32 Names of Nammazhwar-Sri Karimaran Kalai Kappagam

1-sadakOpan ….2-thondarpiraan
3-maaRan….4- naaveerar
5-kaarimaaRan….6- thirunhaaveeRu udaiyapiraan
7-paraangusan ….8-udhayabaaSkarar
9-vakuLaaparanan….10- vakuLa pooshana bhaaSkarar

11-kurukaippiraan….12- gnaanath thamizhukku arasu
13-kurukoor nhambi ….14-gnaanath thamizh kadal
15-Thiruvaaimozhi perumaaL….16- mei gnaanakkavi
17-porunhalthuRaivan….18- theiva gnaanakkavi
19-kumarithuRaivan….20- theiva gnaana chemmal
21-pavarOkapaNdithan ….22-naavalar perumaan
23-munivEndhu….24- paavalar thambiraan
25-parappiramma yOgi….26- vinavaadhu uNarndha virakar

27-nhaavalan perumaaL….28- kuzhandhai muni
29-gnaana dhEsikan….30- srivaishNava Kulapadhi
31-gnaanappiraan ….32-prapanna jana koodaSthar

MaNivalli 9th pasuram in Thiruvurtham….

1- சடகோபன் ….2-தொண்டர்பிரான்
3-..மாறன் ..4- நாவீரர்
5-..காரி மாறன் ..6- திரு நாவீறு யுடைய பிரான்
7-பராங்குசன் ….8-உதயபாஸ்கரர்
9-வகுளாபரணன் ….10- வகுள பூஷண பாஸ்கரர்

11-குருகைப்பிரான் ….12- ஞானத் தமிழுக்கு அரசு
13-குருகூர் நம்பி ….14-ஞானத் தமிழ் கடல்
15-திருவாய்மொழி பெருமாள் ….16- மெய் ஞானக்கவி
17-பொருநல் துறைவன் ….18- தெய்வ ஞானக்கவி
19-குமரித்துறைவன் ….20- தெய்வ ஞான செம்மல்
21-பவரோக பண்டிதன் ….22-நாவலர் பெருமான்
23-முநி வேந்து ….24- பாவலர் தம்பிரான்
25-பரப்பிரம்ம யோகி ….26- வினவாது உணர்ந்த விரகர்
27-நிகாவலன் பெருமாள் ….28- குழந்தை முனி
29-ஞான தேசிகன் ….30- ஸ்ரீவைஷ்ணவ குலபதி
31-ஞானப்பிரான் ….32-ப்ரபந்ந ஜன கூடஸ்தர்
மணிவல்லி – 9th பாசுரம் – திரு விருத்தம் -.

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

 

Sadagobar anthaathi..part1..

தேவில் சிறந்த திருமாற்குத் தக்க  தெய்வகவிஞன்

 பாவில் சிறந்த திருவாய் மொழிபகர் பண்டிதனே

நாவில் சிறந்த மாறற்குத் தக்கநன் நாவலவன்

பூவில் சிறந்த ஆழ்வான் கம்பநாட்டு புலலைமயனே..

 

 

 

ஆரணத்தின் சிர மீது உைற ேசாதிைய ஆந்தமிழால்

பாரணம் ெசய்தவனை குருகூரனைப் பற்பலவா

நாரணனாம் என ஏத்திக் ெதாழக்கவி நல்குெகாைடக்

காரணைனக் கம்பனை நிைனவாம் உள் களிப்புறவே

 

‘நம்சட ேகாபைனப் பா􁾊ைனேயா ?’என்􁾠நம்ெப􁾞மாள்

விஞ்சியஆதரத்தால்ேகட்பக்கம்பன்விைரந்􁾐உைரத்தெ

..

 

நாதன் அரங்கன் நயந்􁾐ைர என்னநல் கம்பன்உன்தன்

பாதம் பரவி ைபந்தமிழ் 􁾓􁾠ம் பாி􁾫டேன

ஓ􁾐ம் ப􁾊ெயனக்கு உள்ளத் தைனய􁾞ள் ஓதாிய

ேவதம் தமிழ் ெசய்த ெமய்ப்ெபா􁾞 ேளஇ􁾐என் விண்ணப்பேம

 

மன்ேற 􁾗க􁾨ம் தி􁾞வ􁾨ந்􁾑ர் வள்ளல் மாறைன􁾙ன்

ெசன்ேற ம􁾐ரகவிப் ெப􁾞மாள் ெதன்த மிழ்த்ெதாைடயில்

ஒன்ேற பதிகம் உைரத்தவன் ெபான்அ􁾊 􁾜ற்􁾠நின்றான்

என்ேற பதிகம் பதிகம் அதாக இைசத்தனேன

 

ேவதத்தின் 􁾙ன்ெசல்க ெமய்􁾜ணர்ந் ேதார்விாிஞ் சன்􁾙தேலார்

ேகாதற்ற ஞானக் ெகா􁾨ந்தின்􁾙ன் ெசல்க குணம்கடந்த

ேபாதக்க டல்எங்கள் ெதன்கு􁾞 கூர்ப் 􁾗னிதன் கவிஓர்

பாதத்தின் 􁾙ன்ெசல்􁾤ேம ெதால்ைல 􁾚லப் பரஞ்சுடேர.

 

 

 

..

 

சுடர்இரண் ேடபண்􁾌 􁾚ன்றா யின􁾐கள் தீர்ந்􁾐லகத்􁾐

இடர்இரண் டாய்வ􁾞ம் ேபர்இ􁾞ள் சீப்பன எம்பிறப்ைப

அடர்இரண் டாம்மலர்த் தாள்உைட யான்கு􁾞 ைகக்கரசன்

படர்இ􁾞ங் கீர்த்திப் பிரான்தி􁾞 வாய்ெமாழிப் பாெவா􁾌ேம

 

பாெவா􁾌க் கும்􁾒ன் இைசஒ􁾌க் கும்பல􁾫ம் பைற􁾜ம்

நாெவா􁾌க் கும்நல் அறிெவா􁾌க் கும்மற்􁾠ம் நாட்டப்பட்ட

ேதெவா􁾌க் கும்பர வாதச் ெச􁾞ஒ􁾌க் கும்கு􁾞கூர்ப்

􁾘ெவா􁾌க் கும்அ􁾙 தத்தி􁾞 வாயிரம் ேபாந்தனேவ

 

தனமாம் சிலர்க்குத் தவமாம் சிலர்க்குத் த􁾞மநிைற

கனமாம் சிலர்க்குஅதற் குஆரண மாஞ்சிலர்க்கு ஆரணத்தின்

இனமாம் சிலர்க்குஅதற்கு எல்ைல􁾜 மாம்ெதால்ைல ஏர்வகுள

வனமாைல எம்ெப􁾞 மான்கு􁾞 கூர்மன்னன் வாய்ெமாழிேய

 

ெமாழிபல ஆயின ெசப்பம் பிறந்த􁾐 􁾙த்திெயய்􁾐ம்

வழிபல வாயவிட் ெடான்றா அ􁾐வ􁾨 வாநரகக்

குழிபல ஆயின பாழ்பட் ட􁾐குளிர் நீர்ப்ெபா􁾞ைந

சுழிபல வாய் ஒ􁾨குங்கு􁾞 கூர் எந்ைத ேதான்ற􁾢ேன

 

grammar and poetry.

 

ேதான்றா உபநிட தப்ெபா􁾞ள் ேதான்ற􁾤ற் றார்தமக்கும்

சான்றாம் இைவஎன் றேபா􁾐மற் ெறன்பலகா 􁾤ம்தம்மின்

 

􁾚ன்றா யின􁾫ம் நிைனந்􁾐 ஆரணத் தின்􁾙ம் ைமத்தமிைழ

 

 

 

 

 

 

ஈன்றான் கு􁾞ைகப் பிரான்எம் பிரான்தன் இைசக்கவிேய

 

கவிப்பா அ􁾙த இைசயின் கறிேயா􁾌 கண்ணன் உண்ணக்

குவிப்பான் கு􁾞ைகப் பிரான்சட ேகாபன்கு மாிெகாண்கன்

􁾗விப்பா வலர்தம் பிரான்தி􁾞 வாய்ெமாழி 􁾘சுரர்தம்

ெசவிப்பால் 􁾒ைழந்􁾐􁾗க் குள்ளத் 􁾐ேளநின்􁾠 தித்திக்குேம

 

தித்திக்கும் 􁾚லத் ெதளிய􁾙 ேத􁾜ண்􁾌 ெதய்வெமன்பார்

பத்திக்கு 􁾚லப் ப􁾔வற்கு 􁾚லம்பவம் அ􁾠ப்பார்

􁾙த்திக்கு 􁾚லம் 􁾙ளாிக்ைக வாணைக ெமாய்குழலார்

அத்திக்கு 􁾚லம் கு􁾞ைகப் பிரான்ெசான்ன ஆயிரேம

 

ஆயிரம் மாமைறக் கும்அலங் காரம் அ􁾞ந்தமிழ்க்குப்

பாயிரம் நாற்கவிக் குப்ப􁾊ச்சந் தம்ப􁾔 வற்குஎல்லாம்

தாய் இ􁾞 நாற்றிைசக் குத்தனித் தீபந்தண் ணங்கு􁾞கூர்ச்

ேசயி􁾞 மாமர 􁾗ம்ெசவ் வியான்ெசய்த ெசய்􁾜ட்கேள

 

ெசய்ஓ􁾌 அ􁾞விக் கு􁾞ைகப் பிரான்தி􁾞 மாைலநங்கள்

ைகஓர் கனிஎனக் காட்􁾊த்தந் தான்கழற் ேககமலம்

ெபாய்ேயாம் அவன்􁾗கழ் ஏத்திப் பிதற்றிப்பித் தாய்ந்திாிேயாம்

ஐேயா அறி􁾐ம் என்ேற உபகாரத்தின் ஆற்றைலேய

 

ஆற்றில் ெபாதிந்த மண􁾢ன் ெதைகய􁾞 மாமைறகள்

ேவற்றில் ெபாதிந்த ெபா􁾞ள்கெளல் லாம்வி􁾨 மாக்கமலம்

ேசற்றில் ெபாதிய􁾪ழ்க் கும்கு􁾞 கூரர்ெசஞ் ெசாற்பதிகம்

􁾓ற்றில் ெபாதிந்த ெபா􁾞ெளா􁾞 ஒ􁾞கூ􁾠 􁾒வல்கிலேவ

 

இலேவ இத􁾨ள ேவ􁾙ல்ைல 􁾜ள்ளியம் 􁾗ம்ெமாழி􁾜ம்

சிலேவ அைவெச􁾨ந் ேதெனாக் குேமதமிழ்ச் ெசஞ்ெசாற்களால்

பலேவ த􁾙ம்ெமாழிந் தான்கு􁾞 கூர்ப்ப􁾐 மத்􁾐இரண்􁾌

சலேவல் க􁾦ம்உள ேவய􁾐 காண்என் தனி􁾜யிேர

 

உயிர்உ􁾞க் கும்􁾗க் குஉணர்􁾫 உ􁾞க்கும் உடலத்தி􁾔 ள்ள

ெசயிர்உ􁾞க் ெகாண்டநம் தீங்குஉ􁾞க் கும்தி􁾞 􁾊த்தி􁾞􁾊த்

தயிர்உ􁾞க் கும்ெநய் ெயா􁾌உண் டான்அ􁾊ச்சட ேகாபன்சந்ேதா􁾌

அயிர்உ􁾞க் கும்ெபா􁾞 நல்கு􁾞 கூர்எந்ைத அம்தமிேழ

 

அந்தம் இலாமைற ஆயிரத்􁾐 ஆழ்ந்த அ􁾞ம்ெபா􁾞ைள

ெசந்தமி ழாகத் தி􁾞த்தில ேனல்நிைலத் ேதவர்க􁾦ம்

தந்தம் விழா􁾫ம் அழகும்என் னாம்தமி ழார்கவியின்

பந்தம் விழாஒ􁾨 குங்கு􁾞 கூர்வந்த பண்ணவேன

 

பண்ணப் ப􁾌வன 􁾫ம்உள ேவாமைற ெயன்􁾠பல்ேலார்

எண்ணப் படச்ெசால் திகழச் ெசய்தான் இயேலா􁾌 இைசயின்

வண்ணப் பைடக்கும் தனித்தைல ேவந்தன்மலர் உகுத்த

சுண்ணப் படர்படப் ைபக்கு􁾞 கூர்வந்த ெசால்கடேல

 

கடைலக் கலக்கி அ􁾙தம் அமரர்க்குஅளித் தான்களித்தார்

குடைலக் கலக்கும் குளிர்சங்கி லான்குைற யாமைறயின்

திடைலக்கலக்கித் தி􁾞வாய் ெமாழிஎ􁾔ம்ேத ைனத்தந்தான்

நடைலப் பிறப்􁾗அ􁾠த்􁾐 என்ைன􁾜ம் ஆட்ெகாண்ட நாயகேன

 

நாய்ேபால் பிறர்கைட ேதா􁾠ம் 􁾒ைழந்􁾐அவர் எச்சில்நச்சிப்

ேபய்ேபால் திாி􁾜ம் பிறவி யிேனைனப் பிறவிெய􁾔ம்

ேநாய்ேபாம் ம􁾞ந்ெதன்􁾔ம் 􁾒ன்தி􁾞 வாய்ெமாழி ேநாக்குவித்􁾐த்

தாய்ேபால் உதவிெசய் தாய்க்குஅ􁾊ேயன் பண்ெடன் சாதித்தேத

 

சாதிக் குேமபற தத்􁾐வத் ைதச்சம யத்தி􁾞க்ைக

ேசதிக் குேம ஒன்􁾠 சிந்திக் குேமயத ைனத்ெதாியப்

ேபாதிக் குேமஎங்கும் ஓங்கிப் ெபா􁾐நிற்கும் ெமய்ையப்ெபாய்ையச்

ேசாதிக் குேமஉங்கள் ேவதம் எங்ேகான்தமிழ்ச் ெசால்எனேவ

 

ெசால்என் ெகேனா􁾙􁾨 ேவதச் சு􁾞க்ெகன் ெகேனாஎவர்க்கும்

ெநல்என் ெகேனா உண்􁾎ம்நீர் என்ெகேனா மைறேநர்நி􁾠க்கும்

கல்என் ெகேனா􁾙திர் ஞானக் கனிெயன் ெகேனா􁾗கல

வல்என் ெகேனாகு􁾞 கூர்எம் பிரான்ெசான்ன மாைலையேய

 

மாைலக் குழ􁾢􁾜ம் வில்􁾢யம் மாறைன வாழ்த்தலர்ேபாம்

பாைலக் கடம்பக ேலகடந்􁾐 ஏகிப் பைணம􁾞தத்􁾐

ஆைலக் க􁾞ம்பின் நேரல்என்􁾔ம் ஓைசைய அஞ்சியம்ெபான்

சாைலக் கிளிஉறங் காத்தி􁾞 நாட்􁾊டம் சார்வார்கேள

 

சாரல் குறிஞ்சி த􁾨􁾫ம் ெபாழில்தளிர் ெமல்ல􁾊த்தண்

􁾚ரல் குறிஞ்சி நைக􁾙கம் ேநாக்கற்குநீ 􁾙􁾌கும்

சூரல் குறிஞ்சி ெநறிநிைன ேதா􁾠ம் 􁾐􁾎க்குஎ􁾔மால்

வாரல் கு􁾠ைகப் பிரான்தி􁾞 ஆைண மைலயவேன

 

மைலயார 􁾙ம்கடல் ஆர􁾙ம் பன்மா மணிகுயின்ற

விைலயார 􁾙ம்விர 􁾫ந்தி􁾞 நாடைன ேவைலசுட்ட

சிைலயார்அ􁾙தின் அ􁾊சட ேகாபைனச்ெசன்􁾠 இைறஞ்சும்

தைலயார் எவர்அவ ேரஎம்ைம ஆ􁾦ம் தேபாதனேர

 

ேபாந்􁾐ஏ 􁾠க என்􁾠 இைமேயார் 􁾗க􁾢􁾔ம் 􁾘ந்ெதா􁾨வின்

ேவந்􁾐ஏ 􁾠அடர்த்தவன் 􁾪ேட ெபறி􁾔ம் எழில்கு􁾞கூர்

நாம்ேத றியவ றிவன்தி􁾞 வாய்ெமாழி நா􁾦ம்நல்கும்

தீந்ேத ற􁾤ண்􁾌ழ􁾤ம் சித்தி ேயவந்􁾐 சித்திக்குேம

 

சித்தர்க்கும் ேவதச் சிரம்ெதாிந் ேதார்கட்கும் ெசய்தவர்க்கும்

சுத்தர்க்கும் மற்ைறத் 􁾐ைற􁾐றந்ேதார் கட்கும் ெதாண்􁾌ெசய்􁾜ம்

பத்தர்க்கும் ஞானப் பகவர்க்கு ேமயன்றி பண்􁾌ெசன்ற

􁾙த்தர்க்கும் இன்ன 􁾙தம்சடேகாபன் ெமாழித்ெதாைகேய

 

