapati, Vishvaksena, then leader of siddhas lord Brahma and disciples of Alwar, Bhusuras of this World, ‘..முக, நாபி, பாதங்களை தியான த்ரயத்திலே காட்டும் ஸாம்யம்..

dambho darpobhimānaś ca krodhaḥ pāruṣyam eva ca
ajñānaṃ cābhijātasya pārtha saṃpadam āsurīm 16.4

Asurim abhijatasya = those born with wicked qualities, sampadam = these are their properties.

• Dambha = donation for publicity.

• Darpa = becoming haughtier, with enjoying more and more materialisic pleasures. We should never go near things prohibited by Shastras. Even in Shastras permitted actions, we should be moderate and never exceed.

• Abhimana = pride and ego, because of wealth, education, personality, etc.

• Krodha = excessive anger, causing harm to others.

• Parusyam = being harsh with noble persons. One might be harsh with culprits like thieves. But these persons with Asura qualities, are harsh with good persons.

..sloham 16-5.. Thiruvaattaaru Divya Desam..ஸ்ரீ ஆதி கேசவ பெருமாள் sannithi..nathi-parali aaru- vattamaha kovilai suthi varuvathaal vaattaaru yentra peyar..ஸ்ரீ மரகதவல்லி நாச்சியார்.. Vimanam is Ashtanga vimanam. Here, Sri Parasurama and Chandra meditated on the Lord..sarasvathi kobithu kesha/keshi vunndakki  yagnam kalaikka paarthaall.. athai thadukka aathi kesava perumaal..keshi arakki thaan nathi.. moovaattu muhathil theerthavaari..

daivī saṃpad vimokṣāya nibandhāyāsurī matā
mā śucaḥ saṃpadaṃ daivīm abhijātosi pā

Daivi = divine qualities, sampad = wealth, vimoksaya = responsible for liberation [from samsaram] or for Moksham..Asuri = [but the wealth of] demonic or Asura qualities, nibhandhaya = will keep bonded [in samsaram..Ma suca = do not worry. ethu eranndaavathu maa suca.. aduthu moontraavathu sarama slohathil.. Daivim = in divine qualities, abhijatosi = [Arjuna] was born..

..sloha 16-6..thiru vaattaru.. niraiya sculptures.. 22 adi neella perumaal..adi kesavar aahaiyaal nabiyil brahma ellai..merkku paartha thiru muham..Inside garbhagruha, is sage Hapalopa. There was one Somayaji, who performed Yagna, with his wife, for begetting a child. The sage appeared in that Yagna. One Devakumara, Chitivrata, playfully asked the child, who were his parents! The child not knowing what to reply showed a banana tree! But the Lord appeared from that tree and preached Ashtakshara mantra to the child and retained the child [sage] in the garbhagruha! Vimanam is Ashtanga vimanam..the idol of Sri Moolavar Sri Adikesava, is made of 16,008 salagrama stones, bonded with mustard, molasses and mortar, by a process called kadisarkkarai, similar to the one at Thiruvanantapuram. Therefore, Sri Moolavar is not bathed in water [thirumanjanam..dvau bhūtasargau lokesmin daiva āsura eva ca
daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu 16.6

Partha = Arjuna [son of Pruthu, aunt of Sri Krishna] me srunu = listen to Me [Sri Krishna..Asmin loke = in this Universe. Loke does not mean only our world, but every Karma bhoomi at all places, starting from Satya loka to Patala loka..Dvau = Two, bhuta = living beings, sargau = creations…Daivo = [about] such divine persons, vistarasa = in a detailed way, prokta = [Sri Krishna had] explained..Asuram = about Asuras [persona with Asura qualities], srunu = listen [now]..In Chapters 7, 8 and 9, the Lord explained in detail about those in Bhakti Yoga. All those persons are with divine qualities..

..sloha 16-7..pirakaarathil 224 pillars..yella vatrilum villakku yethiya bommai..eipasi/panguni uthsavam..ஓணவில்லு..thachan vil samarpikiraar varusham thorum..மோக்ஷ தானத்தில் ப்ரணத பார தந்த்ரம் வளம் மிக்க நதியிலே கரை புரளும்..pranata para dandriyam..10-6 Thiruvaay mozi..thanathu ஸ்வதந்த்ரம் vittu பார தந்த்ரம் kaattu hiraan..pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate 16.7

 Asura jana = people with Asura qualities.  na vidhu = will never know, pravrttim ca nivrttim = pravruttim and nivruttim means or methods.Na saucam = no cleanliness..Here both internal and external cleanliness are implied..Na api ca acara = also not even the basic discipline, prescribed for every individual in Shastras..Na satyam = never speak truth..

Geetha Saram 15-19 to 16-2..

