AUG 24TH TO 28-8-09--BHAGAVAD GEETHA LECURES BY SRI VELKKUDI KRISHNAN

[Guest guest]

ENGLISH TRANSLATION courtesy http://www.saranathantg.blogspot.com

 

 

 

BG 18.26

 

 

Saranagati is to think His Divine feet are the means and asylum, for obtaining Moksham for us. Charanam + iti + Aagati = Saranagati. Person, who comes to the Lord and states that He is the only means and He is the destination, is called Saranagata. Saranagati is unconditional surrender. If we understand the meaning of Tirumantram [Ashtaksharam], then we have to perform saranagati. It is called Dwaya Maha Mntram, or shortly Dwayam [दà¥à¤µà¤¯à¤®à¥]. It is with Two lines. By the First line we state that through the Divine Feet of Sri Maha Lakshmi Thayar,

we seek the Divine Feet of Sri Narayana, as asylum. By the next line,

we pray for reward for seeking asylum, and that is serving the Divine

Couple, always. Tirumangai Alwar in his Periya Tirumozhi, described the meaning of Tirumantram, in the First Five decades [padikam பதிகமà¯], and then in the Sixth decade he surrendered [perform saranagati] to the Lord of the Divya Desam, we are visiting now. It is one of the wonderful Divyadesams. It is Naimisharanyam [नैमिशारणà¥à¤¯ நைமிசாரணà¯à®¯à®®à¯]. Alwar

says that trusting Him, he has surrendered at His feet. Where was he

all these days, the Lord asked. Alwar says that before that, he

abandoned his beautiful wife, and started grabbing others' property and

wives. He came to know that for all these attrocities, he would be

taken to hell after death. There, in Naraka,

the servants of Yama, would drag the departed soul and give a temporary

body to experience the tortures that were to follow. They would make a

copper idol of a beautiful woman and would heat in fire and the idol,

with golden color, radiating heat would be placed near this person.

Yama's servants would giggle at the soul with the new body and comment

that the person was after women and so let him enjoy a full embrace of

the woman idol. So saying, they would push the person on the idol! Alwar says that one day he would be subjected to such tortures. Fearing such an experience, Alwar

says that he had come to Naimisharanyam, to surrender at the Divine

feet of the Lord! Naimisharanyam is a beautiful place. The Lord is here

in the form of forest [Aaranyam

आरणà¥à¤¯à¤®]. In Pushkar, the Lord appears in the form of water. Today's

lecture is from the banks of river Gomati [it is more known as Gomti]. This river is also called Dhenumati [dhenu = go = cow]. Go also

means water. So this river has plenty of water. This river flows from

Himalayas and should not be confused with Gomati river in Dwaraka,

where the river flows West. Here, Gomati river mixes with Ganga, near

Kanpur. Lord Brahma started creation. First Swayambhu Manu

was created. He married Shatarupa. They had Priyamvrata and Uttanapada,

as sons. Uttanapada was the father of legendary Druva. Priyamvrata had

Agnitra, Madi, Rishabadeva, Jata Bharata, etc.. as children. Swayambu Manu also had daughters Devahuti, Aahuti and Prasuti. Kardama Prajapati married Devahuti and their child was Kapila, who was the founder of Sankya philosophy.

Shatarupa, used to bathe in this river and worship the Lord, in the

form of forest, and was blessed to marry Swayambu Manu. We will now see slokas 31 and 32, in which Rajasa Buddhi and Tamasa Buddhi are explained by the Lord. We have already seen what Satvika Buddhi is. It is the intellect or Buddhi, which conveys the true form. It guides the Dharma to obtain wealth in this world and Moksham. It also guides to activities to be done [Karya] and activities to be abandoned [Akarya]. It also reveals which are to be afraid of and which are not. These were stated in sloka 30. Now,