ெதாைகஉள வாயப􁾎 வற்ெகல் லாம்􁾐ைறேதா 􁾠ம்ெதாட்டால்

பைக􁾜ள லாம்மற்􁾠ம் பற்􁾠ள வாம்பழ நான்மைறயின்

வைக􁾜ள வாகிய வா􁾐ள வாம்வந்த வந்திடத்ேத

மிைக􁾜ள வாம்கு􁾞 கூர்எம் பிரான்தன் வி􁾨த்தமிழ்க்ேக

 

வி􁾨ப்பா ாினிஎம்ைம யார்பிற வித்􁾐யர் ெமய்உறவந்􁾐

அ􁾨ப்பா ெதாழியின் அ􁾞விைன காள்உம்ைம அப்􁾗றத்ேத

இ􁾨ப்பான் ஒ􁾞வன்வந் தின்􁾠நின் றான்இள நாகுசங்கம்

ெகா􁾨ப்பாய் ம􁾞தம் சுலாம்கு􁾞 கூர்எம் குலக்ெகா􁾨ந்ேத

 

ெகா􁾨ந்ேதா 􁾊ைல􁾜ம் 􁾙ைக􁾜ெமல் லாம்ெகாய்􁾜ம் ெகாய்ம்மகிழ்க்கீழ்

வி􁾨ந்􁾐 ஓ􁾌வ􁾐 ஓர் ச􁾞கும் ெபறாள்விறல் மாறெனன்றால்

அ􁾨ம்ேதாள் தள􁾞ம் மன􁾙􁾞 கும்கு􁾞கூ ைரயில்

எ􁾨ந்􁾐ஓ ட􁾫ங்க􁾞த் 􁾐ண்􁾌ெகட் ேடன்இவ் இளங்ெகா􁾊க்ேக

 

ெகா􁾊எ􁾌த் 􁾐க்ெகாண்􁾌 நின்ேறன் இனிக்ெகா􁾌ங் கூற்றி􁾔க்ேகார்

அ􁾊எ􁾌த் 􁾐க்ெகாண்ெடன் பால்வர லாகுங்ெகால் ஆரணத்தின்

ப􁾊எ􁾌த் 􁾐க்ெகாண்ட மாறன்என் றால்ப􁾐 மக்கரங்கள்

􁾙􁾊எ􁾌த் 􁾐க்ெகாண்ட அந்தணர் தாள்என் 􁾙􁾊எனேவ

 

என்􁾙􁾊 யாெதனக்கி யாேத அாிய􁾐 இராவணன்தன்

ெபான்􁾙􁾊 யால்கடல் 􁾑ர்த்தவில் லான்ெபா􁾞 ைநந்􁾐ைறவன்

தன்􁾙􁾊 யால்அவன்தாள் இைணக்கீழ் எப்ெபா􁾞 􁾦ம்தழீஇச்

ெசால்􁾙􁾊 யால் அ􁾙தக்கவி ஆயிரம் சூட்􁾊னேன

 

சூட்􁾊ல் கு􁾞குஉறங் கும்கு􁾞 கூர்ெதா􁾨 ேதன்வ􁾨தி

நாட்􁾊ல் பிறந்தவர்க் கா􁾦ம்ெசய் ேதெனன்ைன நல்விைனயாம்

காட்􁾊ல் 􁾗குதவிட்􁾌 உய்யக்ெகாள் மாறன்கழல் பற்றிப்ேபாய்

􁾪ட்􁾊ல் 􁾗குதற்கும் உண்ேட குைறமைற ெமய்எனிேல

 

ெமய்􁾜ம் ெமய் யா􁾐 ெபாய்􁾜ம்ெபாய் யா􁾐 ேவ􁾠ப􁾌த்􁾐

உய்􁾜ம்ெமய் யாய உபாயம் வந் 􁾐ற்ற 􁾐􁾠விைனையக்

ெகாய்􁾜ம்ெமய் வாள்வல வன்கு􁾞 ைகக்கர சன்􁾗லைம

ெசய்ெமய் யன்தனக் ேகதனித் தாளன்􁾗 ெசய்தபின்ேன

 

ெசய்யன் காியன் எனத்தி􁾞 மாைலத் ெதாிந்􁾐ணர

வய்யம் காியல்ல மாட்டா மைறம􁾐 ரக்கு􁾞கூர்

அய்யன் கவியல்ல ேவல்பிறவிக் கடலாழ் வ􁾐அல்லால்

உய்􁾜ம் வைகெயான் 􁾠ம்யான் கண்􁾊ேலன்இவ் 􁾫யிர்க􁾦க்ேக

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Sri Ma Munikal Vaibavam-Sri Vellukudi Swamikal

 Based on Shri Vellukudi Swami’s postings in Nov 1999..( based on the Bhakti Group Postings dated Nov 5th & 9th 1999AcharyaThaniyan on Sri MMamunigal  

SrisailEsa dayApatram dhIbhaktyAdi gunArnavam
yatIndra pravanam vandE ramyajAmAtaram munim.

It is known to one and all that the above srisukti was submitted to the feet of Swami MM by none other than Lord Ranganatha. Namperumal wanted to hear tiruvoimozhi kalakshepam from Swamy MM. He conducted kalakshepam of tiruvoimozhi starting on the paritapi year 31st day of avani sukla caturdasi friday. It continued for 1 year and the sattumurai was on aani moolam. For this one year all the utsavams of namperumal were stopped. During the sattumurai, namperumal appeared as a 5 year old archaka boy and recited this sloka in praise of his acharyan i.e. MM. Why did he choose MM as his acharyan.  Here is an interesting logic.During Ramavatara Viswamitra was Rama’s guru who teached mantras. But was he the right guru for such a great being like Rama ? No. He himself was a person who fell prey to kama and krodha. We know that he became the father of Sakuntala and in another instance he even forgot his nitya anushthana. So Rama was not fortunate enough to get a right guru who would be apt for his prabhavam. Rama waited till the next avatara. Saandipana was Krishna’s guru. When the vidyabhyasa was over , Krishna wanted to give guru dakshina anything that his guru wanted. Initially, saandipana refused to accept anything. When Krishna insisted, he consulted his wife and kept a request to Krishna. To search and bring back his lost son. (odu vaimayumuvaniyarpirappum unakku mun tanda anthanan oruvan – kaadal en magan pugalidam kanen – kandu nee taruvai – kodil vaymayinan). Krishna even though fulfilled the wish of his guru, was sad. Why ? Would it not be fitting for a guru to request Krishna for moksham and kainkarya. Leaving that he requested for a wordly pleasure – son. So, krishna had to again wait till his next avatara. Lord Ranganatha is the representative of Rama and Krishna. Thondaradippodi alwar in his tirumalai first says ” silayinal ilangai setra devane devanavan” then adds ” kattrinam meytha endai kazhalinai panimineere“.When we said to alwar that both are not possible because Rama and Krishna belong to a different yuga and we are in Kali yuga , alwar gives the solution ” kaattinan tiruvarangam uypavarkku uyyum vannam“. So Ranganatha is undoubtedly the representative of Rama and Krishna.Ranganatha decided not to miss the bus atleast in this avatara – i.e. to have a guru commensurate with his own mahima.Thus, he selected MM as his guru. This is evident from the taniyaan that Ranganatha has submitted to the lotus feet of Swami MM. Srimannarayana is the prathamacharya in our sampradaya. MM is the acharya for the prathamacharya. Everyone prostrates before the Lord and say Namaha or vande. The Lord himself is uttering “vande” towards MM here. Such is the greatness of MM in our sampradaya.Both the acharya and sishya stand out for their beauty (handsome). Sisya is azhagiya manavalan. Acharya is azhagiya manavala muni.Srisailesa dayapatram is praised as the mantra, stotram and pranamam recited of Ranganatha. I will write as to how it is a mantra ( as told by our poorvacharyas) and how it is held in high esteem than tirumantram. The word mantra means : 1. ” mantAram trAyata iti mantra: “ – ‘that which protects one who chants or thinks about it.’ i.e. we keep tirumandiram in our nitya anusandhanam and it protects us. Even the Lord himself is called as Mantra: . Tirumangai alwar in his tirunedunthandakam : “andanar mattu andi vaitha mandirathai mandirathal maravadu enrum vazhdiyel vazhalam mada nenjame.” andanar – brahmin, madu – wealth (vedas are the wealth of brahmins-brahmanAnAm dhanam veda:) andi – vedantam. andi vaitha mandiram – bhagavan. mandirathal -tirumandirathal vazhthavendum. In this song both bhagavan and tirumandiram are called as mantram by alwar – as both of them protect anyone who thinks about them. In sahasranama also we come across “mantra: candrAmsu: bhaskaradyuti:” 2. Mantra also means “matri guptabhashaNe” – that which is a rahashya. Of course we know, tirumandiram is the first of the rahasya.Now, Pillai lokam jeer and other poorvacharyas establish that Srisailesa mantram qualifies/excels in both these meanings. The similarities are :
1. Tirumantram and Srisailesa mantram are both told by Srimannarayana himself.
2. Both would protect one who chants them. The Lord protects us. Everyone prostrate before the Lord. If he in turn says ” ramyajamataram munim vande”, it is clear that he shows us the feet of MM for our protection. Lord’s upadesa is to salute Himself in tirumantram. But his anushtana is not so in Srisailesa mantram. He salutes MM. Will the world give weightage to upadesa or anushtAna ? (preaching or conduct). Obviously anushtana. Thus, Srisailesa mantram protects even the protector himself.
3. Pranavam, the first word of tirumantram is recited before and after vedas it is also said omkara prabhava veda:. Srisailesa mantram is recited before and after the tamil vedas.
4. Om connotes seshatvam of the jIva i.e. jIvAtmA’s servitude towards the Lord. akArArthO vishnu: … makArArthO jIva:. Om says that jIvAtma who is said by ‘ma’ is the servant to the paramAtma who is said by ‘a’. In each phrase of Srisailesa mantra this meaning (seshatvam) is found. Let us see how it is:SrisailEsa dayapatram – SrisailEsa = Lord Srinivasa = ‘a’. dayApAtram – one who is bestowed with His kripa = jIva = ‘ma’. So ‘ma’ is the servant of ‘a’. SrisailEsa would actually mean tiruvoimozhi pillai. Even in this case acharya is none other the Lord himself “sAkshAt nArAyanO deva:…”. So he can also be denoted by ‘a’

dhIbhaktyAdi gunArnavam – wisdom and devotion. In our sampradAya – jnAna would in fact mean seshatva jnAna only. Devotion would also come to a servant only. So both these denote seshatvam.

yatIndra pravanam – Who is a yatIndra ? one who unites the jIvatma with the paramAtma with his upadesa = a bhagavata or an acharya. pravanam – servitude to a bhagavata or an acharya. A person is acclaimed as a servant to the Lord only if he is a servant to a bhagavata. bhagavatseshatvam is fulfilled only if he is a bhAgavata sesha. This is the inner meaning of om. So this also connotes seshatvam.

ramyajAmAtaram munim – ramyajAmAta = azhagiya manavalan = ranganatha = ‘a’. muni = one who meditates (mananam karoti iti muni:)= jIva = ‘ma’. So one who always thinks about ranganatha as his Lord is His sesha. This phrase also denotes seshatvam.

Since all the four parts of SrisailEsa mantram explains the meaning of Om , this is praised as a mantram.SrisailEsa mantram is not only equal to tirumantram. In fact it excels. tirumantram is a rahasya. But since it is a part of veda – any one who has the right to chant veda can chant tirumantram. He may be a karma or jnAna or bhakti yogi. Hence in the true sense it is not a rahasya. But is that the case with SrisailEsa mantra? No. Only prapannAs chant this. So this truly is the rahasya. Moreover the Lord first propounded tirumantram. Realising its limitations, later on brought out SrisailEsa mantram in his anushtanam.

After all these, will anyone have a doubt that SrisailEsa dayapatram is THE MANTRAM. Let us all chant on Ippasi moolam the greatness of MM – acharya of the prathamacharya.

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ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ உ.வே. வேளுக்குடி ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

Geetha Saram 18-45 to 18-49..

..sloha 18-45..Boo loha vaikundatm..Nammalwar, in his Tiruvaimozhi [10.9], gives a running commentary of an atman crossing various stages! All these, he does, sitting under the tamarind tree at Azhvar Tirunagari! Using this description of Alwar and Chandokya, Brihadaranya and Kata Upanishads, we can find the path given below. Alwar says that as an atman journeys to Vaikuntam, oceans wave bidding farewell with joy. Devas up in the sky are welcoming the atman. Clouds roar to blow welcome signal. As the atman travels, at every stage atman is accorded welcome and respected..1. Archit – This is the first stage. Archit means light. Atman travels from darkness in this world to brightness.
2. Day – This is not indicative of time, but the god representing that stage. Accepting their welcome, atman travels further.
3. Shukla Paksh – Representing the brighter portion of Moon, from Amavasya [New moon] to Pournami [Full moon].
4. Uttharayana – Six months from Tamil month Thai to Aadi.
5. Samvatsaram – Stage representing year.
6. Vayu lok – Place of wind.
7. Surya mandalam.
8. Chandra mandalam. [This may look reverse of our science learnt in schools. But this is the order mentioned in Upanishads]
9. Vidyut lok – stage of lightning. The god here Amanava, will accompany the atman and guide to Vaikuntam.
10. Varuna lok.
11. Indra lok.
12. Satya lok of lord Brahma.
Then comes Moola prakruti or primordial cause. It is a a tall, wide and long mass. Crossing this, atman reaches Viraja river. After bathing in this river atman enters Vaikuntam. This path is called Archiradi marg. ‘Nachapunar avartate‘ – those travelling in this route never return [to samsaram..

sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ yathā vindati tac chṛṇu ..

Tac chrnu = listen to that [carefully]. Sve sve = each of themselves, karmany = in their karmas, abhirata = involved, nara = [those born as] humans, samsiddhi = result of sublime level [indicates Moksham or Vaikuntam], labhate = is attained. Sva = [in one’s] own, karma = duties, nirata = involved, yata = how, siddhim = sublime result [Vaikuntam], vindati = attains…

Ramanuja’s Commentary  for sloha 18-45..Every human achieves samsiddham or self-realisation by perfectly executing their own natural prescribed duty according to qualification as ordained by Vedic scriptures. How this is accomplished is explained next by Lord Krishna.

 ..sloha 18-46..Kaveri virajaseyam vaikuntam ranga mandiram |
sa vasudevo rangesa: pratyaksha paramampadam ||
In this sloka on the glory of Srirangam, similarities between Srirangam and Vaikuntam are shown. Kaveri is Viraja. Srirangam is Vaikuntam. Sri Ranganatha is Sri Para Vasudeva. Viraja river flows near Vaikuntam. Viraja means without rajas [and tamas] qualities. There is also a pushkarini Airamvadam [ஐரம்வதம்]. An atman reaching Vaikuntam, has to take bath in this river and go to Vaikuntam..fter dip in Viraja all impurities are cleared and association with prakruti is removed. This side of Viraja river in which moola prakruti and all worlds [including ours] are there, is called prakruti mandalam. The other side of Viraja, where Vaikuntam is there, is called Aprakruta mandalam..When atman raises from Viraja river after a bath, Amanava [who has been accompanying from Vidyut lok], helps to cross over to the other side of Viraja river. There is a pasuram at the end in Upadesa Rathnamalai. Swami Manavala Mamunigal is the last of Sri Vaishnava Acharyas. In this pasuram, it is said that he who is touched by the Divine feet of Swami Manavala Mamunigal, is certain to be helped by Amanava, and cross Viraja river. During that instant, the atman gets another body. This body will be in contrast with all the bodies this atman resided in the infinite births in samsaram. It will be an aprakruta body. This body is not made of the pancha bhoota or the five great elements [space, air, fire, water and earth]; but is composed of suddha satvam or pure satva quaity matter, uncontaminated by rajas and tamas..

yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam
svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ

Manava = human, siddhim vindati = attains result [Vaikuntam], sva karmana = by doing one’s own duty, tam = I [Supreme Lord Sri Krishna] am, abhyarca = well worshiped…Bhutanam = all living beings, yata pravrttir = from Whom originate, sarvam idam = all these are, yena tatam = well pervaded by Whom [without exception]…

Ramanuja’s Commentary  for sloha 18-46..It is natural that those spiritually intelligent human beings who worship the source of their very existence, Lord Krishna who is the root, the foundation from whence all creation originates and by whom all existence is pervaded will certainly receive His grace and achieve the perfection of self-realisation. The Supreme Lord’s position has already been established in chapter 7, verses 6 and 7 where Lord Krishna confirms: He alone is the origin of all as well as the demise of all. There is nothing superior to Lord Krishna for all creation depends upon Him. In chapter 9, verse 4 He states: In an unperceivable manner He pervades all existence yet everything is in Him but He is not in it. In chapter 9, verse 10 He states: That His external energy manifests all moving and stationary jivas or embodied beings according to His direction and in chapter 10, verse 8 He reveals: That every aspect of creation, maintenance and existence as well as the Vedic scriptures has Him alone as the sole source. Such examples are unique to Lord Krishna exclusively and unprecedented.

