Archive for the ‘Geetha Saaram’ Category

Geethaa Saaram 11-48 to 11-52

December 7, 2008

.. Sloham 11-48..Thiru edayenthai -kallyanna vimaanam..kalyaanni theertham..yentha-swami thiru -mahaa lakshmi eda-edathupakkam–aadi varaha shedram-lohanatha -meha nadan yenbar -raja puthiran maali-devarai ethirthu por etta paapam tholaiya  enghu vanthu puskaranniyil neeraadi -dabam erunthu sevai pettraanaam..vudsava morthu kathai vera..

na veda-yajnadhyayanair na danair
na ca kriyabhir na tapobhir ugraih
evam-rupah sakya aham nr-loke
drastum tvad anyena kuru-pravira

“O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.”

Kuru-pravira = best warrior in Kuru Dynasty [Arjuna], tvad anyena = others apart from you [Arjuna], aham = I [Sri Krishna], evam-rupa = with such image, drastum = seen, na sakya = not possible. Na Veda = not by listening to Vedas, na yajna na adhyaya = not by performing yagnas, na danair = nor by bountiful gifts, na ca kriya bhi = and not even by homa, na tapobhi ugrai = not even by intense meditation,..ethaalum kanndu vida midiyaathu..vunnai thavira yaarum kaanna villai..rishikallum..vutarntha thiru kann koduthaan.. payam adainthaarkalley eppadi..sanjanuku-veda vyaasar arullal-karnnan duryodanan eppadi payanthaarkall..manam vuruthi adaiya-nallaar santhosham adaiya theeyor payappadum padi. kaatti . muzluvathaiyum kaattinathu arjunanukku thaan..bakthi ellaamal  mudiyaathu-bakthiyodu panni naal mudiyum yentra artham..svayam prayojanamaana bakthi thaan vennum..vunakku antha bakthi eruntha thaal kattinom yenkiraan..

Ramanuja’s Commentary

Here it is explained that not by study of the Vedas, nor by charity, rituals or extreme penance can the visvarupa or divine universal form be seen by anyone who does not possess bhakti or exclusive loving devotion unto the Supreme Lord Krishna.

..sloham 1-49..nithya kallyaanna perumaall-komalla valli naachiyaar-thani sannithiyil-ahila valli naachiyaar-moolavar vudan..moolavar-vubadesa thiru kolam- edathu kaiyil thaayarai yenthi konndu.. valathu thiru kaiyaal thaayaarin eranndu thiruvadiyai annaithu  konndu. aadi seshanum, pathiniyum evarai thaangi konndu erukiraar-perum kezlalaar-miha periya vuruvam. meru,himaalayam, vindya kuzlambil aha patta kal pola vaam..vaayinaal padi, manathinaal sinthikka thoo malar thoovi thozluthaal pothum yenkira vubadesam…Kaalava munivar-Kuni munivarin pennai mannam purinthu 360 pennkallai pera-entrum valathu kannathil-mai  pottu -eyarkkai yaahavey-sevikkalaam..modsha piraapthy thaan kalyaannam.mukthi-atma vukku ethu piranthaham athu pukkaham namakku yellam..punnai maram shedra virusham..nithyamum kallyaanna vudsavam nadakirathu ..

ma te vyatha ma ca vimudha-bhavo
drishtva rupam ghoram idrn mamedam
vyapeta-bhih prita-manah punas tvam
tad eva me rupam idam prapasya

“You have been perturbed and bewildered by seeing this horrible feature of Mine. Now let it be finished. My devotee, be free again from all disturbances. With a peaceful mind you can now see the form you desire.”

Ma te vyata = let your [Arjuna’s] fear vanish, ma ca vimudha-bhava = perish [Arjuna’s] perturbed feelings, [because of] -kalakkam theerattum idrn = such, ghoram = frightening, mama = My [Sri Krishna’s], rupam = image [of Viswaroopam], drishtva = having seen [by Arjuna].-visva roobam paartha thaal kalanginaay –kannan aaha paarthu  Vyapeta-bhi = fear vanished, prita- mana = mind full of love,-anbu konnda nenju  tvam = you [Arjuna], puna = again,tad eva = that same, me= My [Sri Krishna’s], idam = this, rupam = [pleasant] image, prapasya = see..maru padiyum paar-payam neengi entha ellimaiyaana roobam paar yenkiraar..visvam-vulahatha-paarthu naamum – bayamum kalakkamum -poha avanaipaarthu theerkkalaam..samsaara bayam neenga avanai sevikkanum..thiru meni azlahu kavalai theerkkum-seethai-anusooyai  edam pesi-kalyaanna kavalai appa janahan-aaru vayasil-nithya kallyaana perumal sevithu kavalai pokki kolvom..

Ramanuja’s Commentary

Lord Krishna consoles Arjuna telling him that he should let go of any anxiety, fear or trepidation that may have bewildered and perplexed him while witnessing His visvarupa or divine universal form in all its terrifying splendour, for now Lord Krishna will reveal His four-armed four which Arjuna was in the habit of seeing.

..sloham 11-50.. Komalla vali thaayaar–Thiru eda yenthai-pathiham-thaay paasuram-aacharyar moolam avanai adaiyanum..thivallum venn mathi pol thiru muhathu arivai,sezlum kadal amuthinil pirantha avallum nin aahathu eruppathai therinthum aasai vidaall-athanaal thaan nichayam kalyaannan aahum  -paasuram-thaayaarai purushaa kaarama pattrannum..ellam penn thiru kolam thaayaarukku-kallyanna penn pola sevai..moolavarey eval thiru adikatti kodukiraar..

sanjatan sollum sloham..azlahiya kannanaay vuruvam kaattiyathai yeduthu kooruhiraan..naangu thiru karangall vudan..samaadaanam paduthinaan-payanthu poy erunthavanai-sowmya thiru meni yettru kondu-mahaatmaa-vadivam maattri..gjanam bakthi vairaahyam nala panbu thaan aatmaavukku azlahu..sadya sankalbam padainthavan..ninaithathai panni kaattuvaan..ethai mahatmaa yenkiraar..purantha naalley panni kaattinaan..naangu thollkalludanaabarannangall tharithu thaan piranthaan..sangam gadaiyelaam tharithukonndu-divya aayutham, divya aabarannankal konndu..vasudevar veyndiya padi maraithaan..

Ramanuja’s Commentary.

Thus did the Supreme Lord Krishna who appeared in the Vrishni dynasty as the son of King Vasudeva, divinely instruct the son of King Pandu and Queen Kunti who was His fathers sister. Arjuna’s mind had been extremely agitated and anxiety filled by witnessing the terrifying aspect of the visvarupa or divine universal form. Lord Krishna to comfort His devotee displayed His four-armed form which was most familiar to Arjuna. The word mahatma means great soul, He who is infallible with indomitable will.

The manifestation of the Supreme Lord Krishna who is the Sovereign Lord of all, whose pure spiritual body is saccidananda or eternal existence, unlimited cognisance and endless bliss, transcendentally accepts a human looking form to bless all the worlds. The Vishnu PuranaV.III.X beginning jatosi deva-devasa sankha cakra, gada, dhara states: When Lord Krishna appeared as an infant baby in the jail cell of Kamsa in Mathura as the son of King Vasudeva and Queen Devaki, He manifested His four armed form with conch, discus, mace and flower. At that time King Vasudeva very much afraid of Kamsa who had slain his six previous sons at birth prayed to Him thus: O’ Lord of lords , Thou art God incarnate. Thy form is divine. Be pleased O’Lord to conceal and hide this form. In order to quickly alleviate the anxiety of His father, Lord Krishna rendered two of the four arms invisible along with the divine weapons. Later when He grew older He went back to Mathura and slew Kamsa and released Vasudeva and Devaki from prison. At that time His other two arms became visible and He resumed His four-armed form again.

The Mahabharata states: The Supreme Lord, the son of Vasudeva with four- arms, broad, strong and robust bearing the conch, the cakra, the mace, etc. It was the four-arm form of Lord Krishna that constantly burned in Sisupala’s mind after Lord Krishna at her urgent request usurped Princess Rukmini from him and married her. As Arjuna was an intimate friend of Lord Krishna during all His royal pastimes this is the form Arjuna knew best. Finally as a boon to fully console him He displayed His original svakam or personal two-armed form of saumya-vapuh or gentle nature being the same as all human beings.

..sloham 11-51.. Thirumangai aazvaar- 86 divya desam mangallaa saasanam-.veeru konnda vuruvam azlvaarukku..penn thanaiyaay-thaay -paasuramaay-vun manathu yen ninaithu erunthaay–muyarchi namathu-arullaal thaan vettri peruvom..avan thiru vullam thaan anaithukkum kaarannam yenbathaipaasurangallaal kaati kodukiraar..pettrukku vubaayam avan ninaivu-Pillai lohaacharyar.. avan nirheduha karunnai thaan kaarannam..seythu konndey erukannum-in action is not option-ethaal palan yentru ninaikkaamal-kainkaryam yentra  ninaivodey pannanum..baarada porum evan ninaivu padithaan nadanthathu ..mudivaiyum paarthaan arjunan visva robathil !..

arjuna uvaca
drstvedam manusam rupam
tava saumyam janardana
idanim asmi samvrttah
sacetah prakritim gatah

“When Arjuna thus saw Krishna in His original form, he said: O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.”

. Idam = this [the Lord’s original image], dristva = seeing, tava = You [Sri Krishna], saumyam = very pleasant, manusam rupam = human form, idanim = now, asmi = I [Arjuna] am, samvrtta = composed in mind

..arjunan solvathu..eyarkkai vuruvam kanndu vullam nilaivu patteyn. etham-entha maanusham roobamdrushdvaa-kanndu-sowmyam maanushya roobam..enbam adainthu nenju nilai pettru eyalbu nilai adaintheyn..nam pola manithan-ellai sowya-yenkiraar sowndrayam-avayava  laavannyam-muzlu sobai ,sowkumaaryam maardvam..pirinthaal -adiyaarai vaadi povan..apraakrutha divya manngalla-kannadavar tham manam vazlangum-manamum, kannum vodi avanai adaiyum ..

Ramanuja’s Commentary

After gazing again on Lord Krishna in human vestige looking extraordinarily phenomenal with four-arms and then again as a countenance of beauty with two arms lovely to envision with tenderness, grace, majesty and naturalness all sublimely expressing themselves ensemble and marvellous to behold. Seeing Lord Krishna’s human form so enchanting and delightful Arjuna’s mind was restored to its natural tranquillity and he became placated.

..sloham 11-52..Thiru kadal malai-bakthi thaan vazli yentru alaikal kosham potu konndu erukkum..7 gopura vimaanam erunthathaam.. munbu.thala sayanathu perumaall. pundareehasar sarithram..bakthiyin perumaiyai aduthanangu slohathaal solla erukiraan..sthalam-nilam..nilathaiyey padukkai yaaha konndavar..manathullaan maa kada neeril villaan-thamar vullum..malar ettu archika aasai konndu vanthaar.kaikallaalkadal thanneerai eraithu konndu-bakthiyaal kalangi-vayothihar vuruvathodu vanthaan-yaar yenna-soru vunndaa yentraan..bakthan edam vullam pari koduthaan..evar velaiyai avan edamvittaar-mukthi avan thaaney tharannum-thirumbi vantha pozluthu kadal mallai thalai sayanaperumaal aaha sevai saathithaan..jala sayanam vittu vittu thala sayanam vanthaan..Boodath aazlvaar avathaara sthalam..thellivu pettravar sevikka mudiyaathu bakthiyal thaan mudiyum..

sribhagavan uvaca
sudurdarsham idam rupam
drstavan asi yan mama
deva apy asya rupasya
nityam darshanakanksinah

“The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.”

Sudurdarsham = very rare auspicious view, yan = that, mama = My [Sri Krishna’s], idam rupam = this image, drstavan asi = having seen.  Asya rupasya = This image’s [view], deva apy = even Devas are, nityam = daily or always, darshanakanksina = longing to see.

bagavaan marupadiyum solluhiraar ethil..penn vulaam sadaiyina. vinullaar vyappa vanthaay-kaanbatharku ariya roobathai paarthavanaay erunthaayo-yentru kol kannkall kittuvathu-oru kaal kaana vaaray yentru eruppaar-devarkallum aavaludan ethir paarthu eruppaarkall-nithya sevaikku–pesiyo dyaanathaalo kanndu kola mudiyaathu ..avaney arul purinthaal thaan sevikka mudiyum..erai vunnarvu yerpadannum..vera sinthanai entri sevikkannum..meyyaaha kaatti koduppaan..bakthi vallarthu viduvaan mel melum..

Ramanuja’s Commentary

Lord Krishna explains His two-armed form is extremely difficult to behold and is very rarely seen. The demigods in the heavenly planets having heard about it are always hankering to see His visvarupa or divine universal form but it is inaccessible to them and His two-armed form they have no opportunity to witness as they are unaware of it.

..

sanjaya uvaca
ity arjunam vasudevas tathoktva
svakam rupam darsayam asa bhuyah
asvasayam asa ca bhitam enam
bhutva punah saumya-vapur mahatma

“Sanjaya said to Dhritarashtra: The Supreme Personality of Godhead, Krishna, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.”

Ity Arjunam = thus Arjuna, tathoktva = was told by, vasudeva = Sri Krishna, svakam = [Sri Krishna’s] Self, rupam = image, bhuya = again, dharsayamasa = made visible [to Arjuna]. That is the Lord made Himself in His usual form, viewable by Arjuna. Asvasayam asa = assuaged [Arjuna], bhitam enam = wiped off his fears. How? Puna = [by] again, sowmya-vapu = beautiful or pleasant appearance. mahatma = great soul [ of Sri Krishna]. The Lord has the capacity to do what He decided [satya sankalpam]. Mahatma implies this quality of satya sankalpa..

Geethaa Saaram 11-43 to 11-47..

November 28, 2008

..sloham 11-43..Thiru vellukkai ..-sri aall-man  ari-singham.–naduvuil eranndauyaiyum serthu avatharithaan..vellukkai aallari..pey, thiru manghai aazlvaar..singa vell aasaipattu sankalpithu erukiraan..mathill kachi vellukku aall araiyai..garudan-kannaadi pola…vell-raja,-singham  aasai-erukkai-eruppidam..virumbi eruntha edam..kanaha saras-hema saras-pushkaranni..amirtha valli naachiyaar thaayaar.. perumaall yoga narasimhar..vudsavarum athey thiru kolam-paryangha pada aasanam-prana, apana, vyana,vudana,samana-einthaiyum  kattu paduthum aasanam–ashdaangha yogham–endraiyangallaiyum-gjana, karma -kattu paduthannum..kama (desira )asiha (seat )ashdaham-sankalbathaal erukiraan mel ettu paasurangall.. desihar arulli erukiraar..Eight verses composed in praise of the Lord. He says that the Lord is in North as well as in South [sruthinam uttharam bhagam vegavadyascha dakshinam]. The Lord is seated on South of river Vegavati. Swami Desika puns on the word uttharam, which means North as well as end or top. -vadakku-midivu eranndu artham.. The top of Vedas is Vedanta, that is Upanishads. So the Lord is in the sruti [Vedas] uttharam. He says the Lord is seated at His will and He is gracing magnificently.

pitasi lokasya caracarasya
tvam asya pujyas ca gurur gariyan
na tvat-samo ’sty abhyadhikah kuto ’nyo
loka-traye ’py apratima-prabhava

“You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is equal to You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?”

Apratima = without equal,pradimai yedukka mudiyaathu.. prabhava = glory.-mahimai.  Asya = this, -entha caracarasya = Universe with moving and non-moving or stationary things,-chara -achaara pitasi = [Sri Krishna] is Father. Tvam = You [Sri Krishna ], asya = are, pujya = worshipful [by all in Universe],-vannangha thakka padi.. gariyan = supreme, guru = teacher. Father gives the body and Teacher instills Knowledge.-vudal, arivu eranndum koduthathaal..Na asti = none, sama = equal to, tva = You [Sri Krishna]. Kuto = how, anyo = any other, abhyadhika = could be excelling [Sri Krishna]ab adithiham-mem pattavan ellai.. Loka traye pi = even in all the three worlds.Three worlds imply all worlds. It could also mean the Three Vedas –Rig, Yajur and Sama. In all these worlds or in Vedas, there is none equal to Him, not to speak of greater than Him..maadaa naarayyanna-seley kaniyarum thaay thanthaiyum avaney.. yennai yen mannika veynndum yentru kettaay-thanthai athanaal–vannangha thakka padi..maathru devo bava–athithi devo bava–pillaiyai sseri vehunndaan eranniyan-than pillai pontru kaathaan-pettra paavikku vida pomo..vubadesithaayey-guru-kuttangallai dakshinnai–yettru konndu saastram thnthay..othaar mikkaar elai yaayamaa meya..

Ramanuja’s Commentary ..The matchless, incomparable glory of the Supreme Lord Krishna is being proclaimed. He is the original progenitor of all creation full of moving and stationary beings. Being the preceptor of everyone and everything the resplendent Supreme Lord is most worshipful by all living entities. As nothing is equal to Him individually or collectively in any respect then it is not possible for anything in all of existence to be superior to Lord Krishna in any way...
sloham 11-44.. Thiru vellikkai..hirannya vadam pin yogam amara sirantha edam.. Avatara nakshatram is Chitra – Swati [சித்திரை சுவாதி]. Earlier we saw that in the month of Chitra on various stars the Lord appeared in various temples – Revati : Sri Deepaprakasa [ரேவதி – ஸ்ரீ தீபப்ரகாசர்], Rohini ; Sri Ashtabhuja Perumal [ரோஹிணி – ஸ்ரீ அஷ்டபுஜ பெருமாள்], Punarvasu: Sri Yatoktakari [புனர்வசு – ஸ்ரீ யதோக்தகாரி] and Hastam : Sri Varadaraja [ஹஸ்தம் – ஸ்ரீ வரதராஜர்]. Amidst these -naduvil-the Lord appeared in Swati in Thiruvelukkai.  ..bakthanukku yetru thoonil  eranndum kalantha vuruvam..edathu kai thiruvadi kaatti valathu kai abaya hastham..Here the Lord Sri Krishna appears as Sri Vennaikkadum Pillai [ஸ்ரீ வெண்ணைக்காடும் பிள்ளை]. nara singhathaiyum ..yaadava singhathaiyum sevikirom.. kaalingan mel nadanam.. venneykkun nadanam..paraad paranum, edaiyan aayanum serthy sevai..

