BHAGAVAD GEETHA LECTURES 31-8-09 TO 4-909 CH 18-27TO 18-31

September 5, 2009

ENGLISH TRANSLATION courtesy http://www.saranathantg.blogspot.comThursday, September 3, 2009

BG 18.31

Many temples have been established here in this and previous centuries.

Among them we will see Two great temples. First we will see Sri Lakshmi

Narasimha Swamy temple of Sri Ahobila Mutt.About

50/60 years back this temple was established. We can worship Sri

Lakshmi Narasimha here. The Lord is gracing with Sri Lakshmi on His

left lap. Srimad Azhagiyasingar

visits this place and blesses the devotees. From here we go to Sri

Devaraja temple nearby. Sri Kanchi Varadaraja is gracing in

Naimisharanyam, for a long time. We are welcomed by the Sri Rama sthupa raised during Sri Rama Yagna performed by Sri Sri Tridandi Sriman Narayana Jeer. After worshiping at Dwajasthambam, we go inside. We first worship Sri Thayar Sri Maha Lakshmi. The mantapa where Sri Thayar is gracing is very beautiful. She is seated with right hand showing Abhaya and left hand pointing to Her Divine feet. We go round the temple. Swami Ramanuja is gracing seated. Nearby, we can also worship Tirumangai Alwar. In the garbhagruham, Sri Devaraja is gracing. Like in Kanchipuram, the Lord is holding discus and conch in the upper hands, lower right hand is in Varada mudra, promising to grant all the devotees desire, and lower left arm holding mace. Sri Utsavar is with Sri Ubhaya Nacchiyar, with lower right hand in Varada mudra and lower left arm as Kati hasta. One wonders, whether He is Sri Srinivasa of Tirumala or Sri Devaraja of Kanchi.Outside, all the ten pasurams of Tirumangai Alwar on this Kshetram, are engraved in Devanagari script, with commentaries in Hindi. In one pasuram Alwar says

that instead of remembering the Lord in the mind and not uttering His

names in the mouth, many had lived; but we also know what was their

fate. To avoid that, Alwar says that he had come to surrender to Him, Who is like poison to Asuras and Amrut to Devas, at Naimisharnyam. Now we will see sloka 39. Sri Krishna has been describing the types of Sukham. He explained that Satvika Sukham was the real happiness and permanent. Initially, it might be difficult like poison, but gradually, it becomes like Amrut. In contrast, Rajasa Sukham will be sweet to start, but gradually turns out to be poison. Now He is to explain Tamasa Sukham. This would be poisonous to start and in the end also it would

be like poison! Can we call that sukham or happiness? If an experience is bitter sometimes, but sweeter some other times, then people might call it as sukham. Then, how can an experience which is initially bitter, and continues to be bitter till end, as sukham? The reply lies in sloka 39:yad agre cÄnubandhe ca sukhaá¹ƒ mohanam Ätmanaá¸¥nidrÄlasyapramÄdotthaá¹ƒ tat tÄmasam udÄhá¹›tam 18.39Tat = that [sukham or happiness], udahrtam = is called, tamasam =

Tamasa [sukham]. Yad = which [sukham] is, agre ca = initially and, anubandhe ca = at the end, mohanam atmana = deludes atman. This will confuse atman to understand one for another. This sukham emanates from, nidra = sleep, alasya = laziness, pramada = carelessness, uttam = originated. We have to see how the sukham emanating from sleep, laziness and carelessness, is Tamasa Sukham.

Firstly, all these Three help in reducing Gyana or intellectual power. They will never induce in development of Gyana. More we sleep, less will be growth of Gyana. More laziness means less development of Gyana. More carelessness, Gyana will not grow. Real sukham is when Gyana

grows. After sleep, we think we are fresh. Because, we think that the

body and organs are tired and so sleep woud refresh them. After all if

tiredness is removed, it is happiness. So we assume sleep is happiness.

If someone wakes us up in the middle of sleep, we get angry. That is we

think our happiness is interrupted. But actually, night is called Triyama; that is night is of Three Yaamams [Three hours is one Yaamam à¤¯à¤¾à¤®à¤®] duration. We should sleep only for Two Yaamams. Shastras say that person sleeping only for Two Yaamams

will be greatly benefitted. Therefore, excessive sleep can never be for

happiness. So, Sri Krishna tells that over sleeping makes a person dull

and so is not happiness. Laziness is also misunderstood as sukham.

Not performing the prescribed duties or not studying, but remaining

idle, might look like happiness. For office goers, weekend is holiday.