 ..sloha 18-47..Vaikunta is derived from kuti – meaning obstacles. Nikata means removal of those obstacles..It has other names like Parama Padam – most superior place with nothing else above it, Parama Akasam  – very much higher sky, and Parama Vyoma , etc. All these are Sanskrit names. There are Tamil names also for Sri Vaikuntam – Viinulagu [விண்ணுலகு], Ponnulagu [பொன்னுலகு], Tirunaadu [திருநாடு], Vaikundham [வைகுந்தம்], Telivisumbu Tirunaadu [தெள்விசும்பு திருநாடு], Nalamandhamilladhor Naadu [நலமந்தம் இல்லதோர் நாடு], Maaga vaikundham [மாக வைகுந்தம்], etc. All Alwars have praised this place in 73 pasurams..vaikunda vasal..During Pagal Patthu the procession starts around 6 A.M; while during Irappatthu, it starts around 11 A.M. During that festivel, the entire city of Srirangam will wear festive look. The festival is also called Periya Tirunaal [பெரிய திரு நாள்] in Tamil. On the first day of Irappatthu, the doors of this Vaikunta vaasal, are opened. In fact, the Lord enacts a drama for opening..

śreyān svadharmo viguṇaḥ paradharmot svanuṣṭhitāt
svabhāvaniyataṃ karma kurvan nāpnoti kilbiṣam

..Viguna = imperfectly did, svadharma = one’s own duty, sreyan = is very superior. So Karma yoga even if not done perfectly is praiseworthy. It is superior to, sva anushtitat = performing perfectly, paradharmot = another person’s duty, like Gyana yoga..Svabhavaniyatam karma = duties [we are] accustomed to, kurvan = do, na apnoti = does not attain, kilmisam = sufferings [samsaram]; or na kilmisam = without any sufferings, apnoti = attains [Vaikuntam,,

Ramanuja’s Commentary 

To adhere to one’s own natural path of dharma or righteousness is what is being emphasised by Lord Krishna here. It is not as if one must follow the path of another. Everyone is entitled to perform those activities that are appropriate for their rank and station in life in constituting their propitiation to the Supreme Lord; but one must eliminate all sense of doership and desire for rewards. Such karma yoga or actions facilitating communion with the Supreme absolute expressed in visible activities which conform to the inherent nature of the individual manifest easily and naturally. Thus karma yoga performed in this manner is factually one’s own path of dharma albeit destitute of merit. By another’s dharma is meant jnana yoga or facilitating communion with the Supreme absolute by knowledge which depending on time and circumstance may or may not be helpful. Perfection in jnana yoga demands the consistent ability to completely control the mind and conquer the senses which is a lifetime endeavour and fraught with danger of lapses in constancy. So karma yoga is more fortuitous as the risks are minimal and chances for succeeding are greater even though jnana yoga is on a superior platform. A jiva or embodied being ensconced in a physical body with an appropriate mind and senses finds it normal to act in accordance with the natural impulses instigated by the senses. This is karma yoga and fulfilling activities in this manner if they do not contradict the injunctions of the Vedic scriptures or disregard the prohibitions thereof incur no sin, for actions speak for themselves. Whereas in jnana yoga once control of the mind and mastery of the senses has been achieved they must be kept controlled and mastered otherwise one will fall down from their position and subjected again to mundane desires and the influence of objects the senses which propels one to sin and locks one in samsara the perpetual cycle of birth and death. So by clearly elucidating the fact that karma yoga is indeed safer and more sure of success, Lord Krishna further corroborates what He previously had promulgated in chapter three.

 ..sloha 18-48..The Lord has a very light coat covering the Vajrangi. With smile and Kasturi Tilakam on forehead, the Lord assures Vaikuntam and devotees not to be panicky.In one sloka, Swami Koorattalwan says that Vaikuntam is the Lord’s abode, which is beyond the sky, which is devoid of Tamas, which is Sri Vishnu’s place, which is bright and with only Satvam, which is eternal [unlike our world which is created and destroyed, repeatedly], which is the source of Anandam, which is very beautiful and which is fresh every time it is seen. In Vaikuntam also there is a 1000 pillared mantap, in which Jeevatman first enters…We will see an important sloka of Swami Nadadur Ammal in Paratvadi Panchakam ..
Udyadbhanu sahasrabhasvara paravyomaspadam nirmala-
gyananada ghanaswaroopam amala gyanadibhi: shadgunai: |
jushtam soorijanadhipam dhrutarathangabjam subhushojwalam
sri bhu sevyam ananta bhoganilayam sri vasudevam bhaje ||

[I] worship Sri Vasudeva, with brightness of 1000 Suns, very far off, without any blemish or defect, with happiness and knowledge brimming, with Gyana and six qualities unpolluted, as Leader of Nityasooris and holding discus and others, decorated with all ornaments and served by Sri Sridevi and Sri Bhudevi, reclining on Ananta. Tiruppanalwar says that the same faultless Sri Vaikunta Natha, is gracing at Srirangam! Nityasooris had had no contact with samsaram; while, muktatman are liberated souls, from samsaram. Nammalwar says that it is a rule that every Jeevatman would enter Vaikuntam one day or other..

sahajaṃ karma kaunteya sadoṣam api na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ

..Kaunteya = Son of Kunti [Arjuna], sahajam karma = habituated Karma yoga or associated from birth Karma yoga..Sa dosam api = even if [Karma yoga has] disadvantage..Na tyajet = [even with that disadvantage] never abandon [Karma yoga]…Karma yoga and Gyana yoga – Karma yoga is habitual for us. Sarvarambha = all [Karma yoga and Gyana yoga] are, hi dosena avrta = also with disadvantages. Disadvantage of searching an abstract form, unperceived by us. Dhumenagni = [like] fire is surrounded and covered by smoke.

Ramanuja’s Commentary  for sloha 18-48..The conclusion Lord Krishna gives for this subject is that actions that are initiated naturally and easily executed and are beset with no difficulties should be done even if there may be some fault or defect. The inner purport is that even those situated in jnana yoga or facilitating communion with the Supreme absolute by knowledge, they too should adopt the path of karma yoga or facilitating communion with the Supreme absolute by actions. All endeavours in the material world are accompanied by some sort of fault or defect and all living beings must perform actions to exist but the following of one’s own natural path is not in the least difficult or beset with unpredictable dangers. Whereas the standard of jnana yoga being higher the possibility of mistake and the chance of defect is greater as well as the demerit incurred. So karma yoga is encouraged.

 ..sloha 18-49..Tirumamani Mantapam [திரு மா மணி மண்டபம்] in Srirangam.
Koormadin divya lokam tadanu manimayam mantapam tatra sesham
tasmin dharmadi peetham tad upari kamalam chamara grahineescha”
vishnumdevim vibhusha ayudhaganam uragam paduke vainateyam
senesam dwrapalan kumudamuga ganan vishnubhaktam prapadye ||
From this sloka we can imagine how the Lord is gracing at Paramapadam..In Tirumamani Mantapam, the Lord is at the center. Here Two important festivals take place. First, on Vaikunta Ekadasi day, the Lord graces Lakhs of people from here. The Second is in the same festival on Seventh day, Tirukaitthala sevai [திருக் கைத்தல சேவை].
..Such a great Person, the Lord is, graces for our benefit on the Seventh day of the festival. On Tenth day of the festival [during Irappatthu], Nammalwar Moksham or Nammalwar Tiruvadi thozhudal [ஆழ்வார் மோக்ஷம்/ நம்மாழ்வார் திருவடி தொழுதல்].
..The Lord will hold this atman‘s hands and place him on His lap and stroking the head fondly, would enquire, who he was. This new Muktatman would reply ‘aham brahmasmi‘! The Lord is his atman and he is body of the Lord. He has come to serve the Lord. The Lord embraces this atman. The Lord then orders this atman to serve along with Billions of Muktatman and Nityasooris. The atman is immersed in that blissful atmosphere! This is enacted in this Alwar Moksham. Nammalwar is covered by heaps of Tulasi leaves. After sometime, the Alwar is taken out of Tulasi leaves, in accordance with our prayers to release the Alwar for the benefit of Jeevatman in samsaram! This is called Vaikunta Prapti..

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati

..He who does Karma yoga with the Three Tyagas – kartrutva buddhi tyaga, mamata tyaga and phala tyaga -, attains samsiddhi. Sarvatra = in the karmas being done and in the results of the karma, asaktabuddhi = unattached intellect, jitatma = conquering mind, vigatasprha = desireless, samnysena = performing Karma yoga [with the Three tyagas], paramam = most superior, niskarmya siddhi = result of Gyana yoga..Adhigacchadi = attains..

Ramanuja’s Commentary  for sloha 18-49..Lord Krishna explains that when buddhi or spiritual intelligence is unfettered meaning unattached to desires and rewards and the mind is controlled and senses conquered, with no conceptions of doership, established in renunciation even while performing prescribed Vedic activities one attains the supreme serene state of bhakti or exclusive loving devotion unto the Supreme Lord by dhyana or meditation in communion with Him internally as well as propitiation to Him with one’s physical body externally such as japa or chanting His divine, holy names in ecstasy and promulgating His glories everywhere one goes throughout creation. By the wonderfulness of bhakti the mind and senses are already controlled and conquered quite easily and have surpassed the limits of jnana yoga or facilitating communion with the Supreme Lord by knowledge.

Geetha Saram 18-40 to 18-44..

..sloha 18-40.and sloha 18-41…Esha narayana sriman ksheerarnava niketana: |
nagaparyanka udrushya hyakatom maturam purim ||

From this sloka in Purana, we understand Three important states of Sriman Narayana. In Sri Vaikuntam, He is gracing, seated. In Ksheerabdi or Milk ocean, He is reclining on Adisesha. The Lord also takes Avatars like Sri Rama and Sri Krishna..Swami Pillai Lokacharya calls  thiru paar kadal as  ‘kooppidoo ketkumidam [கூப்பீடு கேட்க்குமிடம்]..lord Brahma created Swayambhu Manu. It is the start of creations by Brahma, described in Vishnu Puranam and other scriptures. Swayambhu Manu had Two sons, Priyavrata and Utthanapada. Utthanapada’s son was Druva, whose story of obtaining the grace of the Lord, after very hard tapas, is well known. Swayambhu Manu asked Priyavrata to rule the entire Universe. Priyavrata had Ten sons. Three of them declined to rule as Kings. To the remaining Seven sons, Priyavrata desired to partition the Kingdom, for them to rule. He ran his chariot to carve out one area, surrounded by a large trench. It became an island. The chariot again made another round and another isle was formed. Like this seven isles were formed. Wherever his chariot ran and the wheels made dents, they became oceans. Thus we come across Seven Dweepams [islands] and Sapta Samudrams [oceans]. Of these the Fifth ocean is Ksheera Sagar. We are all in Jambu Dweepam, which we mention in our sankalpam, before commencing any religious ceremony..

Sl.no	ISLAND	DIAMETER [in YOJANAS]	SURROUNDING OCEAN	LENGTH OF OCEAN [in YOJANAS]
1	JAMBU	100,000	SALT WATER	100.000
2	PLAKSHA	200.000	CANE JUICE	200,000
3.	SHALMALI	400,000	ARRACK	400,000
4	KUSHA	800,000	GHEE	800,000
5	KRAUNCHA	1,600,000	MILK	1,600,000
6	SHAKA	3,200,000	CURD	3,200,000
7	PUSHKARA	6,400,000	PURE WATER	6,400,000

..Sri Andal mentions about Milk ocean in the second pasuram [vaiyatthu வையத்து] of Tiruppavai. There the Lord is having Yoga Nidra. All the Alwars, excepting Tiruppanalwar, have mentioned about Ksheerabdi in their pasurams.
na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ
sattvaṃ prakṛtijair muktaṃ yad ebhiḥ syāt tribhir guṇaiḥ

Prithivyam va = among those existing [humans and others] in this Universe, divi devesu va puna = or, also, Devas and others [like Gandharvas, Kinnaras, etc.] in the sky, sattvam = any living being, yad ebhi = all these, tribhir gunai = these Three qualities, prakrtijai = of this prakruti, muktam = liberated, na tad asti = nothing exists..The quality of raw material will be seen in the end product also. Our body is a product of Prakruti. Since these Three qualities are properties of Prakruti, all bodies of all living beings also have those properties. Lord Brahma and all living beings are all product of Prakruti. Beyond Prakruti is river Viraja and crossing that, one reaches Vaikuntam. Sri Vaikuntam is also known as Aprakrutha mandalam or place not formed from Prakruti. Persons in Vaikuntam are free from all these Three qualities..

Ramanuja’s Commentary  for sloha 18-40..On Earth, on other worlds, in the higher celestial spheres and the lower demoniac planets, in all of creation from the highest material being known as Brahma down to a simple plant; there is no living entity anywhere in material existence that is exempt from the influence of the three gunas or modes of material nature which arise from prakriti the material substratum pervading physical existence. Yet as the Vedic scriptures confirm by tyaga or renunciation one is released from the enslavement of samsara the perpetual cycle of birth and death and achieves moksa or liberation from material existence. As the means to moksa the tyaga does not differ from the meaning sannyasa symbolises which is also renunciation. Both mean the same and do not consider themselves the doer; but tyaga renounces the desire for rewards for actions and sannyasa renounces all actions. 1) Renunciation of rewards 2) Renunciation of thinking one is the doer 3) Renunciation for recognition for actions These three are realised by knowing that all is accomplished solely by the grace of the Supreme Lord Krishna alone and no other. This elevated state of consciousness can only be perceived under the dominating influence of sattva guna the mode of goodness and never raja guna the mode of passion or tama guna the mode of ignorance. In order to give credence and inspire regard for sattva guna that it is most worthy to be cultivated Lord Krishna had to show the demerits and deficiencies of raja and tama guna as well.

Now that the complex elaboration of the three gunas and their influence on the previously mentioned subjects by modifying them to manifest natural expression among the various classes of society while conforming to their individual and collective levels and classifications of existence. This will be illustrated to exemplify that all activities pertaining to moksa are of the nature of transcendence and are actually performed for the Supreme Lord. When such is invariably the case the actions performed themselves become the goal assuring communion with the Supreme Lord will be attained. How this is to be lucid and comprehensible will be revealed next.

 

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
karmāṇi pravibhaktāni svabhāvaprabhavair guṇaiḥ 18.41

Svabhavaprahavair gunai = the influence of these qualities [over infinite births], pravibhaktani = their actions or duties, way of life, make them as Brahmana, Kshtriya, Vaisya and Shudra..

Ramanuja’s Commentary  for sloha 18-41..The word svabhava means one’s inherent nature. This inherent nature arises from samskaras or past impressions and karma or reactions from past actions and is the root cause of determining birth as a Brahmin. The three gunas or modes of material nature arising from prakriti or the material substratum pervading all existence are determined by karma and samskaras as well. The predominating attribute of the Brahmins or spiritual class is sattva guna the mode of goodness. The predominating characteristic of the ksatriya or administrative class is raja guna the mode of passion. The predominating characteristic of the vaisyas or mercantile class is tama guna mixed with raja guna and the predominating characteristic of the sudras is only tama guna. Duties and responsibilities vary according to position and status in society as assigned by the Vedic scriptures. It is the Vedic scriptures which defines what qualities are possessed by Brahmins and what are the duties proper to their status as well as what occupations they may engage in. This Vedic directive applies to the other orders in society as well.

 ..sloham 18-42..vyuha murthy..In Sri Vishnu Sahasranamam, in sloka 15, it is said:
‘Chaturatma chaturvyuha chaturdamshtra chaturbhuja:.…’
The Four [chatur] mentioned here pertains to the Four Murtys of Vyuham. The Four Murtys are Vyuha Vasudeva, Sankarshana,Pradyumna and Aniruddha. These are the Four Murtys, the Lord has divided Himself..He is Vyuha Vasudeva and is in between Para Vasudeva and Vyuha Murtys Shankarshana, Pradyumna and Aniruddha. It is like a transition stage and can be compared to the intermediate stage between milk and curd. Para Vasudva is going to divide Himself into Three Murtys and Vyuha Vasudeva is intermediate stage..

	SHANKARSHANA	PRADYUMNA	ANIRUDDHA	VYUHA VASUDEVA
RESIDENCE IN KSHEERABDI	AMODHAM	PRAMODHAM	SAMMODHAM	ANANDAM
COLOR IN VARIOUS YUG	KRUTA: RED TRETA: GREEN DWAPARA: BLACK KALI: WHITE	GREEN BLACK WHITE RED	BLACK WHITE RED GREEN	WHITE RED GREEN BLACK
WEAPONS	UPPER RIGHTHAND CONCH: UPPER LEFT HAND:LOTUS LOWER RIGHT HAND:MACE LOWER LEFT HAND: DISCUS	CONCH MACE DISCUS LOTUS	MACE LOTUS DISCUS CONCH
DUTIES	DESTRUCTION	CREATION	SUSTENANCE	ALL THREE
CHARACTERS	GYANA & BALA	AISWARYAM & VEERTAM	SHAKTI & TEJAS
SVS DIVINE NAMES	123. MAHATAPA 124.SARVAGA:	125. SARVAVID 126.BHANU:	127.VISHVAKSENA 128.JANARDHANA:
KNOWLEDGE AS IN SVS DIVINE NAMES	GRANTS VEDAS	MAINTAINS VEDAS.	CREATES TATVA GYANA AND RESTORES VEDAS.
ADISHTANAM	JEEVATMAN	MANAS	AHANKARAM

..śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca
jñānaṃ vijñānam āstikyaṃ brahmakarma svabhāvajam .

