Fw: ch 18-37 to18-41 BHAGAVAD GEETHA--SRI VELUKKUDI KRISHNANS PODHIGAI UPANYASAM

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HARE RAAMA HARE RAAMA RAAMA RAAMA HARE HARE HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE Tuesday, 22 September, 2009, 11:55 AM ENGLISH TRANSLATION--courtesy www.saranathantg.blogspot.com

 

 

 

 

 

 

 

 

 

 

 

 

 

Thursday, September 17, 2009

 

 

 

BG 18.41

 

 

Today's [18th September 2009] lecture is the 700th episode in Kannanin Aaramudu series. Bhagavad Gita also has 700 slokas. We have to cover more slokas. At present we have reached the last stage, Tirumamani Mantapam [திர௠மா மணி மணà¯à®Ÿà®ªà®®à¯] in Srirangam.

Koormadin divya lokam tadanu manimayam mantapam tatra seshamtasmin dharmadi peetham tad upari kamalam chamara grahineeschaâ€

vishnumdevim vibhusha ayudhaganam uragam paduke vainateyamsenesam dwrapalan kumudamuga ganan vishnubhaktam prapadye ||

From this sloka we can imagine how the Lord is gracing at Paramapadam. In the 1000 pillared hall in Vaikuntam, the Lord, the support and foundation for all the worlds, is seated on Adisesha peetam [throne]. He is facing West. This seat is also called Dharmadi Peetam.

 

Sriman

Narayana is seated between His Consorts Sri Sridevi and Sri Bhudevi. He

is holding all Divne weapons and wearing all Divine ornaments. At His

Divine feet, is Garuda, ever ready! Nearby is Vishvaksena, army

commander holding his stick. At the gate are the Dwara Palakas

Jaya and Vijaya. In fact for the Four gates, totally Eight guards are

there. There are others like Kumada, Simhanana, Gajanana, etc. We

worship all these Vishnu Bhaktas and the Lord Sri Maha Voshnu. In Tirumamani Mantapam, the Lord is at the center. Here Two important festivals take place. First, on Vaikunta Ekadasi day, the Lord graces Lakhs of people from here. The Second is in the same festival on Seventh day, Tirukaitthala sevai [திரà¯à®•à¯ கைதà¯à®¤à®² சேவை].

In this, the Lord is taken on bare hands by the Archaka. At that time there would not be any palanquin or other supports. Thousands of devotees would get this unique darshan. It is not that simple for the Lord to be available on hands. He would not that easily come Two steps forward to grace us. Even Nityasooris

can not gauge or describe fully the grandeur and greatness of this

place. Even mortals like us, when we come to Srirangam temple, would be

confounded by the greatness of the temple. Even Nityasooris

do not know the greatness of this place. Such a great Person, the Lord

is, graces for our benefit on the Seventh day of the festival. On Tenth

day of the festival [during Irappatthu], Nammalwar Moksham or Nammalwar Tiruvadi thozhudal [ஆழà¯à®µà®¾à®°à¯ மோகà¯à®·à®®à¯/ நமà¯à®®à®¾à®´à¯à®µà®¾à®°à¯ திரà¯à®µà®Ÿà®¿ தொழà¯à®¤à®²à¯].

Nammalwar, a typical Jeevatman, travels in the Arcchiradi marg and crosses Viraja river, enters 1000 pillared mantap and surrenders at the Divine feet of the Lord seated in Tirumamani mantap. During this time, Alwar is carried from Mantapa, and after going round the Lord, with 'soozh visumbu..' pasurams [Ten] sung melodiously, Alwar is placed at the Divine feet of the Lord. Every Jeevatman on reaching Vaikuntam is received as the new Muktatman, and is taken in. In this eternal blissful Divya desa, this new Muktatman is brought before the Lord in Tirumamani mantapam. The Lord will hold this atman's hands and place him on His lap and stroking the head fondly, would enquire, who he was. This new Muktatman would reply 'aham brahmasmi'! The Lord is his atman and he is body of the Lord. He has come to serve the Lord. The Lord embraces this atman. The Lord then orders this atman to serve along with Billions of Muktatman and Nityasooris. The atman is immersed in that blissful atmosphere! This is enacted in this Alwar Moksham. Nammalwar is covered by heaps of Tulasi leaves. After sometime, the Alwar is taken out of Tulasi leaves, in accordance with our prayers to release the Alwar for the benefit of Jeevatman in samsaram! This is called Vaikunta Prapti. Nitya Vibhuti [Vaikuntam] is Three times the Leela Vibhuti [our Universe is a part of it]. In Parama padam there is no karma, ignorance, sorrow, rajo/tamo

qualities, destruction, birth, old age, death, hunger, disease, nor any

type of distress. No one carries tales, none gets angry or jealousy,

none of kama, krodha, matha, matsaryam, lobha, etc., can ever be seen. Only Bhagavat Anubhavam or experience with the Lord prevails. We attain samyapatthi or

be, almost, like Him. The released soul now enjoys serving the Lord,

the ultimate sight, ultimate name to be heard and ultimate knowledge to

be possessed. With this enjoyment this new muktatman remains for ever in Vaikuntam, which is reached only through Bhakti and which is not yet accessible to many Rishis, Devas, etc. We will now see sloka 49 of Chapter 18:

asaktabuddhiḥ sarvatra jitÄtmÄ vigataspá¹›haḥnaiá¹£karmyasiddhiṃ paramÄṃ saṃnyÄsenÄdhigacchati 18.49

The Lord reiterates what was told earlier. He who does Karma yoga with the Three Tyagas - kartrutva buddhi tyaga, mamata tyaga and phala tyaga -, attains samsiddhi. Sarvatra = in the karmas being done and in the results of the karma, asaktabuddhi = unattached intellect, jitatma = conquering mind, vigatasprha = desireless, samnysena = performing Karma yoga [with the Three tyagas], paramam

= most superior, niskarmya siddhi = result of Gyana yoga. Arjuna's doubt was whether Dyana nishtai was the result of Gyana yoga. While agreeing with Arjuna, the Lord says that by doing continuously Karma yoga expalined by Him, result of Gyana yoga would be achieved, without doing Gyana yoga. Adhigacchadi = attains. Doing Karma yoga with the conscience that karma was not done by him nor for himself, and with no interest in results, most superior result of Gyana yoga is achieved. We will take leave of Srirangam. More slokas are there. From where, we are to see them? Let us wait and see!

 

 

 

 

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Wednesday, September 16, 2009

 

 

 

BG 18.40

 

 

In Srirangam, during Adyayanotsavam festival, the Lord arrives at Aayirakkal Mantapam [1000 pillared hall]. During Irappatthu, all Ten days, the Lord graces the devotees from here only. We saw the Lord arriving at Vaikunta vaasal. From there the Lord crosses the sandy open space and arrives here. First, for about Two hours He stays in the Four pillared mantapam, outside 1000 pillared mantapam, and graces the devotees. He strolls here and there and gives darshan to devotees, very near to them. The Lord has a very light coat covering the Vajrangi. With smile and Kasturi Tilakam on forehead, the

Lord assures Vaikuntam and devotees not to be panicky. From there, the Lord enters the 1000 pillar mantap. We saw a jeevatman on his way to Vaikuntam via Arcchiradi marg, takes bath in Viraja river and then enters Vaikuntam. That atman is welcomed by the residents of Vaikuntam. Everyone would welcome the new jeevatman to their house. They would take him around Vaikuntam for sightseeing. The beauty of Vaikuntam is described by Swami Ramanuja in his Vaikunta Gadyam. Swami Koorattalwan describes in his Vaikunta Stavam, Vaikuntam. All these descriptions are based on Upanishads like Chandogya, Brihadaranya, etc. In one sloka, Swami Koorattalwan says that Vaikuntam is the Lord's abode, which is beyond the sky, which is devoid of Tamas, which is Sri Vishnu's place, which is bright and with only Satvam, which is eternal [unlike our world which is created and destroyed, repeatedly], which is the source of Anandam, which is

very beautiful and which is fresh every time it is seen. In Vaikuntam also there is a 1000 pillared mantap, in which Jeevatman first enters. Today's [17th September 2009] lecture is also from 1000 pillared mantap in Srirangam temple.