..sloham 15-19..Entha Divya desathil  kaattiya gunnam -nantri..சாத்ய ஹ்ருதித்யனாயும் சாதன பெருக்கெடுத்தும் க்ருதக்ஞத கந்தம் தானப் பதியிலே..Avan பிரதி உபகாரம் kaattuhiraan aazvaarai pettru kodutha Divya Desam yentru..in 8-5 மாயக் கூத்தா! வாமனா! வினையேன் கண்ணா aazvaar asked Him to come to him for atleast one day-ஒரு நாள் காண வாராயே..suddenaha vanthaal thaanga maattaar yentru -aazvaar engu varuvatharkku kaathu erunthaar-செங்கண் சிறிச் சிறிதே எம்மேல் விழியாவோ pola..Yeri vantha yenniyai yetti vuthaaiyaathavan pola entrum engey sevai saathikiraan..Arputha Narayanan/Narasimhar sevai..Sriveli pothu moontrtu murai valam varuhiraar.. Sahadevan-son of Pandu/Madri punar nirmaanam seytha divya desam…  festival ‘deepakkazha தீபக் கழா’-karthihai antru nadakirathu..Madri udan kattai yerinathai kurikka.. Banana leaf virithu villakku yettru kiraarkall..Duvaja sthambam adiyil Ashda Lakshmi sevai.. Thaniyaaha Narasimharukkum duvaja sthambam..yo mām evam asaṃmūḍho jānāti puruṣottamam
sa sarvavid bhajati māṃ sarvabhāvena bhārata 15.19

Ya = he, who, mam eva = Me [Sri Krishna] alone, purushottamam janati = understands as Purushottama, asammudho = without any doubt, sa = he, sarva vid = knows everything. Here everything means, this person knew all the means to reach the Lord. That person, sarva bhavena = by all methods, bhajati = worships, mam = Me [Sri Krishna].

..sloham 15-20..திருவல்லவாழ்..vallaba shethram..5-9 pathiham..paraangusa naayahi baavathil ethil sarana gathi pannuhiraar..garudanaiyum gopuram mel sevai..மங்களத்தம்மா yenkira bakthai ekadesi thathi aarathanam pettru konda perumaal..Tholakaasuranai kontru mudithaan..thayir saatham/uppu maangaay in paakku kottaiyil koduthaalaam.. entrum brahmanan oruvanukku thantha sesham perumaallukku samarpikiraarkall..iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata 15.20

Bharata = Arjuna [of Bharata dynasty], iti = thus, guhya tamam = most important secret.Sastram = science or branch of knowledge, idam = this way, maya = by Me [Sri Krishna], uktam = explained..Anagha = blemishless [Arjuna]…Etat buddhva = thus learnt [Purushottama vidya], buddhiman syat = [one] becomes great scholar, krtakrtyas ca = and accomplishes [all those to be] accomplished..Vedas shastram param naasti na daivam kesavat param..In Vishnu Purana, sage Parashara tells, ‘ tat karma ennabhandhaya sa vidya ya vimokshaye‘ – that is good action [karma] which releases from bondage [of samsaram], that is learning which shows us the path for liberation [Moksham..

..Earlier we saw that a woman was following Ekadasi fasting and the Lord killed the demon Tholakasura. To commemmorate that incident a Ten day festival is organized here. Ninth [Palli vettai பள்ளி வேட்டை] and Tenth [Aarattu ஆராட்டு] day festivals are important. They are similar to Paarivettai [பாரிவேட்டை or ambu podudhal அம்பு போடுதல்] and Theerthavaari [தீர்த்தவாரி] in Tamilnadu temples! The Lord Sri Utsavar is taken on procession, riding an elephant and visits a nearby place. After a ceremonial hunting and other celebrations, the Lord returns to the temple. Next day, the Lord visits the nearby Pushkarini. In the previous day it is believed that the Lord washed Sudarsana discus, in this pushkarini. On Aarattu day, the Lord graces Thirumanjanam, to the accompaniment of various musical instruments. Then He returns back to the temple riding an elephant. This place is famous for Chendai melam [செண்டை மேளம்] also called Pancha vadyam [பஞ்ச வாத்தியம்], when special drums are beaten…ganda karnan mosham pettra divya desam.. durvaasarum thinam vanthu poojai seykiraaraam..Lord Sri Krishna gave this idol to His chariot driver Satyaki, at the end of Dwapara yug…Chapter 15, described Purushottama Vidya. Different from and much superior to Bhaddha jeevatman and Mukta jeevatman, the Lord is Purushottama..In sloka 15, the Lord told that He was inside heart of every living being and all Vedas described His glory only..entha 15th chaptar kettaaley mosham pettra kathaikall vundu..