sloka 31:yayÄ dharmam adharmaṃ ca kÄryaṃ cÄkÄryam eva caayathÄvat prajÄnÄti buddhiḥ sÄ pÄrtha rÄjasÄ« 18.31Partha = Arjuna, sa buddhi = that intellect is, rajasi = Rajasa [buddhi]. Yaya = by which [buddhi], dharmam adharmam = misunderstands Dharma as Adharma. By Satvika Buddhi, one understands Dharma as Dharma and Adharma as Adharma. That is the true nature was shown. Here, confusion prevails, in Rajasa Buddhi. Karyam ca akaryam eva = mistakes between do's and don'ts. Here, this buddhi guides the person to do action, which should not be done and vice versa. Ayathavat = reversing the true nature. By this one mistakes one for another. Prajanati = [like this] guides to understand. So, Rajasa Buddhi guides:To mistake Dharma for Adharma.To provoke to do an action not to be done, and vice versa.To misunderstand one for another, by suppressing the true nature.This Buddhi emanates from Rajo quality. Buddhi, as mentioned earlier, is in a broad classification, to guide to acquire Gyana. Now, sloka 32, where Tamasa Buddhi is described. In Satvika Buddhi, true nature of a matter is guided. In Rajasa Buddhi, delusion is there and true nature is not guided. In Tamasa Buddhi, makes one to follow wrong things as right. Sloka 32:adharmaṃ dharmam iti yÄ manyate tamasÄvá¹›tÄsarvÄrthÄn viparÄ«tÄñś ca buddhiḥ sÄ pÄrtha tÄmasÄ« 18.32Partha = Arjuna, sa buddhi = that buddhi is, tamasi = Tamasa [buddhi]. Tamasavrta = [an atma] surrounded by Tamas quality, manyate = understands, adharmam dharmam iti = understands Adharma as Dharma. In Rajasa Buddhi, Dharma was shown as Adharma. This Tamasa Buddhi nature we could see in thieves, robbers, terrorists, etc., who maintain that all their bad activities were Dharma.

Sarvarthan = all matters are, viparitan ca = indicated wrongly. This Buddhi

will guide to understand wrongly all things. Instead of appreciating

Lord's auspicious qualities, it will guide to describe them as

illusion. Tamasa Buddhi will guide:Adharma as Dharma.Misapprehand matters.

 

 

 

 

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Wednesday, August 26, 2009

 

 

 

BG 18.25

 

 

The sparkling and glaring Vimanam we see in Srirangam temple is Pranavakara Vimanam. It is in the form of AUM [à¥], Pranavam. With nine kalash

[pots] and Sri Para Vasudeva in the front, it captivates the viewers.

Beneath this Vimanam Sri Ranganatha is reclining, facing Lanka in

South, with Head in the West direction, Feet to the East and back to

North directions. The Lord in Srirangam, between North Kaveri

[Kollidam] and South Kaveri rivers, did not originate in Srirangam. His

place of origin is different. He originated from some other place, but

has settled in Srirangam! We should necessarily know the close

connection between Srirangam and Ayodhya. Sri Ranganatha along with the

Pranavakara Vimanam, many, many thousands of years back, during Kruta Yug, appeared from the Milk Ocean [Tirupparkkadal திரà¯à®ªà¯ பாறà¯à®•à¯ கடலà¯]. Lord Brahma carried the idol of the Lord and was performing pooja for a long time. Lord Brahma is in Satya Lok,

which is the Seventh world above ours. Ayodhya, which is also in our

world, was first ruled by King Ikshvaku. He was so great that he could

visit lord Brahma in Satya Lok,

many times! In one such visits, he was fortunate to worship Lord Sri

Ranganatha. With Sarayu river having brought to Ayodhya by sage

Vasisht, Ikshvaku planned to build a temple for the Lord in Ayodhya for

its prosperity and for developing Bhakti in his people. Deciding to get

the Lord worshiped by lord Brahma, he prayed Brahma to gift the Lord

with the Vimanam. Unable to decline his prayer, lord Brahma handed over the Lord with the Vimanam. King Ikshvaku, brought the Lord with the Vimanam,

and installed in a grand temple in Ayodhya. Starting from Ikshvaku,

every succeeding Kings, like Dilipa, Sakara, Bhagiratha, Ambarisha,

Mandhata, Amshuman, etc., worshiped the Lord. Finally after Aja and his

son Dasaratha, Sri Rama worshiped the Lord in Ayodhya. While in

Ayodhya, the Lord was not known by the name Sri Ranganatha. The Lord

was then known as Sri Narayana and Sri Jagannatha. This can be

understood from Valmiki's Srimad Ramayanam.