 

We will see an important sloka of Swami Nadadur Ammal in Paratvadi Panchakam [परतà¥à¤µà¤¾à¤¦à¥€ पंचकम]. We saw the sloka on Vyuha Murty in BG 18.34. Similarly the Lord's Para Roopam in Vaikuntam is in the following sloka:

Udyadbhanu sahasrabhasvara paravyomaspadam nirmala-gyananada ghanaswaroopam amala gyanadibhi: shadgunai: |

jushtam soorijanadhipam dhrutarathangabjam subhushojwalamsri bhu sevyam ananta bhoganilayam sri vasudevam bhaje ||

 

worship Sri Vasudeva, with brightness of 1000 Suns, very far off,

without any blemish or defect, with happiness and knowledge brimming,

with Gyana and six qualities unpolluted, as Leader of Nityasooris

and holding discus and others, decorated with all ornaments and served

by Sri Sridevi and Sri Bhudevi, reclining on Ananta. Tiruppanalwar says

that the same faultless Sri Vaikunta Natha, is gracing at Srirangam! Nityasooris had had no contact with samsaram; while, muktatman are liberated souls, from samsaram. Nammalwar says that it is a rule that every Jeevatman would enter Vaikuntam one day or other. Now we will see sloka 48:

sahajaṃ karma kaunteya sadoá¹£am api na tyajetsarvÄrambhÄ hi doá¹£eṇa dhÅ«menÄgnir ivÄvá¹›tÄḥ 18.48

Sri Krishna reminds us the same theme explained in Chapter 3. He advises Arjuna to perform Karma yoga only. That is, our prescribed duty is Karma yoga and Gyana yoga is other's duty. Karma yoga is in our nature. While Gyana yoga is new to us and involves control of sense organs, with the possibility of slipping away. The path of Gyana yoga is dangerous, with robbers around. Kaunteya = Son of Kunti [Arjuna], sahajam karma = habituated Karma yoga or associated from birth Karma yoga. Gyana yoga is external to

the nature of the body, while Karma yoga has been within body from birth. Sa dosam api = even if [Karma yoga has] disadvantage. Disadvantage of Karma yoga is physical strain for the body, while doing Karma yoga. Gyana yoga does not involve this strain, as one has to simply sit and meditate. Na tyajet = [even with that disadvantage] never abandon [Karma yoga].

When Arjuna raises his eye brows as to why follow something which has

disadvantage?, Sri Krishna replies this in the second line, saying that

Gyana yoga also has disadvantage! What is the disadvantage? What is the result we are after in Gyana Yoga or Karma yoga? It is to find atman or Paramatman.

Is it so easy? It is a very difficult process. This difficulty is

common. The process is to find something never perceived. But in the

two methods - Karma yoga and Gyana yoga - Karma yoga is habitual for us. Sarvarambha = all [Karma yoga and Gyana yoga] are, hi dosena avrta = also with disadvantages. Disadvantage of searching an abstract form, unperceived by us. Dhumenagni = [like] fire is surrounded and covered by smoke. Thus both methods pose difficulty in searching abstract entities. But Karma yoga is in our habit, while in Gyana yoga one has to be trained to control senses. It is therefore, easer to perform Karma yoga despite physical

strain.

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Tuesday, September 15, 2009

BG 18.39

According to Sanskrit etymology, Vaikunta is derived from kuti - meaning obstacles. Nikata means removal of those obstacles. Vaikuntam is the place where persons, whose obstacles are all removed, live. Obstacles are in gaining knowledge or Gyana; obstacles, to reach the Lord. Agyana or ignorance is removed and Gyana is fully blossomed in Vaikuntam. Sri Vaikuntam indicates its superiority and association with Sri Maha Lakshmi. It has other names like Parama Padam [परमपदम] - most superior place with nothing else above it, Parama Akasam [परम आकाशम] - very much higher sky, and Parama Vyoma [परम वà¥à¤¯à¥‹à¤®], etc. All these are Sanskrit names. There are Tamil names also for Sri Vaikuntam - Viinulagu [விணà¯à®£à¯à®²à®•à¯], Ponnulagu [பொனà¯à®©à¯à®²à®•à¯], Tirunaadu [திரà¯à®¨à®¾à®Ÿà¯], Vaikundham [வைகà¯à®¨à¯à®¤à®®à¯], Telivisumbu Tirunaadu [தெளà¯à®µà®¿à®šà¯à®®à¯à®ªà¯ திரà¯à®¨à®¾à®Ÿà¯], Nalamandhamilladhor Naadu [நலமநà¯à®¤à®®à¯ இலà¯à®²à®¤à¯‹à®°à¯ நாடà¯], Maaga vaikundham [மாக

வைகà¯à®¨à¯à®¤à®®à¯], etc. All Alwars have praised this place in 73 pasurams. All, so called pleasant things, we experience in this world, have an end. Even reading great books like Bhagavad Gita, etc., are over after a period. But in Vaikuntam, there is no end to all pleasant things. Our present world is described as world of darkness; but in Vaikuntam the Gyana is clear with no ignorance. There, time is not a dimension or Vaikuntam is free from time. Today's [16th September 2009] lecture is from Vaikunta vasal [வைகà¯à®£à¯à®Ÿà¯à®Ÿ வாசலà¯] in Srirangam.

This is very near Chandra Pushkarini in the temple. During the month of Margazhi [Dec-Jan], Adyayana utsavam festival is celebrated. During that time, the Lord listens to all the 4000 verses of Nalayra Divya Prabhandam of all Alwars. The festival is for 21 days - Pagal patthu [பகல௠பதà¯à®¤à¯] for 10 days, Irappatthu [இராபà¯à®ªà®¤à¯à®¤à¯] for 10 days, Iyarppa [இயறà¯à®ªà¯à®ªà®¾] for one day. Every day, the Lord is taken on procession. During Pagal Patthu the procession starts around 6 A.M; while during Irappatthu,

it starts around 11 A.M. During that festivel, the entire city of

Srirangam will wear festive look. The festival is also called Periya Tirunaal [பெரிய திர௠நாளà¯] in Tamil. On the first day of Irappatthu, the doors of this Vaikunta vaasal, are opened. In fact, the Lord enacts a drama for opening! It is the rehearsal of Jeevatman travelling to Vaikuntam. This is done on Vaikunta Ekadasi. First He emerges from His garbhagruha. He is adored with Vajrangi.

It is embedded with gems of different colors like red and green. He is

having a garland with parakeets images. This is how Sri Namperumal

graces on that day. Then He comes on procession in the corridor

starting from Dwajasthambam. On the way, before reaching Vaikunta vaasal, there is a spot known as Viraja nadhi [river]. The Lord would arrive there. Vedic chants and Alwars' pasurams singing would commence there. It is understood that the Lord Himself takes a dip in Viraja river and crosses to reach Vaikuntam! Along with the Lord, thousands of devotees wait. Then the doors of Vaikunta vaasal are opened and the Lord crosses and comes out. It will be like a lion coming out of his den!