 

tasmat pranamya pranidhaya kayam
prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum

“You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, or a friend tolerates the impertinence of a friend, or a wife tolerates the familiarity of her partner, please tolerate the wrongs I may have done You.”

 Tasmat = therefore-vuravu erukirathaal-perumai eruppathaal–aahai yeel-.  Pranamya = prostrating, pranidhaya = shrunk-odukki konndu , kayam = body.-sareeram ..thalai padaitha palaney vannakkathudan pannivathey–man mana bavaa -namas kari yentraan..Nama: implies the head is bent in sheer respect..Nama: means the teller has nothing to possess and praying to be accepted the teller as His. -ontrum ellai puhal. vudalai odukki- moonntraalum manasu vaakku kaayam–Nama: also means saranagati = ultimate surrender. Here, Arjuna uses the word pranamya instead of nama:. All the three – body, word and mind- should be engaged in prostrating to the Lord. Isa = Iswara [ Leader],-anaivarukkum thalai van . idyam = Praised by all. =pottra thahunthavar .. Tvam = to You [Sri Krishna], aham = I [Arjuna], pay respects and so He should, prasadaye = bless.-arull puri vaay-etharkku yentraal..  Piteva = like a Father, putrasya = to his son, sakheva = like a friend, sakyu = to another friend, priya = [Arjuna] with affection or a lover, priyaya = with love or to his darling.–preethu vudaiyavan preethu vudaiya vanidam pola.. Piteva = like a Father, putrasya = to his son, sakheva = like a friend, sakyu = to another friend, priya = [Arjuna] with affection or a lover, priyaya = with love or to his darling.But the Lord is Paramatman, and why should He pardon Arjuna? Sodhum = for pardoning, arhasi = [Arjuna] deserves, deva = embodiment of mercy [the Lord is].-karunnai vadivu eduthavan nee.. Swami Vedanta Desika [in Kamasikashtakam] tells – tvayi rakshati rakshati kim anyai? Tvayi sa arakshati rakshati kim anyai?‘- If the Lord decided to protect, who else is needed? But, if the Lord decided not to save, who else can protect?..

Ramanuja’s Commentary..As in reality the Supreme Lord Krishna is the father of all, the best friend of all and the most beloved of all, being the most exalted He possesses most fully the qualities of mercy, compassion, kindness and other virtues. Thinking in this way Arjuna prostrates the full length of his body upon the ground in humble supplication beseeching the Supreme Lord to smile upon him in benevolent grace. Although the son may make an indiscretion the father may condemn, still the father will reconcile himself to him. Although a friend has defects another friend will magnanimously overlook them. Although the beloved is sometimes contrary the lover will not hold this against the beloved when asked to be forgiven. As harmony and benignity is normally established as a result of humble supplication, Arjuna is imploring the Supreme Lord to be merciful, magnanimous and forgiving.
.sloham 11-45. vun thaal adainthaarukku anmarntha thaanavar kon kettaan -pillai perumaall iyengar..-thanaku vuriyan..prahlaadan  eruntha vaaru avanukkey yentru erukkannum..yenakku naan alleyn…Nama: has to be split into ma:, mu and na. Ma: = to me, mu = I, na = not. That is ‘I am not for myself’prahaladan taught us nine methods–sravanam, keerthanam, smaranam, pada sevanam, archanam, vandanam, dasyam, sakhyam and atma nivedanam..Sri Thayar of this Kshetram is Sri Amruthavalli. She is called Sri Amrutotbhava -appeared from amirtham…asvam, apsaras, ujasa kuthirai paarijaadam–koodavey vanthaall..azlahukku azlahu serkka vanthaall..anughraham panna ..yenghum vullan kannan yentra pillai..ethu vaayittru evan seytha thappu..avan vaarthai meyy aakka thonntinaan..

adrsta-purvam hrsito ’smi drishtva
bhayena ca pravyathitam mano me
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa

“After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.”

Deva = Merciful,-karunnai padaithavan  devesa = Leader of all gods-veru yenghum kai kaatti vida mudiyaathu nee yey radshikkannum , jagan-nivasa = Supporter of the Universe.-anaithukkum puhal nee thaan..–vvilli sorkall Since the Lord is Deva – full of mercy,Drishtva = [Arjuna has] seen, adrsta-poorvam =ealier unseen..paarthu ariyaatha kaalathil. hrsitosmi = delighted [I, Arjuna, am]-vyappu … Me mana = My [Arjuna’s] mind, bhayena = out of fear, pravyathitam = shivering-nadunghu hirathu…. Me = to me [Arjuna], darsaya = show, tad eva rupam = the same image or form [of Sri Krishna]-azlahiya vadivam kaattu .., prasida = please favour..Rama replied that He did not want to be addressed as Devadeva ,devesan..and Sriman Narayana. ‘Atmanam manusham manye ramam dasarathatmajam’ – ‘consider Me [Sri Rama ] as a human and son of Dasaratha’dayarathan pettra manni kuntram….in Rajasthan, the Lord is Sri Govardhana Giridhari. All gopis viewed the Lord with awe. Such a little boy was lifting a huge hill and protecting them.-kal yeduthu kal maari kaathaan.thee mazlai kaathu kuntram yedutha appan.. Was He a Deva or Gandharva or Rakshasa or Yaksha? They asked Him. The Lord replied ‘na aham deva: na rakshasa: na gandharva: – I [Sri Krishna] am not deva or rakshasa or gandarva’. ‘Aham wo bhandavyo jata: – I am one related to you all’.-vungall vuravinan than  He threatened that if they doubted Him to be any other, then He would drop the hill He was holding and would go away..athu polanee sonnathaal manni yenkiraan arjunan-thanthikku mahan, vuravu kallil oruvan yenbathaal, pazlaiya vuru kaatti arull yenkiraan..

Ramanuja’s Commentary ..Beholding the phenomenal but terrifying form of Lord Krishna’s visvarupa or divine universal form, fully satisfied the curiosity of Arjuna but his mind was filled with fear. So he humbly requests Lord Krishna with salutary exclamations of devasa jagan-nivasa meaning O Lord of lords, O refuge of creation. The word prasida means to please be magnanimous and transform Himself back into that benign form he was accustomed to see..
.sloham 11-46..22 divya desam thonndai naattil.. nilaa thungall thunndan-yehaambara koeil–eranndu soll-nilavu-kalaikal -pornna chandran yenkiraar..nila=poornnm..thunndan-boo mandalathil oru thunndathil sevai saathikiraan..samsaara veppam-aatmahiham aad powthiham aari deva-moonntru thaaba trayam-chandran-kullirchi yer paduthuvaan..valathu kai abaya hasdam–edathu kai kuzlangall vaithu theerppeyn yenkiraar..
 

kiritinam gadinam cakra-hastam
icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena
sahasra-baho bhava vishva-murte

“O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

sahasra baahu-aayiram thol visva moorthy-vudal vulahu ..paranthu .kreedanam-tharithu kathai ontrayum chakara hasdam konndu. orumaiyil moonntraiyum sollhiraar-pala kaikall pala greedam  sevithavan-naanghu kaikal thiru vuruvam–denaiva chadur puja oobeyna-64 vayasu eppothu kannanukku. nooru anndu erunthaar–yutham mudinthu gaandaari paarkka pohiraar.. kanna nukku 36 varushathil yadu kulam mudiyum yentru saabam ettaall.. pazlaiya vadivu kaatta sonnaan.. siraiyil piranthathum .sangha yellaam tharithu piranthaan vasu devarum devahiyum .aacharyam konndu pazlaiya robam-vulaha kuzlanthai pola vadivu konndaan..sishyan sol mikka mandram ellai.pirantha pothum sashdyabtha poorthy aana pinbum athey veynndu koll..kreedam-raja..devarkum devaa manisarkku devar pola–aayutham-virothi nirasana ..gadhai- chakaram-thirunmaal. gadai beemanum vaithu eruppaan..aananthamum vyappum azlahukkum chakaram kooraar aazli van sanghu senthu vara sonnaar nam aazlvaar–darbamum chakaram amsam..pazlaya padi-eranndu kai -kedkka villai thiru maal vadivu-kaiyinaar suri changhuanal aazlyaar.. -thiru paann aazlvaar kaatti kodutha thu pola..chakara rehaiyum sanghu rehaiyum erukkum athai paadinathaaha kollalaam..samaa daanamsolli vitti vadivai kuraithu kollhiraan..

Ramanuja’s Commentary ..Addressing Lord Krishna as sahasra-baho meaning O’ thousand-armed one, Arjuna now is specifically requesting to see the catur-bujena or four- armed form of Lord Krishna wearing kiritinam or jewelled studded golden crown and holding gadinam or mace and cakra or discus.

..sloham 11-47…Sri Kallvanoor-Kaamaadchi amman koeilil vullathu.. Sri Aadi varaaha perumaall-Sri Anchalai valli thaayaar ..Nithya Pushkaranni-pazlaiya peyarkall..Asvata Naarayannaraukku pradyadsham..vaamana vimaanam….thani edathil erunthu, poojai ,vudsavangall ontrum kaannaa tha thaal -kallvan-yenkiraar Swami Periaachaan pillai..thannai suruki kolla pohiraan eppozluthu..venney paal avan athu-thiruttu ellai–adiyaarkall virumbiya divua roobam kaattaatha kallvan..gunnam namakku thaan..am chilai naatchiyaar-kooppina kai yudan..kalathanam entri sevithu kollanum..thaniyaaha sevikka ponaal kalla thanam..panndey vun thonndaam ..yenna thenna konnderkku ..naanthaaney kalvan..Pillai Perumaall Iyengaar..ethu muthal kannanpesu hiran.. pathil solla aarambikiraar..

sri-bhagavan uvaca
maya prasannena tavarjunedam
rupam param darshitam atma-yogat
tejo-mayam vishvam anantam adyam
yan me tvad anyena na drsta-purvam

“The Supreme Personality of Godhead said: My dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.”

The Lord pacifies Arjuna. Darshitam = showing [Viswaroopam ]-kaattapattathu , tava = to you [Arjuna], prasannena = happily-mahizlchiyida , maya = by Me [Sri Krishna], atma-yogat = with My [Sri Krishna’s] sankalpam or will power.-thadangall entri nadakkum sankal bathaal..ninaitha thai nadathi kaattuvaan .param roopam = most supreme Image-vuyarntha visva roobam… That is His Viswaroopam was shown .Tejo mayam = full of brightness [possessed by various things in this Universe].-olliyaaley panna pattathu..Vishvam = pervading everywhere in the Universe..-yenghum vyaabithu..mothamum avan vudal thaan.. Ananta = unlimited image.-mudivu ellaatha kaalam edam porull vadivu entru.. Anantam also means that without beginning or end or middle. Adyam = Prime cause.-mur pattu erukiraan… Anyena = others, na drushta = had not seen,-yaaraalum paarka mudiyaatha .. poorvam = earlier…olli padaitha ellai attra gunnam eppothum vunndu..thaazla vittu konndaalum..siru puzlu pantri koormam-ethu aanaalum perumai yudan eruppeyn yentru munney solli yathu pola–sowlapyathaal namakku yettra padi  kuraithu koll hiraan..anbu namakkum erukka veynndi nal katti tharuvaan namakkum..

 Ramanuja’s Commentary ..Lord Krishna magnanimously expressed because He was prasannena tavarjunadam meaning very pleased by Arjuna and thus exhibited His visvarupa or divine universal form. The word tejo-mayam means resplendent and glorious, visvam means all pervasive, anantam means infinite without beginning, middle or end. The word adyam means first, the original, He who was before and prior to all else and the words atma-yogat means by His own infallible free will which manifests as His sakti or internal energy known as Yogamaya. Arjuna was the Supreme Lords devotee who by His grace bequeathed upon him the vision to see the visvarupa which had never been revealed on Earth before. Next will be explained that except by bhakti or exclusive loving devotion it is not possible by any means whatsoever to realise the Supreme Lord Krishna and attain communion with Him

Geethaa Saaram 11-38 to 11-42

November 21, 2008

..sloham 11-38..Pushba valli thaayaar sannithi in ashda puja perumaall kovil..pushbamum oru kaiyil evanidam-thaayaarukku vuba lakshannam-edai-mid portion-nama  in thiru mandram pola..kaakkum eyalbinan kana piraan- aaviyai–theviyai pirinthanai thihaithanai pollum-vaali..piraatti aayuthamaa ?..pushba valli thaayarai-thaamarai povai pidithu konndu erukiraar–adiyaarai radshikka–thiru mangai entha thaayar pola ninaithu –am sudar pol erukiraan–alai kadal pol-malr mahall thanghum sangamum thanghum alai kadal pol erukiraar aar vueiroppaan pol erukireeraaney yaar–ashda pura karatheyn yenkiraar–vanchi marungul edaiyai vuttru nokki–vaay thiranthuontru pannithaan-periya aachaan pillai–andarangamaha sonnaan-yenna sonnaan yentru theriyaamalazlahil mayanghi–kadalan sonnathai thaay edamsolluvaallaa–maraithu pesi vittaall..edaiodiyaaha erukirathu naan thaangattumaa yentru kettu kaiyil vaithu konndaan-nama -edai pahuthi-naan vun vudaiyavan yenbathu..nee vunnai yen edathil samar pithaal, naanvunnai thaanghu veyn yenkiraan..namaha yenyru solli vannaghuvom..

tvam adi-devah purushah puranas
tvam asya vishvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam vishvam ananta-rupa

“You are the original Personality of Godhead, the oldest, the ultimate sanctuary of this manifested cosmic world. You are the knower of everything, and You are all that is knowable. You are the supreme refuge, above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!”

Ananta-rupa = Lord with infinite image-andam-yellai.., tvam = You [Sri Krishna] are, adi-deva = very First Deva, purusha = grants whatever is prayed-kedpathai tharubavan , purana = very Ancient but appearing ever fresh [pura + api navam = puranam],-nava-puthiyathu ..pazlasu erunthum puthasaaha .asya = to this, vishvasya = Universe, param = most superior or the highest of all, nidhanam = basis,-thaanghu bavan.. tvam = You [Sri Krishna] are. Sri Krishna is the basis for all this Unuverse, for origin and support. Vettasi = knowledgeable,-ariya padubavan  vedya = to be understood,-aribavab  param = most superior, dhama = abode. -modsham aaha erukireer.. Dhamam is also called purushartam or the ultimta objective. He knows all and all have to know Him, to reach Vaikuntam. Tvaya = by You [Sri Krishna], tatam = pervaded-vyaabikkupattu erukirathu , vishvasya = this Universe..

Ramanuja’s Commentary .. What in the universe and all creation is not a part of the Supreme Lord Krishna. He is the knower of all that is known and knowable. He abides as the atma or eternal soul within all living entities. He is the highest goal yet He is beyond the highest goal. All existences past, present and future, sentient as well as insentient are impregnate with the Supreme Lord who resides within them as the eternal principle in the form of the atma. Hence all such terms as eternal, unlimited, imperishable, indestructible etc. refer to Him exclusively...
sloham 11-39.. sethu-himachalam varai nadanthu punitham thanthaan yellaa edathithukkum..Thiru pud kuzli-Jadaayu modsham-Periya vudaiyaar-ravannan with his sword-chandrahasam yennum vaall..-cut off his wings..antha tharunnathilum, pallaanndu paadinaa !..kainkarya seelar..yeema sanadnghu panni modsham thanthaan..yaarukkum kitaatha athai..naan aanai edukireyn poy vaarum yentraar..Sri vijaya Raaghavan–Por ettru naayanaar–Sri SamaraPunghavan-Marahada valli thaayaar..gurudaara pushkaranni.kazlahu pushkaranni-jadaayu pushkaranni ..Sri paramartha sthuthi-parama purushaartham evan..Desihan arulli erukiraar..Desika opens the stotra with the words Srimad gruddhara saras teere parijatam upasmahe. The Lord is like the Parijata tree, granting anything desired..Saket-inear yugatpuri nmahaarashtra actual place for jadaayu modsham..pullam pootham kudi yilum enghum archai -vibavathil nadanthathai nam polvaarukku kaatti tharuhiraan..yentraikkum ezl ezl piravikkum sevai kaatta archaiyil sevikirom enghu..

  

vayur yamo ’gnir varunah sasankah
prajapatis tvam prapitamahas ca
namo namas te ’stu sahasra-kritvah
punas ca bhuyo ’pi namo namas te

“You are air, and You are the supreme controller! You are fire, You are water, and You are the moon! You are Brahma, the first living creature, and You are the great-grandfather. I therefore offer my respectful obeisances unto You a thousand times, and again and yet again!”

By this sloka Arjuna salutes the Lord repeatedly. the Lord is manifesting in others and Arjuna offers his obeisance to the Lord in every form. Seven persons are mentioned by Arjuna. Vayu = Vayu or wind god, yama = Yama or god of death, agni = Agni or god of fire, varuna = Varuna or god of rain, sasanka = Moon or the god Moon, prajapati = Prajapati or god of progeny-brahmapillaikall, prapitamaha = great grand father or Father of lord Brahma-piramanukku thanthai yaana naarayannanum , paattanaarukum thahappanaar..tvam = You [Sri Krishna] are..Nama = [I, Arjuna] salute, namastestu = offer salutes, sahasra – kritva = do [salute] Thousand times, punas ca = again -maru padiyum and, bhuyo = again, namo namaste = salute and offer salutes.Agni, for example, means agram nayati is agni. That is He who takes you forward is Agni.munettra paathaiyil konndu selbavar–solley avanai kollum..aduthu vullum puramum vyaabithu,aadchi seybavan..pankajam-settril villaintha poo-pola..