Sri Rama was to be crowned as King, next day, selected by sage

Vasishta. At that time Vasishta asked Sri Rama to worship the Lord with

Sri Sita and pray for proper conduct of the ensuing coronation

ceremony! Sri Rama went inside to pray along with Sri Sita. Inside, Sri

Rama prayed for early commencement of His mission! Here, Valmiki

mentions that Sri Rama prayed to Sri Narayana! After His return from

Lanka and after becoming the King of Ayodhya, He was bidding farewell

to each and every guest, who had come for the Pattabhishekam!

When Vibheeshana took leave of the Lord, He felt that Vibheeshana

should be rewarded with some gift, for all the help he rendered to the

Lord. Considering no better gift, the Lord gifted away their family

treasure [Kula dhanam कà¥à¤² धनमà¥] Sri Narayana and the Vimanam to Vibheeshana and requested him to perform pooja at Lanka. Vibheeshana carried the Lord and the Vimanam and flew towards Lanka. That time the Lord was to enjoy Panguni Festival, which was celebrated even when the Lord was worshiped by lord Brahma in Satya Lok! Thus Panguni Utsavam was celebrated in Satya Lok and in Ayodhya! In the midway of his flight, Vibheeshana noted that it was the day for Panguni

Festival. He found below, Srirangam, with orchards and gardens aplenty.

He found the island bountiful with nature's gifts and, with Lord's

blessings he landed in Srirangam and decided to celebrate the Ten day Panguni

Festival in Srirangam, and then carry the Lord to Lanka. The festival

was celebrated in a fitting manner and on the last day, Vibheeshana

wanted to leave for Lanka and prayed to the Lord. But the Lord decided

to stay at Srirangam itself. At the same time, First Chola

King Dharma Varma, pleaded to allow the Lord to remain in Srirangam

itself. Vibheeshana accepted the request. From the time He came to

Srirangam, He was known as Sri Ranganatha. The Lord comforted

Vibheeshana that He would be always lookig towards Lanka, and bless

him. Thus Ayodhya and Srirangam are connected. He was worshiped in

Ayodhya by 38 generations of Ikshvaku dynasty, in Treta Yug. With such great devotees of Manu Dynasty, the Lord is now in Srirangam, says Swami Parashara Bhattar. Sri Rama is known as Perumal, while the Lord at Srirangam is known as Periya Perumal [and Sri Utsavar is known as Namperumal]. Sri Rama's walk used to be compared to walks of Gaja [elephant], Simha [lion], Rishabha [bull], etc. Now we see the Lord at Srirangam also exhibiting such walks, while in procession! While emerging from the Moolasthanam [garbhagruha],

His walk is like that of a lion! Then He walks like elephant, bull and

serpent! Sri Rama trod the length of our country, Bharat. We will be

delighted to see all the places Sri Rama set His Divine feet, like

Mithilapuri, Siddhashrama, Chitrakoot, Panchavati, Kishkinda, Lanka,

etc. While it is certainly be a pleasure to follow the paths Sri Rama

walked, it is much more important to follow His conduct and emulate

Him. With His blessings now we will see sloka 30:pravá¹›ttiṃ ca nivá¹›ttiṃ ca kÄryÄkÄrye bhayÄbhayebandhaṃ moká¹£aṃ ca yÄ vetti buddhiḥ sÄ pÄrtha sÄttvikÄ« 18.30Partha = Arjuna!, sa buddhi sattviki = that buddhi is called Satvika [buddhi]. Which one? That Buddhi, pravrtti = [which guides to] pravrutti marg for worldly happiness, ca nivrttim = and Moksham for eternal happiness, karya akarya = [distinguishes between] actions to be done and not to be done, bhaya abhaye = [differentiates as to which should be] feared and not feared, bhandam = [understands what all make us] bound [in samsaram], moksam = liberation [from samsaram], vetti = understand. Thus Satvika Buddhi should guide one to:Worldly happiness, in pravrutti Marg.Eternal happiness, in Moksham, in Nivrutti marg.Actions which are do's and don't's.Afraid or not afraid of things or

activities.Things that would bind us in samsaram.Things that would liberate us from samsaram.That Buddhi or intellect which would guide the person to true Gyana as above, is Satvika Buddhi. We will now take leave of Ayodhya.