Alwar says that liberated souls throng at Vaikuntam to enter. It has great walls made of gold and silver. The place has large gopurams and many palaces. Hoisted flags welcome the souls, to enjoy eternal bliss. Already residing Muktatmans and Nityasuris are very happy at the new arrivals! They escort the newly arrived souls, to every place in Vaikuntam and

describe with enthusiasm. Ponds have crystal clear water and steps

leading to the water are all laid with gold. Pillars are embedded with

diamonds. Beautiful birds like peacocks, cuckoos and swans are dancing

and singing. The festival in Srirangam is also worth visiting. Now, we will see sloka 47:Å›reyÄn svadharmo viguṇaḥ paradharmot svanuṣṭhitÄt

svabhÄvaniyataṃ karma kurvan nÄpnoti kilbiá¹£am 18.47This is continuation of the previous sloka. If a person does his prescribed karma, it matures into Karma yoga. Performin Karma yoga results in Bhakti yoga. By worshiping the Lord, performing pooja, going round in temples, prostrating to Lord, etc., culminate in reaching Vaikuntam.

This is what the Lord has been telling and it is further explained.

Arjuna might be doubtful as to how doing his duty of fighting would

become worship of the Lord. Arjuna, as also every living being, every

action and all have originated from the Lord. All are pervaded by the

Lord. Earlier the Lord had told that none equalled Him and all had

emanated from Him. Therefore, whatever Arjuna did or whoever he

worshiped, all will finally terminate in the Lord. By doing one's own

duty is equal to worshiping the Lord and enables to reach Moksham. Whatever

the Lord told in 2nd and 3rd Chapters, are reiterated here. Therefore,

Arjuna should perform his prescribed duty. Even if that performance had

some deficiencies, it was better than Gyana yoga. Viguna = imperfectly did, svadharma = one's own duty, sreyan = is very superior. So Karma yoga even if not done perfectly is praiseworthy. It is superior to, sva anushtitat = performing perfectly, paradharmot = another person's duty, like Gyana yoga. If one balances, say 80% Karma yoga of one person against the same person performing 100% perfectly another person's duty of Gyana yoga, the Lord says Karma yoga

is superior. How this is acceptable? The Lord has been insisting that

Arjuna should do his duty. The Lord categorizes one's own duty as what

one is accustomed to. Gyana yoga is alien to him. Going to forests and controlling sense organs, is not in our habit. That is why He calls controlling organs is para dharma. It is easier to do what we are accustomed to. Even if sense organs were not totally controlled, Karma yoga was better than Gyana yoga. Svabhavaniyatam karma = duties [we are] accustomed to, kurvan = do, na apnoti = does not attain, kilmisam = sufferings [samsaram]; or na kilmisam = without any sufferings, apnoti = attains [Vaikuntam]. By

performing the habituated Karma yoga, same will mature and transform into Bhakti yoga and will lead to the Lord. Instead, if, abandoning Karma yoga, Gyana yoga was performed there would be possibilities of slippage and following Bhakti yoga would be impossible. Thus, even an imperfect Karma yoga is better.

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Monday, September 14, 2009

BG 18.38

Kaveri virajaseyam vaikuntam ranga mandiram |sa vasudevo rangesa: pratyaksha paramampadam ||In this sloka on the glory of Srirangam, similarities between Srirangam and Vaikuntam are shown. Kaveri is Viraja. Srirangam is Vaikuntam. Sri Ranganatha is Sri Para Vasudeva. Viraja river flows near Vaikuntam. Viraja means without rajas [and tamas] qualities. There is also a pushkarini Airamvadam [à®à®°à®®à¯à®µà®¤à®®à¯]. An atman reaching Vaikuntam, has to take bath in this river and go to Vaikuntam. Atman is so minute. Then, how atman goes about without legs? How atman percieves without eyes, etc.? How atman

is able to accept all the compliments offered? We have seen women folk

cleaning rice with water before cooking. In the first cleaning, all

major impurities are all cleared. Rice is cleaned again with water.

Now, remaining impurities are also cleared. Then rice is taken for

cooking. Similarly, jeevatman has a large body, while living in this world. First that is cast away before starting for the journey to Vaikuntam, like in the first wash of rice. Then, atman is accorded a sookshma or subtle body. With this body atman is able to travel the long journey. With this body, atman is able to travel and accept all honours accorded to atman on the way. Now, with that sookshma body, atman takes bath in Viraja river. Here, the sookshma body is removed, akin to second washing of rice! When

atman comes out of Viraja

river, some other things happen. If a gem falls into dirt, its

brightness is diminished. By cleaning the dirt, it regains its lustre.

Also, if water is in a container, by removing the block in the exit,

water flows out automatically. Similarly, in this samsaram, atman like the gem covered by dirt, is dim in its knowledge. But after dip in Viraja all impurities are cleared and association with prakruti is removed. This side of Viraja river in which moola prakruti and all worlds [including ours] are there, is called prakruti mandalam. The other side of Viraja, where Vaikuntam is there, is called Aprakruta mandalam. It has no contamination with Prakruti and is not created. It exists as such. When atman raises from

Viraja river after a bath, Amanava [who has been accompanying from Vidyut lok], helps to cross over to the other side of Viraja river. There is a pasuram at the end in Upadesa Rathnamalai. Swami Manavala Mamunigal is the last of Sri Vaishnava Acharyas. In this pasuram, it is said that he who is touched by the Divine feet of Swami Manavala Mamunigal, is certain to be helped by Amanava, and cross Viraja river. During that instant, the atman gets another body. This body will be in contrast with all the bodies this

atman resided in the infinite births in samsaram. It will be an aprakruta body. This body is not made of the pancha bhoota or the five great elements [space, air, fire, water and earth]; but is composed of suddha satvam or pure satva quaity matter, uncontaminated by rajas and tamas. That body will be radiating with brightness. The second thing that will happen after bath in Viraja river, is that the Gyana or knowledge of atman will fully blossom. That is atman will

regain its nature with total knowledge. Upanishads say that atman reaches the Lord and gains its natural quality of full knowledge. Atman is no longer bound by karmas; atman does not have to return to samsaram. On the shore of the river 500 apsaras [beautiful damsels] would be waiting to decorate the atman with aprakrutam body. It is called Brahmaalankaram. The decorative materials are also, unlike those of this world, aprakrutam.

A hundred persons will decorate with flowers. Another hundred persons

will cover with dresses. Yet another hundred would apply cosmetics.

This is how Nammalwar describes the entry into Vaikuntam. All of them welcome this atman to rule that World of the Lord! We will see later, how Vaikuntam is inside. Now, we will see sloka 46. The Lord said that he, who followed his varna duties, attained Vaikuntam.

To answer the question how, the Lord says that by worshiping Him. We

will get the doubt as to how performing one's duty of fighting or

chanting Vedas, etc., would

be worshiping the Lord? The Lord is going to answer that all these

duties and worshiping emanated from Him. All are pervaded by Him within

and without. All originate from Him and finally mingle with Him. All

are controlled and commanded by Him. Therefore, anything done is

worshiping Him. By worshiping Indra or Kubera or anyone else, it is

worshiping Him only, as Indra, Kubera and all such, are His bodies

only. Fighting for a just cause is Dharma; ruling a country is Dharma. The Lord is pleased by all these acts. Pleased, He grants Moksham. Anyone performing any duty, as long as it is in accordance with shastras, and agrees with one's prescribed duty, such performance paves the way to reach Him. Because all are He only! Now, sloka 46:

yataḥ pravá¹›ttir bhÅ«tÄnÄṃ yena sarvam idaṃ tatamsvakarmaá¹‡Ä tam abhyarcya siddhiṃ vindati mÄnavaḥ 18.46

Manava = human, siddhim vindati = attains result [Vaikuntam], sva karmana = by doing one's own duty, tam = I [supreme Lord Sri Krishna] am, abhyarca = well worshiped. There are two statements here. Attains siddhi by worshiping Him. Fight to attain siddhi.