Ramanuja’s Commentary .. Lord Krishna is origin of Vishnu who is the origin of Brahma who is the origin of the Prajapatis who are the physical patriarchs of all creatures. All the demigods and any other kind of god find their source in Him as well. He is known as Hiranyagarbha the indwelling soul of all living entities. Comprehending the reality of all these things as part of the magnificently majestic pageant of the Supreme Lord, Arjuna with joy elated heart and eyes brimming with tears prostrated himself unto Lord Krishna again and again from every side with trepidation..
.sloham 11-40..rama naamam -anaivaraiyum kaakkum..pirakaarathi valam vara -kuranghu pala ..2-7-8 periya thiru mozli-thaay paasuram-alam kezla thadakkai aayan. pulan kezlu yeerthu-poru neer-pud kodi paadum..pothumo neer malaikku yennum.. The Lord is Sri Vijayaraghavan or Sri Samarapungava [samara = porwar or fight, pungava = skilled-siranthavar.. or Sri Poreru [por = war, yeru = bull]. Always victorious in any fight, is an attribute to Sri Rama. Another proof that the Lord here is Sri Rama, is that the Avatar day of the Lord here is Chitra [சித்திரை ]month, Punarvasu [புனர்வஸு ] star, navami thithi -identical with the birthday of Sri Rama. ..eruntha thiru kolam..-aak vaana hastham edathu thiru kai jadaayuvai ….boo devi vala pakamum, sri devi eda pakkamum..edam maari..they are bending their heads away from fire of pyre..thalai saaytha kolam..jadaayu modsham thanthaan-seethai erukkum edam -archiraathi maargam valli therinthavan – seethaiyai theyda sugreevanai naaduhiraan-azluthaayaam pulambinaayaam vesham nirkka villai-Koorath aazlvaan…… jadaayuvai yeritha adaiyaallam evan thiru vudambil erukirathaam-Desihanbaktharkku ethum pannuvaan..keel kuthirai entha divya desathil..8th dau kuthirai vaahanathil–thachan veettukkum ezluvaar-ethai pola veru kuthirai vaahanam yenghum ellai–vudsavam ellaatha pothu moonntru pahuthi yaahavey pirithu vaippaar-ellaa vidil  paranthu vodi vidumaam..
 

namah purastad atha prsthatas te
namo ’stu te sarvata eva sarva
ananta-viry
amita-vikramas tvam
sarvam samapnosi tato ’si sarvah

“Obeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!”

Arjuna says that the Lord is everywhere around. Without exception He is pervading in everything. So Arjuna prefers to call Him, Sarva = Whole.-yellaam. Are not others separate from Him? Yes, all are different from Him, but it is He, Who is the Antaratman in all and controlling and commanding all.-puhunthu, vyaabithu ,nirvahithu .. Purastad = to [Your, Sri Krishna’s] front, nama = [I, Arjuna] salute, atha = also, prsthata = from [Sri Krishna’s] behind, namostu te = salute You [Sri Krishna],-yella puramum vannakkam.. sarvata = from all sides [salutations], sarva = [the Lord as a] Whole. The Lord is Whole and so Arjuna offers salutations from front, behind and from every side. Ananta-virya = boundless valour, amita = beyond description,-solla mudiyaatha — vikrama = powerful, sarvam = all in this Universe, including all chetana-achetana [movables and non-movables or with or without knowledge], samapnosi = pervading [without exception], tata = therefore, sarva = everything [Sri Krishna is]..neekam ara yenghum nirainthu erukiraay- nool veshdi.. karum kl thoonn..thangha mothiram..pola bagavaan thoonn .bagavaan veshti..anantha veeryam-sakthi padaithavan..amitha -ellaikku vud padaatha vigraman.yella vattrilum vullavan..nama purasdaad-sanghu chakarathudan mun sevai..por yeru -thanithu sevai vubaya naachiyaar ellai -raaghavan pura pada keel kuthirai..

Ramanuja’s Commentary .. Lord Krishna is being addressed thusly: O’ infinite energy, the embodiment of everything, thy glory is beyond measure. As paramatma or the Supreme soul He enters and resides in all beings. Thus He is the atma or eternal soul within all the unlimited multitudes of intelligent and non-intelligent living entities. All atmas are of the same eternal quality and essence and all together constitute the divine, transcendental body of the Supreme Lord Krishna. Thus Lord Krishna is the root source from which everything is manifested and all things are a part of Him and all names are a name of Him. It is clearly apparent that the immanent nature and omnipresent characteristics of the Supreme Lord Krishna are the basis for the descriptions of His glory given in the previous three verses such as He is asat the cause and sat the effect as well as tatam visvam ananta-rupa of unlimited forms pervading all creation and references to His being all the demigods like Brahma, Yama, Vayuh etc. Thus does Lord Krishna interpenetrate all existence...
sloham 11-41.. prakaarathil aacharyar-raama nujar, maamunikall..azlahukku thottraar..desihan-paramaartha sthuthi paadinaar..neennda manndabam..Thaayaar sannithi–Sri Maragatha valli thaayaar..வறுத்த பயிறு முளைக்கும் ஸ்ரீ மரகதவல்லி நாச்சியார்]. ..pillai perukku-varutha payirai vayittril katti konndu-sandaana lakshmi–seethai aahavey kollannum..abaya hasdam–shamithu perumaallai nam edam serppaall..Vimanam of this temple is called Vijaya Veera koti vimanam [விஜய வீர கோடி விமானம்]. Vimanam publicizes to the World that below it is the Lord of Victory [Vijaya] and Valour [Veeram]..pillai perumaal iyangar..-nerupu kuzli yayiyum thitu pid kuzli yaiyum serthu..praha laadanai erakki vaithum-ariyum sentheeyai thazluvi achudan yenbaan..vullam kullirnthathaam-baalan neruppu kuzli kullitum padi thiru pud kuzli seer kettu yenkiraar pillai petrumaall iyengaar..

 

sakheti matva prasabham yad uktam
he krishna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadat pranayena vapi
“Thinking of You as my friend, I have rashly addressed You “O Krishna,” “O Yadava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love.”
Normally, this sloka and the next [42nd sloka] are to be read together. But since there are deep meanings, at present we will see this sloka today. Sakha = friend [of Arjuna],-thollan.. matva = thinking.-thappaaha ninaithu .. Before Arjuna saw the Viswaroopam, he thought of Sri Krishna merely as his friend of him or a close cousin of him. Prasabham = indecently or irrespectfully-adakkam ellaamal , yad uktam = whatever was uttered [by Arjuna], he krishna = hey! Krishna, he yadava = hey! Yadava, he sakheti = hey! [my] Friend. Arjuna might have called the Lord by His First name or by His profession of cowherding. Though Sri Krishna was still Arjuna’s friend, he had realized the greatness of his Friend after seeing the Viswaroopam. Ajanata = out of ignorance, theriyaamal..-adey pottu kooppitteyn ..tava = Your [ Sri Krishna’s], idam = this,-entha maahad mayathai.. mahatmanam = great glory [of the Lord in Viswaroopam showing that everything was His property and everyone was in His command], maya = by me [Arjuna], pramadat = casually,-kavana kuraiyaal-ariyaa thanathaal-siru pillai pola .. pranayenava = or out of love. There is a difference in Arjuna and Sri Andal telling. She addressed the Lord as Narayana [1st pasuram], parkadalul paraman [பாற்கடலுள் பரமன் 2nd pasuram], ulagalanda utthaman [உலகளந்த உத்தமன் 3rd pasuram], oozhi mudalvan padmanabhan [ஊழி முதல்வன் பத்மநாபன் 4th pasuram] and mayan [மாயன் 5th pasuram]. According to her all these were insignificant names! In reality, those were all very sacred and great names. But in pasurams 27 [koodarai vellum கூடாரை வெல்லும்], 28 [karavaigal pin senru கறவைகள் பின் சென்று] and 29 [ chitranchirukalai சிற்றஞ்சிறு காலை ], She mentions the name Govinda. According to Her, again, this is a great name of the Lord!..bakthiyil vuoori-premathaal pesuhiraall.. arjunan verum gjanathaal pesuhiraan..krishnan-karuppu aanavaney-boomikku ..yadavaa-kantru pin povaney sahey-nanbaney-shadriya raajaa naan yentrum edai pillai yentru ..ariyaatha ..pillaikallom ..anbinaal -yentraal aandaall..ethey ahjanadaa-ariyaathanam preneya-anbinaal..yellaam maraithu maadu meykka vanthaan-kallaa yentraal pidikkum..gjana baavanikkum, bakthi maargathukkum vaasi..
 
  Ramanuja’s Commentary..In regard to not knowing the extent of Lord Krishna’s glory, His infinite power, His immeasurable prowess, His omnipresent nature as being all pervasive, His greatness as the sole creator of all creation; Arjuna is apologising that he might have through heedlessness, or folly due to familiarity might have put himself on equal status as the Supreme Lord and out of affection and friendship might have addressed Him disrespectfully by calling Him simply as He Krishna or He sakhe O’ friend or He Yadava which is the name of the family clan in which He appeared. Addressing the Supreme Lord such could be taken as lacking in humility. Also on occasions of jesting and merriment while sitting, eating and resting together if any impropriety or omission of proper respect was inadvertently committed then for all these indiscretions Lord Krishna is being humbly beseeched to forgive..
.sloham 11-42..Thiru pukuzli-thottam sinthu poo mahizlum nandavanam..-ramyam- thaanaana avathaaramraaman..vishvak senar,periaazlvaar, aanndaall, thonndar adi podi aazlvaar, ananthaazlvaan pushba kainkaryam panninaarkall..emberumaanaar enghey yaadava pra haasar edam vedam kattraar.. nintra thiru kolam eruvarum enghey..yatova imani bhutani jayante, yena janati jivanti . yatra yam vism visanti tad vidigyasasya tad brahmeti is a sentence. Upanishad identifies Brahmam – God – by quoting some attributes. From Whom the Universe got created, from Whom the Universe is sustained and from Whom the Universe finally merges, is Brahmam or God. Also Upanishad says that the Lord is satyam [everlasting], gyanam [fully knowledgeable, unlimited] and anantam [ infinite]. Swami Yadavaprakasa stated that Brahmam could not be identified; because Brahmam could not be described by any quality, nor any form and so It was abstract or nirvisesham, devoid of any attributes.-gunnam vuruvam-ellai nir vihaaram, nir gunnam-mottai thalai, arai kombu, muzlu kombu -vuthaarannam..padaippathum azlippathum ner veru paadu yentru .. As an example, to drive his statement, he said that seeing a cow without horns, with small horns and with full horns, means all these three could not be in a single cow and so refers to Three cows seen..raamaa nujar disputed thisthe Lord creates the Universe at one time, maintains it in another time and destroys it in yet another time. He is not destroying during creation nor creating during destruction. Therefore, Swami Ramanuja established that the attributes in Vedas were correct and no contradiction was there. ..vevereysamayathil muzlu kombu.. appuramm arai kombu appuram mottai kombu pola.. vev vera kaalathil padaikiraan, azlikiraan. raamaanuja sithaantham..
yac cavahasartham asat-krto ’si
vihara-sayyasana-bhojanesu
eko ’tha vapy acyuta tat-samaksham
tat ksamaye tvam aham aprameyam
 
Tat kshmaye = please excuse,-yellaamporuppaay.. aham = me [Arjuna], tvam = You [Sri Krishna] are, aprameyam = beyond understanding [by Arjuna].-vaakkum manasukkum yettaathavan..adey thitinaalum yettathu perumai yaaha sollinaalum athu ettaathu.. Arjuna requests Sri Krishna to pardon him for all indifference and ignorance. Yac = those words, avahasartham = teasing-par haasam , asat-krto si = to humiliate-mariyaathai ellaamal., during vihara = in playing or relaxing, sayya = while in bed, asana = while sitting, or bhojanesu = during eating.–yella nilaiyilum solli erukireyn..keezley amarnthu naan mel amarnthu erukireyn.. Arjuna says that he might have teased or ridiculed Sri Krishna with words spoken while playing or in bed or sitting in assembly or during meals. Eko = in private,-thaniyaahavum  athavapy = or otherwise [in assembly], Arjuna might have spoken disrespectfully. Arjuna now seeks pardon..Because the Lord was aprameya – beyond anyone’s reach….paavikall vungallukku yechu kolo -aanndaall..anubavathukku kuraithu vanthaan ..
Ramanuja’s Commentary .. In regard to not knowing the extent of Lord Krishna’s glory, His infinite power, His immeasurable prowess, His omnipresent nature as being all pervasive, His greatness as the sole creator of all creation; Arjuna is apologising that he might have through heedlessness, or folly due to familiarity might have put himself on equal status as the Supreme Lord and out of affection and friendship might have addressed Him disrespectfully by calling Him simply as He Krishna or He sakhe O’ friend or He Yadava which is the name of the family clan in which He appeared. Addressing the Supreme Lord such could be taken as lacking in humility. Also on occasions of jesting and merriment while sitting, eating and resting together if any impropriety or omission of proper respect was inadvertently committed then for all these indiscretions Lord Krishna is being humbly beseeched to forgive..

“I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.”

Geethaa Saaram 11-26 to 11-32..

November 14, 2008

.sloham 11-26 and 11-27

ami ca tvam dhritarashtrasya putrah
sarve sahaivavanipalasanghaih
bhismo dronah sutaputras tathasau
sahasmadiyair api yodha
mukhyaih
vaktrani te tvaramana vishanti
damstra-karalani bhayanakani
kecid vilagna dasanantaresu
sandrsyante curnitair uttamangaih


“All the sons of Dhritarashtra, along with their allied kings, and Bhishma, Drona, Karna—and our chief soldiers also—are rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth.”

..sloham 11-28,11-29..Vuoorahathan sannithi..seshan roobam-paal paayaasam amuthu-sesha  theertham, naaga theertham pushba kodi vimaanam..(punya kodi vimaanam in varada rajar kovil )..eliminating evil persons-to reduce the burden of boomi piraatti-is one of the purpose of His avathaaram..vunnithu mattru oer deivam thollaal-paasurathil ther vottiyaha vanthu kaariyam mudithaan-mattra anai varum evan kai bommai..

yatha nadinam bahavo ’mbu-vegah
samudram evabhimukha dravanti
tatha tavami nara-loka-vira
vishanti vaktrany abhivijvalanti

“As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.”

Just like water from all rivers flow and mingle in ocean, Arjuna sees Drona, Bheeshma, etc., are all going into the mouth [in Viswaroopam]. Yatha = just as, bahava = large, ambu-vega = flood of water, nadinam = [all] rivers, samudram eva = towards ocean, abhimukha = as aim, dravanti = flowing, tatha = similarly, ami = these, nara-loka-vira = human warriors of earth, vishanti = reach, tava = Your [Sri Krishna’s], abhivijvalanti = blazing, vaktrani = mouths

yatha pradiptam jvalanam patanga
vishanti nasaya samrddha-vegah
tathaiva nasaya vishanti lokas
tavapi vaktrani samrddha-vegah

“I see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire.”

Just like moths flock at a lamp and get desroyed, these people rush to the Lord, considered as the Lamp of Yadavas [ஆயர் குல அணி விளக்கு], and get destroyed. Yatha = just as, pradiptam = well lit lamp, jvalanam = glowing fire, patanga = moths, samraddha-vega = speedily , vishanti = rush, nasaya = get destroyed. Tathaiva = likewise, nasaya vishanti = to get destroyed, lokas = [people of the world], tavapi vaktrani = [in] Your [Sri Krishna’s] mouths, samrddha- vega = with considerable speed. 

Ramanuja’s Commentary 

 As inanimate currents of rapid rivers are helplessly propelled into the ocean as given in the previous verse and like animate moths speedily flit into a blazing fire and are destroyed. The mighty warriors of the Kaurava and Pandava armies are propelled helplessly as they speedily rush to their deaths on the battlefield and into the fiery mouths of Lord Krishna’s visvarupa or divine universal form

..sloham 11-30.. Sri aaranna valli thaayaar sannithi..aarannam=veda-she is veda valli thaayaar..thiru nedum thaanndahathil govardana giri thaari thaan enghu erukiraan yenkiraar–thiru kovalooriley -paarthom -krishnna shedram..krishna and tri vikrama- same- anaivaraiyum thottu pesuvaan..raman thadaamalpesuvaan -mariyaathha purushothaman..sowseelayathil kannanum, thiru vikramanum ontru..

lelihyase grasamanah samantal
lokan samagran vadanair jvaladbhih
tejobhir apurya jagat samagram
bhasas tavograh pratapanti visno

“O Vishnu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays.”Lokan samagran = all worlds or all Universes, samantad = surrounding [the mouth], lelihyase = tasting, grasamana = sucking into [mouth]. All the persons, animals, plants,etc., are chewed while they enter the Lord’s blazing mouth. In the process some blood and flesh stick around the lips and the Lord tastes them by kicking and sucking into His mouth. Jvaladbi = blazing, vadanai = mouth. Vishno = Oh! Lord Vishnu!, that is spread all over, tava = Your [Sri Krishna’s], ugra = frightening, bhasa = brightness, tejobi = luminiscence, apurya = filled up, jagat samagram = all worlds or all Universes, pratapanti = are scorched

Ramanuja’s Commentary ..no commenyary..
..sloham 11-31..Neerahathaan sannithi-nnrmai=easy to approach..thiru nedum thaandaham-8 -paasurathaal arulla pattu erukiraar..neerahathaay-jagadeesan..In Ooragam, we saw the quality of souseelyam, that is ignoring levels in status. For evryone, be he a Deva or human or Rakshasa or Asura or animal or bird, water is dharakam or life saver. Water is essential for life – sarvopajeevyam. Water sustains life in the body. Similarly, Sri Neeragatthan is essential for everyone. The Lord is believed to be present in water. Like ice melting to water, the Lord melts seeing a devotee; that is He is merciful..

akhyahi me ko bhavan ugra-rupo
namo ’stu te deva-vara prasida
vijnatum icchami bhavantam adyam
na hi prajanami tava pravrttim

“O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is.”

Me = to me [Arjuna], akhyahi = tell, ko =who, bhavan = You [Sri Krishna] are, ugra-rupa = with frightening appearance?, deva-vara = Eminent among Devas, prasida = be gracious [to me, Arjuna], te = to You [Sri Krishna], namostu = offer salutes. Arjuna offers his respects and obeisance and prays that the Lord be gracious to tell him, the purpose of this frightening appearance of the Lord. Adyam = [from] primordial [time], bhavantam = existing [oh! Lord], vijnathum = to understand, icchami = I [Arjuna] am desirous. The Lord is existing from beginning and so Arjuna desires to know why He has put up this fierce appearance. Na = not, prajanami = understanding, tava = Your [Sri Krishna’s], pravrittim = action.