Brahmins perform these duties with these characters. Sama = controlling external sense organs, like eyes, ears, etc. Dama = control of mind, tapa = undergoing sufferings [like fasting, in Karmas permitted by Vedas]. This is like observing Ekadasi or performing Tarpanam for deceased ancestors. Saucam = cleaning [of body, to qualify to perform a karma], ksanti = observing patience [even when circumstances provoke], arjavam = honesty [mind should think good and speech and action to follow mind], jnanam = [real] knowledge [about the Lord or Brahmam], vijnanam = special knowledge [about the Lord’s all features, powers, capacity, etc.], astikyam = belief [that Lord is Most Supreme, Vedas are basic reference, atman and body are different, atman is servant to Paramatman, He is the controller and commander of Universe, He is good to all, His Divine feet are the only asylum for atman, etc. He believes in each of them as opposed to Nastikyam, saying ‘not’ for all above], all these are, brahmakarma = those involved in serving Brahmam [or Brahmins’ duties], svabhavajam = characteretics..

Ramanuja’s Commentary  for sloha 18-42..The natural duties appropriate for the Brahmins the priestly class are the following: 1) Samah is control of the inner sense the mind. 2) Damah is restraint of the external senses. 3) Tapas is austerity of the body as prescribed in Vedic scriptures like fasting. 4) Saucam is purity, sanctifying oneself to perform Vedic ordained duties. 5) Ksantih is forbearance, maintaining composure from provocation of others. 6) Arjavam is uprightness, expressing to others what one thinks without duplicity. 7) Jnanam is knowledge of the Vedic scriptures. 8) Vijnanam is realising the conclusions of the Vedic scriptures. 9) Astikam is absolute, irreversible faith the veracity of the Vedic scriptures which is impervious to any attempt to dissuade it. Such a resolute conviction is aware that: A) the Supreme Lord Krishna is the ultimate creator, maintainer and sustainer of all creation and that He is localised within every living being throughout all existence as Paramatma the omnipresent, supreme soul and that His all pervasive impersonal aspect is the Brahman the spiritual substratum pervading all existence and that His personal sound frequency is the transcendental sound vibration OM. B) The Supreme Lord Krishna and any of His authorised incarnations as revealed in Vedic scriptures is the indomitable antithesis to all that is evil and unrighteous. C) The Supreme Lord Krishna and His incarnations possess unlimited, glorious attributes and resplendent qualities such as omnipotence, omniscience, omnipresence, full power, full beauty, full cognizance, full renunciation, full opulence etc. which are eternal and transcendental.D) The Supreme Lord Krishna is the sole object to be known in Vedic scriptures. E) He is the sole cause of all creation. F) He is the sole foundation of all creation. G) He is the Supreme controller of all creation. H) All prescribed Vedic activities enjoined to perform are variations of His worship I) Worshipped as such He confers blessings on humans according to their deeds.

This reality has already been evidenced in verses throughout Srimad Bhagavad-Gita like: In chapter 5, verse 29: One who understands that Lord Krishna is the supreme controller of all achieves liberation. In chapter 7, verse 6: Lord Krishna is the sole cause of creation and destruction of all existence and in verse 7: There is nothing superior to Lord Krishna. All creation is dependent upon Him. In chapter 10 verse 3: One who knows Lord Krishna is the supreme controller of all the worlds is not deluded among mortals and in verse 8: The wise know that Lord Krishna is the source of both the material and the spiritual worlds. In chapter 15 verse 15: Lord Krishna is the supreme soul within the heart of all living entities by the Vedas alone He is to be known and coming in chapter 18 verse 46: As everything is pervaded by Him, one attains perfection from performing prescribed Vedic activities to Lord Krishna. In this way this topic has been well evidenced.

 ..sloha 18-43,,Among Sri Vaishnava Acharyas, Swami Vatsya Varadacharya, more popularly known as Swami Nadadur Ammal, lived long back. He has composed Paratvati Panchakam stotram. In that he describes Vyuham as below:
Amode bhuvane pramoda uta sam.mode ca sankars.an.am.
pradyumnam.ca tath¯aniruddhamapi t¯an sr.s.t.i sthit¯ı c¯apyayam |
kurv¯an.¯an matimukhya s.ad.gun.avaraih.yukt¯am.striyugm¯atmakaih.
vy¯uh¯adhis.t.hitav¯asudevamapi tam.ks.¯ır¯abdhin¯atham.bhaje ||

“[I] bow to Ksheerabdinatha. He has evolved Sankarshana, Pradyumna and Aniruddha, for creation, sustenance and destruction. Their residences are amodam, pramodam and sammodam “. Modham means happiness. There are four stages in happiness. First we grasp the real nature of a matter. This is First stage, perception. When we attain that, it is second stage. Third stage is enjoying that matter. Fourth stage is the continuation of this enjoyment. These are the Four stages of happiness expressed as amodam, pramodam, sammodam and anandam. To indicate these four stages we have to imagine Visaka Yupa Sthambam. This is a tall pillar in Vaikuntam. It has four stages, with different names. We have four stages called Jagrata dasha [awakened], Swapa dasha [dreaming stage], Sushupti dasha [deep sleep] and Turiya dasha [fainted]. In the first dasha, we see everything and this is perception. In the second dasha, outside matter are not visible, but dreams are felt. This is attainment. In the third dasha it is deep sleep, without even dreams. Fourth dasha, turiya means like fainting. All these four indicate the four stages of happiness. We have to imagine this tall pillar. First we see Jagrata stage, where like four branches, Sankarshana, Pradyumna, Aniruddha and Vasudeva Murtys are there. Next is, Swapna stage, again with Four Murtys like four branches. Next is, Sushupti stage with Four Murtys. Finally, we see Turiya stage with Four Murtys. Vasudeva Murty in Eastern direction; Sankarshana in South; Pradyumna in Western direction; and, Aniruddha in North. A devotee has to perform upasana or devotion, starting from the lowest, Jagrata stage and raise every stage. This is why, the Lord is gracing in Ksheerabdi, in Vyuha form, dividing Himself into Four Murtys..

MURTY	WEAPON IN ALL FOUR ARMS	COLOR	PART OF OUR BODY	DIRECTION	TAMIL MONTH	REP. BY ADITYA	SRI THAYAR	DIVYADESAM OF SRI THAYAR WITH HER NAME THERE
KESAVA	DISCUS	GOLDEN	FOREHEAD	EAST	MARGAZHI	ANTA	SRI:	SRI RANGANAYAKI, SRIRANGAM
NARAYANA	CONCH	BLUE	CENTRAL STOMACH	WEST	THAI	BAGA	AMRUTOTBHAVA	SRI AMRUTAPALAVALLI, SHOLINGUR
MADHAVA	MACE	LIGHT BLUE	CHEST	FROM TOP	MASI	TVASHTA	KAMALA	SRI KAMALAVALLI WORAYUR
GOVINDA	BOW	MOONLIGHT	CENTRAL NECK	SOUTH	PANGUNI	VISHNU	CHANDRA SHOBHINI	SRI PARIMALA RANGANAYAKI TIRU INDALUR.
VISHNU	PLOUGH	YELLOW [POLLEN OF LOTUS]	RIGHT STOMACH	NORTH	CHITTIRAI	BASA	VISHNUPATNI	SRI VANJULAVALLI NACCHIARKOIL.
MADUSUDANA	PESTLE	LOTUS	RIGHT SHOULDER	SOUTH EAST	VAIKASI	ARYAMA	VAISHNAVI	SRI YADUGIRI, MELKOTE.
TRIVIKRAMA	SWORD	FLAME	RIGHT NECK	SOUTH WEST	AANI	MITRA	VARAROHA	SRI VARAMANGAI, VANAMAMALAI.
VAMANA	VAJRAM	RISING SUN	LEFT STOMACH	NORTH WEST	AADI	VARUNA	HARIVALLABHA	SRI ANDAL, SRIVILLIPUTTHUR
SRIDHARA	SPEAR	WHITE LOTUS	LEFT SHOULDER	NORTH EAST	AAVANI	INDRA	SARNGINI	SRI KOMALAVALLI, KUMBAKONAM
HRISHIKESA	HAMMER	LIGHTNING	LEFT NECK	FROM BOTTOM	PURATTASI	VIVASWAN	DEVADEVIKA	SRI PERUNDEVI, KANCHI.
PADMANABHA	ALL THE FIVE WEAPONS	SUN	BOTTOM BACK	FROM HEART	AIPPASI	POOSHA	MAHALAKSHMI	SRI PADMAVATI, TIRUCCHANUR
DAMODARA	ROPE	BUTTERFLY	BACK OF NECK	FROM INSIDE AND OUTSIDE	KARTHIKAI	PARJANYA

śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpy apalāyanam
dānam īśvarabhāvaś ca kṣātraṃ karma svabhāvajam ..

Ksatram karma = duties of Kshatriya or rulers [are these]. Sauryam = bravery [not perturbed by opponent’s army and bravely facing. Person with sauryam is soora], tejo = courage [unconquerable], dhriti = determination [unperturbed at any obstacle and remaining steadfast], daksyam = capability to complete [task undertaken], yuddhe = in battles, apalayanam = never withdrawing at defeat [even if, to face death]…Danam = bountiful or charity..Isvarabhava = commandership or leadership..Leader or Iswara means Sri Rama only.

Ramanuja’s Commentary  for sloha 18-43..Lord Krishna describes the natural duties of ksatriya the royal governing warrior class. 1) sauryam is bravery, valour and intrepidness in conflict without hesitation. 2) tejah is courageous, fiery nature that does not back down. 3) dhritih is endurance to persevere in an endeavour despite difficulties. 4) daksyam is adroitness, dexterity the ability to adjust in th execution of duties. 5) apalyanam is absence of cowardice even in the case of life or death. 6) danam is benevolence, generosity to others in need. 7) isvara-bhavah the capacity to lead and govern dependents.

 ..sloha 18-44..Tirupparkadal or Ksheerabdi is 107th Divya Desam. Earlier we noted that the Fifth ocean is Ksheerabdi. The Lord there, is called Sri Ksheerabdi Natha or Sri Vyuha Vasudeva. Ashtanga Vimanam is here. Sri Kadal Magal Nacchiyar is gracing and in the midst of Amrut Teertham, the Lord is gracing. Excepting Tiruppan Alwar, all Alwars have praised the Lord here. Poet Pillai Perumal Ayyangar, in his 108 Tiruppati Andhadhi, has described this Kshetram…There are 147 pasurams on this Kshetram. Before that we will see what is described in 108 Tiruppati Andhadhi. In ‘thozhum vayanan..’, the poet says that if one holds on to the feet of the devotees of Ksheerabdi Natha, one’s problems would be solved. Let us now see one pasuram of each Alwar:
Poigai Alwar: The Lord is reclining in Ksheerabdi, to protect us.
Boothatalwar: The Lord is in Ksheerabdi as Destroyer [Sankarshana] during pralayam, Creator [Pradyumna] after pralayam and Sustainer [Aniruddha].
Peyalwar: The Lord on Ananta [Adisesha] comes to our mind and rescues.
Tirumazhisai Alwar: Oh! Adideva [Originator]! He is One in Paramapadam, Three and Four in Ksheerabdi, innumerous as Avatars and as Ksheerabdi Natha in Ksheerabdi and as Divya Mangala Murtys in all Kshetrams.
Nammalwar: Hearing that the luminous Lord is reclining in Ksheerabdi, makes one’s mind melt and body stagger.
Kulasekara Alwar: The Lord is mad of devotees and so He is at Ksheerabdi.
Periyalwar: Sacrificing Vaikuntam and Ksheerabdi, the Lord found comfort in Alwar‘s mind.
Sri Andal: The Lord is the seed, in Ksheerabdi [origin of creation].
Tondaradipodi Alwar: The waves of Ksheerabdi, sprinkle droplets on the Lotus eyed Lord.
Tirumangai Alwar: The Lord is reclining in Ksheerabdi, where even ships are moving

..kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam ..

Krsi = farming or cultivation, gauraksya = taking care of cows, vanijyam = commercial activities, vaisya karma = [these] are duties of Vaishya..If the Lord was asked to choose between being Lord of Nityasuris at Vaikuntam and being Sri Gopala, playing with Gopis and cows, He would prefer the latter..Swami Periyavacchan Pillai in his commentary, asks why the wife of the Leader of Gokulam, should do the churning? Could she not ask her servants to do that? He then answers that though she could be in such exalted position, could she forsake her swayam dharma or own duties? Can a rich man ask his servant to prostrate before God, on his behalf?! One has to do one’s own duty. Even Lord Sri Krishna never abandoned His duties! That is why in the war He decided to maintain Arjuna’s horses and be a mere driver! We can worship the Lord as Sri Gopala in Mannargudi or in Therazhundur..

Ramanuja’s Commentary  for sloha 18-44..The natural duties allocated to the vaisyas or agricultural, mercantile class are: 1) krishi or farming. 2) go-raksa or cow raising and cow protecting 3) vanijyam or acts of commerce and trade endorsed by the Vedic scriptures. The natural duties of sudras or worker class are amenable service to the upper 3 classes.

Thus by defining the duties of the four classes in Vedic culture the necessary performance of prescribed Vedic activities and the appropriate participation of each of the four classes is implied. For example in yagna or ritualistic performance of propitiation and worship the Brahmins will perform the ceremony, the ksatriya will donate wealth, the vaisyas will supply the ingredients such as ghee or clarified butter and cow products, the sudras will serve the ksatriyas and vaisyas.

The Brahmins being naturally endowed with sattva guna the mode of goodness are allotted with samah or self control of the mind which bestows the purity required to perform Vedic rituals and ceremonies. Although qualified for initiation this was not allocated to ksatriya and vaisyas due to they having a preponderance of raja guna mode of passion and tama guna mode of ignorance which is not compatible with samah.

The Brahmins exemplify by example the teachings of the Vedic scriptures instructing others the proper way to live a human existence according to the status of life they are in. The ksatriyas duty is to righteously govern and protect the citizens of the country. The vaisyas duty is cow protection and cultivating food for the population. The sudras duty is to do all the menial services for a fair compensation, necessary for the upper three classes to discharge their duties expediently and efficiently.

Geetha Saram 18-33 to 18-39..

..sloha 18-33..

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

Ramanuja’s Commentary  for sloha 18-33..The potency of unwavering meditation and pranayama or breath control by which one enables and directs all the energies of the mind and controls the senses is an auxillary of yoga the individual consciousness attaining communion with the ultimate consciousness and is the only means of moksa or liberation from material existence. Bhakti yoga is exclusive loving devotion to the Supreme Lord Krishna or any of authorised avatars or incarnations as revealed in Vedic scriptures. This is absolutely the only way one may be freed from the enslavement of samsara the perpetual cycle of birth and death. There is no other alternative. Bhakti is glorious and sanctified, bestowing beatific bliss upon the performer and blessings upon all creation and is the only means for attaining the ultimate goal of all existence. On who has cast all other conceptions and designations far away and exclusively engages in bhakti yoga to the Supreme Lord with their mind, senses and body has their dhriti or determination situated fully in sattva guna the mode of goodness.

 ..sloha 18-34.and sloha 18-35…nymisaranyathil Vyasa Gati. It is also known as Jaimini Sthan. Here all important books are stored. On a pedestal, all books are kept and poojas are performed. It is customary to call the seat on which Upanyasakas [lecturers giving religious discourses] sit, as Vyasa Peetam. This is because sage Vyasa has done so much in spreading matters on Bhagavan. We see a portrait of sage Jaimini, to whom Vysa taught Sama Veda..we see an ancient temple. In the center is Vyasa and surrounding him is all books on Puranas, Itihsas and Vedas. In Naimisharanyam we have to see Three important spots: 1) Vyasa Gati. 2) The tree under which Vyasa preached his students. It is about 5,100 years old; that is, Vyasa was sitting here in the beginning of Kali Yug. 3) The temple for Vyasa…We will see Rajasa Dhruti in sloka 34:
yayā tu dharmakāmārthān dhṛtyā dhārayaterjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
Partha = Arjuna, sa dhrti = that Dhruti is, rajasi = Rajasa [Dhruti]. Yaya tu dhrtya = by which resolve, dharma kama artha = righteousness, desires and materials..Dharayate = are sustained, prasangena = with attachment, phala akanksi = in desire for results, such a resolve is Rajasa Dhruti..

Ramanuja’s Commentary  for sloha 18-34..The dhrita or determination that is influenced by raja guna the mode of passion is motivated by desire for rewards and desires for kama or enjoyment and artha or wealth and hopes for dharma or righteousness keeps the impetus activated. For these are the means by which one interacts in life using the mind, senses and physical body; but the rewards that are reaped are only material and temporary. Moksa or liberation form material existence is never able to be achieved if one is motivated for rewards for their actions. So Lord Krishna has confirmed that activities which engage the mind, senses and body for the purpose of recompense and rewards is situated totally in raja guna and although may achieve kama, artha and dharma such activities can never bestow moksa.

 yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ..

Partha = Arjuna, sa dhrti = that Dhruti is, tamasi = Tamasa [Dhruti]. Here, the Lord points to the person, possessing Tamasa Dhruti! Durmedha = [person with] evil knowledge..Satvika Dhruti resolves to gain only Moksham. Rajasa Dhruti resolves to gain others excepting Moksham. Tamasa Dhruti directs involvement in wrong matters. Yaya = by which [resolve], svapnam = dream [we have to interpret as sleep], madam = ego or pride [being well educated or born in famous family or being wealthy]. That dhruti which directs a person in laziness and ego, is Tamasa Dhruti. Bhayam = fear, sokam = sorrow, visadam = worries..Na vimuncati = unending or not getting released [from these wrongful actions]..