 

 

 

 

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Tuesday, August 25, 2009

 

 

 

BG 18.24

 

 

Sri Rama in His Avatar in this world, ruled for 11,000 years. His people followed His footsteps and it was a glorious Rama Rajyam. After His Avatar mission was over, He was to return to Sri Vaikuntam. Before that, Lakshmana who could not bear separation from Sri Rama, departed for Sri Vaikuntam from Lakshman Ghat,

earlier. After some days, Sri Rama decided that His time for departure

had come. With all His people, He came to this place, which is about 10

Miles from Ayodhya. This place on Sarayu river banks, is called Goprachara Teertham. Today's [26th August 2009] lecture is from that place. Charam means jumping and pracharam means making good jump. Jumping from this world to Sri Vaikuntam, is not an easy task. But, Sri Rama made all His people to jump to Vaikuntam, very easily! That is why this place is called Prachara Teertham. Here, Sarayu flows very calmly and steadily. Ghats here are very famous. The place where Sri Rama departed for Sri Vaikuntam, is known as Guptar Ghat.Gupt

means secret or disappear. Here Sri Rama disappeared from this world.

After His departure, there was none in Ayodhya. Sri Rama, Lakshmana,

Bharata and Shatrugna had, each, two sons. Sri Rama's sons were Lav and

Kush. Dividing the Kingdom into two halves, Sri Rama coronated each of

them as King of each part. But with Sri Rama all people had gone away,

there was none in the city. The task of again bringing fresh people

into Ayodhya and establishing a new city, fell on His two sons. The

sons of other brothers were made Kings of various Kingdoms. Sri Rama

left His place, in white dress and with darbha [a type of grass] in hand, came here with all people. He performed all rites, with sage Vasishta chanting Mantras, and then departed for Vaikuntam. Nammalwar asks 'karpar ramabiranai allal matrum karparo? [கறà¯à®ªà®¾à®°à¯ இராம பிரானை அலà¯à®²à®¾à®²à¯ மறà¯à®±à¯à®®à¯ கறà¯à®ªà®°à¯‹?]' - will those wanting to learn [good behaviour], ever learn others? Kulasekara Alwar says that on that day, He despatched all moving and non-moving beings to Vaikuntam. Here, we have to note an important point. The Lord's Thousand names are described in Sri Vishnu Sahasranamam Chapter, in Mahabharata

epic. Parvati asks lord Shiva whether any name equal to all these 1000

names was there and which could be easily chanted by literate and

illiterate, alike? Lord Shiva replies that Divine name Sri Rama was equal to the Thousand Divine names. Why did he not mention the names of Sri Narayana or Sri Vasudeva or Sri Vishnu? Because, we should observe what was the result of chanting the Thousand Divine names. It was attaining Moksham, by chanting His names and developing Bhakti. It was Sri Rama, Who got Mpksham for so many, very easily. Therefore, as a means to attain Moksham, Sri Rama was equal to Sahasranamam! Swami Adi Shankara asks lord Shiva as to who else knew the glory of the Divine name of Sri Rama, more than lord Shiva! Though thousands of people accompanied Sri Rama to Vaikuntam,

one desired to stay at Ayodhya itself. He was Hanuman. He was very firm

that after having seen Sri Pattabhi Rama, Sri Janaki Rama, Sri Kalyana

Rama and Sri Dasaratha Rama, he did not want to see any other! He is

remaining at Ayodhya for ever. Wherever Srimad Ramayanam is studied, Hanuman would be there. We will now see sloka 29 of Chapter 18. The Lord has been categorising various aspects qualified by Satva, Rajas and Tamas qualities, and describing them. In that series we have to see Buddhi and Dhruti. Buddhi is intellect. Dhruti is determination. These two also vary according to the Three qualities. He says that these aspects are also of Three types in sloka 29:buddher bhedaṃ dhá¹›teÅ› caiva guṇatas trividhaṃ śṛṇuprocyamÄnam aÅ›eá¹£eṇa pá¹›thaktvena dhanaṃjaya 18.29Dhananjaya = Arjuna! It seems when Arjuna visited places [dik vijayam], he used to distribute wealth [dhanam धनमà¥] to all and thus conquered desire for wealth. So he is called Dhananjaya. The Lord says that conquering wealth was not a great feat, but he must be victorious in Buddhi and Dhruti! Bhuddher bhedam = difference in intellect, dhrte caiva = and also of [difference in] determination, gunata = on the basis of quality [satvam-rajas-tamas], trividham = are Three types, asesena = without any balance [exhaustively], prthakvena = separately, procyamanm = to be told [by the Lord], srnu = listen. On the basis of quality, Buddhi and Dhruti would