Ramanuja’s Commentary 

 The Supreme Lord Krishna manifested His visvarupa or divine universal form of wonderful and terrible visage to exhibit His unlimited and absolute sovereign power. Now that Arjuna’s request of seeing the visvarupa has been granted he beseeches further to know Lord Krishna’s intention and purpose for exhibiting it and he desires to know who Lord Krishna truly is apart from the visvarupa. He addresses Lord Krishna as deva-vara meaning Lord of all lords and is curious as to the reason why He exhibited to His surrendered bhakta or devotee the terrible visages with many mouths and teeth along with His wonderful form of cosmic glory. Arjuna is now desiring to see Lord Krishna’s pleasing and charming, sublime humanlike form. Lord Krishna exhibited His all powerful visvarupa to show Arjuna in no uncertain terms that without any effort He will destroy all the kings and warriors that are arrayed in the Kaurava army and this does not depend at all upon Arjuna and the Pandava army. Lord Krishna is prepared to annihilate the complete Kaurava army if need be and to assert this conviction He exhibited the terrible visages of the visvarupa is to remind Arjuna of this.

..sloham 11-32.naanghu divya desangalum ethil..thiru maghai orey paasurathil arulli erukiraar ..pidi thorum ney pola adi thorum archai paaduvaar.. vibavum archaiyum kalanthu-kal yeduthu kal maari kaathaay..kaa marum poo kachi vuooora hathaay..-thiru nedum thaanndaham-8 -paasurathil 9 divya desangall..pinndiyaar mandai yenthi paaasurathil vujjevanam adaiya divya desam sevikka solkiraar..

..

sri-bhagavan uvaca
kalo ’smi loka-ksaya-krt pravrddho
lokan samahartum iha pravrttah
rte ’pi tvam na bhavisyanti sarve
ye ’vasthitah pratyanikesu yodhah

“The Supreme Personality of Godhead said: Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.”

Kalo’smi = [I, Sri Krishna] am god of Time. This answers Arjuna’s question ‘ko bhavan?Loka = World or Universe, that is all wicked persons in this World or Universe, those who were harming the Earth, ksaya-krt = destroying action or destruction, pravrddha = grown well, that is assuming this gigantic Viswaroopam..Lokan = all Worlds, that is the wicked persons in all worlds, samahartum = completely destroying, iha = here, in this battlefield of Kurukshetra, in the sight of Arjuna, pravrtta = has been started. [Note the difference in pravrddha and pravrtta]. As a Single Person, the Lord is appearing to destroy all the evil persons in all the worlds. Sarve = all thses persons standing to fight with Arjuna, ye = those, yodha = warriors, pratyanikesu = opposing Arjuna, na bhavisyanti = will not exist, rte pi = even without, tvam = you [Arjuna When the Lord says He is the god of Time [Kala], three interpretations are possible. One could be that the Lord is the inner Prime mover of the Time, like days, hours, etc. Another meaning is that Kala refers to the measurement of time or period. That is counting the period upto which these persons would live. According to shastras, Three gods are associated with death – Mruthyu , Kala and Dharma. Dharma god decides on the result of everyones fate according to theier actions of papa/ punya. Kala god decides on the period upto which anyone could live. Mruthyu god relieves soul from the body. By sayig Kalosmi, the Lord is telling that He is the antaryami for all these three gods. Better, He is the One deciding on their destinySarve na bhavisyanti – all of them will not exist, anyway.

Ramanuja’s Commentary 

The word kala or time is derived from kalayati which is synonymous with ganayati which is to calculate or count. Lord Krishna declares He is time which controls the life span of all living entities and will determine when Duryodhana, Bhishma, Drona and other royal dignitaries along with all the warriors will expire. Lord Krishna presently exhibited the terrible aspect of the visvarupa or divine universal form in order to show He was directly pravritah engaged to complete the activity of their destruction. By a mere miniscule fiat of His will, Lord Krishna can accomplish this action without the assistance of anything or anyone else and all the warriors of both armies Kaurava and Pandava will soon meet with their destruction except Arjuna and his four brothers…Lord Krishna is addressed as Vishnu or He who pervades the entire creation. The mighty warriors who will fight in the battle are already captured in the visvarupa’s innumerable flaming mouths voraciously devouring them. All are seared and scathed by the heat of its blazing effulgence encompassing all the worlds.

Geethaa Saaram 11-33 to11-37..

November 14, 2008

..sloham 11-33..Vulahu allanda perumaall kovililey Thiru kaaraham-Kaarahathaan sannithi–karu meham yenghum poyum, yaar keyedkaa vidilum mazlai peyyum–karutha maaham nintru nithanamaha peytha pinbu meham velluthu erukkum..nam muhil vannanin karunnai theeraathathu ..kaar vanna maahavey eruppaan.. yugah thorum palarai thiru thi panni kanndaalum, niram maaraamal..perumaall aadiseshanil amarntha thiru kolam..kaar meha vannan yentru solamal kaar ahathaan yenkiraar..vulaham yethum kaara hathaay..vurahathaan-soeseelayam kaattineerahathaan-sarva radshahan..In Thirukkaragam, the quality of sarvasamasrayaneeyatvam-ஸர்வ சமாச்ரயணீயத்வம்] is displayed.Hunter Guha, huntress Sabari, monkey Sugriva, rakshasa Vibheeshana, cannibal Ghantakarna, dairy vendor Dadipanda, Draupati, etc,along with nithya soories..

tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin

“Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.”

Savya-sacin = Arjuna, capable of shooting arrows by the left hand also. Tasmat = therefore, tvam = you [Arjuna], uttishta = get up, yaso = fame, labhasva = acquire, jitva = by winning, satrun = enemies, samruddham = full of prosperity, rajyam = kingdom, bhunksva = enjoy. The Lord tells Arjuna to therefore, get ready and fight his enemies to win them and acquire fame and enjoy the ever flourishing Kingdom. Purvam eva = long ago, maya eva = by Myself [Sri Krishna], ete = all thses [kings and warriors], nihata = were killed or destroyed, nimittamatram = only a tool, bhava = you [Arjuna] are. ‘Therefore’ means, the Lord has already decided on the fate of these kings and warriors, and Arjuna has to understand this. gaanndeebathai keezley pottavan, eppo setha paambai adipathu pola sandaikku  thayaar aahi vittaan..arjunan-avanathu enthaleelaiyil – thaan oru karvi yenbathai purinthu konndaan..

Ramanuja’s Commentary ..sloham 11-34..Sri kaar vaanam perumaall kovil..vulahu allangaan kovilil nizlainthu edathu pakam vazliyaaha pohum pothu mudalil – aazlwar aacharyar kallai sevithu, neer megathaan -si neer vannan sannithi.. aduthu Sri Kaarahathaan,Sri Arana valli thayar-Sri Kaar vaanathaan sannithi..vimaanan periyathu-7 kalasangalludan goburam pola ..mazli pozlinthu kondey erukkum meham  perumaall kaara ahathaan.. evan aahasam-karu neela muhil vanan.. neerai, mehathai, aahaasathai yentru moovaraiyum sevikka pettrom..as Tri vikrama, He is water, cloud, sky amd much more ..Sri Neeragatthan showed His life sustaining quality, like water – sarvopajeevyam. In Sri Karagatthan, we saw His quality of all approaching Him – sarvasamasrayaneeyatvam. Here in Sri Karvaanatthan, Alwar saw the quality of voluntarily showering without discriminating, land or water [jalasthala vibhaga architta nirapeksham]. Clouds shower not waiting for anyone to request. This is called architta nirapeksham..thaay kuzlanthaiyai konnju maa pola..kaarvanathaan kedkaamaley arull purihiraan-sahalaraukkum arull purihiraan..

dronam ca bhismam ca jayadratham ca
karnam tathanyan api yodha-viran
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan

“Drona, Bhishma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.”

sankalbam panni vittaan ..dronar as acharyar -sariyaana paadam kathu koduthu erukkannum..bhishma darmam nilai eruthi erukkanum.. jaya badran abi manuyai thappaana vazliyil kontraan..karna draupathi ava maanam padum pozluthu parthu konndu erunthaan.. draupthi kurai theera thaan yutham..paandavarkallum entha thappai-avall evan sothu yentru vunnaaraamal-erunthaarkall..Tatha anyan api yodha-viran =and, all the other battle warriors. Sri Krishna adds further to the list. Maya = by Me [Sri Krishna], hatam = have been killed. That is all these persons listed are decided by the Lord, to be killed in this battle. Tvam = you [Arjuna], jahi = would win, ma vyatishta = do not tremble or shiver. Arjuna should not vacilate as to whether to kill his kin and teacher, etc. Yudhyasva = fight well, sapatnan = these enemies, , rane = in this battle field, jetasi = victoriously.

Ramanuja’s Commentary ..sloham 11-35..Vulahu allantha perumaall. edathu thiru adiyai vusathi sevai..eranndu viralai edathu thiru karangallil neetti..valathu thiru karathaal oru viralai neetti konndu sevai-moontravathu adi yengey vaikka yentru..as vuoorahathaan He takes aadi sesha rooba- with five hoods and curved form seshi rooba–in Badri nara -naarayanna =guru sishya roobam pola..aadi seshan-nintraal kudaiyaam erunthaal singaasanamaa –pola sahala vida kainkaryamum pannuvathaal..paal paayasam amuthu ..sanjaya sees arjuna bowing to krishna..

sanjaya uvaca
etac chrutva vacanam keshavasya
kritanjalir vepamanah kiriti
namaskritva bhuya evaha krishnam
sa-gadgadam bhita-bhitah pranamya

“Sanjaya said to Dhritarashtra: O King, after hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Krishna in a faltering voice, as follows.”

Aha = [Arjuna] told, sa gadgadam = in wavy or undulating voice, pranamya = prostrating, kesavasya = Sri Kesava’s [Sri Krishna’s], eta = these, vacanam = speech or replies [in slokas 32, 33 and 34], chrutva = after hearing, kritanjali = with folded hands, vepamana = trembling, kiriti = the crowned [Arjuna]. There are three words kritanjali, namaskritva and pranamya..Namaskritva = prostrating, bhuya = again, krishnam = to Sri Krishna [ spoke with undulating voice]. Kesava means the Lord of ka = Brahma and isa = ShivaGetting up and with shivering body, he wanted to say to the Lord and so again fell down to prostrate and then with folded hands spoke to the Lord. A [अ ] indicates the Lord. So anjali means by our action of anjali or folded hands, the Lord melts like water [jalam]. ..sloham 11-36..Ashda puja perumaall kovil..Periya Thirumozli 2-8 pathiham evarukku ..entha divya deam mattum thaan -vaikunnda neel vaasal-Kanchiyil veru yenghum ellai..gopurathukku  ethiriley vullathu..entha kolathudan vanthu gajendranai radshithaar..Peyaazlvaar paasuram etharkku vunndu..

arjuna uvaca
sthane hrishikesha tava prakirtya
jagat prahrsyaty anurajyate ca
rakshamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah

“Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.”

Arjuna says that Rakshasas were running helter-skelter in all directions in fear of the Lord. Groups of Siddhas were worshiping with folded hands. It is understandable and the Lord deserved this, says Arjuna. Hrishikesa = Lord Sri Krishna. Hrishikesa means controlling the sense organs. That is controlling His senses and the devotees’ senses. Tava = Your [Sri Krishna’s], prakirtya = seeing this greatness, eminence, jagat = people of the Universe, prahrsyaty = are happy, rajam means love and anurajam means enormous love, anurajyate = [people..are in great love or devotion for [Sri Krishna..Rakshamsi = Rakshasas [demons], bhitani = scared of, diso dravanti = running away in all directions, sarve = all, siddha sangha = groups of Siddhas [ accomplished persons], namasyanti = with folded hands pay respects and chant in praise [of the Lord].Sthane = deserve [the praise by Siddhas and devotees, and Rakshasas running away].

Ramanuja’s Commentary ..sloham 11-37..ashda puja perumaall.. In the right arms, the Lord is holding Discus, sword, Lotus flower and arrow. In the left hands He is carrying conch, ‘sarngam’ bow, mace and shield. 2-8-2 vem thiral veeraril-paasurathil thiru mangai aazlvar ethai vibarikiraar..deepaprahasa aaha vanthaar mudalil.. aduthu enghu  demons yagnam thadukkka, avarakallai azlikka avatharithaar..aduthu kaali -athayum tholaithaar aduthu bird cum animal-athaiyum  vottinaar.. aathi kesa perumaal thaan ashda puja peru maallaaha vanthu entha moo vahai ethirikallaiyum mudithu yaagam kaathaar..yenganam naam evar vannam yennil-yennum padi arull saathikiraar..

kasmac ca te na nameran mahatman
gariyase brahmano ’py adi-kartre
ananta devesa jagan-nivasa
tvam aksharam sad-asat tat param yat

“O great one, greater even than Brahma, You are the original creator. Why then should they not offer their respectful obeisances unto You? O limitless one, God of gods, refuge of the universe! You are the invincible source, the cause of all causes, transcendental to this material manifestation.”

This sloka has to be understood carefully. Devesa = Lord of Devas, jagan-nivasa = having Universe as His abode or Universe residing in Him, pervading in and around Univeres, ananta = without an end in space or by time or by substance. This is called trivida parichhedarahityam  That is He can not be limited by time or by place. He also can not be identified in certain materials only. Kasma = who, na nameran = will not worship, te = You [Sri Krishna]? Mahatman = superior to all atman. Gariyase = greater than, brahmana = lord Brahma, api = even, adi-kartre = prime cause Karta indicates nimitta [result] cause. Adi indicates the Lord is also the upadhana [raw material] cause. That is He is the cause for Brahma in all respects. Tvam = You [Sri Krishna] are, aksharam = undestroyable or everlasting atman. Here, atman indicates the bhaddha atman or all those still in this samsaram, struggling and not liberated. Sat indictaes all achit with form and name. All are mud in karana stage; they assume name and form as toy or pot or plate, in the karya stage. Sat is the resultant material occupying the Universe. Asat is moola prakruti. Thus Arjuna tells that the Lord is both sat and asat. That is the Lord is both achit – in karana stage and in karya stage. Aksharam is the atman entangled in the karana, karya achit. That is Muktatman . That is the Lord is,

  1. Param, that is Muktatman,
  2. Aksharam, that is the bonded souls,
  3. Asat, achit of Moolaprakruti in karana stage and
  4. Sat, achit of all perceptible materials in karya stage.
    Ramanuja’s Commentary 

     

     

     

     

    The word ananta means infinite and the word nivasa means foundation. The word aksaram means imperishable and refers to Lord Krishna’s vibhuti or divine transcendental opulence known as brahman or the spiritual substratum pervading all existence. It also denoted the category of jivatmas or individual souls as embodied beings which are imperishable as well and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to prakriti or the material substratum pervading physical existence Lord Krishna is sat the effect and asat or the cause. Sat is in reference to physical existence in its manifested, variegated state which is the effect. Asat is in reference to the latent non-variegated state which is indiscernible and is the cause. The effect manifests as names, forms, attributes and qualities being distinguishable. The cause is when all the manes, forms, attributes and qualities are imperceptible. What is beyond that is tat param or superior and refers to the multi-atmas who are beyond the categories of jivatma or bound souls and prakriti or dull matter. Arjuna is beyond these two categories as well being a surrendered devotee of Lord Krishna, As the atma or eternal soul is the conscious life force of the physical body; the Supreme Lord Krishna is the conscious life force of all creation.

     

Ramanuja’s Commentary 

 

 

 

 

Having heard the direct orders given by Lord Krishna who is addressed as Keshava the controller of Brahma and Shiva and an ocean of love for His devotees; Arjuna trembling in divine fear, with head bowed and palms joined, prostrated Himself before the Supreme Lord and with faltering voice choked up by emotion spoke the following verse.

 

 

 

 

 

 

The word sthane means appropriate or most worthy. Who is most worthy? The Lord Krishna is the most worthy. What is appropriate? It is appropriate that all the hosts of heavenly beings including the Devas or demigods, the Gandharvas, Siddhas, Yakshas, Vidyadharas, Kinnaras, Kimpurushas should have come to witness the astounding spectacle of Lord Krishna the Supreme Lord of all displaying Himself by the request of His devotee as charioteer in the battle of Kuruksetra and to appropriately admire His greatness and praise His unmatched compassion to manifest Himself for them to see by His grace and to subsequently rejoice and revel at the phenomenal glory of it all. How could they not anurajyate or feel devotion this way about the Supreme Lord who is their originator and omit to give Him who is worthy of every adulation, full glorification. To the contrary it is also appropriate that the unrighteous raksasas or demons should be dejected, disheartened and fearful, fleeing in all directions.

 

 

 

Lord Krishna confirms that Drona, Bhishma, Karna along with innumerable warriors have already been slain by Him so Arjuna should not hesitate or feel remorse for slaying his enemies be they superiors, preceptors, relatives or friends in battle for they fighting for the unrighteous Duryodhana have already been marked for destruction by Lord Krishna. In this verse Arjuna is assured of victory over his enemies on the battlefield and he should not feel even the slightest doubt about this or think he is performing sins by slaying his enemies.

 

 

 

Lord Krishna is instructing Arjuna to arise from his lethargy of mind and fight for righteousness. By vanquishing the Kauravas he will acquire lasting glory and enjoy the prospering kingdom of Earth which will be rightfully administered and protected by the Pandavas. Lord Krishna alone by Himself has already determined the course of the battle and the destruction of all the unrighteous. In this work Arjuna is merely an instrument and must only accept the role of conqueror as an implement of war. Arjuna is addressed as savya-sacin or expert archer from the root shach meaning equal. This was because he was ambidextrous and could fix an arrow to a bow shooting it equally with left or right hand.

 

 

Geetha for daily life-Shri.Vellukudi Swami.

October 31, 2008

..Geethaa saasthram cuts across all.. comman for all..for better life..tellas us how to live and leave peace fully..well wisher..only for our benefit..18 chapter–parvas in baaratham.. no of days of yutham–700 slohams ..solves all problems..in all yugas..loha pinna rusi–our tastes are differant..

..win over materialisitic problems..win-win..life is neither problem nor race..opportunity for some higher goal..all of us are in one plate–boundaries are man made..balance between spiritualistic and materialistic ..pear pressures..school, office,–compare with others.. realise your self and god..

..customs and practices..second problam..control senses is the  third problam..choose only good things.anna paravai pola..water and milk-viveha gjanam-reasoning power..