Immediately, we want to idle the weekend, by not doing our duties. Next

is carelessness. If we want to do an action, we have to be careful in

following proper procedure and methods. To be careful, involves effort

and perhaps, some strain also. So we assume carelessness is freedom and

so happiness. Thus all these Three are false happiness and not real.

With this we are to take leave of Naimisharanyam. In this Kannanin Aaramudu serial, so far we have visited 105 Divya Desams. The only remaining Divya Desams are Dwaraka, Tirupparkadal and Vaikuntam. We will see how to enjoy these Kshetrams also.

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Wednesday, September 2, 2009

BG 18.30

We have arrived at Hanuman Gaddi, where in Treta Yug, Hanuman carried Sri Rama and Lakshmana on his shoulders and came.In Naimisharanyam a story is told about this. Poet Kamba wrote Ramayanam in Tamil. Tulasi Das wrote Ramayanam in Hindi and is known as Sri Ramacharita manas. For all these, the original is Valmiki's Srimad

Ramayanam

in Sanskrit. In each of the Ramayana in other languages, some

additional incidents can be seen, based on the local legends. In this

way the story of Ahi Ravana and Mahi Ravana is found. They were

Ravana's children. Ahi Ravana, in the guise of Vibheeshana, came to the

battle field, and took away Sri Rama and Lakshmana to Patal Lok, where Sri Rama and Lakshmana were to be offered as sacrifice [bali à®ªà®²à®¿ à®•à¯Šà®Ÿà¯à®ªà¯à®ªà®¤à¯]. If Sri Rama and Lakshmana were not there how the war could take place? Therefore, Hanuman went to Patal Lok

in search of Sri Rama and Lakshmana. There, he caught Ahi Ravana and

killed him. From there he lifted Sri Rama and Lakshmana on his

shoulders and appeared at this place, Hanuman Gaddi.

At a height of 21 Feet, in open space, we can worship Hanuman carrying

Sri Rama. In one hand he is carrying a big hillock and in the left hand

he is carrying Gada [mace].

Ahi Ravana is being pressed by Hanuman's feet. On both the shoulders,

he is carrying Sri Rama and Lakshmana. Since he appeared here

spontaneously, we find the face of a hill itself as Hanuman. Besides, Pancha Pandavas establshed the temple and got Hanuman installed. Temple for Pandavas also can be seen at the foot of the hills. It is called Pandava Kila. Pandavas lived in the Third Yug, Dwapara Yug. Hanuman was in Treta Yug. Naimisharanyam was formed in Krita Yug. And, we are all now in Kali Yug, worshiping. Thus, Naimisharanyam is the confluence of Four Yugs! Just as opposite the Lord's sannidhi,

is Garuda, here also opposite Hanuman are gracing Sri Rama, Sri Sita

and Lakshmana. From Hanuman we have to learn that excepting service to

Sri Rama or excepting Sri Ramanubhavam or excepting chanting Divine name of Sri Rama, nothing else is worth enjoying. He was so determined in this enjoyment, that he even did not want to go to Moksham! That was Hanuman's Satvika Dhruti, induced by Satvika Buddhi and Satvika Gyana! Hanuman was Satvika Kartha! We can understand the essence of all the slokas, by seeing Hanuman and we can emulate him. We are now to see sloka 38 of Chapter 18. In slokas 36 and 37, we saw what was Satvika Sukham. Now, the Lord

explains Rajasa Sukham:viá¹£ayendriyasaÃ±yogÄd yat tad agremá¹›topamampariá¹‡Äme viá¹£am iva tat sukhaá¹ƒ rÄjasaá¹ƒ smá¹›tam 18.38Tat sukham = that happiness is, rajasam sukham = Rajasa Sukham. Visaya indriya sanyogad =

the union of object [of pleasure] and [corresponding] sense organ. How

do we enjoy materialistic pleasure? Let us say, one feels hungry. He

eats a fruit and hunger subsides or is satisfied. Similarly, by

drinking water or juice, thirst is quenched; and, by using woolen

blankets, we protect from cold. Thus, each of the desire or bodily

requirement is satisfied by an object needed by that sense organ. There

is an union or association of the object and the organ. Tongue desires

taste, and fruit satisfies it. Skin desires warmth, and blanket gives

it. Fruit and tongue association or skin and blanket association

satisfies a desire. But the happiness arising out of satisfying this

desire is Rajasa Sukham. Does it mean that the Lord is telling that eating or drinking, etc., are Rajasa Sukham? No. We think what we experience as Satvika Sukham