..sloham 16-1..This Chapter describes Deva – Asura vibhgam . The Lord classifies some as Devas and others as Asuras! In Gitartha Sangraha, Swami Alavandar summarizes this Chapter 16:

dev¯asura vibh¯agokti p¯urvik¯a ´s¯astrava´syat¯a |
tattv¯anus.t.h¯ana vij˜n¯anasthemne s.od.a´sa ucyate || (20)

He says that these were told in Chapter 16: that to gain tatva gyana and practice well, such persons were Devas and others were Asuras. Like this the Lord made a classification. In the pasuram 5.9.9. kazhalvalai poorippa yam kandu [கழல் வளை பூரிப்ப யாம் கண்டு], Alwar, by worshipping the Lord with folded hands [கை கூப்பி], found the bangles got enlarged with happiness! Alwar is performing saranagati, and so he is raising folded hands to show ‘nama: . He says that the humming sound of bees in the garden in this place, is like or better than the music of flute and veena instruments! He is eagerly expecting the blessings of the Lord Sri Vallabha, Who is holding the rotating discus in His right hand! The auspicious quality, which the Lord exhibited here to Alwar is krupa [ கிருபை] or mercy! ‘Meliyilum semam kolvikkum krupai innagarile nityam [மெலியும் சே(க்ஷே)மம் கொள்விக்கும் கிருபை இந்நகரிலே நித்யம்!]abhayaṃ sattvasaṃśuddhir jñānayogavyavasthitiḥ
dānaṃ damaś ca yajñaś ca svādhyāyas tapa ārjavam 16.1

These qualities are going to be continued in the First Three slokas. Abhayam = fearless, sattvasamsuddhi = purity of mind [because of increased] sattva quality [and decreased rajas and tamas qualities], jnana yoga vyavathithi = thoughts about atman [necessary for performing Karma yoga, Gyana yoga and Bhakti yoga], danam = donation [of rightfully earned wealth to deserving persons], damas ca = and control [of external sense organs and internal mind], yajna = performing Yagna [ pancha maha yagna – worshiping God, feeding guests, feeding ancestors, animals and birds, etc.], svadyaya = chanting [Vedas with enthusiasm], tapas = ritualistic [following Ekadasi fasting, etc., as prescribed in Vedas], arjavam = honest living [by mind, by words and by action]. These are the identities of Devas..

In chapter sixteen Lord Krishna describes explicitly, explaining seperately and in detail the divine properties, conduct and actions which are righteous in nature and conducive to divinity. Also he delineates the evil propensities and ill conduct which are unrighteous in nature and which determine the unrighteous and which are antagonistic to divinity. Thus this chapter is entitled: The Divine and the Demoniac Natures Defined..

..sloham 15-2.. Thiru anantha puram..Bil;va mangala swamikku 13 km periya sevai mudalil..avar vendiya padi 18 adiyaaha surukki sevai saathikiraar..ezu nilai gopuram..both Bilwa Mangala Swami and sage Diwakara inside the garbhaguha itself as also all the Devas created by lord Brahma. On one side we can see sage Diwakara and on the other we can see sage Kaundinya. Sri Bhudevi also can be seen..Sri Hari Lakshmi thaayaar..Nityasuris view the Lord from the First gate; lord Brahma and all Devas view from the middle gate; and, people like us worship Him from the Third gate. Thus Sri Ananta Padmanabha is regarding us, Brahma and Devas, and Nitysuris as equal. Nammalwar has praised the Lord of this Kshetram in ten pasurams [10.2], starting with sezhumidarayavellam kesava…[செழுமிடராயவேல்லாம் கேசவா!..

ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṃ mārdavaṃ hrīr acāpalam 16.2

Some more qualites, qualifying to become Devas, are listed. In all 26 qualities are listed in the Three slokas, by the Lord, as the qualities of Devas. Then He is to list the behaviour of Asuras.

• Ahimsa = harming no living being. Behaving without any injury to any living being is Ahimsa.
• Satyam = speaking truth, for the welfare of all living beings. ‘Satyam bhuta hitam proktam‘ – even uttering lie is satyam, if the lie would save a living being. So satyam is not just truth, but truth for the welfare of all.
• Akrodha = Not getting angry. That is mind is not debased. Our reaction should not cause injury to others.
• Tyaga = Sacrificing all, which do not contribute to our atman sakshatkaram or upliftment of atman. It is not merely sacrificing materials, but behaviours like satire and mockery speeches, gambling, etc.
• Santi = Not allowing our senses to wander.Proper control of our senses.
• Apaisunam = no slander or backbite talks. Sri Andal in Thiruppavai Second pasuram says ‘theekkuralai senrodhom [தீக்குறளை சென்றோதோம்]’. We should rerain from talking badly about Third persons.
• Dhaya bhutesu = being merciful to all living beings. Unable to bear sufferings of others – showing mercy, not merely to our dear ones, but to everyone. Just like Sri Ananta Padmanabha Swamy shows compassion to all equally!
• Aloluptvam = lola means playful. That is we should not desire in unwanted matters and keep the mind from loitering.
• Mardavam = soft natured. It is not about soft body, but being soft to move with by others.
• Hri = Shyfulness. One should be shy to violate any act of Shastras.
• Acapalam = Not greedy for materials. If a favourite dish is kept in front of us, we should control and avoid desire to taste or avoid chapalam! We should control ourselves from being downgraded.