..

Ramanuja’s Commentary  for sloha 18-35..The word svapnam means slumber inferring slothfulness. Madam is the delusion of enjoying sense objects. The dharmedah or unintelligent fools do not oppose their mind from allowing their senses to buffet then hither and thither in pursuit of sense gratification. They even sanction such treatment to satisfy their desires. The terms bhayam or dread, sokam or grief and nisadam or dejection are the by products of this delusion and those who occupy their time and energy and waste their invaluable human life as such Lord Krishna confirms are indispensably situated in tama guna.

  ..sloha 18-36..and sloha 18-37..Veda Vyasa was preaching Vedas and Puranas. His disciple Romaharshana was taught Itihasa and Puranas and he spread them all over. Soota Pouranika was Romahashana’s son. In this place, once Romaharshana was preaching Puranas to his disciples. Sri Balarama, elder brother of Sri Krishna came to Naimisharanya. Romaharshana was so much involved in the Puranas, that he did not notice arrival of Sri Balarama. Thinking that he was humiliated, Sri Balarama, with his weapon, plough, killed him. All disciples were sad that such an eloqvent narrator Romaharshana was killed. They prayed the Lord, Who blessed Romaharshana’s son Soota Pouranika, with the same skill. After some days, Soota Pouranika resumed preaching Puranas. That way Srimad Bhagavatam was born here. Srimad Bhagavatam was preached earlier by sage Sukha to King Parikshit. Thus, the Purana composed by Vyasa was told by Sukha to Parikshit. While he was telling, Romaharshana, with the permission of Sukha, also listened to the narration. Romaharshana taught his son Soota and now, Soota was lecturing to his disciples. Sukha is personified as a parrot. This parrot pecked a fruit. Normally, parrot pecked fruits are sweeter. This fruit was Vedas, and we are now enjoying its juice..He described about Gyana, Karma, Karta, Buddhi and Dhruti, in the past slokas..He would explain what sukham was and tells sukham is also of Three types – Satvika Sukham, Rajasa Sukham and Tamasa Sukham..

sukhaṃ tv idānīṃ trividhaṃ śṛṇu me bharatarṣabha
abhyāsād ramate yatra duḥkhāntaṃ ca nigacchhati

We will first see the First line alone. Sukham tu = while happiness is, trividham = of Three types, srnu = listen, me = from Me [Sri Krishna], bharatarsabha = bull among men [Arjuna]. We should read the next line with the next sloka 37:

yat tadagre viṣam iva pariṇāmemṛtopamam
tat sukhaṃ sāttvikaṃ proktam ātmabuddhiprasādajam ..

Abhyasat = [this Satvika happiness is realized by] repeated practice, ramate = happiness is achieved, yatra = where, nigacchati = attains, dukhantam = the end of sorrows [in samsaram]. Yat = which [happiness], tadagre = in the beginning or initially, visam iva = will appear like poison, parinameva = [but] transforms [when continued and matures], amrtotpaman = [and is sweet] like Amrut or elixir..Tat sukham = that happiness is, proktam = called, sattvikam = Satvika [Sukham], atmabuddhiprasadajam = as a result of involving buddhi in atman itself..

Ramanuja’s Commentary  for sloha 18-36..The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.

 ..

Ramanuja’s Commentary  for sloha 18-37..The aforementioned descriptions of knowledge, action, performer, etc. are all utilised for the purpose and intention of obtaining happiness as influenced by the three gunas or modes of material nature. Now Lord Krishna reveals that the sukham or happiness that one becomes habituated to by constant endeavour gradually deriving exquisite pleasure at the cessation of misery with the termination of samsara the perpetual cycle of birth and death. Such sukham is achieved by industrious effort right from its very commencement with the yoga of meditation and pranayama breathing exercises which bring the mind and senses under control. The singular, unique nature of such sukham never having been experienced seems to be like venom in the beginning, but in the end after a lifetime of devotional practice its unique, sublime nature becomes just like nectar. Such happiness arises solely from atma tattva or realisation of the immortal soul. The consciousness of one which is absorbed in the atma is one who can realise the atma. The bliss of tranquillity and serenity is experienced within after all conceptions and designations have been renounced except the atma. It is by such renunciation that the atma is perceived and its ananda or bliss experienced and it is this ananda that awards the highest happiness and such sukham is like nectar and situated in sattva guna the mode of goodness.

 ..sloha 18-38..Hanuman Gaddi, where in Treta Yug, Hanuman carried Sri Rama and Lakshmana on his shoulders and came..In each of the Ramayana in other languages, some additional incidents can be seen, based on the local legends. In this way the story of Ahi Ravana and Mahi Ravana is found. They were Ravana’s children. Ahi Ravana, in the guise of Vibheeshana, came to the battle field, and took away Sri Rama and Lakshmana to Patal Lok, where Sri Rama and Lakshmana were to be offered as sacrifice [bali பலி கொடுப்பது]. If Sri Rama and Lakshmana were not there how the war could take place? Therefore, Hanuman went to Patal Lok in search of Sri Rama and Lakshmana. There, he caught Ahi Ravana and killed him. From there he lifted Sri Rama and Lakshmana on his shoulders and appeared at this place, Hanuman Gaddi. At a height of 21 Feet, in open space, we can worship Hanuman carrying Sri Rama. In one hand he is carrying a big hillock and in the left hand he is carrying Gada [mace]. Ahi Ravana is being pressed by Hanuman’s feet. On both the shoulders, he is carrying Sri Rama and Lakshmana. Since he appeared here spontaneously, we find the face of a hill itself as Hanuman. Besides, Pancha Pandavas establshed the temple and got Hanuman installed. Temple for Pandavas also can be seen at the foot of the hills. It is called Pandava Kila. Pandavas lived in the Third Yug, Dwapara Yug. Hanuman was in Treta Yug. Naimisharanyam was formed in Krita Yug. And, we are all now in Kali Yug, worshiping. Thus, Naimisharanyam is the confluence of Four Yugs..

viṣayendriyasañyogād yat tad agremṛtopamam
pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam ..

Tat sukham = that happiness is, rajasam sukham = Rajasa Sukham. Visaya indriya sanyogad = the union of object [of pleasure] and [corresponding] sense organ..Rajasa Sukham is association of body organs with materials. While, Satvika Sukham is association of Lord with mind! In Rajasa Sukham, if the objects of pleasures are removed, happiness will not be felt..Satvika Sukham is permanent. Tad = that [rajasa sukham] would be, agremrtopamam = initially like amrut or sweet, pariname = [but] transforms to, visam = poison [on continued use..

Ramanuja’s Commentary  for sloha 18-38..The sukham or happiness of those who enjoy the objects of the senses and take great pleasure in sense gratification Lord Krishna states which seems like nectar in the beginning but which in the end after incessant repetition and habitual engagement seems to be just like a potion of poison when detected too late that such activities are a guaranteed premium paid reservation for samsara the perpetual cycle of birth and death is situated in raja guna the mode of passion.

 ..sloha 18-39..Sri Lakshmi Narasimha Swamy temple of Sri Ahobila Mutt.established about 50 years back..we can also have darshan at Sri Devaraja temple nearby. Sri Kanchi Varadaraja is gracing in Naimisharanyam, for a long time. We are welcomed by the Sri Rama sthupa raised during Sri Rama Yagna performed by Sri Sri Tridandi Sriman Narayana Jeer. After worshiping at Dwajasthambam, we go inside. We first worship Sri Thayar Sri Maha Lakshmi. The mantapa where Sri Thayar is gracing is very beautiful. She is seated with right hand showing Abhaya and left hand pointing to Her Divine feet. We go round the temple. Swami Ramanuja is gracing seated. Nearby, we can also worship Tirumangai Alwar. In the garbhagruham, Sri Devaraja is gracing. Like in Kanchipuram, the Lord is holding discus and conch in the upper hands, lower right hand is in Varada mudra, promising to grant all the devotees desire, and lower left arm holding mace. Sri Utsavar is with Sri Ubhaya Nacchiyar, with lower right hand in Varada mudra and lower left arm as Kati hasta. One wonders, whether He is Sri Srinivasa of Tirumala or Sri Devaraja of Kanchi.Outside, all the ten pasurams of Tirumangai Alwar on this Kshetram, are engraved in Devanagari script, with commentaries in Hindi. In one pasuram Alwar says that instead of remembering the Lord in the mind and not uttering His names in the mouth, many had lived; but we also know what was their fate. To avoid that, Alwar says that he had come to surrender to Him, Who is like poison to Asuras and Amrut to Devas, at Naimisharnyam.

yad agre cānubandhe ca sukhaṃ mohanam ātmanaḥ
nidrālasyapramādotthaṃ tat tāmasam udāhṛtam 18.39

Tat = that [sukham or happiness], udahrtam = is called, tamasam = Tamasa [Sukham]. Yad = which [sukham] is, agre ca = initially and, anubandhe ca = at the end, mohanam atmana = deludes atman. This will confuse atman to understand one for another. This sukham emanates from, nidra = sleep, alasya = laziness, pramada = carelessness, uttam = originated..we should sleep only for six hours-two yamam..

Ramanuja’s Commentary  for sloha 18-30..That sukham or happiness which enthrals the jiva or embodied being both at the beginning and as well at the end even after the habitual, repetitive experience exhibits its true nature of enslavement and bondage to samsara the perpetual cycle of birth and death is affirmed by Lord Krishna as tama guna the mode of ignorance. The word mohanam means delusion and is the obscuration of the true nature of reality. Nidra or slumber denotes unconsciousness which can transpire even while engaging in an act of enjoyment. Alasya is slothfulness, the lassitude which comes from habitually dulled senses and which certainly contributes to dullness of mind. Pramada is inattention to what is required and is connected to dullness of mind. So the delusive nature of nidra, alasya and pramada are all situated firmly in tama guna and along with the characteristics of raja guna are very detrimental to the aspiring jiva.

Geetha Saram 18-26 to 18-32..

..sloha 18-26..Yogi Partha Sarathy and yogi Singammaal ..appeared in her dreams and ordered that in Tiruppullani, where the Lord was Sri Dharba Sayana Perumal, the Utsavar idols would be found. In about 1898-99, this couple visited here. Within Five years, all construction was completed..She looked after the administration of the temple and also taught important aspects of Sri Vaishnava philosophy, and spread Swami Ramanuja Sampradhayam. Though her original name was Singammal, she was known popularly as Ammaji and the temple also was called Ammaji Mandir.
Sri Utsavar is Sri Rama standing at the center. He is holding His bow, Kodandam. On His side is Lakshmana, ever ready to serve Sri Rama. On the other side is, Sri Sita. Nearby is Sri Nartana Krishna, dancing! Next is Vishvaksena, the commander. Sri Balaji of Tirumala is also gracing here. Sri Ranganatha, the Lord, Who was worshiped by Sri Rama, is also here in a separate sannidhi. In this sannidhi, there is another set of Sri Rama, Sri Sita and Lakshmana! There is another sannidhi of Azhvars and Acharya..

muktasaṅgonahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate 18.26

Karta = [such a] doer, sattvika ucyate = is called Satvika [Karta]. Mukta sanga = sacrificed attachmants. That is abandoning kartrutva buddhi [feeling of I-am-doing], mamata [karma is for-me] and phalam [desire for rewards]. Anaham vadi = never speaking that [karma was] for self..Dhrti = [with] determination, utsahasamanvita = full of involvement..Siddhi asiddhi = accomplishment or not, nirvikara = not changing..

Satvika Karta. His attributes are:

1. Total detachment.
2. Never boasts.
3. Resolute in performing karma.
4. Full involvement.
5. Unaffected by results.

..Satvika Karta performs karma for the pleasure of the Lord…

Ramanuja’s Commentary for sloha 18-26..Now Lord Krishna describes the threefold effects of the three gunas or modes of material nature on a performer of activity beginning with sattva guna the mode of goodness. 1) muktah-sangah is free from attachment and exempt from desires for results. 2) anaham-vadi is free from egoism as the doer and hence devoid of pride. 3) dhrti is fortitude and determination in surmounting all odds for accomplishment. 4) utsaha is enthusiasm and zeal in undertaking prescribed Vedic activities. The words siddhy-asiddhyor nirvikarah means equipoise in success or failure of all activities, realising that all results are under the auspices of karma or reactions to actions and the ultimate will of the Supreme Lord. Such consciousness is situated in sattva guna.

 ..sloha 18-27..Lakshman ghat.. Adi seshan avatharam.. Ramar avatharitha pinbu avatharithu munnamey sri vaikundam ezunthu arulinavar..kaladevan/durvasar kathai..evan munnam sella kaaranam.

.rāgī karmaphalaprepsur lubdho hiṃsātmakośuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ

Parikirtita = such a person acting is, Rajasa karta= Rajasa Karta. Ragi = desirer [one who desires..Lubdha = calculative [in spending for noble causes]. . Himsatmaka = hurts others and himself.makes others to suffer for his work. Ravana made Mareecha to suffer to get his work done. Asuci = unclean..

Harsasokanvita = governed by the happiness and sorrow of performing a karma. That is he is moody and changes temperement. Thus, Rajasa Karta is qualified by:

1. Desire in fame.
2. Expects results.
3. Ungenerous for good karma.
4. Hurts others and self.
5. Unclean.
6. Mercurial.

..ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtikolasaḥ
viṣādī dīrghasūtrī ca kartā tāmasa ucyate ..

Karta = such a performer is, ucyate = called, tamasa = Tamasa [Karta]. Ayukta = unqulified [to perform a karma]. Prakrta = ordinary learning [as opposed to learning Vedas]. Stabdha = like a wood [expressionless, with no interest to perform a karma]. Satha = [indulging in] evil karma [abhichara karmas, directing evil to others, something like witchcraft]. Naiskrtika = hurting others, alasa = very lazy [no interest to continue and complete task undertaken], visadi = displeasing [ always scornful behaviour], dirghasutri = scheming [against others as a habit] for a long time. Thus, Tamasa Karta is qualified as:

1. Disqulified for a karma.
2. Shallow learning.
3. Expressionless.
4. Practicing sorcery.
5. Being cruel to others.
6. Lazy.
7. Unpleasant.
8. Habitual schemer.

..Ramanuja’s Commentary  for sloha 18-27..Now Lord Krishna describes the nature of one performing activities in raja guna the mode of passion. One who is ragi zealously ambitious in seeking fame, power, wealth, etc. One who is prepsuh always hankering for recompense and reward. One who is asucih or impure and greedy, envious and unrighteous causing injury to others by mental and physical cruelty. Such a one who is never in equipoise, who rejoices at success but is depressed by failure is indisputably known to be situated in raja guna.

 ..sloha 18-28..Charam means jumping and pracharam means making good jump. Jumping from this world to Sri Vaikuntam..also called guptar ghat..Gupt means secret or disappear..as a means to attain Moksham, Sri Rama was equal to Sahasranamam! we have to see Buddhi and Dhruti. Buddhi is intellect. Dhruti is determination. These two also vary according to the Three qualities.

.buddher bhedaṃ dhṛteś caiva guṇatas trividhaṃ śṛṇu
procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya ..

Dhananjaya = Arjuna! It seems when Arjuna visited places [dik vijayam], he used to distribute wealth [dhanam  to all and thus conquered desire for wealth. So he is called Dhananjaya. The Lord says that conquering wealth was not a great feat, but he must be victorious in Buddhi and Dhruti! Bhuddher bhedam = difference in intellect, dhrte caiva = and also of [difference in] determination, gunata = on the basis of quality [satvam-rajas-tamas], trividham = are Three types, asesena = without any balance [exhaustively], prthakvena = separately, procyamanm = to be told [by the Lord], srnu = listen..Buddhi precedes Gyana..Buddhi is the threshold to Gyana..

Ramanuja’s Commentary  for sloha 18-28..The threefold characteristics have been described by the knowledge of the action to be don0-e, by the method of the action to be done and by the performer of the action done. Next the threefold nature of buddhi or intelligence and dhriti or determination which are the essential factors for ascertaining what is truth and what is reality. Buddhi is the intelligent function of intellect that ascertains existence. Dhriti is the steadfast resolve that stands for righteousness in accomplishing the objective. Next Lord Krishna will illustrate the three gunas or modes of material natures influence upon them both.

..sloha 18-29..Goprachara Teertham.  Charam means jumping and pracharam means making good jump. Jumping from this world to Sri Vaikuntam, is not an easy task. But, Sri Rama made all His people to jump to Vaikuntam, very easily! That is why this place is called Prachara Teertham..The place where Sri Rama departed for Sri Vaikuntam, is known as Guptar Ghat..Lord Shiva replies that Divine name Sri Rama was equal to the Thousand Divine names…

buddher bhedaṃ dhṛteś caiva guṇatas trividhaṃ śṛṇu
procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya ..