and think that is our ultimate destination. All that the Lord tells is

that while none is barred from eating to satisfy hunger or wrapping

with blanket to avoid cold, we should not think those are our ultimate

happiness. Experiencing the Lord through Bhakti alone can be Satvika Sukham. These

materials of worldly happiness can not give the same happiness. Person

feeling hungry, if he had diabetes, would not like fruit. Juice, if

offered, tank full, will scare the person. Blanket in summer would be

most uncomfortable. These objects give initial happiness, but with

changed circumstances, are like poison. Whereas, Satvika Sukham

is not liked initially, but becomes, like, Amrut gradually. We should

understand that all these objects are needed to live; but they are not

the life! In Margazhi, people

go round the city singing His names. They use warm clothes to avoid

cold. Here, the main purpose is not protecting from cold, but singing

His names. The warm protection helps in performing the main goal. Rajasa Sukham is association of body organs with materials. While, Satvika Sukham is association of Lord with mind! In Rajasa Sukham,

if the objects of pleasures are removed, happiness will not be felt.

Without blanket, we can not feel warmth. Without food, we can not

satisfy hunger. But in Satvika Sukham, since mind is involved, even if we dot see the Lord [as idol or picture], we can still perform Bhakti and get happiness. That is why Rajasa Sukham is inferior and Satvika Sukham is superior. Satvika Sukham is permanent. Tad = that [rajasa sukham] would be, agremrtopamam = initially like amrut or sweet, pariname = [but] transforms to, visam =

poison [on continued use]. Sweets after some time become stale. But,

any number of worshiping the Lord of Seven Hills or other Kshetram, are always enjoyable. Hanuman is chanting Divine name Sri Ram always and is not tired of them as they are like Amrut to him. We worship Hanuman to learn Satvika Sukham and move to next place of visit.

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BG 18.29

Current Yug is Kali. Our life is limited. Intellectual power is average. Involvement is absent. Bhagyam is not there. With all these disadvantages, how can we cross over this samsaram? This question was raised by sage Saunaka and others, and sage Soota [soota Pouranika], started telling Srimad Bhagavata Puranam. Today's [2nd September 2009] lecture is from beneath the tree, under which Srimad Bhagavatam was lectured. It is one of the ancient trees of Naimisharanyam and near it, Thousands of Rishis

had assembled. Soota Pouranika was seated on a platform and Saunaka and

other sages were sitting below and were asking some questions. With all

deficiencies mentioned above, they wanted to know how any person could

cross samsaram and reach Moksham. Veda Vyasa was preaching Vedas and Puranas. His disciple Romaharshana was taught Itihasa and Puranas and he spread them all over. Soota Pouranika was Romahashana's son. In this place, once Romaharshana was preaching Puranas to his disciples. Sri Balarama, elder brother of Sri Krishna came to Naimisharanya. Romaharshana was so much involved in the Puranas,

that he did not notice arrival of Sri Balarama. Thinking that he was

humiliated, Sri Balarama, with his weapon, plough, killed him. All

disciples were sad that such an eloqvent narrator Romaharshana was

killed. They prayed the Lord, Who blessed Romaharshana's son Soota

Pouranika, with the same skill. After some days, Soota Pouranika

resumed preaching Puranas. That way Srimad Bhagavatam was born here. Srimad Bhagavatam was preached earlier by sage Sukha to King Parikshit. Thus, the Purana

composed by Vyasa was told by Sukha to Parikshit. While he was telling,

Romaharshana, with the permission of Sukha, also listened to the

narration. Romaharshana taught his son Soota and now, Soota was

lecturing to his disciples. Sukha is personified as a parrot. This

parrot pecked a fruit. Normally, parrot pecked fruits are sweeter. This

fruit was Vedas, and we are now enjoying its juice! We will now see slokas 36 and 37 together, as they convey the same. What we think sukham or happiness, is not sukham. The Lord says that He would explain what sukham was and tells sukham is also of Three types - Satvika Sukham, Rajasa Sukham and Tamasa Sukham.

The Lord so far had described various entities for our conduct. Now, He

is to explain the result or reward we are to recieve. He described

about Gyana, Karma, Karta, Buddhi and Dhruti, in the past slokas. All of them had categories of Satvam, Rajas and Tamas.

These are the means to a destination. Now we have to know what is the

ultimate result of these. We work hard, so that we live happily.