ஸ்ரீ யதிராஜ விம்சதி

1-ஸ்ரீ மாதவாங்க்ரி ஜல ஜத்வய நித்ய சேவா
பிரேமா விலாசாய பராங்குச பாத பக்த்தம்
காமாதி தோஷ ஹரமாத்ம பதாச்ரிதானாம்
ராமானுஜம் யதி பதிம் பிரணமாமி மூர்த்நா

மிதுனத்தில் ஒழிவில் காலம் எல்லாம் உடனாய் மன்னி வழுவிலா அடிமை ரசத்தில் மையல் ஏறிய ஹ்ருதய கமலத்தை உடைய
ஸ்ரீ பராங்குசன் திரு அடிகளை நிரந்தரம் பிரீதி சேவை செய்பவரும்..
தம்முடைய திரு அடிகளை அடைந்தவரின் காமம் போன்ற தோஷங்களை நீக்குபவருமான..
யதிகட்க்கு இறைவன் ஸ்ரீ ராமானுசனை.. தலையால் வணங்குகிறேன் ..

2..ஸ்ரீ ரெங்கராஜ ஸரணாம்புஜ ராஜ ஹம்சம் ..
ஸ்ரீமத் பராங்குச பதாம் புஜ  ப்ருங்கராஜம்.
.ஸ்ரீ பட்டநாத பரகால முகாப்ஜமித்ரம் ..
ஸ்ரீவத்ச ஸிக்ந சரணம்   யதிராஜ மீடே  ..

ஸ்ரீ ரெங்கராஜனின் திருவடி தாமரைகளில் விஹரிக்கும் ராஜ ஹம்சமும்..
ஸ்ரீ பராங்குசர் திருவடி தாமரைகளில் மது பானம் செய்து ரீங்காரத்துடன் வட்டம் இடும் வண்டை ஒத்தவரும்..
ஸ்ரீ பட்டார் பிரான் பர காலர் இவர்களின் திருமுகங்களுக்கு மலர்ச்சி தரும் சூரியனாகவும் மித்ரராயும்
ஸ்ரீ கூரத் ஆழ்வானுக்கு  அடைக்கலமாகவும் உள்ள ஸ்ரீ யதி ராஜரை துதிக்கிறேன் ….

3..வாசா யதீந்த்ர மனஸா வபுஷாச யுஷ்மத் ..
பாதாரவிந்த யுகளம் பஜதாம் குருணாம்..
கூராதிநாத  குருகேச முகாத்ய பும்சாம் ..
பாதானு சிந்தன பரஸ் சத்தம் பவேயம் ..

ஸ்ரீ யதீந்த்ர தலைவனே வாக்காலும் மனத்தாலும் காயத்தாலும் உம் திருவடித் தாமரைகளை
இடைவிடாமல் உபாசிக்கும் ஆச்சர்யர்களான
ஸ்ரீ கூரத் ஆழ்வான் ஸ்ரீ திரு குருகை பிரான் பிள்ளான் முதலிய புருஷர்களின் திருவடிகளை
ஸ்மரிப்பதிலே நோக்கோடு  சர்வ காலமும் இருப்பேனாக    ..

4..நித்யம் யதீந்த்ர தவ திவ்ய வபுஸ் ஸ்ம்ருதௌ மே..
ஸக்தம் மநோ பவது வாக குண கீர்த்தநேஸெள.
.க்ருத்யம் ச தாஸ்ய கரணே து கரத்வயஸ்ய..
வ்ருத்த்யந்தரேஸ்து விமுகம் க்ரணத்ரயம் ச ..

யதி தலை நாதனே ஒழிவில் காலம் எல்லாம்
உம் திரு மேனியின் நினைவில் என் மனம் ஆசை கொண்டு இருக்க வேண்டும்
இந்த என் வாக்கு உம் குண கீர்த்தனத்தில் ஆசக்தமாய் இருக்க வேண்டும் ..
இரு கைகளின் செய்கையும் ஊழியம் செய்வதிலே இன்புற  வேண்டும்
முக் கரணங்களும் மற்ற வ்யாபரங்களில் கண் எடுத்து பாராமல் இருக்க வேண்டும்..

..5..அஷ்டாஷார்க்ய மநுராஜ பதத்ராயார்த்த..
நிஷ்டாம் மம அதர விதர அத்ய யதீந்த்ர நாத
..சிஷ்ட அக்ர கண்ய ஜன சேவய பவத் பதாப்ஜே ..
ஹ்ருஷ்டாஸ்து நித்யம் அனுபூய மமாச்ய புத்தி ..

யதிகளுக்குள் ஸ்ரேஷ்டரே ..ஸ்ரீ வைஷ்ணவ குலத்துக்கு ஸ்வாமியே..
திரு மந்தர பொருள்களில் வழுவாத நிஷ்டையை எனக்கு இப்பொழுதே தானம் செய்ய வேண்டும் ..
என்னுடைய புத்தி சிஷ்டர்களால் நெருங்கி சேவிக்க தக்க உம்முடைய திருவடி இணையை
எக்காலமும் அனுபவித்து ஓயாமல் மகிழ்ச்சியோடு இருக்க வேண்டும்..