Dhananjaya = Arjuna! It seems when Arjuna visited places [dik vijayam], he used to distribute wealth [dhanam धनम्] to all and thus conquered desire for wealth. So he is called Dhananjaya…Bhuddher bhedam = difference in intellect, dhrte caiva = and also of [difference in] determination, gunata = on the basis of quality [satvam-rajas-tamas], trividham = are Three types, asesena = without any balance [exhaustively], prthakvena = separately, procyamanm = to be told [by the Lord], srnu = listen..Buddhi precedes Gyana..Buddhi is the threshold to Gyana..Dhruti is determination, once a decision is made..

Ramanuja’s Commentary  for sloha 18-29..The threefold characteristics have been described by the knowledge of the action to be done, by the method of the action to be done and by the performer of the action done. Next the threefold nature of buddhi or intelligence and dhriti or determination which are the essential factors for ascertaining what is truth and what is reality. Buddhi is the intelligent function of intellect that ascertains existence. Dhriti is the steadfast resolve that stands for righteousness in accomplishing the objective. Next Lord Krishna will illustrate the three gunas or modes of material natures influence upon them both.

  ..sloha 18-30..King Ikshvaku, brought the Lord with the Vimanam, and installed in a grand temple in Ayodhya. Starting from Ikshvaku, every succeeding Kings, like Dilipa, Sakara, Bhagiratha, Ambarisha, Mandhata, Amshuman, etc., worshiped the Lord. Finally after Aja and his son Dasaratha, Sri Rama worshiped the Lord in Ayodhya. While in Ayodhya, the Lord was not known by the name Sri Ranganatha. The Lord was then known as Sri Narayana and Sri Jagannatha..

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī

Partha = Arjuna!, sa buddhi sattviki = that buddhi is called Satvika [Buddhi]. Which one? That Buddhi, pravrtti = [which guides to] pravrutti marg for worldly happiness, ca nivrttim = and Moksham for eternal happiness, karya akarya = [distinguishes between] actions to be done and not to be done, bhaya abhaye = [differentiates as to which should be] feared and not feared, bhandam = [understands what all make us] bound [in samsaram], moksam = liberation [from samsaram], vetti = understand. Thus Satvika Buddhi should guide one to:

1. Worldly happiness, in pravrutti Marg.
2. Eternal happiness, in Moksham, in Nivrutti marg.
3. Actions which are do’s and don’t’s.
4. Afraid or not afraid of things or activities.
5. Things that would bind us in samsaram.
6. Things that would liberate us from samsaram.

That Buddhi or intellect which would guide the person to true Gyana as above, is Satvika Buddhi..

Ramanuja’s Commentary  for sloha 18-30..1) pravrttinca is actions performed under the auspices of dharma or righteousness 2) nivrittinca is refraining from actions opposed to dharma which gives liberation 3) karya-akarye is knowing what is appropriate according to time, place and circumstance whether adhering to pravrittinca or nivrittinca 4) bhaya-abhaye is fear stemming from not adhering to the injunctions of the Vedic scriptures and fearlessness is by observing the ordinances of the Vedic scriptures 5) bandha is samsara or enslavement in the perpetual cycle of birth and death 6) moksa is liberation from material existence and release from samsara

Lord Krishna is affirming the essentials of those whose buddhi or intellect is situated in sattva guna the mode of goodness as only they have the ability to realise these points.

 ..sloha 18-31and 18-32….Nymisaranyam..Saranagati is to think His Divine feet are the means and asylum, for obtaining Moksham for us. Charanam + iti + Aagati = Saranagati. Person, who comes to the Lord and states that He is the only means and He is the destination, is called Saranagata. Saranagati is unconditional surrender..Naimisharanyam is a beautiful place. The Lord is here in the form of forest [Aaranyam ]. In Pushkar, the Lord appears in the form of water..This gomathi  river is also called Dhenumati [dhenu = go = cow]. Go also means water. So this river has plenty of water. This river flows from Himalayas and should not be confused with Gomati river in Dwaraka, where the river flows West. Here, Gomati river mixes with Ganga, near Kanpur..

yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca
ayathāvat prajānāti buddhiḥ sā pārtha rājasī Partha = Arjuna, sa buddhi = that intellect is, rajasi = Rajasa [Buddhi]. Yaya = by which [buddhi], dharmam adharmam = misunderstands Dharma as Adharma..Karyam ca akaryam eva = mistakes between do’s and don’ts..

Ayathavat = reversing the true nature. By this one mistakes one for another. Prajanati = [like this] guides to understand. So, Rajasa Buddhi guides:

1. To mistake Dharma for Adharma.
2. To provoke to do an action not to be done, and vice versa.
3. To misunderstand one for another, by suppressing the true nature

..Ramanuja’s Commentary for sloha 18-31..Here Lord Krishna explains that the buddhi or intellect of those situated in raja guna the mode of passion are unable to discern between the two types of dharma or righteousness given in the previous verse or their opposite of adharma or unrighteousness which subjects one to inappropriate actions according to time, place and circumstances.

 ..adharmaṃ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāñś ca buddhiḥ sā pārtha tāmasī

Partha = Arjuna, sa buddhi = that buddhi is, tamasi = Tamasa [Buddhi]. Tamasavrta = [an atma] surrounded by Tamas quality, manyate = understands, adharmam dharmam iti = understands Adharma as Dharma..

Sarvarthan = all matters are, viparitan ca = indicated wrongly. This Buddhi will guide to understand wrongly all things. Instead of appreciating Lord’s auspicious qualities, it will guide to describe them as illusion. Tamasa Buddhi will guide:

1. Adharma as Dharma.
2. Misapprehand matters.

..Ramanuja’s Commentary for sloha 18-32..Now Lord Krishna states that the buddhi or intellect of those in tama guna or mode of ignorance are enveloped in the darkness of consciousness. What they perceive is a distortion of reality. They think what is worthy is worthless and what is worthless is worthy, what is fact is fiction and what is fiction is fact what is inferior is superior and what is superior they consider inferior. They are easily led astray having no grasp of truth and no scope for what is real and what is unreal and thus endlessly they revolve in samsara the perpetual cycle of birth and death..

Geetha Saram 18-18 to 18-25 ..

..sloha 18-18.and 18-19…Kanaka bhavan-SriRama antha puram..From His 12th age, till He was 24, Sri Rama spent His time with Sri Sita, in this place very happily..

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ..

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
procyate guṇasaṃkhyāne yathāvac chṛṇu tāny api ..

Karmacodana = [Vedas pronouncements] inducing one to do karmas. That is the rules of Vedas are, trividha = three types. Jnanam = the knowledge or Gyana [to perform a karma], jneyam = those karmas [target of our knowledge], parijnata = knower or the person who has knowledge and who is to perform the karmas. Knowledge, karma and doer are mentioned here…Karma sangraha = various types of actions or karmas [specified in Vedas], karanam = implements or tools [needed for performing that karma, like curd or paddy or milk, etc.], karma = [actual] action, karta = performer..Yata vat tan api = about them also, chrunu = listen, guna samkhyane = [satvam, rajas, tamas] qualities, while assessing, procyate = are effected. Jnanam = knowledge, karma = action, karta = doer, gunabhedata = according to quality, tridhaiva = be differentiated into three types..

Ramanuja’s Commentary for sloha 18-18..The threefold activities that are the motivating force of all actions are itemised now. 1) Jnanam means knowledge of the activity. 2) Jneyam means knowing how the activity is to be accomplished. 3) Parijnata means the knower who performs the activity. These three activities are prerequisite and are the impetus which impels one to perform prescribed Vedic activities for the satisfaction of the Supreme Lord Krishna. Contrarily they are also the impetus to enact mundane activities for personal gratification. Among these three activities jneyam is comprised of three subdivisions and explained in context of the Vedas are: 1) karanam how the activity becomes reality such as by donations of wealth or materials. 2) karma or engagement in the act itself such as yagna or ritualistic propitiation. 3) karta the agent who performs the action or initiates the action to be performed.

 

Ramanuja’s Commentary for sloha 18-19.. Knowledge is understanding the action to be performed. The effort is the means and method to perform the action and included with the agent as the performer of the action. The phrase guna-sankhya refers to the Sankhya philosophy of analytical deduction by Lord Krishna’s incarnation of Kapila- deva, which describes the characteristics of the three gunas or modes of material nature and their relationship to knowledge and agent as described in the next three verses.

 

..sloha 18-20..kanaka bhavan..We can see the imprints of the Divine feet of Lord Sri Rama here. The place where these imprints are seen, has a speciality. In Accordance with the boons granted to Kaikeyi, Sri Rama departed for 14 years life in forests. To climb the chariot, Sri Rama pressed the ground and this is that place..He was 24 years old and ready to ascend the throne, when He was made to exile to forests..In Perumal Tirumozhi, Kulasekara Alwar has written Ten pasurams as from a crying Dasarata! Dasarata used to ask Sri Rama to go, and as an obedient Son, He would go and Dasarata would admire His beauty from behind. Then, he would ask Sri Rama to come and appreciate His beauty from the front!..In Sri Krishna Avatar, everything like trees, calves, birds, etc., were all messengers of Kamsa trying to kill Sri Krishna! But in Sri Rama Avatar, all persons used to visit temples and prayed that Sri Rama should live with good health and for long years!..

In this sloka Sri Krishna talks about Satva Gyana: 

sarvabhūteṣu yenaikaṃ bhāvam avyayam īkṣate
avibhaktaṃ vibhakteṣu taj jñānaṃ viddhi sāttvikam 18.20

Tat jnanam = that Gyana or knowledge is, sattvikam = [acquired in] satva quality, viddhi = understand. He tells Arjuna to understand that Gyna as Satvika Gyana. Yena = by which [knowledge or gyana], vibhaktesu = different [types of], sarvabhutesu = all living beings [which are different by species, by birth, by size, by color, etc.], avibhaktam = no differentiation or unity, avyayam = changeless or constant, ekam bhavam ikshate = [all atman are] seen as with singular quality..

Ramanuja’s Commentary for sloha 18-20..In varna-asrama or the divisions of society the Brahmins comprise the spiritual heiarchy, the ksatriyas the royal and warrior class, the vaisyas the farmer and mercantile class and the sudra the worker class serving the previous three. The other four divisions are brahmacari or celibate student life, grihasta or married householder life, vanaprastha or separation from wife and family and sannyasa or complete renunciation from society and exclusive devotion to the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures. There are all variances in appearance within these eight divisions such as tall, strong, attractive, delicate, etc. Yet one who sees the one undivided, spiritual reality of the atma or immortal souls existing equally within all jivas or embodied beings and perceives that they are all inconceivably indivisible although manifesting individually sharing collectively in eternality is firmly situated in sattva guna the mode of goodness. One who sees the atma as indestructible and unchangeable within the destructible and changeable physical body and who although performing variegated prescribed activities in any capacity has comprehended that they are not the actual doer and also have no interest in the rewards of actions is situated in sattva guna. 

 

..sloha 18-21 and sloha 18-22..Dasaratha bhavan..To the right of Sri Rama and Sri Sita, are Bharata and his wife Mandavi. On the left are Lakshmana and Urmila. To the right of Bharata, are Shatrugna and Srutakirti. Like this all the Four couples are gracing at the center..Sri Rama derived happiness in introducing Himself as son of Dasaratha. That is at least natural. Sri Sita was born in another family and joined this family as the Daughter-in-law. But Sri Sita would, with pride, introduce Herself, as the Daughter-in-law of Dasaratha! In Lanka, Hanuman discovered Sri Sita, after a great search. During conversation with Hanuman, Sri Sita mentioned Her plight. She said that had Dasaratha been alive, She would not have had Her current difficulty. That shows the great confidence She had in Her father-in-law..

pṛthaktvena tu yaj jñānaṃ nānābhāvān pṛthagvidhān
vetti sarveṣu bhūteṣu taj jñānaṃ viddhi rājasam

Tat jnanam = that knowledge or Gyana, rajasam = [emanates] from rajo quality, viddhi = understand. Sarvesu bhutesu = in all living beings, prthakvena = differences [in bodies or by birth, etc.], prthakvidhan = [and] difference in characters, nanabhavan = various groups of living beings..a person with Rajasa Gyana, sees the differences in the physical characters, and assumes, those of atman also..

yat tu kṛtsnavad ekasmin kārye saktam ahetukam
atattvārthavad alpaṃ ca tat tāmasam udāhṛtam .. 

Tat = that [Gyana] is, tamasam udahrtam = called Tamasa [Gyana]. Yat tu = that Gyana, which [is different from what had already been explained in the last slokas].Ekasmin karye = in some action or karma, krsnavad saktam = full rewards or results will be found..ahetukam = [he has] no reasons..Atattvarthavad = based on false knowledge. He has wrongly understood that such inferior karmas would reward him with superior results. Alpam = [such knowledge is] inferior..

Ramanuja’s Commentary for sloha 18-21..The word prthaktvena means separate individuality alluding to differences in appearance between jivas or embodied beings. The words nana-bhavan refers to plurality of substance in falsely surmising that the atma varies in quality or quantity with the variance of the physical body inhabited by the jiva or to wrongly conclude that the atma varies in size and potency according to the body it is in. This mentality is indicative of those situated in raja guna the mode of passion and includes those desirous of receiving rewards for their actions. 

Ramanuja’s Commentary for sloha 18-22..One who clings to a single activity in a stagnant and obstinate manner such as the worship of an impersonal conception of God and considers that such an insignificant activity has the highest perfection in existence to the exclusion of all other possibilities and not considering any other conception as tenable and in stagnation ceases to develop and grow is the epitome of one shackled in tama guna. The word ahaitakam means irrational, without reason, imagining that which gives meagre results to give great results. The words attatva-arthavat means devoid of reality, without substantiation of the Vedic scriptures. The word alpan means limited in scope and relates to foolish, trivial pagan acts such as worshiping ghosts and spirits for material power. So thus showing how the three gunas or modes of material nature have a direct effect on the knowledge possessed by the performer of any action; Lord Krishna will next expound upon their direct influence upon actions themselves. 

 

..sloha 18-23..yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham 4.7
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge 4.8
These are the words of Sri Krishna. He told about His time of Avatar and its purpose. Whenever Dharma was humiliated or disgraced and when Adharma was at its peak, the Lord descended on this Earth. To protect sadhus or noble persons, and to destroy evil persons and to establish Dharma, the Lord takes an Avatar, and such Avatars have been countless. In such Avatars, as He Himself, with complete auspicious qualities, the Lord was born as Sri Rama. He was a personification of all auspicious qualities, and it looked as though such qualities were coronated, when Sri Rama was crowned as King. He was born in the month of Chaitra, in star
Punarvasu, in Navami Tithi and in Kataka Lagna. He was in Kausalya’s womb for Twelve months..the marriage of Sri Rama and Sri Sita was celebrated. Then all of them returned to Ayodhya, in palanquins. The place, where Sri Rama & Sri Sita alighted from their palanquin, is called Ram Durbar..in Kruta yug or Treta yug or Dwapara yug, people would chant ‘Sri Ram‘ only; but in Kali yug, they would always chant ‘Sri Sitaram’!..

niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam
aphalaprepsunā karma yat tat sāttvikam ucyate ..

Yat = which [karma is as per these conditions], tat = that [karma] is, ucyate = called, sattvikam = Satvika [Karma]. What are the conditions? Niyatam = [that karma should] conform to [varana asrama of the performer].Sanga = attachment, rahitam = devoid of. That is karma should be done with sacrifices or Tyaga [here, Kartrutva tyaga and mamata tyaga are indicated]. I-am-doing and I-am-the-beneficiary feelings should be discarded. Aragadvesata = without raga [likes] and dvesa [dislikes]. One should perform a karma without likes and disikes. Here like and dislike are not for the rewards, because in the next line of the sloka, Sri Krishna tells about Phala tyaga..

Krtam = [karma] should be performed. Aphalaprepsuna = with no desire in results and rewards. Such a Karma is Satvika Karma. Thus Four conditions are to be fulfilled:

1. Should conform to Shastras.
2. Should be free of attachment.
3. Should be without likes and dislikes.
4. Should be free of desire in results.

Ramanuja’s Commentary for sloha 18-23..Lord Krishna uses the word niyatma meaning consistency and refers to the regulated performance of prescribed Vedic activities as a matter of duty according to varnasrama the position and status one is situated in society. The words sanga-rahitam means free from attachment and egoism that one is the doer. The words araga-dvestha mean devoid of attraction to fame, power and an enjoying nature as well as void of aversion for defeat, failure and obscurity. Acts performed without a mentality of attraction and aversion are without vanity and ego and bereft of desire for phala or rewards and are firmly situated in sattva guna the mode of goodness.