If these statements are to be equal, then one may get the doubt,

whether fighting [by Arjuna] is equal to worshiping Sri Krishna? How

doing one's own duty is equal to worshiping the Lord? How these two are

connected? The connection is in the First line of sloka. Bhutanam = all living beings, yata pravrttir = from Whom originate, sarvam idam = all these are, yena tatam = well pervaded by Whom [without exception]. Atman is inside the body. The Lord pervades atman

as well as the body. He is in every person. He is in every activity

done. Therefore, whatever we do, is worship of Him. Does it mean

killing another or abusing others, etc., are also worship of Him? No.

The actions should be in accordance with Dharma Shastras. That is why the Lord tells 'sva karmana'

[one's own duty]. Therefore, the doer, the activity, the god worshiped,

etc., are all Sri Krishna. Therefore, by fighting Arjuna will attain

the result. By fighting Arjuna worships the Lord. By doing one's own karma, it will transform into Bhakti. Bhakti when fully matures ensures attainment of the end result or Moksham.

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BG 18.37

Paramapadam [पà¥à¤°à¤®à¤ªà¤¦à¤® பரமபதமà¯] is also known as Sri Vaikuntam and Tirunaadu [திரà¯à®¨à®¾à®Ÿà¯] and is the 108th Divya Desam. At present, it is not possible to visit Paramapadam and return. It will happen on some day. Then, from which Kshetram we could see description of Vaikuntam? We will see its glory from Srirangam, also known as Bhuloka Vaikuntam. Today's [14th September 2009] lecture is from a garden on the banks of Kollidam river, near Srirangam. Let us learn about the marg or route to Vaikuntam. Afterwards we will see how an atman enters Vaikuntam crossing Viraja river. For this we will assume Kaveri to be Viraja. After bathing in Viraja, atman will encounter Vaikuntam. This we will appreciate from Vaikunta vasal [வைகà¯à®£à¯à®Ÿà¯à®Ÿ வாசலà¯] in Srirangam temple. Further inside, atman will find Aayirakkal [ஆயிரகà¯à®•à®¾à®²à¯] mantap, which we will see from 1000 pillar mantapam in the temple. Then atman will see the Lord Sri Vaikuntanatha gracing in Tirumamani mantapam. We will comapre these spots in Sirangam temple with similar spots in Vaikuntam and get an idea of Vaikuntam, its splendour and various celebrations there. Are all necessarily to go to Vaikuntam? This question might arise. Either by Bhakti or by saranagati, one could reach Vaikuntam. Before reaching that, one should have ehausted all punya/papa accumulated. As we have been seeing for so many days, if papa is high, one reaches Naraka or hell; and, if punya is high, one reaches Swarga or heaven. If papa and punya are exhausted, rebirths and samsaram for this atman will vanish. Upanishads say that emptying papa and punya, this atman becomes blemishmess and gets bliss equal to the Lord's, at Vaikuntam. So, we have to exhaust punya/papa and then depart this world. How tha atman departs and in which path atman goes, will be described. Upanishad says that atman had to leave a body. This is done by the Lord Himself. Using backbone to churn this body, with organs and elements added with prana and mind in subtle form, and atman is taken out of the body. Atman has to exit and body has to be discarded. We could observe a very transient smile or happiness, when atman actually exits the body. It is like the bright glow of a lamp before getting extinguished. But here this atman jyoti or lamp is going to glow more brightly in Vaikuntam. Atman was imprisoned in this body for a long time and suffered. Now,

it has exhausted all papa and punya and should depart for Vaikuntam. For this journey there is a route. From the inverted lotus bud like heart, 101 nerves go to brain. The 101st naadi [நாடி] or nerve is called Sushumna Naadi. If atman travels in that nerve, then it will direct into the arcchiradi marg or path, leading to Vaikuntam. Inside our body it is dark. Atman needs light. The Lord residing inside, out of mercy, blesses light by His luminent body and directs atman to take the 101st naadi. Atman

takes that nerve and through brahmarandram [a small orifice on the top of head, which was formed while birth and which gradually got covered by skull] atman goes out. Then atman's journey crosses 12 stages or worlds, each ruled by a god. After crossing all these 12 stages, and crossing Moola prakruti and Viraja river, atman enters Vaikuntam after bath in the river. Nammalwar, in his Tiruvaimozhi [10.9],

gives a running commentary of an atman crossing various stages! All

these, he does, sitting under the tamarind tree at Azhvar Tirunagari!

Using this description of Alwar and Chandokya, Brihadaranya and Kata Upanishads, we can find the path given below. Alwar says that as an atman journeys to Vaikuntam, oceans wave bidding farewell with joy. Devas up in the sky are welcoming the atman. Clouds roar to blow welcome signal. As the atman travels, at every stage atman is accorded welcome and respected. Nammalwar says that at each stage the god representing that stage welcomes the atman on journey to Vaikuntam,

with water filled golden pots. All Devas like Brahma, Indra, Aditya, etc., welcome at appropriate stages and praise the atman for its journey.

1. Archit - This is the first stage. Archit means light. Atman travels from darkness in this world to brightness.

2. Day - This is not indicative of time, but the god representing that stage. Accepting their welcome, atman travels further.3. Shukla Paksh - Representing the brighter portion of Moon, from Amavasya [New moon] to Pournami [Full moon].

4. Uttharayana - Six months from Tamil month Thai to Aadi.5. Samvatsaram - Stage representing year.

6. Vayu lok - Place of wind.7. Surya mandalam.8. Chandra mandalam. [This may look reverse of our science learnt in schools. But this is the order mentioned in Upanishads]

9. Vidyut lok - stage of lightning. The god here Amanava, will accompany the atman and guide to Vaikuntam.

10. Varuna lok.11. Indra lok.12. Satya lok of lord Brahma.

Then comes Moola prakruti or primordial cause. It is a a tall, wide and long mass. Crossing this, atman reaches Viraja river. After bathing in this river atman enters Vaikuntam. This path is called Archiradi marg. 'Nachapunar avartate' - those travelling in this route never return [to samsaram]. This is what we will see in sloka 45:

sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥsvakarmanirataḥ siddhiṃ yathÄ vindati tac chṛṇu 18.45

Tac chrnu = listen to that [carefully]. Sve sve = each of themselves, karmany = in their karmas, abhirata = involved, nara = [those born as] humans, samsiddhi = result of sublime level [indicates Moksham or Vaikuntam], labhate = is attained. Sva = [in one's] own, karma = duties, nirata = involved, yata = how, siddhim = sublime result [Vaikuntam], vindati = attains. One who is involved in one's own karma, as prescribed in Shastras, attains Moksham. Why is the second line? Sri Krsihna is asking Arjuna to perform his prescribed duty [of Kshatriya] to fight in the battle. If we dilute this, we may infer that fighting will get one Moksham! A doubt will arise then, whether by mere doing one's own duty, will one get Moksham. Sri Krsihna clarifies in the second line that Arjuna should listen to Him, to know how, by doing prescribed duty, one gets Moksham. From on coming slokas, He is going to explain how such persons reach Moksham.

Srirangam is considered as Bhuloka Vaikuntam. Because, whatever experiences one would have in Vaikuntam, one can experience in Srirangam as a rehearsal! We will see how the temple, town and celebrations replicate Vaikuntam, in due course. Thus, though we can not visit Vaikuntam as such, we will have a glimpse of it in the pasurams and in Srirangam.

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namo narayana

 

Respected Sir,

Thank you very much for posting the upanyasams of Sri Krishnan swamy in English to all of us. It is a real boon to those who are not well versed in Tamil and who do not have access to Podhigai channel.