..6..அல்பாபி மே ந பவ தீய பாதாப்ஜ பக்தி ..சப்தாதி போக ருசி ரநவகமேததே ஹா
..மத்பாபமேவ ஹி நிதாநமுஷ்ய நாந்யத் தத்வாரயார்ய யதிராஜ தயைக சிந்தோ ..

கருணை ஒன்றே நிரம்பிய சமுத்திரமே.. உத்தம ஆச்சர்யரே..யதி தலைநாதனே .. எனக்கு  தேவருடைய திருவடி தாமரைகளில்
பக்தி எனபது கொஞ்சம் கூட இல்லை ..புலன் விஷயங்களில் ஆசை தினம் தோறும் வளர்கிறது …. என் செய்கேன் பாபியேன்.
.என் பாபம் தான் மூல காரணம் ..மற்று வேறு காரணம் இல்லை தேவரீர் தடுத்து தகைய வேணும்..

..7..வ்ருத்யா  பசு நரவபு ஈத்ருஸோபி..ச்ருத்யாதி ஸித்த  நிகிலாத்மா குணாச்ரயோ அயம்..
இதி ஆதரேண க்ருதிநோபி  மித பிரவக்தும் ..அத்யாபி வஞ்சன பரோச்த்ரா யதீந்த்ர வர்த்ததே..

யதிகட்க்கு இறைவரே நான் நடைத்தையால் சீலத்தால் மிருகம் போலும் சரீரத்தால் மனுஷ்ய ஜந்து போலும் இருந்தும் என்னை ஆச்ரயித்து
பக்தியோடும் அன்போடும் விஸ்தாரமாய் புகழ்ந்து இந்த பாவன புண்ய அரங்க ஷேத்ரத்தில் உம்முடைய ஆச்சர்ய பீட ஸ்தானத்தில் இப்பொழுதும் நடந்து வருகிறேன்..

8..துக்காவஹ அஹம் அநிஸம் தவ துஷ்ட சேஷ்ட ..சப்தாதி போக நிரத சரணாகதாக்ய
..த்வத் பாத பக்த இவ சிஷ்ட ஜநௌக மத்யே ..மித்யாசராமி யதிராஜ ததோச்மி  மூர்க்க..

யதி ராஜனே நான் அல்லும் பகலும் துஷ்ட வ்யாபாரங்களை செய்பவன் ..உமக்கு துக்கத்தை தருபவன்
..சரணாகதன் என்று பெயர் வைத்து கொண்டு   விஷயங்களின் போகத்தில் ருசியோடு அனுபவித்தி கொண்டு சாதுக்களாய்
பெரியோர்கள் நடுவில் உமது திருவடிகளில் பக்தி உடையவன் போல் பொய்யாக வேஷம் நடிக்கிறேன் பொல்லாதவன் ஆகிறேன்..

..9..நித்யம் த்வஹம் பரிபவாமி குரும் ச மந்த்ரம் ..  தத்தேவதாமபி  ந கிஞ்சித் அஹம் பிபேமி.
.இத்தம் சடோபி அசடவத் பவதீய ஸங்கே  ..ஹ்ருஷ்ட சராமி யதிராஜ ததோஸ்மி மூர்க்க..

யதி ராஜனே நான் நித்ய காலமும் ஆச்சர்யனையும் மந்தரத்தையும் மந்தர ப்ரதிபாத்யமான தேவைதயும் அவமதிக்கிறேன் .
..சிறிதும் அச்சம் படுவது இல்லை..இது என்ன விந்தை ..இப்படி ஏமாற்றும் குணம் உடையவன் ஆனாலும் உம் அடியவர் திரளில்
மோசக்காரர் அல்லாதவர் போல சந்தோஷமாக நடிக்கிறேன் ..ஆகையால் நான் மூர்க்கன்  ..

..10..ஹா ஹந்த ஹந்த மனஸா க்ரியயா ச வாசா ..யோஹம் சராமி   ஸததம் த்ரிவிதாபசாராந்.
.ஸோஹம் தவ அப்ரியகர பிரிய க்ருத்வதேவ ..காலம் நயாமி யதிராஜ ததோஸ்மி மூர்க்க ..

யதி ராஜனே… ஆ ஆ ஐயோ  ஐயோ.. நான் மனத்தாலும் செய்க்கையாலும் சொல்லாலும் சர்வ காலத்திலும் மூன்று வித
அபசாரங்களையும் செய்து கொண்டு உமக்கு பிரியத்தை செய்பவன் போல நடித்தி கொண்டு
கால ஷேபம் செய்து கொண்டு இருக்கிறேன் ..ஆகையால் நான் மூர்க்கன்   ..