 

..sloha 18-24..Valmiki bhavanam..Koojantam ramarameti maduram maduraksharam
Aruhya kavita sakan vande valmiki kokilam |
Valmikermuni simhascha kavitavanacharina:
shrunvan ramakatha natham konayadi parangatim ||
These slokas describe the glory of Valmiki and his Ramayana epic. On the top of the tree of Vedas, cuckoo Valmiki sat and sang Ramayana to delight all devotees! Valmiki taught his epic Ramayana to Lav and Kush, sons of Sri Rama. Lav and Kush sang Ramayana all over the world and spread its glory. Finally, they also sang Ramayana before Sri Rama! After Sri Rama, Lava – Kusha ruled Ayodhya and made the people of Ayodhya, devotees of Sri Rama…Valmiki wrote 24,000 slokas and each sloka is valuable in millions. All these slokas have been carved on the walls of the two floors..from Himalayas to Kanyakumari, many people write ‘Ram’, ‘Sri Ram’, ‘Sri Sitaram’, ‘Sri Jayaram’, ‘Sri Ramajayam’, etc., and all those books and notebooks are collected here. During Kumbhmela or during Sri Ramanavami, collected books are presented to Sarayu river, by immersion..

yat tu kāmepsunā karma sāhaṃkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tad rājasam udāhṛtam 18.24

Tat = that [karma] is, rajasam udahrtam = called Rajasa [Karma]. Yat tu = which, karma = action or deed, kamepsuna = performed with desire [in results], sa ahamkarena = with ego [that is with the attitude I-am-doing], va = also [that is both desire in results and ego], puna = again, kriyate = performed with, bahula = enormous, ayasam = efforts…

Rajasa Karma is one with any or all of the following:

1. Desire in results.
2. Ego [or Kartrutva buddhi].
3. Enormous efforts.

Ramanuja’s Commentary for sloha 18-24..Continuing Lord Krishna affirms that actions done to acquire rewards and which are escorted with conceit and attended by ahankarena or egoism, thinking that one is the actual doer and desirous of everyone to know and which is accomplished only after great endeavour and expenditure of effort is of the nature of raja guna the mode of passion

..sloka 25, about Tamasa Karma:

anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate

Tat tamasam ucyate = that [karma] is called Tamasa [Karma]. Yat = that [in which], anubandham = [sorrow] follows. After performing a karma if sorrow still folllows, it is Tamasa Karma. Ksayam = decline [of wealth due to wasteful expenditure], Himsam = hurting [performer and others..

Paurusham = [human] capability. One should indulge in activities, where his capability could be shown. Anapeksya = beyond or exceeding. One should not try in activities beyond one’s capability. Mohad = with delusion, arabhyate = commenced [karmas]. That is the performer thinks, he is doing and not understanding thet the Lord is the actual Doer. Following aspects, any or all, constitute Tamasa Karma:

1. Agony continues even after performing karma.
2. Wasteful expenditure.
3. Hurting others and self.
4. Exceeding one’s capability.
5. With delusion.

..Ramanuja’s Commentary for sloha 18-25..The word mohat means in illusion, deluded. The word ksaya means loss referring to loss of time, energy and expenditure. The word anubandham meaning consequences is not considering the consequences of one’s actions and paurusam meaning capacity denotes oblivious to whether or not one has the capability to complete it. The word himsa meaning violence denotes causing injury to others. Lord Krishna reiterates that such endeavours engaged in foolish delusion are locked in tama guna the mode of ignorance.

 

Geetha Saram 18-12 to 18-17..

..sloha 18-12..Sarayu nathi then karaiyil Ayodya ..Manas saovar-brahma bakthi uruhi varum nathi ethu. pinbu kizakku poy gangaiyudan kalakirathu..Sarathi hi sarayu – because it is flowing it is Sarayu. Sage Vasishta is said to have brought the river from North. Sarayu is to have originated from the eyes [netram – of Sriman Narayana, and so it is Netrata! Sage Vasishta, who was the family Guru of Ikshvaku dynasty, desired all Kings should get the blessings of the Lord, and so he brought it from Manasarovar, down South and so it is known as Vaasishti..pinda pradanam/pithru tharbanam/go daanam engey panninaal viusesham..vaitharini nathi pasuvin vaalai podithu pithrukal thaanduvaar kalaam..ashoka vanathil ramar pannina go danam solli sirithaal seethaa devi..

aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavaty atyāgināṃ pretya na tu saṃnyāsināṃ kvacit

..one had to perform those karmas without desire in results, but as a pooja for the Lord and think that such act would please the Lord. If we desired in that manner and performed the karma, then that karma would fetch us this pleasure of the Lord and this in no way would be against reaching Moksham. Therefore, we have to perform these prescribed karmas, in accordance with our varna-asrama Dharma, without aspiring for any inferior results, but purely as Bhagavat–aradhanam and for His pleasure…This is in logic [tarkam] called viniyoga- prutakya nyayam.. Vniyoga means objective and prutakya means different. Anistam = undesirables [like hell], istam = desirables [like swarga], misram = combined [like the life in this world mixed with happiness and sorrow], karmana = actions’, phalam = results are, trividham = Three types [as mentioned – only happiness or only sorrow or mixture]. Who will get these Three results? Atyaginam = [persons who do] not sacrifice [results], bhavati = realize these results, pretya = after completing the karma. Samnyasinam = [but] for sanyasi [person, who has sacrificed results and perform karma], na kvacit = never happens…

Ramanuja’s Commentary for sloha 18-12..

There are three types of rewards that a jiva or embodied being accepts after death as a result of actions. They are anistam or hellish rewards in naraka the hellish planets, istam or godly rewards in svarga the heavenly realms and misram or human rewards in the material worlds. These results only bind those who have not renounced the desire for rewards for their actions expecting renumeration. The three types of renunciation to be abandoned are: the rewards of the actions, the attachment to the actions for the reward and the sense of authorship as the doer. If these three are relinquished then there is no bondage to any action. The word preyta means after death when in the next life the appropriate rewards will be reaped but it does not preclude that some results cannot be experienced even before death such as having a son or being exposed and that as such renunciation may still be applied even while receiving the results in life. But the emphasis is on renouncing the desires to receive rewards for one’s actions. Anyway even if there is some desire for rewards one should never under any circumstances peform any activity inimical to the Vedic scriptures, the Supreme Lord Krishna or His devotees the Vaisnavas.

It is undeniably true that prescribed Vedic activities are obligatory for everyone according to varnasrama or rank and status in life. This is confirmed by the fact that one is born automatically in a certain family, in a certain society, country, continent, planet, etc. based on the hankering for rewards in the previous life by which karma or reactions to actions were incurred awarding the results of one’s past life activities. Yet the very same prescribed activities performed without desire for rewards bestows completely different results. This is known as known as viniyogah prithaktva nyaya and is the justification of dispensation by appropriate application. The aspirant for moksa or liberation from material existence who does not desire any rewards is awarded something different then the furtive hankerer. As declared previously, by study of the Vedic scriptures, by yagna or ritual propitiation and worship, by tapah or austerities and by danam or charity the Vaisnava Brahmins seek to commune with the Supreme Lord. Hence the sannyasa or renunciation that is revealed in the Vedic scriptures is non-different from tyaja the renunciation of the desire for rewards, both which include absence of authorship and ego sense and no attachment. In this way prescribed Vedic activities and obligatory activities can be performed without reactions proving the reality that the cessation of all activity is not necessary neither is it feasible or even practical.

The manner of divesting from oneself conceptions of authorship thinking of oneself as the doer is to be situated in sattva guna the mode of goodness and assign authorship of all actions which conform to Vedic scriptures over to the Supreme Lord. From this correct determination arises the feeling of selflessness while performing actions and an absence of desire in actions performed. The Supreme Lord controls everything external through His agency of prakriti or the material substratum pervading physical existence and its triplicate agency of the three gunas or modes of material nature which impels all jivas or embodied beings to follow the impulses of the pranas or life airs and the natural propensities of the body they inhabit based upon karma or reactions to actions due to desire for rewards in previous lifetimes. Hence even the gratification of the senses such as appeasing one’s appetites and all activities which natures demands necessitates all belong to the Supreme Lord and not the individual. Surrendering all actions solely unto the Supreme Lord is the understanding aspirants are imbued with.

..sloha 18-13..vasishta beedam in Ayodhya..Sri Rama and His Three brothers studied here only [gurukula vasam]…We see sage Vasishta with his wife Arundati on his left. Sarayu river was born as daughter to Vasishta and Arundati. Sarayu is on his right side. We can also see Sri Rama, Sri Sita, Lakshmana and Anjaneya..As we go down further through long steps, we find water filled Vasisht kund. This pond was supplying water to the Ashram of Vasishta. Water for this kund comes straight from Sarayu river. The water level of Sarayu river and Vasisht kund are always same. Near this kund is written Sarayu’s history, tapas of Vasishta, reasons for names of Sarayu like Netraja, Vaasishti, Ragabandha, etc. In this place Sri Rama studied from sage Vasishta. He studied for Tweleve years only…At present we are going to see a very important spot. In this place Putrakameshti Yaga was performed. This place is called Yagnashala, Yagna Bhoomi, Putra Kama Ishti Bhoomi, etc. There is Yagna bhoomi in Vasishta’s Ashram we already visited. This Yagna Bhoomi is about 20 KMs from there. Here the King invited sage Rishyasringa and performed a yagna, when a Deva emerged from the havan kund, with a vessel containing payasam..

pañcaitāni mahābāho kāraṇāni nibodha me
sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām

..Mahabaho = long handed [Arjuna]! Perhaps, Sri Krishna is pointing to Arjuna’s muscle strength, so that he should get mental strength also from His teachings. Etani = these, panca karanani = five reasons, me = from Me [Sri Krishna], nibhoda = learn. The Lord asks Arjuna to learn from Him the Five reasons. Sarvakarmanam = all actions, siddhaye = to fructify or even to start yielding results. Sarva karmani includes all domestic [laukika] karmas and also Vedic [Vaideeka] karmas…Sankhya = buddhi or intellect, in accordance with Vedas. Krta = to be done, ante = decision.A princess uses a parrot for her plays. Surely, here, princess only enjoys. But to keep her enjoyment, she nourishes the parrot. Unless, the parrot is well looked after, she can not enjoy. Therefore, whatever parrot does, like eating and sleeping, is all for the enjoyment of the princess. Similarly, we are like the parrot and all our actions like eating, etc., are meant for the Lord, like the princess! Therefore, we are not doers, nor karmas are ours and neither results are ours. We should note tha sankhya mentioned is not about sankhya philosophy, which never accepts there is Lord or Sarveshvara! Sankhya here means intellect conforming to Vedas…

Ramanuja’s Commentary for sloha 18-13..

The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishna’s incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishna’s expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.

.sloha 18-14 and sloha 18-15…hanuman gadi..Steep steps and tall gopuram welcome us.There is an Yagnashala, where daily yagna is performed. Through out the day, Hanuman is offered ‘Bhog‘ [eatables]. Apart from fresh preparations, Hanuman is also offered eatables we procure from outside. These are returned to us as prashad! Hanuman lived for a long time in Ayodhya – he is still living in Ayodhya..Tamil Poet Kamba says that during coronation, Hanuman supported the Simhasanam or throne [Ariyanai anuman thanga அரியணை அனுமன் தாங்க]. It is a great fortune to worship Hanuman here. Hanuman is gracing as Vinaya Anjaneya with folded hands…In Upanishads it is said ‘nanyapantha: ayanaya vidyate tamevam vidwan amrutam ihabavati ‘ – to reach Moksham, other than Gyana marg, there is no other means.We had earlier seen that for doing an acton Paramatman [God], Jeevatman [self], our body [essential for the atman to reside], organs of the body and the Five pranas [airs, indicating the body was active] are necessary. An association of all these Five only can initiate any action…

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāś ca pṛthakceṣṭā daivaṃ caivātra pañcamam

arīravāṅmanobhir yat karma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ

..Tasya hetava panca = for that, factors are Five. That is, for all our actions or karmas, Five are responsible. Sarira = by body, vak = by speech, manobhi = and also by mind, yat karma = whichever action, nara = human, prarabhate = initiates, nyayyam va= justified [by Vedas], viparitam va = restrained [by Vedas]…Adhisthanam = body [occupied by soul], tatha kartha = and the doer, that is atman or soul, prthag = different, vidham = types, karanam = implements [to perform various actions – like karmendriya mouth, hands, legs, excretion and reproductive organs, etc., and gyanendriya like eyes, nose, tongue, ears, skin, etc., and various others], prthakcesta = involved in various activities [Five vayus or airs – prana, apana, vyana, udana and samana, each having different tasks like for respiration, exhaust gas, keeping pressure balance in the body, for yawning, for assisting limbs to move, for digestion, etc.], caiva = and, atra = here [where all these Four factors are described], daivam = God [most important and all controlling Lord], pancamam = [these] Five [factors]. Body, atman, organs and airs are important; but all these Four factors are controlled by the Lord, and all these constitute Five factors. Atra word qualifies only daivam and so all the other Four [body, soul, organs and airs] are controlled and commanded by God..

Ramanuja’s Commentary for sloha 18-14..

The word sankhya means rational, analytical reasoning and refes to the sankhya philosophy established by Lord Krishna’s incarnation of Kapila Deva. The word kritante means deriving the perfect conclusion of the categorical and essential nature of all things based upon the tenents, ordinances and injunctions of the Vedic scriptures. The five causes Lord krishna will reveal are component factors combining to manifest individual acts. The word nibodha meaning comprehend denotes that they must be contemplated and reflected upon. The absolute conclusion of the Vedic scriptures verily regards Lord Krishna’s expansion as paramatma the Supreme Soul existing simultaneously in the etheric heart of all living entities as the sole author of all acts. The body, the prana or life airs, the ego, the senses, the are the four instuments of the atma or individual soul which is powered by paramatma the Supreme Soul. Evidence confirming this is found in the Taittiriya Upanisad II.III.I beginning prana deva anu prananti meaning: That which is within the body is the prana and that which is seated within the body is the the atma and that which rules the immortal atma is paramatma.

Ramanuja’s Commentary for sloham 18-15..

The actions enacted by mind, speech and body which are righteous and meritorious are those that are sanctioned by the Vedic scriptures. Those actions which are unrighteous and unmeritorious are those that are prohibited and those not prescribed in the Vedic scriptures.

In all actions of any nature whether pertaining to mind, speech or body the following are the five-fold cause. 1) Adhistathanam the physical body comprising the five elements of material creation. 2) Karta the jiva or embodied being endowed with the properties of intelligence and action giving the ability to think and act accordingly. 3) Karanam are the various organs such as eyes, ears etc. along with those of locomotion such as feet, hands, etc. endowed with functions of combining to produce actions. 4) Pranas is the vital airs which in the form of automatically breathing sustains life 5) Paramatma the Supreme Soul exists simultaneously within all jives as the witness and monitor and includes the atma or individual immortal soul.

That the jivas ability to perform activities is dependent upon paramatma but not influenced by Him is confirmed in Vedanta Sutra II.III.XXXX beginning krita prayatnapek shastu vihita prati siddha meaning: The Supreme Lord impels the jivas according to their nature and tendencies from previous activities and does not interfere in the freewill or invalidate the injunctions or ordinances of the Vedic scriptures in any way.

It might be speculated with an objection that if the jiva performance of action is dependent upon and is a consequence of paramatma then there is no need to be concerned about karma or reactions from actions. But this is an erroneous conception and not harmonious with the injunctions and interdictions of the Vedic scriptures. Paramatma grants the jiva a physical body and its organs to function by the powers inherent in them. All jives are empowered by and dependent upon paramatma without exception. The jivas thus equipped to function are factually dependent upon paramatma although they have been bequeathed freewill which is above instinctual animal behaviour and if they choose to utilise it they have the ability to determine and choose their actions and execute the appropriate effort for such to manifest. Internally within the etheric heart paramatma unbeknownst to the jiva is monitoring all thoughts and actions, sanctioning them silently by not interfering in the freewill of any jiva. The jiva in this sense is the secondary doer because of freewill and thus is subject to the mandatory results of karma or reactions to actions. Just as a heavy boulder requires the combined efforts of many people to move it yet the person for whom it is effected for derives the benefit or detriment of its removable. In the same manner the effort to accomplish an action although comprised of different elements, bestows the positive or negative results to the jiva who enacted the effort.

..sloha 18-16..Nandigram..15 miles south of Ayodya..seeing hanuman and barada-One was the devoted brother of Sri Rama, while the other was the faithful servant of Sri Rama; one was worshiping Sri Rama as elder brother, while the other was His messenger. It was like the union of Bhakti and Bhakti, Gyana and Gyana, and Vairagya and Vairagya! Asakrutva Anusandhanam’s personification were Bharata and Hanuman! Each embraced the other..A great old person is maintaining this for the past 70 years or so. He is so intimately connected with this, that Bharata and Hanuman converse with him!..seeing both we will know we are never independent [swatantram], but dependent [paratantram] on another Entity

..tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ
paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ..

..asyati = sees, na pasyati = does not see..Evam sati = while it is so [that the Lord is the Motivating Force to act, as explained in the previous slokas], tatra = there [where one tries to understand atman], kevalam = only, atmanam = atma or self is, kartaram = doer or performer, yah = [he,] who, pasyati = looks, akrtabhuddhitvan = with intellect not obtained properly [by understanding of Shastras], sa = he, na pasyati= does not see, durmati = [he is] fool [evil knowledged]…This way asakrutva anusandhanam is explained by the Lord…

Ramanuja’s Commentary for sloha 18-16..