Requesting you to please continue these educational postings.

 

Sincerely,

Kamlesh--- On Tue, 9/22/09, padmanaban <npn72000 wrote:

padmanaban <npn72000 Fw: ch 18-37 to18-41 BHAGAVAD GEETHA--SRI VELUKKUDI KRISHNANS PODHIGAI UPANYASAM Date: Tuesday, September 22, 2009, 2:29 AM

 

 

 

 

 

 

HARE RAAMA HARE RAAMA RAAMA RAAMA HARE HARE

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE

 

Tuesday, 22 September, 2009, 11:55 AM

ENGLISH TRANSLATION--courtesy www.saranathantg. blogspot. com

 

 

 

 

Thursday, September 17, 2009

 

BG 18.41

Today's [18th September 2009] lecture is the 700th episode in Kannanin Aaramudu series. Bhagavad Gita also has 700 slokas. We have to cover more slokas. At present we have reached the last stage, Tirumamani Mantapam [திர௠மா மணி மணà¯à®Ÿà®ªà®®à¯] in Srirangam.Koormadin divya lokam tadanu manimayam mantapam tatra seshamtasmin dharmadi peetham tad upari kamalam chamara grahineeschaâ€vishnumdevim vibhusha ayudhaganam uragam paduke vainateyamsenesam dwrapalan

kumudamuga ganan vishnubhaktam prapadye ||From this sloka we can imagine how the Lord is gracing at Paramapadam. In the 1000 pillared hall in Vaikuntam, the Lord, the support and foundation for all the worlds, is seated on Adisesha peetam [throne]. He is facing West. This seat is also called Dharmadi Peetam.Sriman Narayana is seated between His Consorts Sri Sridevi and Sri Bhudevi. He is holding all Divne weapons and wearing all Divine ornaments. At His Divine feet, is Garuda, ever ready! Nearby is Vishvaksena, army commander holding his stick. At the gate are the Dwara Palakas

Jaya and Vijaya. In fact for the Four gates, totally Eight guards are there. There are others like Kumada, Simhanana, Gajanana, etc. We worship all these Vishnu Bhaktas and the Lord Sri Maha Voshnu. In Tirumamani Mantapam, the Lord is at the center. Here Two important festivals take place. First, on Vaikunta Ekadasi day, the Lord graces Lakhs of people from here. The Second is in the same festival on Seventh day, Tirukaitthala sevai [திரà¯à®•à¯ கைதà¯à®¤à®² சேவை]. In this, the Lord is taken on bare hands by the Archaka. At that time there would not be any palanquin or other supports. Thousands of devotees would get this unique darshan. It is not that simple for the Lord to be available on hands. He would not that easily come Two steps forward to grace us. Even Nityasooris can not gauge or describe fully the grandeur and greatness of this place. Even mortals like us, when we come to Srirangam temple, would be confounded by the greatness of the temple. Even Nityasooris do not know the greatness of this place. Such a great Person, the Lord is, graces for our benefit on the Seventh day of the festival. On Tenth day of the festival [during Irappatthu], Nammalwar Moksham or Nammalwar Tiruvadi

thozhudal [ஆழà¯à®µà®¾à®°à¯ மோகà¯à®·à®®à¯/ நமà¯à®®à®¾à®´à¯à®µà®¾à®°à¯ திரà¯à®µà®Ÿà®¿ தொழà¯à®¤à®²à¯]. Nammalwar, a typical Jeevatman, travels in the Arcchiradi marg and crosses Viraja river, enters 1000 pillared mantap and surrenders at the Divine feet of the Lord seated in Tirumamani mantap. During this time, Alwar is carried from Mantapa, and after going round the Lord, with 'soozh visumbu..' pasurams [Ten] sung melodiously, Alwar is placed at the Divine feet of the Lord. Every Jeevatman on reaching Vaikuntam is received as the new Muktatman, and is taken in. In this eternal blissful Divya desa, this new Muktatman is brought before the Lord in Tirumamani mantapam. The Lord will hold this atman's hands and place him on His lap and stroking the head fondly, would enquire, who he was. This new Muktatman would reply 'aham brahmasmi'! The Lord is his atman and he is body of the Lord. He has come to serve the Lord. The Lord embraces this atman. The Lord then orders this atman to serve along with Billions of Muktatman and Nityasooris. The atman is immersed in that blissful atmosphere! This is enacted in this Alwar Moksham. Nammalwar is covered by heaps of Tulasi leaves. After sometime, the Alwar is taken out of Tulasi leaves, in accordance with our prayers to release the Alwar for the benefit of Jeevatman in samsaram! This is called Vaikunta Prapti. Nitya Vibhuti [Vaikuntam] is Three times the Leela Vibhuti [our Universe is a part of it]. In Parama padam there is no karma, ignorance, sorrow, rajo/tamo qualities, destruction, birth, old age, death, hunger, disease, nor any type of distress. No one carries tales, none gets angry or jealousy, none of kama, krodha, matha, matsaryam, lobha, etc., can ever be seen. Only Bhagavat Anubhavam or experience with the Lord prevails. We attain samyapatthi or be, almost, like Him. The released soul now enjoys serving the Lord, the ultimate sight,

ultimate name to be heard and ultimate knowledge to be possessed. With this enjoyment this new muktatman remains for ever in Vaikuntam, which is reached only through Bhakti and which is not yet accessible to many Rishis, Devas, etc. We will now see sloka 49 of Chapter 18:asaktabuddhiḥ sarvatra jitÄtmÄ vigataspá¹›haḥnaiá¹£karmyasiddhiṃ paramÄṃ saṃnyÄsenÄdhigacchati 18.49 The Lord reiterates what was told earlier. He who does Karma yoga with the Three Tyagas - kartrutva buddhi tyaga, mamata

tyaga and phala tyaga -, attains samsiddhi. Sarvatra = in the karmas being done and in the results of the karma, asaktabuddhi = unattached intellect, jitatma = conquering mind, vigatasprha = desireless, samnysena = performing Karma yoga [with the Three tyagas], paramam = most superior, niskarmya siddhi = result of Gyana yoga. Arjuna's doubt was whether Dyana nishtai was the result of Gyana yoga. While agreeing with Arjuna, the Lord says that by doing continuously Karma yoga expalined by Him, result of Gyana yoga would be achieved, without doing Gyana yoga. Adhigacchadi = attains. Doing Karma yoga with the conscience that karma was not done by him nor for himself, and with no interest in results, most superior result of Gyana yoga is achieved. We will take leave of Srirangam. More slokas are there. From where, we are to see them? Let us wait and see!

 

Posted by TG Saranathan at 11:40 PM 0 comments

 

 

 

Wednesday, September 16, 2009

 

BG 18.40

In Srirangam, during Adyayanotsavam festival, the Lord arrives at Aayirakkal Mantapam [1000 pillared hall]. During Irappatthu, all Ten days, the Lord graces the devotees from here only. We saw the Lord arriving at Vaikunta vaasal. From there the Lord crosses the sandy open space and arrives here. First, for about Two hours He stays in the Four pillared mantapam, outside 1000 pillared mantapam, and graces the devotees. He strolls here and there and gives darshan to devotees, very near to them. The Lord has a very light coat covering the Vajrangi. With smile and Kasturi