..we are jeevaatma-deha aatma abimaanam-is the main cause.. body-temporary,perishable.. aatma is eternal remains same, never changes..deha atma viveha gjanam vennum..aham-naan-i-we refers to atma.. mine-body. me-atma ..never say my atma..me=atma..others are achit..sentiants and in sentiants.. chaithanyam is konowledge-chit..if atma goes out-same body becomes a pretham.. atma poseess the body..konowing this more confusion..renga is it body or atma.. atma can not be named.. earliyar births name not known.. renga is the name given in this birth..this is one confusion..atma ercognaises and respond–its knowledge must blossam..2nd chaptar teaches this deha-atma viveha gjanam..my body, my car yentru solluhirom.car veranaan vera.. body vera naan vera..sareeree is nithyam..anaathi–never changes…body has shad-bhava vihaaram-asthi-jayathey-parinnamayathey-grows..

..atma has no limbs.. body-made of panche boothams-basic elements  for creation–atma is gjana maya..loha maya, svarna maya.. pancha booda maya ..water can store for a long time.. vuppumaa perishas quickly..arjunan fely lofty after realising atma’s supremacy over the body..

.who am i..why have i taken this birth.. which is my destination..am i indepandant.para matma controls all..svadandriya abi maanam tholaiyanum.. we are not alone..covered by ahamgaaram-anahamm-some thing is not me –to be aham yentru ninaippathu..ahangaaram..why are you driven and how are you driven–kuthirai, kadivaallam.. karmas are like kadivaallam..we take this body due to karma–if we do the does punnyam,if we do notdo donts ..vedas prescribes dos and donts.. four maatix..atma enters and exits along with karma..karmas do not get exhausted..cause and effect are together..cycles of birth-karma -sadaanada darma..karma can not be identified.. can be felt..prakruthi-cause for creation..moola prakruthi..mahan-ahangaaram-pancha boodam. prakrutham bodu–atma is apraakrutham..sadvam,rajo, damo gunna mixture is prakruthi…body also has these qualities of mixture..roja-yields kama, transformred as krotha ..desire–not fullfilled-krotham.. angry person loses reasoning power..kama affects atma..gjanam is bright–covered by kama..this is how karma affects..cloud covering the sun pola..smoke fire cover ..garga-worm pola..not able to realise ..endiyams, manas, puthi-darma booda gjana..darmic gjana.. lamp-light..emmits light.. atma is mada of gjana..emits gjana..two kinds of gjana..kama covers darma booda gjana..

gjana.gate ways are endiriyams.. thro  subtle mind..seeing, hearing, tasting gjanas are differant..manas-gate..supplier of gjana is atma.. objects of pleasure..gets classified..why are we not seeing the deity,but disco..supply chain magmt..atma, manas and endiyam-part of the body..rajo gunnam..when gjana paases thro, it picks up these gunas..sarva vyabagam bagavaan and moquittos..valai pottukka laam..sadva gunnam develope pannanum..correct manas for this..noy naadi,noy mudal naadi-root cause–kaama is the symtom. rajo gunnam is the rot cause..muk gunnathil eranndu avaiahattri ontril ontri nintru-thiru mangai..manas sadviha habitil erukka pananum..listening to vasudeva gathaa prasanna-baagavatham-parisidukku sollukiraar..atma,paramatma, body, endiyam, piraanna-five together are doing things..aham karthaa yentru thappaha ninaikirom..chit-baktha, muktha, nithya–five fingers -thumb-paramatma..chit-three achit..supreme controller is He..employ mind in saadvik qualities.. aahaara nyamanam is also important for this..

body related-materialisam..aatma related spiritualisam..shift priorities..gjana, atmamayam–sooshma..suba rooba-only for eternal bliss—

..infinite compaassion adiyaha avatharkiraan..pavithraannaaya saathunaam yenkiraan–only to severe our births..karma-janma- more karma-cycles -more we experiance misary, more paapams are expaanded..action as per saasdram-we add punnyams.. act not as per saastram-we accumulate paapams..saasdraas are like boat in river–can not come as resque–throw uo your hands and ask for help–plead for some one not affected by this-sarannaa gathi..

..kallai yeduthu, payir vallarkkanum.. vuram, neer ettu vallarkkanum–eranndum vennum.. sadva gunnam vallarkkanum.. negative thoughts remove pannanum..sadva gunnam vallarkka-ahhara nyamanam.. sadva gunnamey paarthu, kettu, paruhi erukkannum..do not get bonded by rajo, damo gunnas-karma yogam etharkku vennum..chit is inside all achit porullkall..atma differ in level of konwledge…bommai,plant, fish,–human beings..improve-deva–improve further-endran-brahma-muktha nithyar–increasing levels of knowledge and wisdom–finally eight kallyaanna gunnangallilum avanathu pola adaihirom..visoha.no hunger..no thursty for ever..sadya kama, sadya sankalba,..here in scale of 0 to 100..brahma sootra -vyaasar..kartha is atma..vedas direct atma-we are dependant on Him..

..achit, chit easvaran-thathvam..third entity vunndu–bogthavum, bogyamum thavira..controlling entity ontru erukirathu..we have o play our role rightly.. nature, coincidance, super natural, brahmam yentra peyar..third entity erukku yentrathum maara aarambikirom..thatha trayam..eisvaryaarthy says achit is the best amoung these three–acht anubavam ethu-eisvaryam-einthu pulangallukkum..chit is the best-no more birth, kailayaarthu-enjoy himself-chit anubavam-aatma anubavam-kevala-alone..goes across moola prakruthi- went across viraaja– goes to a secluded place..does not wish to have divine bodu and go to vaikunndam.. third bagavath anubavaarthikall..

..achit-albam, asthiram-temporary, mean..namo namo bavathi jaayamanaha-aaraa amutham-apariyaaptha amuthan avan..more you have more you like to be with Him..elixar-evan here..infinite, permanat,supreme entity..yen amuthinai kannda kannkall mattru ontrai kaanna–lead life to reach Him.. goal post shoul be fixed for any game..shoot the ball in side the goal post.. have one eye always with Him.. as intimate to Him aspossible..reflect on all scriptures..

..misra thathvam.. atma-baktha, muktha, nithya..achit-misra, sutha, kaala -thathvam.. exclusive-sutha sadvam..vaikunda-no kala thathvam–nakalaha tharaiva prabu..misra-mixtureof three–body pola..no misra beyond viraja nathi..manndaba, prabaahara yellaam sutha sadvam angey–does not give way to kama–rajas, damas are absent–here these covers our enlightment..think, eat live sadva gunam–holy shrines.. bagavan’s form-agama mandras transform these into these..sad sangam..up bringing is important..sadviha person only wants to go to modsham..vayinaal paadi,manathinaal sinthikka, thoo malar thovi thozluthu..-co-ordinate al three karannangalls…vinchi nirkkum thanmaiyaall..set your organs on Him..

..too salty,tomuch-limited–ad vushnna.lavanna–tastier -not good for healthtruthis bitter-good for aatma..below the ground-avoid-ghee, butter, milk,niraiya- greasing..26000 nervesare under control in padmasana–quick grasping ..aasana, nyama–sit properly and meditate..sitting on cushion is not good..poisture is important..if He enters our mind, He vacates all evil– believe in Him and submitt to Him..

..thamas aahaaram-cooked, after one hour not good..no artificial addition, voosi ponathu..left over after some one consumes.. bagavaan, aacharyar, father, elder baagavathas..daara-lakshmanan samvaatham-kishkandaavil-only rama’s prasaadam–paraman etchiley–ellaiyiley naay vunnda etchiley yenkiraan..food not offered toPerumaal should not be had-developes damas gunnams..balls of paapams–

..saadviha-good to look,offerings ofHim..no garlic, onnion,

.anaathi kala karma should be removed-karma yoga-do prescribed darmas..as per aasramas, varna,16 cells depending on these ..karthuva, pala, mama thyaaham–i am not a doer…we are not performers.. as per cells we belong–avts as per vithies depending on ..slap-punish.. fight think that you are not fighting..distance your self from paapam, punnyam–palan-fruit-not for low ends… bagavath laabam only.. mama-do not think this belongs to me ..niraasi, nir mamakaaram–my ness to be avoided..body also is not mine..be detached..

.vishyam thoughts-develope attach ment-dyanam-sangam–kaamam-lust-transforms to krotham-anger-reasoning power loses-missions,goal is lost..puthi naasam–destination is lost..darma booda gjanam poy vidum..achit pol aahirom..

..meditate on right things-attachment desire on Him..vaithiha kaamam vallarum..sema nal veedum-kananukkey aam athu kaamamyenkirar raamanujar..krishna bakthi vallarum..the other wll follow this.. kanndavar vinndilar, vinnadavar kannidilar..lose your reasoning power-vithuran gave peels of banaana-still got modsham-baktha vadsalan–paartials.paandavar pakkam-uthanga-stoped krishnna-punnyam they won.. why.. actions.. why–you directed them ..vinasaya thushkaraam-visva roobam kaattu yentraan..three thyahamum vennum..

..younger generations have to be informed..vaithiha saasthram, sanadana darmam..saasdtraas are more compassionate..karumbu thinna kooliyaa–karumbu yentru theriya vaikkannum..all are equal-geethaa-aatma paarthu, naanum, neeyum, pullum, maramum ontru -bagavath sesha boodarkallyaavarum.. none can be discriminated..elepahant, cow, dog, dog-eater are all same..as dependant on Him..to serve Him only..

Geethaa Saaram 11-21 to 11-25.

October 31, 2008

.sloham 11-21..Desihan sannithi..avathaara sthalam–thiru thannkaa-thooppil–1268,69 anantha soori-thooya pul-darbam–thooya darbam vallarntha edam.. yaagam pannum maraiyaallarkall eruntha edam..kidaambi appullar, nadaathoor ammaallidamum kattravar.. sarva dandra svadandarar–ek kaalathilum nadappavai therinthavar–singam pola..nihaanda mahaa desihan–niham-vedam vedaanda desihan..sarannagathi sriya gjasa dasaham, deebihai,, thilaham0nammperumaal.deebihai-villakku olli perumaallikku..erangi neeraadaum kinnaru.. 5 naadkall varadan enghu ezlunthu arullukiraar..saandamana thiru muha manndallam–singangaal eranndu pakam.edathu kaiyil grandam vaithu.. hayagreevar-thiru aaradana perumaall..nainaa acharyar kumarar thiru meni panni ezlunthu arulla panni erukiraar..

ami hi tvam sura-sangha vishanti
kecid bhitah pranjalayo grnanti
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhih

“All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying “All peace!” are praying to You by singing the Vedic hymns.”

Arjuna further exclaims at the numerous Devas, Rishis and Siddhas worshiping the Lord. This sloka as well as the earlier ones give us the impression that many, apart from Arjuna, were viewing the Viswaroopam. Ami hi = all these, sura-sangha = groups of Devas, vishanti = are nearing, tvam = You [Sri Krishna]. Many Devas seeing the Viswaroopam, are arriving to worship. Kecid = [among those nearing] some are-avaril silar, bhita = with fear, pranjalaya = folded hands-kai kooppi konndu., grnanti = praise [the Lord]. Among the many Devas arriving to see the Viswaroopam of the Lord, some are praising the Lord with fear and folded hands [in respect]. Maharsi = great sages, siddha = accomplished persons, -evarkall paya padavillai-vuyarnthavarkall bruhu, kaishyabar sangha= in groups-koottam, svasti uktva = shouting ‘long live’ [பல்லாண்டு], stuti = praising words, pushkalabhi = replete [with praise]-nirambiya , stuvanti = praising-stotram pannuhiraarkall.By Devas, is meant Devas like Indra, Kubera, Varuna,etc.-velaikku thaan varuvaarkall-prayojanandarikall.. Maharishis means sages like Brghu, Kashyapa, Vasishta, etc. Siddhas indicate lord Brahma’s sons like Sanaka, Sanatkumara, Sanatsujata and Sanathana..evarkallum paartharkall-perumaiyai nantraha kaatta–para devathai evan yentru kaatta–svasthi-visvaroobam kaattum pothu yenna vanthu vidumo yentra parivi..jadaayu vueir pohum pothum pallaanndu vaazlanum yentru sonnathu pola..

Ramanuja’s Commentary . The demigods being exclusively from sattva-guna or the nature of goodness rejoice upon seeing Lord Krishna’s visvarupa or divine universal form and are awe inspired and enraptured. Some among them were frightened by the visvarupa terrifying aspect which was also wonderful and bowed down to it with folded hands offering eulogies of praise and prayers of supplication each according to their perceptions. Other great souls such as the Siddhas or perfected beings who have realised the higher and lower truths utter the benediction svastity meaning my there be all auspiciousness. The maharishis or liberated sages upon beholding the visvarupa loudly resound the words Jaya Jaya meaning all glory, all glory and spontaneously compose wonderful Sankrit hymns in glorification of it while performing sankirtan or congregational singing of the Supreme Lords Krishna’s visvarupa along with His transcendental names, forms, qualities and pastimes..
.sloham 11-22..thiru thankaa-villakku olli perumaal.. karum kal kattidam.. marahada valli thaayaar sannithi..deeba prahasar..thiru thann kaa-edam-kullirntha-azlahiya..thiru thangall divya desam vera–nintrathiru kolam angey–abaya hasdam–avan marahadam-evall marahadavalli.. otha thaayaar..brahma yaagam-pushkaram ponaar-theertha roobathil kaadshi-nymisaaranyam-kaadu roobam–vigrahathil sevika aasai-sadya vrada shedram–vanthaar-thavam, asuvumeda yaagam–sarasvathi kobam–eruttu aakkinaall.. villakku olli-chitirai-revathiyil thontrinaar evar..vuru thunnaitaha nadathi vaithaar..olli konndu artham paarkkalaam..

  

rudraditya vasavo ye ca sadhya
visve ’svinau marutas cosmapas ca
gandharva-yaksha-sura-siddha-sangha
viksante tvam vismitas caiva sarve

“All the various manifestations of Lord Shiva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers, the Gandharvas, the Yakshas, the Asuras and the perfected demigods are beholding You in wonder.”

Sarve = all, vikshyanta = see, vismita = with wonder, tvam = You [Sri Krishna]. Everyone is viewing the Viswaroopam with wonder. Rudra = Rudras-11, aditya =Adityas-12, vasavo = Vasus [வசுக்கள் वसुनानी ],-8 sadhya = Sadhyas.  Visve sadhya means all the Nityasuris [நித்தியசூரி] .-anaithu nithya soorikall..virajaikku appaal erukiravarkall. Asvinau = Two Aswini devas, maruta = 49 Maruts [wind gods] [ Indra fractured the foetus in Diti’s womb into Seven, and further fractured each of the Seven to another Seven, making 49 foetuses, by his vajra weapon]. Cosmapa = ancestors..-pithrus..Gandarva = sky bound Gandarvas, yaksha =Yakshas, sura = Devas, siddha = accomplished persons, sangha = in groups..koottathil thalaivar yentru munnam sonnaan..pinndam saappiduvarkall..aatma ..vuooshma baaga-pithru panghu pottu hiraarkall..viyappyaay paarkiraarkall…enmar yeer aruvar pathin oruvar..eruvar-aazlvaar paasuram-pola.-33 muk kodi prathi nithi..thangallaiyey avan thiru meniyil paarkkum vyappu !..

Ramanuja’s Commentary . The cosmapas equals ca and usmapah meaning the forefathers which belong to group of beings known as the pitris or the deified ancestors. The Taittirya Upanisad I.X beginning usma-bhagahi pitarah meaning the forefathers belong to the deified ancestors confirms this. Manu Samhita CCLXXXIV states that the deceased fathers are called Vasus, the deceased grandfathers are called Rudras and the deceased great-grandfathers are called Adityas..
.sloham 11-23..thiru thankaa-eranndu paasuram thiru mangai arulli erukiraar..thiru edum thaanndaham–andanar tham sinthanaiyaanai–mada killiyai vannangu hiraall.. para kaala naayahi–aasai pada–thaayaar paasuramaha –kilku namangall thettu vatharkku solluhirathu–pohira vueirai mrrdkum–alla pariya aar amuthai.. mulai kathirai –moovaa mo vulahum kadanthu–arangameya andananai–villakku olliyai marahathathi thiru tannkaa-thannaiyum kaatti kodukkum-mattravaiyum kaatti kodukkum..perumaal ethu pola-avanai avan arullaal therinthu kollhirom.. thiru thankaavil marahadam–yettram evanukku–siramathai pokka erukiraan–nintra thiru kolathudan-puthu vunnarchi peruvaar azlahaal..sva sroobam, mikka erai nilaiyum..eim porull arivu-jeevatma ennaiyaan adiyum vazli, virothi, adainthuanubavikka -arthapanchaha gjanam kaatti kodukiraan evan..villakku pota pola–vehhavil thiru maalai paadaketu-vallarthathanaal payan pettreyn–killiyai kai koopi vanngu hiraall..mayangi erunthavar villakku olli=vedam naangaay-vilakku olliyaay..abaya karam–thiru meniyum niraintha sothi vellam…vubaya naatchiyaaraiyum sevithom.

  

rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahu-ru-padam
bahudaram bahu-damstra-karalam
drishtva lokah pravyathitas tathaham

“O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies and Your many terrible teeth; and as they are disturbed, so am I.”

Drishtva =seeing [Viswaroopam of the Lord], loka = [all in this] World, pravyathita = are frightened-mihuntha nadukkam, tatha aham = same as I [Arjuna].–naanun payantheyn– yenna aacharyam yentru-puthusaa paarkira kuzlanthai pola..yennna vuruvam yentru….Te = Your [Sri Krishna’s], mahat = great, rupam = image [Viswaroopam], bahu = [with] many,aneha vaktra = faces,-thiru muham. netra = eyes, maha baho = Oh! the Lord with long hands-arjunan evanai koopiduhiraan–perum thada kaiyan… Bahu = [with] many, bahu = hands, uru = thighs, padam = legs, bahu = [with] many, udharam = stomachs, bahu [with] many, dhamshtra karalam = frightening canine teeth.-korai pallkall-payangaramana…nara simhanan pall pola..niraiya vayirukall-edai mattum ontru..serppathaal edai..payam kalantha nadukkam petraan.