So because verily the jiva or embodied being is subject to the sanction of paramatma the Supreme Soul, one should never consider themselves as independent nor think of themselves as the doer of anything. Lord Krishna states that one who erroneously does so will be durmati one whose intelligence is perverted and deluded and thus bewildered is oblivious that other elements are the essential factors in manifesting all activities.

sloha 18-17..aayiram ramar ennaiyaavaro baranukku yenkiraar kambar..In the basement we can see Sri Rama’s Padukas! In Chitrakoot, Sri Rama gave His Padukas and Bharata carried them on his head. After paying his respects to Sri Rama, Bharata along with Shatrugna, came to Nandigrama. He placed the Padukas on a throne and performed Pattabhishekam to the Padukas!.Even if the open sky was paper and all the Seven seas were full of ink, and if the 1000 hooded Adisesha were to write, Padukas’ glory could never be completed!-says Desikar..Sri Rama mortgaged His Padukas, so that He could be let off by Bharata, in the bargain! Thus Padukas are more valuable than Sri Rama!..Daily Bharata used to perform Abhishekam to the Padukas, with water from Sarayu river. In the Padukas preserved here, we can note Royal features in them. We find the markings of Chakra, Shanka, Dwajam, Ankusham, Kamalam, Sun, Moon, etc. We worship the Padukas. They are so shaped that the top [front] and bottom [back] are wide and the middle is narrow..The middle portion did not feel the touch of His Divine feet and so yearning for that touch, middle portion pined and grew slimmer! This is how Swami Desika praises Padukas. After Bharata performed Abhishekam for the Padukas, the water drained and mingled with the river, which merged with the Ocean in the East.In the 14 year rule, the Kingdom prospered and Nine times the revenue was presented presented to Sri Rama! Bharata would say that he did not rule, only Padukas ruled the country…

asya nāhaṃkṛto bhāvo buddhir yasya na lipyate
hatvā.api sa imāṃl lokān na hanti na nibadhyate.
Hatva api sa= even if he was a killer of, imam lokan = all [the people] in this world, na hanti = he is not a killer…Na nibadhyate = [he] is not immersed [in the papa of killing]. It is like, though Bharata ruled, yet he was not the ruler. He ruled as Padukas’ representative and as his duty, entrusted by Sri Rama. He never considered it as his kingdom [mamata tyagam]; he never thought he was ruling [kartrutva tyagam]; and, he never for a moment thought all comforts of good Kingdom was his [phala tyagam]…Yasya bhava = whose mind or behaviour is, na ahamkrta = was not the result of ego or ahankaram [that is not a result of I-am-doer] [kartrutva tyagam], yasya = [and] whose, buddhi = intellect, na lipyate = not touched [by possessiveness and rewards] [mamata tyagam and phala tyagam].

Ramanuja’s Commentary for sloha 18-17..

The word ahankarah means the ego and refers to one who thinks themselves the doer of actions. It is an erroneous figment of the mind that illusorily attaches itself to one’s own self the conviction that: I myself am doing such and such action. This false notion arises out of identification with the false ego and infatuation to a bodily conception. Such notion and conceptions are completely absent in those of spiritual intelligence who have surrendered themselves to the Supreme Lord. The words na lipyate means not attached to the rewards of actions. Since one of spiritual intelligence understands that they are never independent they realise that the rewards from their actions is not of their concern. Hence they do not consider themselves the doer and are solely dependent upon the Supreme Lord. Whose intelligence has been refined in this manner is known to be purified and untainted. The inference is that although one may perform innumerable activities they perform them not because they are bereft of considering themselves the doer they are not subject to be a recipient to receive the consequent merits or demerits resulting from any action. This highly evolved consciousness of being fully dependent upon the Supreme Lord and never considering oneself as the doer of any action arises out of a jiva or embodied being prevalence of sattva guna the mode of goodness. Therefore it is a virtuous trait and worthy of acquisition to be cultured and implemented. Next the differentiation of actions resulting from interaction and influences of the three gunas or modes of material nature will be examined by Lord Krishna in detail to illustrate from where the inducement and incentive to perform actions arises.

Geetha Saram 18-7 to 18-11..

..sloha 18-7..Azvaars/acharyars/Andal darsaam pani mukthi natha perumalai sevikirom..padmasana eruntha thiru kolam..sri devi/boo devi nintra thiru kolam..swayam vyaktha shedram..

1. Vanamamalai [Nanguneri or Totadri]
2. Srirangam
3. Sri Mushnam
4. Tirumala or Tiruvenkatam
5. Pushkaram
6. Naimisharanyam
7. Badarikashram
8. Salagrama or Muktinath.

..thottu annaithu sevikalaam..tamo thayagam patri aruluhiraan..

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ..

Tamo quality will induce delusion, laziness, sleepiness or drowsy and carelessness…This wrong perception is called vipareeta gyana. He mistakes dharma as adharma! Niyatasya = routine or nitya, karmana = duties [as prescribed in Shastras], samnyasa = sacrifice, tu na = also not, upapadyate = agreeable. Avoiding our nitya karmas is not agreed upon. Because, mohat = due to delusion, tasya parityaga = sacrificing the karma itself, parikrita = is believed to be, tamasa = out of tamo quality…munbey 3-13 gyana yogikalum karma pannanum yentru arulinaan..

Ramanuja’s Commentary for sloha 18-7..

Prescribed Vedic activities are niyata or eternal. Some are daily duties such as chanting mantras or sacred incantations for the benefit of all creation at the three junctures of the day. Some are occasional duties such as fasting from all grains twice a month on ekadasi which is the 11th day of the waxing and waning moon. Still other prescribed Vedic activities such as a Vishnu yagna which is ritualistic propitiation and worship of the Supreme Lord are performed during extraordinary celebrations such as the installation of the vigraha or authorised deity form of the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. Ceasing to performed such sanctifying and purifying Vedic activities which benefit all creation would be unrighteous and cause unimaginable degradation to humanity specifically and evolution in general. Lord Krishna already confirmed in chapter three, verse 8: That bodily sustenance cannot even be maintained without appropriate actions otherwise it is not possible. . Even if one is able to assimilate bodily sustenance from sunshine or by air alone as some elevated yogis do that is still performing action.

Food not first consecrated unto the Supreme Lord is considered sinful and such food produces delusion and bewilderment in thinking. It is confirmed in Chandogya Upanisad VI.V.IV beginning anna mayam hi somya mana states: The mind is verily composed from food. The purifying vestiges of sanctified food ingested after the performance of the holy yagna is capable of imparting sacred knowledge conducive to atma tattva or soul realisation. Cognition of the Supreme Lord and communion with Him is dependent upon internal and external purity which are mandatory pre-requisites. Purified food purifies the mind, a purified mind has the ability to access the esoteric spiritual reality that assures moksa or liberation from material existence. So the reality is that prescribed Vedic activities and obligatory duties are to be performed all throughout one’s life even up to the last day of departing the present existence as they guarantee one is able to fulfil the goals of human existence. So abstinence from performing them is not in one’s best interest. Those that desist, ignore, disregard and blaspheme are influenced by illusion and are locked in tama guna the mode of ignorance. For it has been traced by the enlightened that the idea of abstinence of prescribed Vedic activities was induced by tama guna and governed by illusion. Ignorance is that which is hostile to wisdom and exists as perverted knowledge. So abstaining from prescribed Vedic activities is in the category of perverted knowledge. Lord Krishna will illustrate this futher in verse 32.

..sloham 18-8..meley yeri ponaal narasimhar sevai. colourful perumaal..nintra thiru kolam. thirumangaiyaarum narasimhanai saligramathaal..He says further that, the Lord is in each and every object we could perceive. Entire Universe is His body. He says ‘thanai [தானாய்]’, meaning that He has everything, like air, fire, earth, etc., as His body..hough, the Lord is as air, water, etc., we will not feel satisfied to worship them. Understanding the desires of ordinary devotees like us, Tirumangai Alwar, therefore, adds the word ‘thanum aanan [தானும் ஆனான்]’, meaning He is also available in idol form to worship…rajasa thyaham patri ethil aruluhiraan..tamasa gyana is vipareetha gyanam.. rajasa gyanam is anyata gyanam..

duḥkham ity eva yat karma kāyakleśabhayāt tyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet

..Tyagaphalam = result of sacrifice, naiva = never, labhet = obtained. Karma = [this person, affected by rajo quality, thinks] actions, dukham ity eva = these are only sufferings, kayaklesabhayat = are only hurting the body, tyajet = [and so] abandons [karma], sa krtva = he does, rajasam tyagam = rajasa sacrifice. So, he does not reap any rewards for sacrifice! Both tamasa and rajasa tyaga are therefore, unacceptable, the Lord says…

Ramanuja’s Commentary for sloha 18-8..

Undoubtedly prescribed Vedic activities are conducive to achieving moksa or liberation form material existence but as they also include penance and austerities they may cause discomfort, difficulty and even pain to accomplish. Sometimes fasting is required putting the physical body under duress causing fatigue which is agonising to the mind. Dreading such inconvenience one may limit themselves solely to the practice of astanga yoga with its numerous exercises, or pranayama maintaining strict breath control or sit for long hours in meditation to achieve moksa. All of these activities may have merit but if they keep one refraining from performing prescribed Vedic activities and obligatory duties then such abstention is known to be contrary to the conclusions of the Vedic scriptures and is situated in raja guna the mode of passion. The benefits that one thinks they are gaining by abstaining from prescribed Vedic activities to perform other works are factually never accrued. It is just a figment of the imagination like a mirage for without supplicating everything to the Supreme Lord Krishna through the medium of the bonfide spiritual master in disciplic succession it is not possible to receive His grace. This topic will be addressed further in verse 32.

..sloham 18-9..Thyirumangaiyaar sees this perumaal as Sri Ramar also in Periya Thirumozil 1-5-1..Lakshmar peyarai solla villai. nizal thaaney avar..sara sarangalai vaikunthathukku yetriyavan mukthi naathan thaaney..thara yentra paravaiyaiyum paaduhiraar ethil..satvika thyagam patri ethil aruluhiraan.

āryam ity eva yat karma niyataṃ kriyaterjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ

..sa tyaga = that sacrifice is, satvika = satvika, mata = [in My – Sri Krishna’s and great persons’] opinion…Niyatam karma = prescribed [by Shastras] karma. Pancha maha yagna is one such prescribed karma..These Pancha maha yagna are Brahma yagna, Deva yagna, Bhuta yagna, Pitru yagna and Manushya yagna.Niyatam karmas are Nitya and naimittika karmas. Karyam ity eva = [these niyatam karmas are] to be performed actions. That is, we have to do these karmas, as they are prescribed in Vedas, without expecting any result. This is basic in our philosophy..Sangam = attachment, phalam caiva = and also result, tyaktva = sacrifice. Attachment is I-am-doing [mamata] buddhi. Such tyaga is Satvika tyagam, according to the Lord…Shastras say ‘ ahara suddhau satva suddhi: satva suddhau dhruva smriti: smritilambe sarva grantinam vibra moksha:‘ – good and satvika food will grow satva quality; satva quality enables unperturbed meditation; with continuous meditation, mind is cleared of all doubts and sins. By performing karmas with satvika tyagam, our mind is cleared of doubts and sins, and such performance becomes the means to reach Moksham.

Ramanuja’s Commentary for sloha 18-9.

It should be understood and clearly comprehended that all prescribed Vedic activities both nitya or eternal and naimittika or occasional are obligatory duties for aspirants seeking moksa or liberation from material existence and communion with the Supreme Lord. These prescribed activities devolve into the specific duties varna and asrama or the stage and class one is situated in. This may be initiated by birth but it is established inherently and qualified by deeds. Actual renunciation is performing such prescribed Vedic activities free from egoism, without any attachment or desire for any rewards. This is real renunciation and is situated in sattva guna the mode of goodness where the source of spiritual realisation commences; properly situated in correct knowledge, untainted by delusion and free from illusion. This theme will appear again in verse 30.

..sloha 18-10.. Salagramam means, sala means rejoice [kondattam கொண்டாட்டம் in Tamil], and gramam means community or group; that is, group of rejoicing. Or, many rejoices!..A worm Vajrakireeta, resides inside a Salagrama stone and carves out to form patterns and marks. Similar stones are found in Dwaraka and they are called Dwaraka shila…Lord Shiva told Parvati that considering these Salagrama as mere stones or selling or buying Salagrama in exchange of money, would push one into hell. We have to worship Salagrama as a priceless possession…there are many types.. sri GadhadhaaraPradyumna is small chakara in size.. Anirudra is long and  elliptical with hole on top..Narayana is black with garlands and rekas..Narasimha is brown  with gadha reka in center, also with large chakara with three holes..Varaha is with two unequal chakaras..Matsya is fish and lotus shape with hole and rekas..Vamana is round with chakara on left..Anantaka is multi coloured.. Hayagreeva is with five rekas on all sides..in one house if there are 12 or more salagramams it is considered as Divya Shethram..

na dveṣṭy akuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ

..Na dvesty = not hating, akusalam karma = actions producing undesirable results or papa, kusale = good results or punya, na anusajjate = never desires. That is he does not desire punya nor hates papa. Why? Tyagi = he has already sacrificed [results and feeling of self doing], satvasamavista = satva quality in exalted position, medhavi = well understood about entities, samsaya = doubts, chinna = destroyed. For this person with Satvika tyagam, satva quality is flourishing, and so this person has learnt all good things and cleared all doubts…Just like we view neighbour, we [our atman] should view our body. If this is properly felt, then we will remain aloof from whatever happens to the body. Thus this person having satvika tyagam is unaffected and remains without any change…

Ramanuja’s Commentary for sloha 18-10..

The aspirant who renounces both the desire for rewards as well as any ego- sense as the doer is fully in sattva guna the mode of goodness. Situated in correct knowledge and hence free from all doubts such a one is neither besieged by unrighteous acts nor relieved from righteous acts. Righteous acts are those that bestow positive reactions such as progeny, cows, entry into the heavenly planets, etc. An unrighteous act is that which one may accidentally or unintentionally commit that will accrue negative reactions such as misery, pain, entry to the hellish planets, etc. It should not be misconstrued that final emancipation applies to anyone who deliberately engages in unrighteous activities for the Katha Upanisad I,II.XXIV beginning na virato duscharitanna shanto states: One who has not desisted from evil unrighteous actions or who is of unrestrained mind can never achieve final emancipation even if one is a paragon of intellect and knowledge.

In as much as the ego-sense is absent there is no impetus to exhibit aversion or attraction for either one or the other and since all other goals have been relinquished and resigned with the exception of moksa or final emancipation from material existence and communion with the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures then one is truly established in ultimate renunciation. Thus the conclusion is that relinquishing all ego-sense of authorship and abandoning any desire for rewards is actual renunciation and not mere abstention from actions.

..sloha 18-11..Sri ayodhya vanthullom..An old sloka summarizing them says that even monkeys would help an honest person; but even own brother would desert dishonest person!..Gita can be taken as Sri Rama’s life history..Ayodhya is also known as Saket, Koshal, Uttar Koshal, etc. Ayodhya means unable to fight – yodhya asakhyam iti ayodhya. Can not be wrecked; can never be invaded. Ayodhya aparajita – Ayodhya can not be won. In Sri Vaikuntam also known as Saket, the capital city is called Ayodhya..Ayodhya is First among the Seven Mukti yielding Kshetrams – Ayodhya, Mathura, Maya, Kashi, Kanchi, Avantika and Dwarika. In North, importance is not only given to the temple, but to the entire Kshetram, its Earth and river are considered sacred. Many do parikrama [going around chanting Lord’s names] of the place…Two parikramas are observed. One is going around entire city outskirts, nearly Nine miles. The other is internally, going around places, which may be about Six miles…Ayodhya is part of Koshal desh. Because Sri Rama was born, it is very sacred to all.

.na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ
yas tu karmaphalatyāgī sa tyāgīty abhidhīyate

..Dehabhrt = supporter of body or atman, na sakyam = can not, asesata = without leaving any, karmany = all actions, tyaktum = to be abandoned. That is, no atman with a body supported [ie. any living person], can ever remain without doing any action.Upanishad saying: ‘na karmanana prajayat anena tyagenaike amrutatvamanavasu:‘ – only by tyaga, moksham could be reached. What about this? This is replied by Sri Krishna in the latter part of the sloka. Ya tu = who, karma phala = results of actions, tyagi = sacrifices, sa = he is, abhidhiyate = commended as, tyagi =Tyagi. Therefore, he who sacrifices or does not aspire, the results of karma, and not abandon the karmas totally, is Tyagi and this is the interpretation for the Upanishad‘s saying also..

Ramanuja’s Commentary for sloha 18-11..

It should be clearly understood that whether confined to a physical body or a subtle body it is virtually impossible to entirely give up all action completely. In the physical body the heart is beating, the lungs are breathing, water must be drunk, some form of nourishment must be ingested. If it is a subtle body then sunshine must be absorbed or prana or energy must be assimilated. These things are indispensable for life in a physical or subtle body. Thus while residing in a physical body the observance of prescribed Vedic activities are essential and must be performed. It is the renouncing of desires for the rewards of actions that is factual renunciation and not the mere abandoning of activities. Such renunciation also includes idea of authorship and the bane of attachment. It may be argued that prescribed Vedic activities have rewards automatically associated with them such as entry to Svarga the heavenly planets so by such inseparable relationships they are clear incentives. This is also applicable to the merits accrued from nitya or daily duties and naimittika or occasional duties as well. These actions can be compared to planting a mango tree and the fruits can be considered the rewards thereof. But motivation for the rewards of actions opposed to bhakti or exclusive loving devotion to Lord Krishna and is inimical to moksa or liberation from material existence. Verily this is true. So all rewards whether or not desirable or undesirable must be renounced as only activities performed without motive and hankering for rewards are to be enacted and this is actual renunciation.