Tilakam on forehead, the Lord assures Vaikuntam and devotees not to be panicky. From there, the Lord enters the 1000 pillar mantap. We saw a jeevatman on his way to Vaikuntam via Arcchiradi marg, takes bath in Viraja river and then enters Vaikuntam. That atman is welcomed by the residents of Vaikuntam. Everyone would welcome the new jeevatman to their house. They would take him around Vaikuntam for sightseeing. The beauty of Vaikuntam is described by Swami Ramanuja in his Vaikunta Gadyam. Swami Koorattalwan describes in his Vaikunta Stavam, Vaikuntam. All these descriptions are based on Upanishads like Chandogya, Brihadaranya, etc. In one sloka, Swami Koorattalwan says that Vaikuntam is the Lord's abode, which is beyond the sky, which is devoid of Tamas, which is Sri Vishnu's place, which is bright and with only Satvam, which is eternal [unlike our world which is created and destroyed, repeatedly], which is the source of Anandam, which is very beautiful

and which is fresh every time it is seen. In Vaikuntam also there is a 1000 pillared mantap, in which Jeevatman first enters. Today's [17th September 2009] lecture is also from 1000 pillared mantap in Srirangam temple.We will see an important sloka of Swami Nadadur Ammal in Paratvadi Panchakam

[परतà¥à¤µà¤¾à¤¦à¥€ पंचकम]. We saw the sloka on Vyuha Murty in BG 18.34. Similarly the Lord's Para Roopam in Vaikuntam is in the following sloka:Udyadbhanu sahasrabhasvara paravyomaspadam nirmala-gyananada ghanaswaroopam amala gyanadibhi: shadgunai: |jushtam soorijanadhipam dhrutarathangabjam subhushojwalamsri bhu sevyam ananta bhoganilayam sri vasudevam bhaje || worship Sri Vasudeva, with brightness of 1000 Suns, very far off, without any

blemish or defect, with happiness and knowledge brimming, with Gyana and six qualities unpolluted, as Leader of Nityasooris and holding discus and others, decorated with all ornaments and served by Sri Sridevi and Sri Bhudevi, reclining on Ananta. Tiruppanalwar says that the same faultless Sri Vaikunta Natha, is gracing at Srirangam! Nityasooris had had no contact with samsaram; while, muktatman are liberated souls, from samsaram. Nammalwar says that it is a rule that every Jeevatman would enter Vaikuntam one day or other. Now we will see sloka 48:sahajaṃ karma kaunteya sadoá¹£am api na tyajetsarvÄrambhÄ hi doá¹£eṇa dhÅ«menÄgnir ivÄvá¹›tÄḥ 18.48Sri Krishna reminds us the same theme explained in Chapter 3. He advises Arjuna to perform Karma yoga only. That is, our prescribed duty is Karma yoga and Gyana yoga is other's duty. Karma yoga is in our nature. While Gyana yoga is new to us and involves control of sense organs, with the possibility of slipping away. The path of Gyana yoga is dangerous, with robbers around. Kaunteya = Son of Kunti [Arjuna], sahajam karma = habituated Karma yoga or associated from birth Karma yoga. Gyana yoga is external to the nature of the body, while Karma yoga has been within body from birth. Sa dosam api = even if [Karma yoga has] disadvantage. Disadvantage of Karma yoga is physical strain for the body, while doing Karma yoga. Gyana yoga does not involve this strain, as one has to simply sit and meditate. Na tyajet = [even with that disadvantage] never abandon [Karma yoga]. When Arjuna raises his eye brows as to why follow something which has disadvantage? , Sri Krishna replies this in the second line, saying

that Gyana yoga also has disadvantage! What is the disadvantage? What is the result we are after in Gyana Yoga or Karma yoga? It is to find atman or Paramatman. Is it so easy? It is a very difficult process. This difficulty is common. The process is to find something never perceived. But in the two methods - Karma yoga and Gyana yoga - Karma yoga is habitual for us. Sarvarambha = all [Karma yoga and Gyana yoga] are, hi dosena avrta = also with disadvantages. Disadvantage of

searching an abstract form, unperceived by us. Dhumenagni = [like] fire is surrounded and covered by smoke. Thus both methods pose difficulty in searching abstract entities. But Karma yoga is in our habit, while in Gyana yoga one has to be trained to control senses. It is therefore, easer to perform Karma yoga despite physical strain.

Posted by TG Saranathan at 11:37 PM 0 comments

Tuesday, September 15, 2009

BG 18.39

According to Sanskrit etymology, Vaikunta is derived from kuti - meaning obstacles. Nikata means removal of those obstacles. Vaikuntam is the place where persons, whose obstacles are all removed, live. Obstacles are in gaining knowledge or Gyana; obstacles, to reach the Lord. Agyana or ignorance is removed and Gyana is fully blossomed in Vaikuntam. Sri Vaikuntam indicates its superiority and association with Sri Maha Lakshmi. It has other names like Parama Padam [परमपदम] - most superior place with nothing else

above it, Parama Akasam [परम आकाशम] - very much higher sky, and Parama Vyoma [परम वà¥à¤¯à¥‹à¤®], etc. All these are Sanskrit names. There are Tamil names also for Sri Vaikuntam - Viinulagu [விணà¯à®£à¯à®²à®•à¯], Ponnulagu [பொனà¯à®©à¯à®²à®•à¯], Tirunaadu [திரà¯à®¨à®¾à®Ÿà¯], Vaikundham [வைகà¯à®¨à¯à®¤à®®à¯], Telivisumbu Tirunaadu [தெளà¯à®µà®¿à®šà¯à®®à¯à®ªà¯ திரà¯à®¨à®¾à®Ÿà¯], Nalamandhamilladhor Naadu [நலமநà¯à®¤à®®à¯ இலà¯à®²à®¤à¯‹à®°à¯ நாடà¯], Maaga vaikundham

[மாக வைகà¯à®¨à¯à®¤à®®à¯], etc. All Alwars have praised this place in 73 pasurams. All, so called pleasant things, we experience in this world, have an end. Even reading great books like Bhagavad Gita, etc., are over after a period. But in Vaikuntam, there is no end to all pleasant things. Our present world is described as world of darkness; but in Vaikuntam the Gyana is clear with no ignorance. There, time is not a dimension or Vaikuntam is free from time. Today's [16th September 2009] lecture is from Vaikunta vasal [வைகà¯à®£à¯à®Ÿà¯à®Ÿ வாசலà¯] in Srirangam.This is very near Chandra Pushkarini in the temple. During the month of Margazhi [Dec-Jan], Adyayana utsavam festival is celebrated. During that time, the Lord listens to all the 4000 verses of Nalayra Divya Prabhandam of all Alwars. The festival is for 21 days - Pagal patthu [பகல௠பதà¯à®¤à¯] for 10 days, Irappatthu [இராபà¯à®ªà®¤à¯à®¤à¯] for 10 days, Iyarppa [இயறà¯à®ªà¯à®ªà®¾] for one day. Every day, the Lord is taken on procession. During Pagal Patthu the procession starts around 6 A.M; while during Irappatthu, it starts around 11 A.M. During that festivel, the entire city of Srirangam will wear festive look. The festival is also called Periya Tirunaal [பெரிய திர௠நாளà¯] in Tamil. On the first day of Irappatthu, the doors of this Vaikunta vaasal, are opened. In fact, the Lord enacts a drama for opening! It is the rehearsal of Jeevatman travelling to Vaikuntam. This is done on Vaikunta Ekadasi. First He emerges from His garbhagruha. He is adored with Vajrangi. It is embedded with gems of different colors like red and green. He is having a garland with parakeets images. This is how Sri Namperumal graces on that day. Then He comes on procession in the corridor starting from Dwajasthambam. On the way, before reaching Vaikunta vaasal, there is a spot known as Viraja nadhi [river]. The Lord would arrive there. Vedic chants and Alwars' pasurams singing would commence there. It is understood that the Lord Himself takes a dip in Viraja river and