..11..பாபே க்ருதே யதி பவந்தி பயாநுதாய..லஜ்ஜா புந காரணமச்ய கதம் கடேத
..மோஹேந மே ந பவதீஹ பயாதிலேச ..தஸ்மாத் புந புநரகம் யதிராஜ குர்வே

யதிராசனே பாபம் செய்த அளவில்  என்ன தீங்கு விளையுமோ என்கிற  பயம் ,தீமை செய்து விட்டோமோ என்கிற
பச்சாதாபம் ,வெட்கம் ஆகிய இவை இருக்கும்   ..ஆகில் இந்த வித செய்கையை திரும்பவும் செய்வது எப்படி கூடும்..
மோகத்தால், மதி மயக்கத்தால் எனக்கு இப்படி பாபம் செய்வதில் பயம் கொஞ்சம் கூட இல்லை
..அதனால் நான் திரும்பவும் திரும்பவும் தீங்கை செய்கிறேன்..

..12..அந்தர் பஹிஸ் ஸகல வச்துஷு  ஸந்தமீஸம்..அந்த புரஸ் ஸி்த்திதமிவாஹ மவீஷமாண.
.கந்தர்ப்ப வச்ய ஹ்ருதய   ஸததம் பவாமி ..ஹந்த த்வதக்ரகமநஸ்ய யதீந்த்ர  நார்ஹ

எல்லா பொருள்களிலும் உள்ளேயும் வெளியிலும் இருக்கிற ஈஸ்வரனை, குருடன் எதிரே நிற்பவனை  பார்க்காதவன்  போல  ,
   நான் பார்க்காமல் எப்பொழுதும் மன்மதனுக்கு வசப்பட்டவன் போல் இருக்கிறேன்..
மனத்தை அடக்கிய யதிகளில் சிறந்தவரே உம் எதிரில் செல்ல யோக்க்யன் அல்லன்..

..13..தாபத்ரய ஈஜநித துக்க நிபாதி நோசபி ..தேஹ ஸ்த்திதெள மம ருசிஸ்து   ந தந்நிவ்ருத்தெள.
.ஏதஸ்ய காரணமஹோ மம பாபமேவ ..நாத த்வமேவ ஹர தத் யதிராஜ சீக்ரம் .. 

ஆத்யாத்மிகம்,ஆதிதைவிகம் ,ஆதி பெளவ்திகம்  மூன்றிலும் விழுந்தி வருந்தினாலும் எனக்கு சரீரம் இருப்பதிலே ஆசை
..இதற்க்கு என் பாபமே காரணம் ..என் நாதனே யதி ராஜரே அந்த பாபத்தை விரைவில் போக்கி அருள வேணும்..

..14..சுத்தாத்ம யாமுந குரூத்தம கூர நாத.. பட்டாக்ய தேசிக வரோக்த ஸமஸ்த நைச்யம் .
.அத்ய அஸ்தி அஸங்குசிதமேவ மயீஹ லோகே..தஸ்மாத் யதீந்த்ர கருணைவ து மத்கதிஸ்தே..

பரிசுத்தமான மனம் உடைய ஸ்ரீ ஆளவந்தார் ,கூரத் ஆழ்வான் , பட்டர் மூவராலும் சொல்ல பட்ட நீச தன்மைகளும்
இப் பூ மண்டலதிலே இன்றே என் இடத்தில் மிக்க விரிவாய் இருக்கிறது ..ஆகையால் யதிகட்க்கு இறைவனே உம் கிருபை தான் எனக்கு கதி..

..16..சப்தாதி போக விஷயா ருசி ரஸ்மதீயா..நஷ்டா பவத் விஹ பவத் தய்யா யதீந்த்ர .
.த்வத்தாஸ தாஸ கணநா சரமாவதெள ய ..     தத் தாஸதைக ரஸதா விரதா மமாஸ்து ..

.. விஷயங்களின் உள்ள எங்கள் ஆசை   யதீந்த்ரே! தேவரீரின் கிருபையால் இங்கே அடியோடு அழியட்டும்..
தேவரின் தாஸ தாஸ தாசன் என்று  கடை படியில் உள்ளவருக்கு ஆட்பட்டு அடிமை புரிவதில் இன்புறும் தன்மை நீங்காமல் இருக்க வேண்டும்..

..17..ஸ்ருத்யக்ர வேத்ய நிஜ திவ்ய குண ஸ்வரூப ..பிரத்யஷதா முபகதஸ்த்விஹ ரெங்கராஜ .
.வச்யஸ் சதா பவதி தே யதிராஜ தஸ்மாத் ..சக்த ஸ்வகீய ஜனபாப விமோசனே த்வம்..

யதிராசனே ச்ருதிகளின் சிரசாக இருக்கும் உபநிஷத்துகளால் அறிய வேண்டிய தன ஸ்வாபாவிக திவ்ய குணங்களையும் 
ஸ்வரூபத்தையும் உடைய கண்களால் காணும்படி அருகே வந்து இருக்கிற அரங்கத்தம்மான் உமக்கு எப்பொழுதும் வச்யராக இருக்கிறார் .
.ஆகையால் உம்மை சேர்ந்த ஜனங்களின் பாபத்தை போக்குவதில் நீர் சக்தி உள்ளவராய் இருக்கிறீர்..