Ramanuja’s Commentary .. The words bahu-damstra-karalam mean innumerable terrible teeth which was terrifying in appearance. The word lokah or worlds refers to the three types of beings inhabiting these worlds. Those who are benevolent, those who are inimical and those who are neutral. Almost all of them just like Arjuna were trembling in fright at the ferocity of Lord Krishna’s visvarupa or divine universal form...
sloham 11-24..naangu yugam-vellai- krutha ,sihappu, maan thallir pachi, neela meha syaamallan kali yugam..pavalla vannan sannithi-sihappu nirathil–bruhu-asvini devathai thavam–ashda prabandam-pillai perumaall iyengaar-thavalla-venney varnnan..amarnthathiru kolam–aadi seshan–abaya hasdam-gathai–ottiyaannam saathi konndu..varanna kalavai-pavalla valli naatchiyaar..

 

nabhah-sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drishtva hi tvam pravyathitantar-atma
dhrtim na vindami samam ca visno

“O all-pervading Vishnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind.”

Arjuna addresses the Lord as Vishno. -villi sol-vyaabithu erukirathaal–Vishnu means pervading everywhere [व्याप्ति vyapti ]. The Viswaroopam is spread everywhere and so Arjuna addresses as Vishno! Nabah-sprsam = [the Lord’s] head is touching Paramapadam or Vaikuntam, diptam = illuminating,-olli viduhira- aneka varnam = many colors, vyatta = wide opened, ananam = mouth,-thirantha vaay. dipta = bright, visala = largeparanthu, virintha , netram = eyes, tvam = [such described] You [Sri Krishna], drishtva = having seen, pravyathita = frightened or trembling, antar-atma = conscience or mind,-nadungiya vullam. dhritam na vindami= [Arjuna] can not support [his body],-tharithu nirkka mudiya villai samam = [Arjuna’s mind] equilibrium. Nabha means sky and sparsm is touching.-aahaayathai thottu konndu erukkum thiru meni–ner artham.. So it should mean the Lord’s body was touching the sky. yenghum vyaabithaan yentrathaal-But the great commentators interpreted this to mean the Lord’s image was touching the Paramapadam or Vaikuntam..Upanishads say tad vishnor paramam padam sada pasyanti sooraya: [in that supreme place of Vishnu, Nityasuris are constantly viewing the Lord – even without winking]..vishnu yentru koottathaal sri vaikunndam yentra artham…koba agni, ratha, naakku sihappy hiranyanai. anthiyam pothu–yellaa sihappu varnnam..muthu pal virisai –vellai. neela mayam ..maiyaar karum kanni.. aneha varannam.pravaallam-pavallam.. vaay pillanthu erukirathu..vunndu vummizla..vyasala kannkall..neennda ap periyavaaya kannkall..

Ramanuja’s Commentary ..Lord Krishna is addressed as Vishnu or He which is all pervading. The words nabhah means the firmament above and is in reference to the parama-vyoma which is the supreme region beyond even the heavenly planets and celestial spheres which are still subject to prakriti or the material substratum pervading physical existence consisting of the three gunas or modes of material nature being passion, goodness and ignorance. Several examples are given in the Vedic scriptures such as tad akshate parame vyoman meaning high above in the imperishable firmament, aditya-varnam tamasah parastat meaning the golden firmament beyond all ignorance, kshyantam asya rajasa parake meaning the refuge beyond the mode of passion, yo asy-alhyaksha parame vyoman meaning He which controls all in the sublime firmament. To use the two words nabhah-sprsam means pervading the firmament and denotes that Lord Krishna’s visvarupa or divine universal form is infinite and the shelter of all the modifications found in prakriti or the material substratum pervading all physical existence. The words pravyathita-antah- atma means extremely agitated mind and substantiates why Arjuna is unable to be dhritim composed and feel saman or peaceful. This was due to witnessing the terrifying awful apparition aspect of the visvarupa which made his mind recoil, his limbs quiver uncontrolled and all his senses aghast.

..sloham 11-25..pachai vannar kovil–thiru meniyey pachai-nintra thiru kolam..maragavalli naatchiyaar–adangina maathiri sevai-lakshmi yandram meley thaayaar- athiley vaasam pannukiraall.aadi sesham villakku–nithyamaay-lakshmannaney pola..raman, seethai ..pangathaay-pavalla vanna yenguthaay–emberumaan vunnai naadi ezliyeyn–pani varai-thiru malai, badrii pola-olli manni vannaa yengu vuttraay-yenkiraar–kai neettu hiraar–dasaranan pulambuhiraan-kannkall avan pinney ponathu–raamaa yenguttraay- yenbathu pola–emberumaan-swaami–naam sothu– sothai avan thaan meedkkanum–sothu swamiyai thedalaamaa ?..karma, gjana, bakthi yogam theriyatha ezlai–thisaiyey theriya villai theduhiraar aazlvaar.. arjunanum ethey kellvi kedkiraan..

 

 

 

damstra-karalani ca te mukhani
drishtvaiva kalanala-sannibhani
diso na jane na labhe ca sarma
prasida devesa jagan-nivasa

“O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.”

He addresses the Lord as Devesa and Jagan-nivasa. -jagadukku vaasathalam avan !Devesa = Leader of Devas,-villi sirkall.-nivasa = having the Universe in Him. He is the Commander of Devas. We name our houses as Nivasam; but, This Nivasam is very huge and the entire Universe is accommodated in it. Damshtra-karalani = frightening teeth, te = [in] Your [Sri Krishna’s], mukhani = various faces, drishtva =seeing, eva = and so. That is, just by seeing the teeth and faces of the Lord’s image in Viswaroopam, Arjuna is frightened. Neither he nor the Lord touched each other. Still, he feels afraid.-paarthathukkey payantheyn .. Kala = doomsday-vuuzli kaalam, anala =fire, sannibhani = like [faces]. Arjuna sees doomsday fire like faces or faces raging with doomsday fire, and frightening teeth. Disa =directions,-thisaikalley  na jane = not knowing-theriya villai….–thisaikalley theriyaamal thihaikiraan !..yengutttraay vunnai naadi yentru Aazlvaar arulliyathu pola..Sarma = comfort or happiness-suham, na labhe = not got. That is, he is sorrowing, out of fear-thukkapattu erukiraan… Prasida = have mercy [on Arjuna],-arull purivaay.. Devaesa, Jagan nivasa! Why should Arjuna plead for mercy on him? Was the Lord about to punish Arjuna? No. Arjuna requests the Lord to mercifully eliminate his fear! -anugrahithu, payam neekki arull pannanum..Jagan-nivasa means supporter of the Universe-aathaaram avan.. . Entire Universe is seen in the Viswaroopam. That means this coutry Bharatthe place Kurukshetra, battle field and the warriors must also be seen. Arjuna also must be seen. In that case is Arjuna now on the body of the Lord or is he still by the side of the chariot in the battle field? Arjuna saw all including himself and other warriors on the image of the Lord; and also, all, including Arjuna..seraathathai serkiravan–aal elai thalliril sayanitha thu pola..entha thallir vulleyum erukkaa ? velliyilaa ?..arjunan jeyikka pohiraan yenbathaiyum paarthu kollalaam!..

Ramanuja’s Commentary. Viewing the phenomenal panorama of forms and terrifying visages in active mode of Lord Krishna’s visvarupa or divine universal form which was blazing flames in all directions was terrible and horrifying like the fires of annihilation during the cataclysm at the time of universal destruction. Arjuna being extremely afflicted beseeched Lord Krishna with the word devasa denoting O’ Lord of Brahma and Siva and the words jagan-nivasan O’ refuge of the universe and then supplicated Lord Krishna with the word prasida or be merciful and return his normal human vision so that he would be able to regain his equilibrium and composure again.

So the Supreme Lord Krishna exhibiting His visvarupa demonstrated how it manifested from Him, functioned through Him and existed within Him. He will now show to Arjuna how by His indomitable will He will bring about the destruction of Duryodhana and all the Kauravas along with all the demons in the guise of kings fighting with them. Also He will also show the destruction of all those possessed of asuric or demoniac nature that may be fighting for kings in the army of the Pandavas, so that Bhumi-devi or Mother Earth will be rid of such a burden. At this time Arjuna began to see with the divine vision bequeathed by Lord Krishna how all the hosts of the Kaurava army met with their destruction and by who although the actual event had not yet transpired.

Geethaa Saaram 11-16 to 11-20..

October 24, 2008

.sloham 11-16..thiru paadaham..paanndava thoothar.. rukmini thaayaar thani kovil naachiyaar..yennidamum yen adiyaaridamum ontru ellai yenkiraan kannan.. vera ontrum veyndaam-adaiya veynndiyathu veru ontrum ellai- yenbathaal..4 azlvaar arulli erukiraar.. piranthileyn pirantha pinbu maranthileyn. vuorahathil nintraan.. paadahathu mainthan yenkiraar thiru mangai..booth, pey, thirumazlisai..gjanam vantha pinbu-bakthi vallarnthathum-nintrathum, kidanthathum, nadanthathum yen nenjinulley yenkiraar..annuvukkum annuvaay, periyavarkkum periyanaay–mallarai mudithaan paanndava thoothanaha-kazluthil olai kati thoothu nadanthath-parishadai kaathathu.. govinda-radshahan yentrathaal..anushdap chandas..44 ezluthukall..gayatri udmik,pontra  ezlu va=hai chandasthrushdup chandas..

aneka-bahudara-vaktra-netram
pasyami tvam sarvato ’nanta-rupam
nantam na madhyam na punas tavadim
pasyami visvesvara vishva-rupa

“O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning.”

Pasyami = [I, Arjuna] am seeing, tvam = You [Sri Krishna] with, aneka = countless, bahu = hands, udara = stomach, vaktram = faces or heads, netram = eyes. Ananta rupam = omnipresent or spread everywhere, sarvata = from all sides or directions-yellaa purathilum kanndaan.sahasra thalaikall sahasra kannkallyentrathu aayiram aayiramana yentra arthathil-yennil adangaatha–antham attra -anantha roobam.. multi dimenstional person.ellaa pakkamum soozlntha vuruvam…Na pasyami = [I, Arjuna] am not seeing, adi = beginning, madyam = middle, antam = end. Visveswara = the Lord of Universe, viswaroopa = Universe as body or image.  thodakkam, mudivai, naduvai yum paarkka villai..visvam-vulaham easvaran-nyamanathil aadchi seybavan..muyal kombu ..erukku naan paarthathu ellai..kidaiyavey kidaiyaathu pola, mudal, edai, mudivu kidaiyaathu..prapanchathaiyey vuruvamaha konndavan..

Ramanuja’s Commentary ..Everywhere from every angle of vision could be seen infinite amounts of unlimited arms, stomachs, faces, and eyes. The word visvesvara means Lord of the universe and visvarupa the divine universal form denotes the Supreme Lord to whom all the cosmos is part of His transcendental body. As the Supreme Lord Krishna is ananta or endless it is understandable that He has no beginning, middle or end and this was perceived by Arjuna

..sloham 11-17..thiru paadaham-chakara vimanam-kannkallil azlukku pohum vimanam sevithaal..avan adaiyaalam greedam, sanghu, chakaram pontravai..arullaala perumaall emberumaanaar-kaarthihai-baranni-yagja moorthy eyar peyar- 17 thadavai muyanttrum entha advaitheeyai jeyikka mudiyaamal..eravil soppanathil-deva perumaall vanthu-per arullaallan kedkaamal tharubavan-aallavanthaar arullina thathva traya artham solli koduthu..varum veeryam paarthu-thoranaiyaaley thottru-aad kolla sarann adainthaar..peyar maattri arullaalla perumaal emberumaanaar -yentra peyar ettaar..nellor pakkam vinchimor-thiru aaradana kainkaryam koduthaar evarukku ..aanathaazlvanaiyum evarukku sishyar aakkinaar-than madathai edithaar yentha emberumanaar madam yentru yaaro oruvar kettatharkku yentru.. vunnmaiyiley thonndaraha erunthavar..

kiritinam gadinam cakrinam ca
tejo-rasim sarvato diptimantam
pasyami tvam durniriksyam samantad
diptanalarka-dyutim aprameyam
“Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs.”
Pasyami = [I, Arjuna] am seeing, tvam = You [Sri Krishna], durnirikshyam = [ordinarily] can not be seen, samantad = even a part, dipta = well burning, anala =fire, arka = the Sun, dyuti = their brightness,-olli padaitha kattraikall.. aprameya = beyond intelligence-premai puthikku yettathavan..Kiritinam = crown, gadinam = mace and, cakrinam = discus. These are the unmistakable and exclusive identities of the Lord..entri amaiyaatha adaiyaallangall evanukku ..Tejo = brightness, rasim = concentrated, sarvato = everywhere and in every direction, diptimantam = illuminating, pasyami = am seeing..ov oru avayvthaiyum paarkka mudiyaathu–thiru meni mattum ellai..infinity in each part..allavil adangaatha paahangall konndavan..vaakkum manathukum ettathathu..niraintha sothi vellam evan..greedam kaatti naayahan. kavmothiham yentra gathai..chakarathaari..adaiyaallangall evanukku..

Ramanuja’s Commentary ..Lord Krishna’s visvarupa or divine universal form was a mass of blazing radiant glory, dazzling the vision in all directions. It had an effulgent brilliance that was more lustrous then the sun and was adorned with unlimited diadems, unlimited sceptres wielding unlimited cakras or discs. It was immeasurable and beyond any conception of imagination.

 

 

 

..sloham 11-18..mukthi ezlil ontru kanchi..archiraathi moolam poha -paalam-sethu pola.. ekkaraikum, akkaraikkum-paalamaha sonna vannam seyyum piraan–periya perumaall.. ashda puja sanithi pakkam-yathothakaar-..maa munikal sribaashyam enghu erunthu oru varusham kaala shebam panninaar.. poyhai aazlvaar pirantha edam.. aaha, perumaall, aazlvaar, aacharyar moovarum–kannaadi arai miha prasitham.. kidantha thiru kolam..edathu puram thalai vaikka villai.. maattri sayanam.. valathu thiru karathaal thookki aaseervadam pannuvathu pola..eruttaakkinaal-deebaprahasar.. ashda pujathaar.. veha mana aaraha vantha veha vathi aaraaha vanthaall.. sayanithu annaiyaha thaduthathaal thiru vehhaannai–brahma sonna vannam seythu mudithaar..vantha avasarathaal thalai kaal maari sayanam–veda sethu sthothram-desihan arlli erukiraar–sethuakkarai konndu poha.jayathi jagadeha sethu–veha vathi madimathil vaazlhiraan..ramar sanithiyum engey erukirathu..

..tvam aksharam paramam veditavyam
tvam asya vishvasya param nidhanam
tvam avyayah sasvata-dharma-gopta
sanatanas tvam purusho mato me

“You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

Upanishads eulogise the Lord. He is Avyaya [inexhaustible]; He is aksharam [indestrutible]; He is anadhi [without a beginning]; He is veditavya [ realizable by Vedas]; He is sanathana [ Ancient]; He is Purusha Tvam = You [Sri Krishna] are, –antha arthathai neraha paarthu therinthu kollhiraan ..paramam = supreme, aksharam = never diminishable,-kuraiyathavan–theymanavan-shayam..avan theyvu ellaathavan.. veditavyam = realized only by Vedas.-arinthu kolla paduhiravan..asharam paramam naaraayannam yenkirathu vedam..paarthu therinthu konndeyn…[Paramatman]; Tvam = You [Sri Krishna] are, paramam = supreme, aksharam = never diminishable, veditavyam = realized only by Vedas..Dve vidye vedidavye – by Two skills [learning], we can meditate and realize, Aksharam paramam narayanam – indiminishable Supreme Sriman Narayana. Arjuna is able to see this attribute of the Lord. Tvam = You [Sri Krishna] are, asya visvasya = this Universe’s, param = supreme, nidhanam  = support [ஆதாரம்].thaanga paduhirathu.. The Lord sustains this Universe. Entire Universe is dependent on Him. Univers is a fraction of His body. Tvam = You [Sri Krishna] are, avyaya = always present or inexhausible,-anantham avyavan– sasvata = permanent-eppothum nilai nirkiravan.., dharma = righteousness, gopta = protector. Valmiki says ramao vigrahavan dharma: saathusadya paragramaha – Sri Rama is the embodiment of Dharma. Krishnam dharmam sanathanam – Sri Krishna is the ancient dharma. athai kaathu tharuhireyn darmam nilai nirkka pirakireyn yentru 4th adyaayathil..Tvam = You [Sri Krishna] are, sanatana = always present,-eppothum erukiravan.. purusha =Person, mato me = I [Arjuna have] realized by seeing..vudambu aatmaavai aatharamahavum–entha aatmaa piraannan yenkira paramatma aatharamaha erukiraan..

Ramanuja’s Commentary The Vedic scriptures known as the Upanisads declare also that Lord Krishna is aksaram paramam the Supreme immutable ultimate reality and declared in the Vedic scriptures as that which is essential to be known. The word veditavyam means He is only to be know by the absolute authority of the Vedas. The word avyayah means that which is imperishable and can never be diminished for in whatever aspect or form or manifestation Lord Krishna wills to be that will eternally be existing. The phrase sasvata-dharma- gopta means the Supreme Lord Krishna is the eternal preserver of eternal righteousness embodied in the Vedic scriptures. This is done by Himself and by His authorised avatars o incarnations and expansions as revealed in Vedic scriptures such as Narayana, Rama, Vishnu, Narasimhadeva, Buddha etc. The words sanatanas tvam puruso means Lord Krishna is the eternal spirit and primal consciousness of all creation as affirmed in the Taittriya Upanisad III.XII beginning vedaham etam purusam meaning I perceive the magnificent Purusa. Also in the Mundaka Upanisad I.I.IV beginning dve vidye veditavye meaning: The Purusa is more sublime than the most sublime. All this is as the ornament of the complete cosmic creation Lord Krishna exhibited His visvarupa or divine universal form and is understood as such..
..sloham 11-19..poyhai aazlvaar-pancha sanyam amsam-eipasi saravannam-poyhaiyil-por thaamai kuzlathil..brahmathai anubavithaal, samsaaram veppam theenndaathu..kulla karai avathara manndabam..eipasi saravanam.,avittam, sadayam .oppilla naallkall–purai erull maattra..vaiyam thahalliya-edar aazli neenga..maraiyin kurippum, thamizlaiyum serthu villakku yettri vaithaar..einthu aazlvaarkall arulliya divya desam.. vinnaharam,vehhaa, viri thirai vemkadam,-naduvil.. paadahathu mainthan–vehhaavil vuniya-naaduvul..thiruvehhaavai sethu paalam pola..vemkadam vunnaharam vehhaa thiru kovaloorum-nintraan, amarnthaan, kidanthaan, nadanthaan-kedum edar yenkiraar..serkiraarnammai..vehhaa vil thuyil amarntha venthey yenkiraar thiru mangai..

anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam dipta-hutasa-vaktram-
sva-tejasa vishvam idam tapantam

“You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance.”