crosses to reach Vaikuntam! Along with the Lord, thousands of devotees wait. Then the doors of Vaikunta vaasal are opened and the Lord crosses and comes out. It will be like a lion coming out of his den!Alwar says that liberated souls throng at Vaikuntam to enter. It has great walls made of gold and silver. The place has large gopurams and many palaces. Hoisted flags welcome the souls, to enjoy eternal bliss. Already residing Muktatmans and Nityasuris are very happy at the new arrivals! They escort the newly arrived souls, to every place in Vaikuntam and describe with enthusiasm. Ponds have crystal clear water and steps leading to the water are all laid with gold. Pillars are embedded with diamonds. Beautiful birds like peacocks, cuckoos and swans are dancing and singing. The

festival in Srirangam is also worth visiting. Now, we will see sloka 47:Å›reyÄn svadharmo viguṇaḥ paradharmot svanuṣṭhitÄtsvabhÄvaniyataṃ karma kurvan nÄpnoti kilbiá¹£am 18.47This is continuation of the previous sloka. If a person does his prescribed karma, it matures into Karma yoga. Performin Karma yoga results in Bhakti yoga. By worshiping the Lord, performing pooja, going round in temples, prostrating to Lord, etc., culminate in reaching Vaikuntam. This is what the Lord has been telling and it is further explained. Arjuna might be doubtful as to how doing his duty of fighting would become worship of the Lord. Arjuna, as also every living being, every action and all have originated from the Lord. All are pervaded by the Lord. Earlier the Lord had told that none equalled Him and all had emanated from Him. Therefore, whatever Arjuna did or whoever he worshiped, all will finally terminate in the Lord. By doing one's own duty is equal to worshiping the Lord and enables to reach Moksham. Whatever the Lord told in 2nd and 3rd Chapters, are reiterated here. Therefore, Arjuna should perform his prescribed duty. Even if that performance had some deficiencies, it was better than Gyana yoga. Viguna = imperfectly did, svadharma = one's own

duty, sreyan = is very superior. So Karma yoga even if not done perfectly is praiseworthy. It is superior to, sva anushtitat = performing perfectly, paradharmot = another person's duty, like Gyana yoga. If one balances, say 80% Karma yoga of one person against the same person performing 100% perfectly another person's duty of Gyana yoga, the Lord says Karma yoga is superior. How this is acceptable? The Lord has been insisting that Arjuna should do his duty. The Lord categorizes one's own duty as what one is accustomed to. Gyana yoga is alien to him. Going to forests and controlling sense organs, is

not in our habit. That is why He calls controlling organs is para dharma. It is easier to do what we are accustomed to. Even if sense organs were not totally controlled, Karma yoga was better than Gyana yoga. Svabhavaniyatam karma = duties [we are] accustomed to, kurvan = do, na apnoti = does not attain, kilmisam = sufferings [samsaram]; or na kilmisam = without any sufferings, apnoti = attains [Vaikuntam]. By performing the habituated Karma yoga, same will mature and transform into

Bhakti yoga and will lead to the Lord. Instead, if, abandoning Karma yoga, Gyana yoga was performed there would be possibilities of slippage and following Bhakti yoga would be impossible. Thus, even an imperfect Karma yoga is better.

Posted by TG Saranathan at 11:44 PM 0 comments

Monday, September 14, 2009

BG 18.38

Kaveri virajaseyam vaikuntam ranga mandiram |sa vasudevo rangesa: pratyaksha paramampadam ||In this sloka on the glory of Srirangam, similarities between Srirangam and Vaikuntam are shown. Kaveri is Viraja. Srirangam is Vaikuntam. Sri Ranganatha is Sri Para Vasudeva. Viraja river flows near Vaikuntam. Viraja means without rajas [and tamas] qualities. There is also a pushkarini Airamvadam [à®à®°à®®à¯à®µà®¤à®®à¯]. An atman reaching Vaikuntam, has to take bath in this river and go to Vaikuntam. Atman is so minute. Then, how atman goes about without legs? How atman percieves without eyes, etc.? How atman is able to accept all the compliments offered? We have seen women folk cleaning rice with water before cooking. In the first cleaning, all major impurities are all cleared. Rice is cleaned again with water. Now, remaining impurities are also cleared. Then rice is taken for cooking. Similarly, jeevatman has a large body, while living in this world. First that is cast away before starting for the journey to Vaikuntam, like in the first wash of rice. Then, atman is accorded a

sookshma or subtle body. With this body atman is able to travel the long journey. With this body, atman is able to travel and accept all honours accorded to atman on the way. Now, with that sookshma body, atman takes bath in Viraja river. Here, the sookshma body is removed, akin to second washing of rice! When atman comes out of Viraja river, some other things happen. If a gem falls into dirt, its brightness is diminished. By cleaning the dirt, it regains its lustre. Also, if water is in a container, by removing the block in the exit, water flows out

automatically. Similarly, in this samsaram, atman like the gem covered by dirt, is dim in its knowledge. But after dip in Viraja all impurities are cleared and association with prakruti is removed. This side of Viraja river in which moola prakruti and all worlds [including ours] are there, is called prakruti mandalam. The other side of Viraja, where Vaikuntam is there, is called Aprakruta mandalam. It has no contamination with Prakruti and is not created. It exists as such. When atman raises from Viraja river after a bath, Amanava [who has been accompanying from Vidyut lok], helps to cross over to the other side of Viraja river. There is a pasuram at the end in Upadesa Rathnamalai. Swami Manavala Mamunigal is the last of Sri Vaishnava Acharyas. In this pasuram, it is said that he who is touched by the Divine feet of Swami Manavala Mamunigal, is certain to be helped by Amanava, and cross Viraja river. During that instant, the atman gets another body. This body will be in contrast with all the bodies this atman resided in the infinite births in samsaram. It will be an aprakruta body. This body is not made of the pancha bhoota or the five great elements [space, air, fire, water and earth]; but is composed of suddha satvam or pure satva quaity matter, uncontaminated by rajas and tamas. That body will be radiating with brightness. The second thing that will happen after bath in Viraja river, is that the Gyana or knowledge of atman will fully blossom. That is atman will regain its nature with total knowledge.

Upanishads say that atman reaches the Lord and gains its natural quality of full knowledge. Atman is no longer bound by karmas; atman does not have to return to samsaram. On the shore of the river 500 apsaras [beautiful damsels] would be waiting to decorate the atman with aprakrutam body. It is called Brahmaalankaram. The decorative materials are also, unlike those of this world, aprakrutam. A hundred persons will decorate with flowers. Another hundred persons will cover with dresses. Yet another hundred would apply

cosmetics. This is how Nammalwar describes the entry into Vaikuntam. All of them welcome this atman to rule that World of the Lord! We will see later, how Vaikuntam is inside. Now, we will see sloka 46. The Lord said that he, who followed his varna duties, attained Vaikuntam. To answer the question how, the Lord says that by worshiping Him. We will get the doubt as to how performing one's duty of fighting or chanting Vedas, etc., would be worshiping the Lord? The Lord is going to answer that all these duties and worshiping emanated from Him. All are pervaded by Him within and without. All originate from Him and finally mingle with Him. All are controlled and commanded by Him.