..18..காலத்ரயேபி கரணத்ரய நிர்மிதாதி ..பாபக்ரியஸ்ய சரணம் பகவத் ஷமைவ .
.ஸா ச த்வயைவ கமலா ரமணேர்த்திதா யத்..ஷேமஸ்ஸ ஏவ ஹி யதீந்த்ர பவச் ச்ரிதானாம்..

யதீந்த்ரரே முக் காலத்திலும் முக் கரணங்களாலும் பாபங்களை செய்பவனுக்கு பகவானின் ஷமா குணமே தான் தஞ்சமாகும்
..அந்த ஷமை குணமும் ஸ்ரீ காந்தன் இடம் உம்மாலேயே பிரார்த்திக்க பட்டது ..அதுவே உம்மை ஆச்ரயித்தவர்களுக்கு மோஷம் என்னும் ஷேமம் ஆகும்   ..

..19..ஸ்ரீமந் யதீந்த்ர தவ திவ்ய பதாப்ஜ ஸேவாம்..ஸ்ரீ சைல நாத    கருணா பரிணா மதத்தாம்.
.தாமாந் வஹம் மம விவர்த்தய  நாத தஸ்யா ..காமம் விருத்த மகிலம் ச நிவர்த்தய த்வம் ..

பகவத் பக்தி பரீவாஹ கைங்கர்ய ஸ்ரீயை உடைய லக்ஷ்மண யோகியே எம் ஆசார்யர் ஸ்ரீ சைல நாதர் தயா காஷ்ட்டையாக
தந்து அருளிய உம்முடைய திவ்யமான திருவடி தாமரைகளின் சேவையான அந்த அரும் பேற்றை தினம் தோறும் எனக்கு
விசேஷமாக பெருக செய்ய வேண்டும் ..அந்த பேற்றுக்கு இடையூறான எல்லா வற்றையும்
அடியோடு தொலைக்க வேண்டும் ..எல்லா காமத்தையும் போக்க வேண்டும்..

..20..விஜ்ஞாபநம் யதி தமத்ய து மாமகீநம்..அங்கீ குருஷ்வ  யதிராஜ தயாம் புராசே
..அஜ்ஞோசயமாத்மா குனலேச விவர்ஜிதஸ்     ச ..தஸ்மாத நந்ய சரணோ பவதீதி மத்வா..

கருணை கடலான யதி ராஜரே! இன்று அடியேனுடைய இந்த உம் திருவடி தாமரையின் நித்ய சேவையான பிரார்த்தனை யாது ஓன்று உண்டு
..இவன் அறியாதவன் ..ஆத்மா குண லேசமும் அடியோடு இல்லாதவன் .ஆகையால் வேறு கதி இல்லாதவன் என்று எண்ணி திரு உள்ளம் பற்ற வேண்டும்..

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

Geetha Saram 15-14 to 15-18..

..sloham 15-14..Thiruvannvandur divya desam..Raman kaakkaa vidil yaar kaappaar..paraankusa nayahi thoothu vidukiraall..pambai nathi vada karaiyil vullathu..Sri Paambannai appan..pambai nathi annaithavan.. aravin annai mel paduthavan..The Lord is also called Sri Kamala Nathan [ஸ்ரீ கமல நாதன்] and Sri Thayar is Sri Kamalavalli Nacchiyar [ஸ்ரீ கமலவல்லி நாச்சியார்]. Vimanam is Vedalaya vimanam. Pushkarini is Shanka Pushkarini.This temple was reconsecrated by Nakula of Pandavas. Earlier we had seen temples reconsecrated by Yudhishtra [Thiruchitraru Thiruchengunnur திருச்சிற்றாறு திருச்செங்குன்னூர்], Bhima [Thiruppuliyur திருப் புலியூர்] and Arjuna [Thiruvaranvilai திருவாறன்விளை]. Nakula and Sahadeva were born to Madri, second wife of Pandu and are the youngest of Pancha Pandavas. One reason attributed to the name of this place is that the name Thiru Pandavanur [திரு பாண்டவநூர்] got transformed to Thirvanvandur! Another interpreattion is that when Nakula came here and enquired the name of this place, he was told by the locals that Thiruvan [திருவன்], meaning the Lord, undu [உண்டு], meaning existed! So the place got the name Thiruvan undu oor [திருவன் உண்டு ஊர்], which in due course became Thiruvanvandur!Tha Lord is responsible for proper digestion of food in living beings and proper distribution of energy derived from digestion! The food we eat is classified into Four types, depending on how we consume:
1. Swallowing. Like rice balls in our daily food.
2, Biting and chewing. Hard snacks like murukku [முறுக்கு].
3. Licking. Like pasty honey or payasam or lehiyam [லேகியம்].
4. Drinking. Like water and sharbet.
Whatever be the type, all of them have to be

ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham 15.14

Pacamy = I [Sri Krishna] [get the food] digest, chaturvidham = the Four types of, annam = food. Pacamy means, normally, cooking. But here it means digesting. Aham = I [Sri Krishna], vaisvanaro = [normally it means god of Fire or Agnidev, but here it is] jataragni or the fire responsible for digestion. It is believed that in the deep ocean there is a fire called vatavagni [வடவாக்னி ] to maintain proper temperature of the ocean and is believed to have face of a horse! Similarly, in our bodies, as also in all living beings, there is a fire controlling and maintaining temperature. Praninam bhutva = in all living beings, deham asrita = in bodies [of the living beings], prana apana samayukta = with the air prana and apana..prana,apana,vyana,udhana,samana are the five types of air..