be of Three types each. The Lord is going to describe each of them,

without mixing, separately for Arjuna to listen. What is the difference

between Gyana and Buddhi? The Lord had already described the Three types of Gyana, Karma and Karta. What is then Buddhi? Is it not same as Gyana? Buddhi precedes Gyana, is the clarification Lord gives. To understand the difference between Buddhi and Gyana,

let us see an ordinary example, in our life. A person, say a student in

+2 class, has to decide his career. He has, say, Three options to go

forward in life. One is to study further and earn as an engineer or

doctor, etc. The second alternative is to think that there was no use

in further studies; all in high positions are not learned and all

learned persons are not well off; and, so no more studies. The Third

choice could be to take up illegal and crooked methods and become rich

and great! This person has to make a choice in this broad

classification. Here, he has to employ his Buddhi! After this decision, he has to be firm and determined to pursue that course, and that is Dhruti! After selecting he pusues that course and gains knowledge, which is Gyana. Thus Buddhi is the threshold to Gyana. The Lord says that this Buddhi

itself varies according to the Three qualities. Like in the example, to

follow legal and good learning; or, to follow as things go; or, follow

illegal methods. Buddhi, therefore, differs according to one's quality. Dhruti is

determination, once a decision is made. This also varies according to

qualities. The Lord assures Arjuna that He would tell exhaustively

about all these.

 

 

 

 

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Monday, August 24, 2009

 

 

 

BG 18.23

 

Adisesha never leaves the Lord

even for a moment. The Lord Sri Rama was separated from Sri Sita for

some time. In His First Twelve years, marriage with Sri Sita did not

take place. At the time of marriage Sri Rama was 12 years old and Sri

Sita was 6 years old! Thus initially, Sri Rama was not with Sri Sita

for 12 years. Next, when Sri Sita was kept captive in Ashoka Vana, Sri

Rama was separated from Her for Ten months. Again, when Lav and Kush

sang Ramayana before Sri Rama, He desired to see Sri Sita and Valmiki.

At that time Sri Sita made a promise and entered into Mother Earth and

reached Vaikuntam.

Even after this incident, Sri Rama remained on this Earth and ruled for

many Thousands of years. Thus, Sri Rama was separated from Sri Sita.

But, Sri Rama never got separated from Lakshmana. Sri Rama was born in Punarvasu star and Lakshmana and Shatrugna were born in Aslesha

[Tamil- Ayilyam ஆயிலà¯à®¯à®®à¯] star. Since Lakshman was born after Sri Rama,

we can say that Lakshmana was never there without Sri Rama. Then, when

did Sri Rama depart for Vaikuntam? And, when did Lakshmana leave for Vaikuntam? To know answer for this, we have come to Lakshman Ghat on the banks of Sarayu river.We

can see the wide flow of Sarayu river, who emerged from Brahma and who

was brought here by Vasishta. From this place in Sarayu, Lakshmana,

incarnation of Adisesha, departed for Vaikuntam.

On the shore, we can see a temple for Lakshmana. Sri Rama, Sri Sita and

Lakshmana are gracing. Sri Rama was dark blue, while Lakshmana was fair

complexioned. One was personification of patience, while the other

desired nothing except serving the Lord. One was incarnation of the

Lord, while the other was incarnation of Adisesha. After worshiping

them, we come to the Ghat, where long steps are laid. Why did Lakshmana leave for Vaikuntam from here? For this we have to refer to Uttara Khand of Srimad Ramayanam. In the Yuddha Khand, after Ravana was slain, and Vibheeshana was made King of Lanka, all Devas

and others assembled over the sky praised Sri Rama. They told that He

was Sriman Narayana, and since His mission was over, He could return to

Vaikuntam. But Lakshmana said that Sri Rama was to return to Ayodhya and rule the Kingdom. Sri Rama also declined Devas'

request and claimed He was a human only and returned to Ayodhya. Sri

Rama ruled the Kingdom for 11,000 years. When this period was about to

end, Brahma and other Devas discussed and decided to remind Sri Rama that He should return to Vaikuntam; they also decided to depute Kala deva [काल देव], to go to Sri Rama. Kala Deva

pondered as separating Sri Rama from the people of Ayodhya was not that

easy. Finally, he decided to carry out the mission, and in the guise of

an elderly man, he reached Sri Rama's palace. Sri Rama welcomed him and

offered all respects, due to a guest. When Sri Rama asked the purpose

of the old man's visit, the old man replied that he wanted to talk to

Sri Rama confidentially, with none else present. When Sri Rama

accepted, the old man said that even Lakshmana should not be present!