Pasyami = [I, Arjuna] am seeing,-eppadi patta devareerai paarkireyn.. tvam = You [Sri Krishna], dipta-hutasa-vaktram = with brightly burning fire like mouth. Anadi-madhyanantam = without beginning, middle and end. thodakam ,nadu mudivo ellai..-vuruvathin perumaiyaiyum, vistharathaiyum solluhiraan–svaroobam ethai pol thaan..Arjuna admires at the Image of the Lord and says it has no beginning or middle or end. Ananta-viryam = endless Six qualities of Bhagavan, namely, Gyana, Bala, Aiswarya, Veerta, Shakti and Tejas,arinthu kollum,gjanam..thirumeni olli.. ananta-bahu = infinite shoulders or hands, thiru thollkall vudaiyavar.. sasi = Moon,-kullirchi surya = Sun,-veppam  netram = eyes. kathir madiyam pol muhathan..raavannanukku vepa paarvai..prahaladanukku kullirchi paarvai..Sva = Self [Sri Krishna’s], tejasa = brightness, idam vishvam = this Universe, tapantam = is won over-vettri kollbavar-aaluhaikku yelloraiyum konndavar..muttrum vunnda vaykandeer..nerupil pota saambal–evar vizlungi,vumizlnthu radshikiraar..jidanthey pundareekaashan..thiru kovalooril ethai pla paarthu paadinaarkall mudal aazlvaarkall.

Ramanuja’s Commentary ..Lord Krishna’s visvarupa or divine universal form is infinite being devoid of beginning, middle or end. The word ananta means unlimited and viryam means powerful so the visvarupa is unlimitedly powerful without any restrictions. Other qualities are also implied by ananta such as cognizance, dominion, might, strength, etc. The words ananta-bahum meaning unlimited arms also infers unlimited hands, chests, legs, feet, etc as well. Sasi-surya-netram means eyes like the sun and moon. The moon’s rays denote the cool gentle beaming look that gladdens as it shines upon the Supreme Lords servitors the demigods and His votaries the devotees with compasssion. The sun’s glowing rays denotes the hot, burning eye that scorches the inimical hosts of asuras or demons and raksasas or devils who are devoid of righteousness to others. Dipta-hutasa-vaktram meaning with fire emitting from their mouths denotes the fire of universal destruction contained within the bosom of time raged therein. Sva-tejasi means dazzling splendour and unprecedented radiance which illuminated everything around it. This glorious life giving energy flows unrestrictedly throughout all the universes.Arjuna is explaining that he has seen the reality of the visvarupa according to the manner in which Lord Krishna deigned to teach him by exhibiting the visvarupa in before him and practically demonstrating that He is the complete creator, the complete sustainer, the total refuge of all and the absloute destroyer as well as being the receptacle for all divine qualities and transcendental attributes such as omniscience, omnipotence and omni-presence. The question may arise as to how is it possible for unlimited bodily parts to be functioning all in one body. The answer to this would be that one can imagine a single bodily midsection of vast proportions with unlimited chests, arms, hands necks and heads branching upwards from it in every direction and with every head having two eyes, two ears, a nose and a mouth. Also branching downwards in every direction it is possible to imagine unlimited legs and feet as well. So this conception is clearly not an impossibility and seeing it along with choice demigods and exalted liberated beings they were all inspired with awe and reverence

  ..sloham 11-20..eipasi molam maa muni thiru avatharam..thiru vaaymozli pillai aacharyar–vaikaasi visaham nadshadram evarudaiya avathaaram..thiru vehhaavil oru aanndu erunthu sri baashyam vyaakyanam panna aannai ettaar ..vud purathu pirakarathil–pillai loha acharyar -sannithu nirmmaanithaar–vallai vasthiram-prathishdai panninaar.. moolamahakonndu maa muni-tamizl prabandam vallarthaar..ein kavi paadum paramakavikall mudal aazlvaar..thiru mazlisai sonna vannam perumaallai-kanni kannan-maanidarai paadamaatteyn-sen naa pulavanum pohintreyn–pai naha paayai surutti koll yentraar..oer eravu erukkai-orikkai-maruvi-pokku ozlinthaan–pokku ozlintheyn virithu koll-thalai maadu kaal maadaha kidanthaan-yathothakaari-evareum hasthigiri-vubaayam evarpalam avan..sethu adaivikkum anghu poy anubavikka-desihan arulukiraar..chitirai punarvasu avatharam-brahma yaaga manndabamum sevikkalaam..
 

 

 

 

dyav a-prithivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman

“Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.”

Arjuna is seeing the Viswaroopam of the Lord. It is spread the entire space without exception. Where all the Image is spread is explained in this sloka.

A Dyav = from sky-aahaayam.., prithivi = to earth, -boomi antaram = between,-edai patta  tvaya ekena = by You [Sri Krishna] alone, vyaptam hi = pervaded only,- disas = directions, sarva = all over. yengum vyaabithu erukiraay..The Image of the Lord is spread all over from this earth to sky, covering all the worlds in between, and in all directions, by the Lord alone. Idam = this, adbhutam = wonderful-aacharyamana , rupam = Image [of the Lord], ugram = frightening,-olli padaithu  drishtva = seeing, tava = Your [Sri Krishna’s], loka-trayam = all the Three worlds, pravyathitam = very much trembling,-moonntru vulahathu makall yaavarum -naduhukintrana   mahatman = Oh! Mahatma [Sri Krishna..manathil sankalbithu erukintravar-aatma vudambu muzuvathum gjanathaal vuyaabithu erukirathu..brahmam sri vaikunndam mattum erukiraar gjanam paranthu vullathu yentru ellai.. avan thiru meni muzluvathum vyaabithu vullathu..anukoolar, prathi koolar, vudaaseenar moovahai pattavarum nadungu hiraarkall..

Ramanuja’s Commentary .The words dyae aprthivyor meaning heaven and Earth denotes all the upper and lower planetary systems throughout material existence and the word antaram is all space between them all. So in all spaces wherein universes revolve and in all spaces and every direction the visvarupa or divine universal form of Lord Krishna could be seen pervading indefinitely. The phenomenal pervasion of the visvarupa of infinite nature made it irresistibly awe-inspiring and its omnipotence was terrible to behold. All the three planetary systems such as those inhabited by Brahma, by the Devas or demigods, by the Siddhas or perfected beings, by the Pitri’s or ancestors, by the Gandharvas or celestial singers, by the Raksasas or demons, etc. all were assembled in the air above Kuruksetra to witness the impending battle between the Pandavas and the Kauravas. The words maha- atman meaning great soul denotes the Supreme Lord being the greatest soul comprised of all souls. The three planetary systems are distinguished as being inhabited by compassionate beings like Brahma and the demigods, inimical beings like the demons, and neutral beings like the ancestors. The word pravyathitam means greatly fearful and panic struck.

The same divine vision that Arjuna was given was also bequeathed at that time in general to all beings and those who were evolved and competent were also able to directly perceive Lord Krishna’s visvarupa in all its magnificent and terrible splendor. If one were to perhaps wonder why would this possibly be so, the answer is that it confirms the reality of the visvarupa from a variety of sources and it irrevocably proves the indomitable power of Lord Krishna’s transcendental potency which applies to all living entities.

 

 

 

 

 

Geetha Saaram 11-11 to 11 -15..

October 17, 2008

.slokham 11-11.. saalai kinnaru..anushdana kullam-3 kms from temple…embaar-govinda perumaall..solli therkkey vara-vindaya malai kadu vazliyil vara..thaayaarum avanum, vedanum, veduvuchiyumaha..thanneer thaaham vuduvichikku–kodukka..pettru konndu marainthaarkall..nithya kainkaraym engu erunthu–aahasa gangaiyil erunthu thiu malai nambi-evar maamaa..sevili meydu yenkira edam–nithya anushdanathukku vudavina kullam..anushdana kullam..

divya-maalya ambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantam vishvato-mukham
He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding.”
Divya = divine or celestial or heavenly or aprakrutham [अप्राकृतम], divyam-divu=aahayam porull enghu ellai..prakruthi-moola -material cause..ethai kaarannama vanthavai-praakrutham–naam paarkkum anaithum..naan yenkira aprakrutham–vuruvaakka pada villai-nithyam ethu ..prukurthiyil erunthu vuruvaha ellai–avan thiru meniyil yelaam aprakrutham–pancha sakthi mayam..paarkkum pothey gjanam vallarum,malarum,, thirumba thirumba divyam yenkiraan..malya = [many] garlands like Vanamala,etc., ambaradharam = [many] robes worn-beedaambaram.-sevaratha vudaiyall,athanmmel-kachu yentru -thiru mangai aazlvaar..-karuppu malai thaall varai pon mayamaha-korath aazlvaan…, gandha = fragrant, anulepanam = smeared sandal paste, etc., sarva = everything, ascarya mayam= full of wonder, devam = kaanthi padaithaay-on His brilliant body..thiru meni muzluvathum olli vellaamaay..divu kaathi thaathu Devam means radiating body, normally can not be seen by ordinary eyes; but with the divine eyes gifted by the Lord, Arjuna could see; and, gifted by sage Vyasa, Sanjaya could see. Anantam = endless.-antham ellaathavan.. Not limited by time and space. Vishvato-mukham = spread out on all directions.-yellaa pakkamum thiru muham vudaiyavan..

Ramanuja’s Commentary  .Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space. The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel. ..
sloham 11-12..paramesvara vinnaharam–eruntha, palli konnda, nintra para vasudevan.. naduvil rengan..niraiya sirpangall..kottai pola ahazlikalludan..vaikunnda naathan perumaal keezley.. kudai varai sirppangall…mannaaley yerpattavai-sand stone..baradvaja munivar-gandarva kanni–paramesvara pallavanaha piranthaan.kuzlanthaiyai perumaalley vallarkka-pallavan santhathi entri evanai konndaan..kallaikallai kathu koduthaarkall. aaullai needithaan.. chainees yuvaan suvaang-vantha sirppam..montravathu nintra para vasudeva–poha mudiyaathu–per edi vizluntha thaal thadukka pattu vullathu..vaikunda perumaalaiyum sirppa roobathaal..suranga paathai erunthathaahavum ..palli konnda perumaall. varam tharum maamanni vannan vudsavar.. thiru vikrama, nara simhan, raaman-vaali, alai kadal kadaintha sirppam. 18 raajaakkall aanndu..evanukku appuram.360 varusham evan erunthaan.. aaya kallaikall 64 amarnthu solli koduthaar..paramesvara vinnaharam–niraiya vinnaharam sevithu erukirom..

 ..

divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah

“If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.”.

.Surya- sahasrasya = Thousand Suns, bha = brilliance,-olli yadi = perhaps-oru vallai, yugapad=,orey samayathil- at the same time or simultaneously, utthita = rose up,-vuthithu.. divi = in the sky. Assuming 1000 Suns appear simultaneously on the sky, then that brilliance has to be imagined. Tasya = that, -antha visvaroobathukku mahatmana = [image of] the Lord [Viswaroopam], bhasa = brilliance [of the image], sadrsi sa yad = might be compared [ to the 1000 Sun’s brilliance]. oru vellai athu oppumai sollalaam padi erukkum….This type of comparison is called abhuyopama, impossible comparison.-ellaatha vuvamai solli puriya vaikiraan….suttu vuraitha nan pon-vun thiru meni olli ovvaathu..neela thoyatha madyastha vithyuth-minnal olli pola -karu neela mehathin naduvil-aayiram thaamarai kaadu poothathu–velli oram chandran..minnal=periya piraatti thaan.olli eraval vaangi vidum sooriyan pontravar..

 

 

 

 

 

 

Ramanuja’s Commentary  ..The example of a 1000 suns is a mere illustration to show the degree of infinite splendour and radiance that the form of Lord Krishna’s visvarupa or divine universal form displayed in ever increasing measure…   

sloham 11-13..easvaranukku yelaam easvaran-paramesvaran–nuamikkum sakthiyai eyarkaiyaha konndavan..paramamanamahesvaran..vaikunnda naathan..amarntha thiru kolam..thani oruvanaha sevai..mattra anaivarum evaraal olli peruvaar.. kundam=kuraivi–vaikundan-gjanathil kurai ellai ,kuntri erukkaathu..vudsavar.vubaya naatchiyaar.. vaikunnda valli naatchiyaar..aanndaalum sevai entru ..varam tharum maamanni vannanum sevai saathikiraar..vadaku thiru mudi-merkku puram paarthu.. kaanchi deva perumaan pola.. yellorum eppadi thaan kaanchiyil-oruvarai thavira.. vadakkeu pallavamannanukku . solluvan soll porull-paasuram. pallavan,villavan-eranndu pudalvarkall…mukunda vimanam-modsham tharum..athanaa varam tharum maa manni vannan peyar..
 

 

 

 

tatraika-stham jagat krtsnam
pravibhaktam anekadha
apasyad deva-devasya
sarire pandavas tada

“At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.”

Sanjaya tells that Arjuna saw many, many things in the Celestial body of the Lord. Pandava = Son of Pandu, Arjuna, apasyad = saw, deva-deva = [in] gods’ God [Sri Krishna]’s, sarire = body, krtsnam = without any exception, jagat = entire Universe,-vulahathil vulla yellaa vattraiyum ..nantraha pirikka pattu – anekadha = in many aspects, pravibhakta = thoroughly separated, tat = in that [body], eka-stham = one small fraction.–oru cinna pahuthiyil yellaam kanndaan-pala vidamana pirikka patta vulaham muzluvathaiyum…Swami Ramanuja says in his Gita Bhashyam: bhogo, bhogopakarana, bhogastana, bhoktruvargam .pirithu arulluhiraar..anybavikka padum porullkall, sthaanangall-kovil, villaiyaadum edam pontra -anubavikka karuvikall–anubavippavarkall-ov ontrum pala pala vahai –.Objects of experience, places for such experience, instruments for experiencing and experiencing people..Thus in these Five slokas, Sanjaya expalined to Dridarashtra, the scene viewed by Arjuna.manisarkku devan pola devarkkum devan evan..oru siru pahuthiyil yellaam kanndan !.

 Ramanuja’s Commentary ..In the Supreme Lord Krishna’s divine, transcendental and phenomenal visvarupa or divine universal form infinitely high and unfathomably wide with splendorous effulgence and unlimited faces, heads, eyes and bodies, with unlimited celestial weapons and unlimited celestial ornaments accompanied by celestial unguents, divine garlands and raiment’s. All interacting with unlimited wonders and marvels. Arjuna could clearly see manifested in a single location within the universal form all of creation with its unlimited multifarious and variegated details from the greatly powerful Brahma and all the demigods down to a humble blade of grass. He could see the complete animal, vegetable and mineral kingdoms and all the diverse planetary systems all composed of prakriti or the material substratum pervading material existence from the highest Bhur, Bhuvar, Svar etc. all the way down to the lowest planetary system of Patala with all there varying inhabitants, habitats and habits. He could also perceive the brahman or the spiritual substratum pervading all existence with its sublimely subtle transcendental presence imperceptible to normal eyes. All this was seen by Arjuna due to the divine vision bequeathed upon him by Lord Krishna substantiating His declarations in chapter 10 such as verse 39: That He is the origin of all and nothing can exist separately, independent from Him and in verse 42 He states that by a mere fraction of His potency He maintains and sustains all moving and stationary being
.. sloham 11-14..vaikunnda valli thaayaar..eiram vadam-thiru kullam..  thaanndi thaan virajai kku pohanum..naraham-kullam-vaitharanni nathi-seezl radam nirambi erukkum..virajaa-mattraiyaa aasai vitti–nunniya sareeeramum vittu..aprakrutha sareeram pinbu kidaikkum namakkum appozluthu–thelli visumbu thiru naadu..avanin thiru meni othapancha sakthi mayam..ekadsi koottam..palli konnda perumaallai sevikkalaam..maarkazli–mukthi thara. kaisiha yekadesi mun varum antha palan kittum ..10-2-9 pathiham–thiru maa mahal than arullaal.. parama padam kittum yenkiraar..15 -51 varai arjunan kannanai thuthithall.9-13 visvaroobam kannda sanjayan villakkuvathu..
tatah sa vismayavisto
hrsta-roma dhananjayah
pranamya sirasa devam
kritanjalir abhasata
“Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.”..
Tata = then or after seeing the Viswaroopam,-pirpaadu.. sa dhananjaya = that Dhananjaya [Arjuna].Dhananjaya means amassing wealth after victory. Earlier he was Dhananjaya only in name, but now after seeing Viswaroopam, Arjuna is real Dhananjaya. ..pradyashamaha divya darisanam pettrathaal..vunnmai selvam. avan thiruvadi thaamarai thaan selvam..vaitha maa nithi vinnum soru-kannan..Vismayavista = aacharyathodu, vyappu adainthaan..wonder struck or astonished, hrsta-roma = hair raised -[மயிர் கூச்செறிதல்..Pranamya = falling flat or prostrating,-keezley vizlunthunamaskarithu.. sirasa = thalaikeezleypada -with head on the ground [ as a mark of respect to],  dandavathu–kai thadi vizlum pola vizlunthu sevikkanum..devam =  olli padaitha, villai yaattu vudaiyavan !..leelai !vulahathukku geethai thantha leelai !..the Lord, in Viswaroopam.When we prostrate eight things have to touch the ground or have to fall – Two arms, two legs, one head, intellect, mind and ego [ahankaram..Devam means brilliant, and also playful. Playful, because Arjuna wanted to run away from the battle and was confused, and now He stands in total admiartion of the Lord’s creation. Kritanjali =  kai kooppi-with folded hands, abhasata = [Arjuna] started to speak. ..meley vaay eduthu pesa thodanguhiraan..yellam avan edam paarkirom..porullkallukullum puhunthu vyaabikiraan.. nyamikiraan.thaangi, vullum erunthu, nyamithu, sakthi, kallyaanna gunnam vudaiyavanaay–aacharyam !..pechukku adangaathavan..