Similarly all our activities like getting married or going to temple or

going on pilgrimage, etc., are all for happiness. Are the happiness we

attain in each of our activities, real sukham or false? We do something and assume that we derive sukham; but is it real or not? Sri Krishna categorizes sukham also into Three types. We can not understand the real sukham

in the first instance. We have seen that sometimes when we want to

start an action to acheive lasting happiness, initially we will face

difficulties. But gradually, we will realize the enduring happiness.

For some diseases, the treatment would be severe and painful; but

eventually, when the disease is cured, we find happiness. If we resist

the initial difficulties, then the disease might not be cured,

resulting in lifelong problem. Similarly, there are certain things

which would delight us when starting; but, in due course, they would

cause irreparable difficulties. For example, junk food are very

interesting at the beginning. But, later, they cause all physical

problems. These experiences are because of our habits. We do easily,

what we are accustomed to. This can be seen in our routine life. A

person habituated to a particular work, finds it hard to adjust to new

surroundings, when he is promoted. We are habituated to materialistic

pleasures in this world. We are not habituated to serving Lord and

realizing that bliss. Initially, many are reluctant to try that

happiness; and, only by repeated pursuations, one realizes it. Once it

is started, slowly its enduring happiness would be realized. Similarly,

in worldly activities, repeated cautions make us to realize the

inferior and transient happiness they give. Sri Krishna tells Arjuna

that he should realize that as happiness, which atman attained as everlasting, as suiting the nature of atman and as which initially might pose difficulties, but later on cause continuing happiness. That is Satvika happiness. Sloka 36:sukhaá¹ƒ tv idÄnÄ«á¹ƒ trividhaá¹ƒ Å›á¹›á¹‡u me bharatará¹£abhaabhyÄsÄd ramate yatra duá¸¥khÄntaá¹ƒ ca nigacchhati 18.36We will first see the First line alone. Sukham tu = while happiness is, trividham = of Three types, srnu = listen, me = from Me [sri Krishna], bharatarsabha = bull among men [Arjuna]. We should read the next line with the next sloka 37:yat tadagre viá¹£am iva pariá¹‡Ämemá¹›topamamtat sukhaá¹ƒ sÄttvikaá¹ƒ proktam ÄtmabuddhiprasÄdajam 18.37Abhyasat = [this Satvika happiness is realized by] repeated practice, ramate = happiness is achieved, yatra = where, nigacchati = attains, dukhantam = the end of sorrows [in samsaram]. Yat = which [happiness], tadagre = in the beginning or initially, visam iva = will appear like poison, parinameva = [but] transforms [when continued and matures], amrtotpaman = [and is sweet] like Amrut or elixir. When we start Bhakti,

we might find difficulties. But, with continued practice, we will find

enjoyment. To go to temples in the early morning might be disturbing

our sleep; but if we overcome those initial problems, then we will find

enduring happiness. Tat sukham = that happiness is, proktam = called, sattvikam = Satvika [sukham], atmabuddhiprasadajam = as a result of involving buddhi in atman itself. Here, atman could be interpreted as Jeevatman or Paramatman. Though, initially, this effort will pose problems, continued practice would create happiness and would end samsaram.

This everlasting happiness was experienced by Parikshit, by listeneing

to Sukha; by Soota from Romaharshana; and, by Saunaka and others from

Soota Pauranika.

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Monday, August 31, 2009

BG 18.28

Today's [1st September 2009] lecture is from a spot, where many important incidents took place, in Naimisharanyam. It is called Vyasa Gati. It is also known as Jaimini Sthan. Here all important books are stored. On a pedestal, all books are kept and poojas are performed. It is customary to call the seat on which Upanyasakas [lecturers giving religious discourses] sit, as Vyasa Peetam. This is because sage Vyasa has done so much in spreading matters on Bhagavan. We see a portrait of sage Jaimini, to whom Vysa taught Sama Veda. Sama Veda is the musical form of the mantras in Rig Veda. Sama Veda

has 1000 sakhas [branches]. Next, we see an ancient temple. In the center is Vyasa and surrounding him is all books on Puranas, Itihsas and Vedas. In Naimisharanyam we have to see Three important spots: 1) Vyasa Gati. 2)

The tree under which Vyasa preached his students. It is about 5,100

years old; that is, Vyasa was sitting here in the beginning of Kali Yug. 3) The temple for Vyasa. We should know that he wrote 18 Puranas, which are even today read by 88,000 Rishis and 33 Crore Devas. Without Itihasa and Puranas, it will be impossible to understand Vedas. Of the 18 Puranas, Six each are categorised as Satvika Purana, Rajasa Purana and Tamasa Purana. We have to study all Satvika Puranas and gain Satvika Gyana. For

that we should possess Satvika Dhruti. That is we should resolve that we would cultivate Satvika Gyana and perform Satvika Karma to reach Satvika Moksham. In the last sloka we had seen what Satvika Druti was. Let us remind ourselves that Satvika Druti is concentrating our mind, prana airs and organs, in Bhakti and not drifting away. The resolution to involve in such Upasana is called Satvika Dhruti. We have to understand that performing Bhakti on the Lord is pleasure.