Therefore, anything done is worshiping Him. By worshiping Indra or Kubera or anyone else, it is worshiping Him only, as Indra, Kubera and all such, are His bodies only. Fighting for a just cause is Dharma; ruling a country is Dharma. The Lord is pleased by all these acts. Pleased, He grants Moksham. Anyone performing any duty, as long as it is in accordance with shastras, and agrees with one's prescribed duty, such performance paves the way to reach Him. Because all are He only! Now, sloka 46:yataḥ pravá¹›ttir bhÅ«tÄnÄṃ yena sarvam idaṃ tatamsvakarmaá¹‡Ä tam abhyarcya siddhiṃ vindati mÄnavaḥ

18.46Manava = human, siddhim vindati = attains result [Vaikuntam], sva karmana = by doing one's own duty, tam = I [supreme Lord Sri Krishna] am, abhyarca = well worshiped. There are two statements here. Attains siddhi by worshiping Him. Fight to attain siddhi. If these statements are to be equal, then one may get the doubt, whether fighting [by Arjuna] is equal to worshiping Sri Krishna? How doing one's own duty is equal to worshiping the Lord? How these two are connected? The connection is in the First line of sloka. Bhutanam = all living

beings, yata pravrttir = from Whom originate, sarvam idam = all these are, yena tatam = well pervaded by Whom [without exception]. Atman is inside the body. The Lord pervades atman as well as the body. He is in every person. He is in every activity done. Therefore, whatever we do, is worship of Him. Does it mean killing another or abusing others, etc., are also worship of Him? No. The actions should be in accordance with Dharma Shastras. That is why the Lord tells 'sva karmana' [one's own duty]. Therefore, the doer, the activity, the god worshiped, etc., are all Sri Krishna. Therefore, by fighting Arjuna will attain the result. By fighting Arjuna worships the Lord. By doing

one's own karma, it will transform into Bhakti. Bhakti when fully matures ensures attainment of the end result or Moksham.

Posted by TG Saranathan at 11:55 PM 0 comments

BG 18.37

Paramapadam [पà¥à¤°à¤®à¤ªà¤¦à¤® பரமபதமà¯] is also known as Sri Vaikuntam and Tirunaadu [திரà¯à®¨à®¾à®Ÿà¯] and is the 108th Divya Desam. At present, it is not possible to visit Paramapadam and return. It will happen on some day. Then, from which Kshetram we could see description of Vaikuntam? We will see its glory from Srirangam, also known as Bhuloka Vaikuntam. Today's [14th September 2009] lecture is from a garden on the banks of Kollidam river, near Srirangam. Let us learn about the marg or route to

Vaikuntam. Afterwards we will see how an atman enters Vaikuntam crossing Viraja river. For this we will assume Kaveri to be Viraja. After bathing in Viraja, atman will encounter Vaikuntam. This we will appreciate from Vaikunta vasal [வைகà¯à®£à¯à®Ÿà¯à®Ÿ வாசலà¯] in Srirangam temple. Further inside, atman will find Aayirakkal [ஆயிரகà¯à®•à®¾à®²à¯] mantap, which we will see from 1000 pillar mantapam in the temple. Then

atman will see the Lord Sri Vaikuntanatha gracing in Tirumamani mantapam.. We will comapre these spots in Sirangam temple with similar spots in Vaikuntam and get an idea of Vaikuntam, its splendour and various celebrations there. Are all necessarily to go to Vaikuntam? This question might arise. Either by Bhakti or by saranagati, one could reach Vaikuntam. Before reaching that, one should have ehausted all punya/papa accumulated. As we have been seeing for so many days, if papa is high, one reaches Naraka or hell; and, if punya is high, one reaches Swarga or heaven. If papa and punya are exhausted, rebirths and samsaram for this atman will vanish. Upanishads say that emptying papa and punya, this atman becomes blemishmess and gets bliss equal to the Lord's, at Vaikuntam. So, we have to exhaust punya/papa and then depart this world. How tha atman departs and in which path atman goes,

will be described. Upanishad says that atman had to leave a body. This is done by the Lord Himself. Using backbone to churn this body, with organs and elements added with prana and mind in subtle form, and atman is taken out of the body. Atman has to exit and body has to be discarded. We could observe a very transient smile or happiness, when atman actually exits the body. It is like the bright glow of a lamp before getting extinguished. But here this atman jyoti or lamp is going to glow more brightly in Vaikuntam. Atman was imprisoned in this body for a long time and suffered. Now, it has exhausted all papa and punya and should depart for Vaikuntam. For this journey there is a route. From the inverted lotus bud like heart, 101 nerves go to brain. The 101st naadi [நாடி] or nerve is called Sushumna Naadi. If atman travels in that nerve, then it will direct into the arcchiradi marg or path, leading to Vaikuntam. Inside our body it is dark. Atman needs light. The Lord residing inside, out of mercy, blesses light by His luminent body and directs atman to take the 101st naadi. Atman takes that nerve and through brahmarandram [a small orifice on the top of head, which was formed while birth and which gradually got covered by skull] atman goes out. Then atman's journey crosses 12 stages or worlds, each ruled by a god. After crossing all these 12 stages, and crossing Moola prakruti and Viraja river, atman enters Vaikuntam after bath in the river. Nammalwar, in his Tiruvaimozhi [10.9], gives a running commentary of an atman crossing various stages! All these, he does, sitting under the tamarind tree at Azhvar Tirunagari! Using this description of Alwar and Chandokya, Brihadaranya and Kata

Upanishads, we can find the path given below. Alwar says that as an atman journeys to Vaikuntam, oceans wave bidding farewell with joy. Devas up in the sky are welcoming the atman. Clouds roar to blow welcome signal. As the atman travels, at every stage atman is accorded welcome and respected. Nammalwar says that at each stage the god representing that stage welcomes the atman on journey to Vaikuntam, with water filled golden pots. All Devas like Brahma, Indra, Aditya, etc., welcome at appropriate stages and praise the atman for its journey.1. Archit - This is the first stage. Archit means light. Atman travels from darkness in this world to brightness.2. Day - This is not indicative of time, but the god representing that stage. Accepting their welcome, atman travels further.3. Shukla Paksh - Representing the brighter portion of Moon, from Amavasya [New moon] to Pournami [Full moon].4. Uttharayana - Six months from Tamil month Thai to Aadi.5. Samvatsaram - Stage representing year.6. Vayu lok - Place of wind.7. Surya mandalam.8. Chandra mandalam. [This may look reverse of our science learnt in schools. But this is the order mentioned in Upanishads]9. Vidyut lok - stage of lightning. The god here Amanava, will accompany the atman and guide to Vaikuntam.10. Varuna lok.11. Indra lok.12. Satya lok of lord Brahma.Then comes Moola prakruti or primordial cause. It is a a tall, wide and long mass. Crossing this, atman reaches Viraja river. After bathing in this river atman enters Vaikuntam. This path is called Archiradi marg. 'Nachapunar avartate' - those travelling in this route never return [to samsaram]. This is what we will see in sloka 45:sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥsvakarmanirataḥ siddhiṃ yathÄ vindati tac chṛṇu

18.45Tac chrnu = listen to that [carefully]. Sve sve = each of themselves, karmany = in their karmas, abhirata = involved, nara = [those born as] humans, samsiddhi = result of sublime level [indicates Moksham or Vaikuntam], labhate = is attained. Sva = [in one's] own, karma = duties, nirata = involved, yata = how, siddhim = sublime result

[Vaikuntam], vindati = attains. One who is involved in one's own karma, as prescribed in Shastras, attains Moksham. Why is the second line? Sri Krsihna is asking Arjuna to perform his prescribed duty [of Kshatriya] to fight in the battle.. If we dilute this, we may infer that fighting will get one Moksham! A doubt will arise then, whether by mere doing one's own duty, will one get Moksham. Sri Krsihna clarifies in the second line that Arjuna should listen to Him, to know how, by doing prescribed duty, one gets Moksham. From on coming slokas, He is going to explain how such persons reach Moksham.

Srirangam is considered as Bhuloka Vaikuntam. Because, whatever experiences one would have in Vaikuntam, one can experience in Srirangam as a rehearsal! We will see how the temple, town and celebrations replicate Vaikuntam, in due course. Thus, though we can not visit Vaikuntam as such, we will have a glimpse of it in the pasurams and in Srirangam. Posted by TG Saranathan at 1:01 AM 0 comments

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