Ramanuja’s Commentary Perceiving the entire cosmos with unlimited wonders and marvels within just a part of Lord Krishna’s visvarupa or divine universal form which contained innumerable glorious qualities and attributes such as omniscience and omnipotence etc. Arjuna with the hair on his head standing on end became petrified with astonishment in rapturous exultation and like an inanimate rod fell prolong upon the earth prostrating himself with head bowed and hands folded in reverence exclaiming..
.sloham 11-15..Thiru Paadaham..vuyarntha thiru meni..paadu=periya, perumai porunthiya ..edam..Paanndava Thoothan–25 adi vuyaram..moontru divyadesam aruhil–erunthu, nintru, kidanthu sevai..madsya pushkaranni..madsaya roobathudan sevai..garga hruham muzluvathum vyabithu erukiraan..thothu.kunthi-mudal moontru pillai-madri uthrar nahular, sahaadevar.vunnai siraiyil vaithaal sandai varaathu..katti poda mudiyumaa ? yasodai polakattu vunndida panninaal mudiyum..sanjayanukku vithuranukkum sirippu sirai vaikirom yentrathum.. duriyodaranum drauthraashranum.pesuvathaal..einthu graamam paanndavarkku koduthaal–vu kannum ellai velli kannum ellai..avaiyul aasanaithai ettu-aazlvaar paasuram..edai pillai singaasanam veynndaam yentraan..vuyarntha visvaroobam eduthu mallarai mudithaan..abimanyu-paishid-muni kumaran saabathaal.,eranthu poha.. sarppa yaagam panni..jana medanukkum kaadshi..thiru vadi nahamum sevikkalaam..

arjuna uvaca
pasyami devams tava deva dehe
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims ca sarvan uragams ca divyan

“Arjuna said: My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Shiva and all the sages and divine serpents.

Deva = using the Universe as a mere playground [Sri Krishna], tava dehe = in Your [Sri Krishna’s] body, pasyami = [I, Arjuna, am] seeing, devam = all gods-endran, varunnan, pontra yeloraiyum.., tatha = likewise, bhutavisesa-sanghan = the assembly of all living beings [and not merely higher persons like gods],jeeva raasikallaiyum ..koottam koottamaha — sarvam = everything, brahmanam = [Four faced] lord Brahma, isam = lord Shiva, kamalasana-stham = seated on lotus flower…thamarai aasanathil erukkum brahman–bagavan koppullil piranthavan..avan pillai rudran…Sarvam rsim = all rishis or sages, divyan = celestial, uragam = snakes like Vasuki..

Ramanuja’s Commentary ..In the Supreme Lord Krishna’s visvarupa or divine universal form could be seen all species of life. Those manifesting from wombs, from eggs, from seeds and from fermentation. The four faced Brahma seated upon the lotus flower emanating from the navel of Garbodaksayi Vishnu was seen along with Shiva sitting upon his lap and all the demigods can be seen on different parts of his body. Also great sages and rishis can be seen as well.    

 

 

 

 
 

 
 

 
 

 
 
 
 
 

 

 
 

 

 

 

 

 

 

 
 

 

 

 

 

 

 

 

 

 

 
 
 
 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Geetha Saaram 11-6 to 11-10..

October 10, 2008

..sloham 11-06..Perum devi sannathi..Akaratraya sampannam aravinda nivasinim
Asesha jagadisastrim vande varada vallabham ..this sloham is by Nadatahur ammall-vadsya varadacharyar swaami eyar peyar..thaayar pola patham paarthu paal tharuvaar  Shri Varadarukku ..baargavi, perum thevi thaayaar..thaayin parivudan panni vidai seythaal ammaa yentru varadan konndaadinaar..bruhi maha rishi penn..praarthithu pennaha petraar..perum devi-devaathi raajanin mahishi–perumaikku thakka devi–mahaadevi ..perum devi kettarullaay yenkiraar periaazlvaar..moontru aaharangall evallukku ..erattaipura paadu-velli killamai thaayaar pura paadu-vuonjalum vunndu–panchaparva pura paadu avanukku -ekadesi pontra..maha navami-orey aasanam -vijaya dasami appuram..serthy  sevai..thottilaiyum katilaiyum vidaamal –vukaaram pola ..akaarathiyum makaarathaiyum serpikiraall. pangunu vutharam–5 naadshimaarudan–aandaal,vubaya naatchiyaar..malai aallum naatchiyaar perum devi naatchiyaar–pala pala yentru vudsavam, manndabam, naadshimaar, prasadaam pala pala –olli manni vannan yenko–paal yenkoo yentruaazlvaar arulliyathu pola.

pasyadityan vasun rudran
asvinau marutas tatha
bahuny adrsta-purvani
pasyascaryani bharata

“O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.”

..Pasya = look-paarkaatta villai kaattum padi aakkihiraan.kooraallum thani vudamban–era aallum erai muhanum, thisai muhanum..ovoru edathilum oruvar..33 mukodi devarkallum ..adityan = [Twelve] Adityas, vasun = [Eight] Vasu [வஸு], rudran = [eleven] Rudras, asvinau = Twins Asvini devathai , marutas = [Forty Nine] Maruts 7 times7kaattrukall endran aakkinathu .., tata = and, bahuni = many, many-palapala , purvani = before-munnam, adrsta = never viewed ot sighted.-kannaal paarkka mudiyaathu ..pramaanathalo, anumaanathalo therinthu kolla mudiyaathu…Aascaryani = most wonderful.manathukkum ettathu vunnmaiyanathu-aacharyamanathu ..vedam vunnmai yenkirathu ..vasthu erukirathu ennathu ennaiyathu yentru solla mudiyaathu..

Ramanuja’s Commentary ….Lord Krishna explains that within His visvarupa or divine universal form the 12 Adityas, the 8 Vasus, the 11 Rudras, the 2 Asvins, the 49 Maruts etc. can all be seen. It can be perceived in His magnificent extraordinarily phenomenal universal form, unlimited wonders and marvels. They are marvels that can be manifest in this world, marvels that can manifest in other worlds and all those marvels mentioned and described in the Vedic scriptures which may include some or all of the previous two categories. All of these wonders have never before been seen..
…sloham 11-07..Abisheha manndabam..thiru kallyaanamum engey-aanndaal-periaazlvaarum ezlunthu arulikiraar.. maappillai thiru kolathil..hastham thorum thirumanjanam–ekadesi ammavasai torum ..kannaadi araiyil ..thiru abisheham=greedam yentrum ..neennda greedam-vulahathukku vudaiyavan ..muzlu mudal kadavull..thilaham vuoortha punndareem–mela vusathi vaika nammai..baktha janangallai thookki vida.. kaathu aabarannangall-thollukkaa ? thalai mudikka ?..manathukku saathukira aabarannam. kazluthu moontru kodu–visva roobam -perum devivallaiyal rehai pattathu yenkiraar desihan..kaikku kattu pattu erukiraar..kanaka vallaiya mudraa–hasthi giri-vellamalai. thihiri-chakaram-antha chakaram konndavan..vadsalam haaramum piraattiyum..pun sirippu aruvi kotti.. muthu pall sirippu vizlunthu therithu haaram..siriya vayiru-kadi sutram-yasodai katti vaithathai kaati konndu erukiraan..mudal aabarannam.. koppuul=vundi thamarai–vellam-paathai kuruha suzlal yerpadum azlahu vellam sinna eduppil pohum pothu koppull..aasana padma azlunthiya thiru vadikallai sevikirom..athanaiyum paarthom..kann etchil padaamal thiru anthi kaappusaathanum.

ihai ka-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesha
yac canyad drastum icchasi

“O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place.”

Mama dehe = in My [Sri Krishna’s] image or body, -yenathu thiru meniyil iha = here, eka-stham -oru pahuthiyil.. enghu = in one part, sa- caracaram = this [Universe consisting of] movable and stationary or chetana and achetana, krtsnam = without any exception,-ontru vidaamal. adya pasya = [you, Arjuna] can see today. Gudakesha = Vanquisher of sleep .thookkam jeyathivan–saadanaipuriya thokam kuraikkanum. vunndo kannkal thunjalo-Aandaall.vunndariyaall vurakkam pennaal. kangulum pahalum kann thuyilariyaall..pola.Yac = whatever [things], anyad = apart from [what the Lord mentioned earlier], drastum icchasi = [Arjuna-desired to see..yellaavatraiyum paarthu koll..parkka aasai padda thellaam paarthu koll-kuzl;anthai kannan leelaiyum kaattuvaan..vaiyam ezlum kanndaall pillai vaayiley-pola..kaannumaaru vunndenil arulley-kulesekarar..maraithu sollukiraar–paanndiyar vettri petraar nadakka povathaiyum paarthu koll yenkiraan..oru pahuthiyil yellam adangum paarthu koll..

Ramanuja’s Commentary Now Lord Krishna reveals that the whole creation consisting of unlimited moving and stationary things are all contained in ihaikastham meaning in only one part of His visvarupa or divine universal form and anything else that could be desired to be seen is in this location as well. This denotes that there are many other marvels and wonders in other parts that are undisclosed.
..sloham 11-08..Hastha giri yeruhirom-24 padi kattukkall..pushkaraniyilum 24 padikall.compound suvarilum 24..gaayathri mandramum 24 syllables..achit thathvam-24 vunndu.thaanndi vanthathum mel thallam .yerinathum 25 jeevaimaavaiyum, –ennum palapadi yerinathum  -26 thathvam deva rajanaiyum sevikirom..–pallikallerukkum edam. thanga velli palli ..kudam moodaamal palli vizlamunivar saabathaal siruvarai..saaba vimoshannam engey ..palliyai thottu sevithaal vyaathi tholaiyum, paapam tholaiyum..thiru katchi nambi-poo eruntha vallimaasi-muruhaseersham-gajendra dasar eyarpeyar.. visuri kainkaryam-thiru aala vattam–kaveri kullir.. malaiyil kullir ..kaanchi -homakunndam naduvil thontriyathaal..archai pesinaar..arullaalar vudan mozli sol nambi..katchikku vaaythaan manndabam-saaynkaalam nithyam ezlunthu arulluvaaraam..devaraja ashdaham ezluthi erukiraar..raamanujar evaridam thaan..-aaru vaarthai kettu thantha edam..Ahameva param tatvam..Darsanam bheda eva cha..Upayeti prapattisyat..Antima smriti varjanam..Dehavasane muktisyad..Poornacahrya samasrya..1-naaney thalaivan-2sithaantham eikkyam thaan 3.adaiyum vazliyil siranthathu sarannagathi-4 ninaikka veynndiyaporuppu yennudaiyathu 5 sareeram mudiyilmukthi 6.periyanambiyai aacharyaraha kollavum..

na tu mam sakyase drastum
anenaiva sva-caksusa
divyam dadami te caksuh
pasya me yogam aishvaram

“But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!”

The Lord says that He was to offer Arjuna with Divine eyes. Te = to you [Arjuna], divyam = Divine, caksu = eyes or eyesight, dadami = [I, Sri Krishna, am going to] give. Pasya = look [ with such Divine gift], me = My [Sri Krishna’s], yogam aishvaram = auspicious qualities..divinely beautiful image, everything without exception contained in the Body, Magnificent Power and Infinite Capacity..caksusa = your [Arjuna’s] [ordinary] eyes, drasyam = viewing [the Viswaroopam], na sakyase = not possible..vun kann vulaha porullkalai thaan paarkka mudiyum..koorthaazlvaanidam kettu pera raamanujar sonnathum-nam aannai yentrathum-varada raja sthvam ezluthinaar-vadivazlahai kaatta arullukiraar..vummaiyum raamanusanaiyum mattum thaan sevai saathikkanum.. sambandam anaivarukkum modsham naalooraanukkum modsham vaangi thanthaar..avan anugrahathaal thaan avanai paarkka mudiyum ..kalyanna gunna serthy ariya..

Ramanuja’s Commentary Lord Krishna is exclaiming to behold His cosmic glory as all existence is contained within a small space of His visvarupa or divine universal form. But He instructs Arjuna that with his physical eyes which are limited and only conditioned to see mundane material objects, he will not be able to have its transcendental vision which is fantastic, phenomenal and beyond measure and comparison. Because of this limitation Lord Krishna confers upon him divyam or spiritual vision making his eyes capable of seeing the universal form. Lord Krishna states pasya me yogam aisvaram or behold His almighty, transcendental mystic opulence. The word aisvaram means unparalleled, extraordinary opulence. The word yogam denotes the assemblage and conglomeration of all divine qualities and attributes such as omniscience, omnipotence, omnipresence, etc. It also denotes the refuge and embodiment of all displayed and as yet to be displayed magnificent opulence.

..sloham 11-09..Desihan niraiya sloham-28 stothrabooks–vaiyraagya panchaham ezluthinaar..kaanchi deva piraanai pattri -vidraayanyar-eisvaryam loha -veundaam..nasti–nanaha sertha sothu ellai thahapanaar sothu ellai..vunnidam ellaatha sothu yennidam vullathu-hasthigiri thalaiyilthaathaa brahma vaithu erukiraar yengallukku yentru vaitha maa nithiyaha -manasukkull nirainthu erukiraay.thaay kuzlanthayin azlukkai paaraattaamal eruppathu pola.neerum ethaiporuthu konndu varanna saila naathamn -aadarathodu erukiraayey–vaadsalyathodu-ethai vittu modshamum veynndaam-[mattruontrinai kaannaa yenbathu pola..erangi varuhiraar pura paadu kaanna–erangi yethuhiraar nammai..hasthi=yaanai yaal poojikka .. brahma, gajendran, brahspathi, aadiseshan nangu yuhathilum.

In the first Four slokas, Arjuna expressed his desire to see the Lord with all His auspicious qualities and boundless wealth.-viruppathai velli ettaan- In the next Four slokas, ie. slokas 5,6,7 and 8, Sri Krishna agreed to grant Arjuna the rare vision of seeing Viswaroopam; and assured to grant divine eyes to see His magnificent image, which would be impossible to see by normal eyes.-paarkalaam–vuyranthakannkallaiyum tharuhireyn yenkiraar. In the next Five slokas, from sloka 9 to sloka 13, Sanjaya tells King Dridarashtra. Sanjaya is explaining the happenings in the battlefield to the blind king at his palace. Sanjaya explains how the Lord showed His Viswaroopam, very precisely in Five slokas. From sloka 14, Arjuna views the Viswaroopam and praises the Lord. Arjuna mentions whatever he saw and praises the Lord. -sevithathai paaduhiraan.Now sloka 9:
sanjaya uvaca
evam uktva tato rajan
maha-yogesvaro harih
darsayam asa parthaya
paramam rupam aishvaram

Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
Evamuktva = thus speaking-eppadiyaha solli vittu–thatho rajan-. Sanjaya is telling the King that Sri Krishna spoke to Arjuna to show Himself, His auspicious qualities, after providing Arjuna with Divine eyes. Tata = after, rajan = [Sanjaya is addessing the King as] Oh! King, iswara = possessor,-vudaiyavan yoga = auspicious qualities-kallyanna gunnangall, maha = incomparable-oppattra –sernthu erukiraar serthy=yoham–evar pola vera yaarum ellai maha yogesvaraha parabrahmam–pothu sol… Hari = Sri Hari, capable of grabbing away our sins.-ethu thani sol.-paapangallai abaharikkum evan … Parthaya = to Arjuna, darsayam asa = showed,–kaatti koduthaan paramam = most supreme,-oppattra  rupam = image, aishvaram = with commands.-nyamana saamarthyam …parthan-athai pillaikku kaattinaan yenkiraan..bakthar hruthayam aasai-vadantham thalaiyilaa-nammazlvaar hruyatham aasai hasthi malai meley erupathaalaayenkiraarkoorath aazlvaan..enghu erukirathu thaan yellaavattrukkum kaarannam..silirthu erukintrana thiru vadi siru mayirkattrai–hasthi malaiyin sparsathaal..

 

 

 

..sloham 11-10..Vudaiyavar thirumaazlihai in kaanchi.sannathi theruvil..kizlakku gopura sannithi theruvil..thiru katchi nambikall sesham saappida-bonaham seytha ..punithar antrey -pola..periya nambi.adutha ellathil vaazlnthu erunthaar-kinnaru pothu-eppothum antha kinnaru sevai kidaikkum ..thuravaram mer konndaar..salavai kall vadivathil vellutha  thiru vuruvam–aadi seshan aahaiyaal–eranndu thadavai thai pongal eravu ezlunthu arullukiraar.. maarkazli maadam 22nd anushdana kula vudsavam deva perumaall ezlunthu arullukiraar..

aneka-vaktra-nayanam
aneka adbhuta-darshanam
aneka-divya abharanam
divya nekodyatayudham
“Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons
Divine appearance of the Lord. Sanjaya explains his wonder. Aneka = countless-yennirantha, vaktra = faces, nayanam = eyes. Sanjaya sees infinite number of Faces and Eyes of the Lord. Aneka = countless-yellaiattra, adbhuta = wonderful, darshanam = scene. Infinite number of astonishing scenes. Aneka = countless, divya = Divine-apraakrytha, abharanam = ornaments. Divya = Divine or Celestial, aneka = countless, udyat = lifted up=thokki pidikka pattuerukkum , ayudham = weapons..Though vaktram means mouth, here it means face..vaayum palamuhamum pala -The Lord appeared with the face of Fish, Tortoise, Boar, Lion, Horse, Swan, vamana -devamuhamHuman, etc. It is reminding us of Purushasooktamsahasraseersha purusha, sahasra aksha sahasra pad..aayiram thalai, kannkall, thiruvadi thaamaraikall. perkall aayirathaay ..thollkall aayiramaay pola..karunna rasam yenkiraar koorathaazlvaan..viriya aasai paduhirathu..poha vidaamal kaathu thadukkum mookku puruvam keezul melum annaikattinathu pola..garuda sevai aacharya sevai..thottaacharyar sevai entrum vunndu 16 noottraandil erunthavar-thakkaan kullam..baktharkallikku yentru yethanai seyhiraar..aneha adpuda darisanam..einthuaayudangall thaam vudaiyavaraha avathaaram..aabarannangallaiyum sevikirom..geethaa baashyam moolam paarkirom..
 Ramanuja’s Commentary .. Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space. The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel.

 

 


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