But we are habituated in seeing worldly matters. Therefore, mind will not easily shift to Bhakti. If atman has Satvika Dhruti, then mind will be controlled and turn it towards Satvika matters. That is mind will be channelised. But our Prana airs in our body also have to cooperate. This is achieved by practicing Pranayamam. This way the Prana airs will help mind. What about sense organs? In Ashtanga Yoga, Pratyaharam is an important feature, by which all organs are disciplined. For all these, the basic requirement is Satvika Dhruti. This way one can reach Moksham and will not have desires in other matters. Next, the Lord explains Rajasa and Tamasa Dhruti. We will see Rajasa Dhruti in sloka 34:yayÄ tu dharmakÄmÄrthÄn dhá¹›tyÄ dhÄrayaterjunaprasaá¹…gena phalÄkÄá¹…ká¹£Ä« dhá¹›tiá¸¥ sÄ pÄrtha rÄjasÄ« 18.34Partha = Arjuna, sa dhrti = that Dhruti is, rajasi = Rajasa [Dhruti]. Yaya tu dhrtya = by which resolve, dharma kama artha = righteousness, desires and materials. Dharma, Kama, Artha and Moksham are Four [purushartham] to be realized. Of these if we resolve to gain only Moksham, then that determination is called Satvika Dhruti. If our resolve was to direct mind, prana airs and organs twards gaining Moksham, then it is Satvika resolve. Instead, if one directs mind, prana airs and organs towards the other Three - Dharma, Artha and Kama [à¤§à¤°à¥à¤®à¤‚, à¤•à¤¾à¤®, à¤…à¤°à¥à¤¥ à®…à®±à®®à¯,

à®ªà¯Šà®°à¯à®³à¯, à®‡à®©à¯à®ªà®®à¯], then the resolve to do so is Rajasa Dhruti. In the previous sloka it was mentioned avyabhicharinya yogena, that is without vyabhichari or not fixing anything else other than Moksham, for Upasana. Here, the resolve is to gain other than Moksham. Our resolve is to gain Dharma, Kama and Artha; and so, all efforts are directed in that direction. Dharayate = are sustained, prasangena = with attachment, phala akanksi = in desire for

results, such a resolve is Rajasa Dhruti. We can note that Rajasa Dhruti is inferior to Satvika Dhruti. Next, in sloka 35, He explains Tamasa Dhruti:yayÄ svapnaá¹ƒ bhayaá¹ƒ Å›okaá¹ƒ viá¹£Ädaá¹ƒ madam eva cana vimuÃ±cati durmedhÄ dhá¹›tiá¸¥ sÄ pÄrtha tÄmasÄ« 18.35Partha = Arjuna, sa dhrti = that Dhruti is, tamasi = Tamasa [Dhruti]. Here, the Lord points to the person, possessing Tamasa Dhruti! Durmedha =

[person with] evil knowledge. His mind, prana airs and organs are all involved in forbidden matters. We can see the difference in all these Three. Satvika Dhruti resolves to gain only Moksham. Rajasa Dhruti resolves to gain others excepting Moksham. Tamasa Dhruti directs involvement in wrong matters. Yaya = by which [resolve], svapnam = dream [we have to interpret as sleep], madam = ego or pride [being well educated or born in famous family or being wealthy]. That dhruti which directs a person in laziness and ego, is Tamasa Dhruti. Bhayam = fear, sokam

= sorrow, visadam = worries. This person's activities result in fear, sorrow and worries. Mind, prana airs

and organs are always involved in actions, which produce fear, sorrow

and worries. This becomes a chain reaction. These fears, sorrows and

worries, cause more and more fears, sorrows and worries, and one never

gets out of them. These Three are also inter-related and one yields the

other. If one resolves to be lazy and egoistic, then his mind, prana airs and organs are directed in wrongful activities and cause fear, sorrow and worries. Na vimuncati

= unending or not getting released [from these wrongful actions]. We

have heard of Vyasa, Jaimini, Visampayana, Pyla, Sumantu, Angiras,

Romaharshana, etc. None of them had Rajasa or Tamasa qualities. With their blessings, we will seek Satvika Dhruti.

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