Ramanuja’s Commentary-for sloha 15-14..Lord Krishna declares that He is vaisvanara the digestive fire which joins together with the vital breaths of prana or exhalation and apana or inhalation. Together they digest in the stomach the four kinds of food which are foods that are khadva or chewed, soshva or sucked, lehya or licked and peya or drank. In these last three verses Lord Krishna is specifying integral functions of the jivas or embodied beings and of the Earth that are manifestations of His opulent glories. The expressions that He becomes the light of the sun, moon and fire etc. are meant to indicate the predicated relationship that theses object have in regard to Him. That fact that such realtionships exist in reference to all things is substantiated in the next verse. 

..sloham 15-15..Narathar davam seytha divya desam ..naradeeya purannam engey eyatrinaar.

Ramanuja’s Commentary for sloha 15-15.. 

 

 

 

 

Lord Krishna’s manifestation of Himself as paramatma the Supreme Soul situated within the etheric heart of every jiva or embodied being next to His expansion of the atma or individual immortal soul. The heart is the exclusive, absolute center from where all consciousness radiates. It is also the factual center from where all impulses and frequencies originate both active and passive. The Brihadaranya Upanisad V.VI.I beginning manomayo ayam puruso states: One meditating should perceive the resplendent Supreme Lord the ruler and lord of all within the heart of the size of a grain of rice. The Chandogya Upanisad VIII.I beginning harih sum atha yadidamasmin states: Within the jiva or embodied being in the inner sanctorum of the heart abides the atma or immortal soul which is an infintesimal portion of paramatma. Hence from the Supreme Lord comes all memory remembered from past experience. All wisdom accruring from factual true perception and inference. Intuitive knowledge related exclusively to the authority of the Vedic scriptures and meditation which expands the consciousness. Contrarily also from the Supreme Lord comes the antithesis of the above which are loss of memory, speculative reasoning, erroneous hypothesis, conjectural suppositions and deprivation of consciousness.

 

The Supreme Lord is to be known by the exclusive authority of the Vedic scriptures. He is the atma within all jivas, the witness, the monitor, the inner guide. The terms found in the Vedas of demigod, humans, demons, etc. are alluding to the jivatma or individual immortal soul within the myriad of varieagated forms of embodied beings. The compound word vedanta-krt refers directly to Lord Krishna’s avatara or incarnation of Vedavyasa who compiled the Vedas and divided them into four divisions. It also denotes the performance of Vedic enjoined rituals. The antonym antah also means the end which infers the fruits, the results of such rituals. He is the sole bequeather of all the fruits promised in the Vedic scriptures. This was previously touched upon in chapter seven verses 21 and 22 where Lord krishna confirms that in whatever form one chooses to worship the Supreme Lord, He renders there faith firm and they obtain the wishes they yearned for from Him alone. He is also the supreme knower of the Vedic scriptures for they originated from Him to guide and teach jivas about Himself. Whosoever understands the Vedic scriptures otherwise then what has been instructed by Lord Krishna in Srimad Bhagavad-Gita factually has no knowledge of it at all. This is due to their understanding and comprehension being influenced by under faulty assumptions and erroneous suppositions. The Vedic scriptures must be understood exclusively in light of the comprehensive and full authority of the Bhagavad-Gita.

 

 

 

 

Ramanuja’s Commentary for sloha 15-18.. 

The reality of the Supreme Lord Krishna’s transcendence to both the ksarah or perishable which includes all jivas or embodied beings as well as aksarah or imperishable including all the atmas or immortal souls. He is celebrated and gloridied as Purusottama the Supreme Being. The word loke obviously means worlds but due to its proximity to vede meaning the Vedas it can refer to the smriti’s such as the Vishnu Purana V.XVII.XXXIII which states: Incarnations of Purusottama descending from Vishnu are without a beginning, middle or end. An example from sruti is the Chandogya Upanisad VIII.XII.III beginning: evamevaisa samprasado asma charirat samuthaya param states: Achieving liberation the spiritsoul attains a glorious effulgent form revelling in its position at the feet of the Supreme Being. So in conclusion loke vede can mean that the Supreme Lord celebrated as Purusottama is glorified in both sections of the Vedic scriptures known as sruti and smriti and it can mean that He is glorifeied in all the worlds.

 

..sloham 15-16..Paraangusa naayahikku -Thiru vaay mozi  6-1..kaattiya  gunnam-rakshana ukku  -seethai rishi-kathi kathai solli villin mahaathmyam unnarthinaall..sriveli-sri bali maruvi..uthsavar ezuntharulli panni seyvar..