That time only Sri Rama realized that He had never considered Lakshmana

as separate from Him! Since the old man insisted on Lakshmana also

leaving them, Sri Rama agreed. The old man put another condition that

no one should interfere in their conversation anf if anyone intruded

that person should be killed by Sri Rama Himself! Sri Rama was

surprised at these conditions; still, respecting the guest, He did not

object and entered into private conversation with the old man. Lakshman

was guarding at the door, so that none entered the room. Kala Deva, in the guise of the old man, told Sri Rama that His time on Earth was getting over and that He should return to Vaikuntam.

As they were conversing, sage Durvasa appeared at the door. Lakshman

stopped Durvasa from entering and told about the order. Enraged,

Durvasa said that if he was not allowed, he would curse all. Lakshmana

was in a dilemma. Finally, Lakshmana decided that he would go inside

and get Sri Rama's permission. Lakshmana entered and conveyed the

arrival of Durvasa. But having violated the order, Lakshmana had to be

killed by Sri Rama! The old man took leave and requested Sri Rama to

keep up His promise and not to violate His own words! Sri Rama had to

kill Lakshmana. Can this ever happen? Sri Rama could never sleep

without Lakshmana. Considering Sri Rama's delicate position, He was

advised that if Lakshmana got separated from Sri Rama, it was equal to

killing Lakshmana! Accepting this, Lakshmana came to this spot and

meditating on the Lord, he left for Vaikuntam. Unable to bear the separation of Lakshmana, Sri Rama also left for Vaikuntam, from another place, Guptar Ghat. We will now see slokas 27 and 28 together. First, sloka 27, describing Rajasa Karta:rÄgÄ« karmaphalaprepsur lubdho hiṃsÄtmakoÅ›uciḥhará¹£aÅ›okÄnvitaḥ kartÄ rÄjasaḥ parikÄ«rtitaḥ 18.27Parikirtita = such a person acting is, Rajasa karta= Rajasa Karta. Ragi = desirer [one who desires].

Person having strong desire for name and fame. Karma phala prepsu = desire or expectation in result of the karmas [being performed by this person]. Though both are desires, one is in being famous while the other is for results and rewards. Lubdha = calculative [in spending for noble causes]. This person hesitates to spend for good causes. Himsatmaka = hurts others and himself. He makes others to suffer for his work. Ravana made Mareecha to suffer to get his work done. Asuci = unclean. For any work, one has to be clean. This person does not even bathe! Both body and mind are to be clean. Harsasokanvita = governed by the happiness and sorrow of performing a karma. That is

he is moody and changes temperement. Thus, Rajasa Karta is qualified by:Desire in fame.Expects results.Ungenerous for good karma.Hurts others and self.Unclean.Mercurial.Now, the Lord describes Tamasa Karta in sloka 28:ayuktaḥ prÄká¹›taḥ stabdhaḥ Å›aá¹­ho naiá¹£ká¹›tikolasaḥviá¹£ÄdÄ« dÄ«rghasÅ«trÄ« ca kartÄ tÄmasa ucyate 18.28Karta = such a performer is, ucyate = called, tamasa = Tamasa [Karta]. Ayukta = unqulified

[to perform a karma]. Prakrta = ordinary learning [as opposed to learning Vedas]. Stabdha = like a wood [expressionless, with no interest to perform a karma]. Satha = [indulging in] evil karma [abhichara karmas, directing evil to others, something like witchcraft]. Naiskrtika = hurting others, alasa = very lazy [no interest to continue and complete task undertaken], visadi = displeasing [ always scornful behaviour], dirghasutri = scheming [against others as a habit] for

a long time. Thus, Tamasa Karta is qualified as:Disqulified for a karma.Shallow learning.Expressionless.Practicing sorcery.Being cruel to others.Lazy.Unpleasant.Habitual schemer.

 

 

 

 

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Sunday, August 23, 2009

 

 

 

BG 18.22

 

 

Sri Krishna desired to build a temple for Sri Rama. There lived one Swami Parthasarathy Iyengar in Tiruvallikeni, Chennai. He was publishing many Sri Vaishnava books from Tiruvallikeni, from circa 1870 to about 1890. He was called Yogi Parthasarathy, and with a desire to worship the Lord in all Divya Deasams,

he took leave of Lord Sri Parthasarathy, in Tiruvallikenei! In his tour

of North India, he visited Badarikashram, Salagramam, Devaprayag, etc.,

and landed in Ayodhya, the Janma Bhoomi

of Lord Sri Rama. He worshiped the Lord and things were going

routinely. But still there was a yearning, for a temple with Sothern

Culture and with South Indian sculptures. His thoughts, perhaps,

reached the Lord. The Lord decided to convey to his wife Yogi

Singammal, that He desired to have a temple, through their efforts. He

appeared in her dreams and ordered that in Tiruppullani, where the Lord

was Sri Dharba Sayana Perumal, the Utsavar

idols would be found. In about 1898-99, this couple visited here.

Within Five years, all construction was completed; the idols were

brought from Tiruppullani; and in 1904, this new temple was

consecrated. From that time, till about Five years only, Yogi Parthasarathy was here. To serve the Lord permanently, he departed for Vaikuntam. But his wife, Yogi

Singammal, lived thereafter, for about 30 years, in Ayodhya. From

Tiruvallikeni, this couple came to Ayodhya and served the Lord Sri

Rama. She looked after the administration of the temple and also taught

important aspects of Sri Vaishnava philosophy, and spread Swami Ramanuja Sampradhayam. Though her original name was Singammal, she was known popularly as Ammaji and the temple also was called Ammaji Mandir.Today's [24th August 2009] lecture is from Ammaji Mandir. As we enter Raja Gopuram, we come across Dwajasthambam. Further inside is the Maha Mantapam. Then is the Arda Mantapam. Sri Utsavar is Sri Rama standing at the center. He is holding His bow, Kodandam. On His side is Lakshmana, ever ready to serve Sri Rama. On the other side is, Sri Sita. Nearby is Sri Nartana

Krishna, dancing! Next is Vishvaksena, the commander. Sri Balaji of

Tirumala is also gracing here. Sri Ranganatha, the Lord, Who was

worshiped by Sri Rama, is also here in a separate sannidhi. In this sannidhi, there is another set of Sri Rama, Sri Sita and Lakshmana! There is another sannidhi of Azhvars and Acharyas. We can see Nammalwar, Tirumangai Alwar, Swami Ramanuja, Swami Alavandar, etc. With all their blessings we are going to see how a karta or doer, sould be in satvika quality. We have already seen the Three types of Gyana and Three types of Karma. Now, in sloka 26, the Lord describes the

types of Kartas. He who understands Vedas and performs Karma, is Karta. Now sloka 26:muktasaá¹…gonahaṃvÄdÄ« dhá¹›tyutsÄhasamanvitaḥsiddhyasiddhyor nirvikÄraḥ kartÄ sÄttvika ucyate 18.26Karta = [such a] doer, sattvika ucyate = is called Satvika [Karta]. Mukta sanga = sacrificed attachmants. That is abandoning kartrutva buddhi [feeling of I-am-doing], mamata [karma is for-me] and phalam [desire for rewards]. Anaham vadi = never speaking that [karma was] for self. He never tells that the karma was done by him. That is he always tells that karma was done by Him, the Lord. That is Kartrutva buddhi tyagam. Normally, satvika persons,

would think what comes out as speech. So, here even though he does not

tell that he was doing, it is implied that he was having that feeling

in mind also. Dhrti = [with] determination, utsahasamanvita = full of involvement. Normally, people show involvement, if they would derive some benefits. But here, the Lord says that the Karta was uninterested in rewards, but interested in performing Karma. This is what present management experts also advise. Siddhi asiddhi = accomplishment or not, nirvikara = not changing. That is while doing a karma,

whether it is successful or failure, the performer is unaffected.

Earlier the Lord says detachment in rewards. Here, even when the

objective of the karma is not accomplished, this person performing the karma, does not show any change in his feeling. Such a person is Satvika Karta. His attributes are:Total detachment.Never boasts.Resolute in performing karma.Full involvement.Unaffected by results.This is how, Sri Rama, Bharata, Lakshmana and Shatrugna carried their duties. Swami Ramanuja, who lived for 120 years, never did his social service, with any expectation. Satvika Karta performs karma for the pleasure of the Lord.

 

 

 

 

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