Thirunakshatram of 20th Pattam Srivan Satakopa Sri Veeraraghava Yathindra Mahadesikan

Thirunakshatram on 1st October 2014 20th Pattam Srivan Satakopa Sri Veeraraghava Yathindra Mahadesikan
Thaniyan				Birth date : Purattasi, Moolam Sanyasaasramam : Krodhana Varusham, Maasi (Feb 1746) Paramapatham : Prabhava Varusham, Panguni, Krishnapaksha Sapthami(Mar 1748) Nirvaham : 2 years, 1 month Brindavanam : Vadadesam

http://www.ibiblio.org/sripedia/srirangasri/archives/jul04/msg00218.html

Thirunakshatram of Adivan Satakopa

ADIVAN SATAKOPAN (1st Acharya of Ahobila Mutt)

ACHARYA Gatikasatham Ammal (Varadavishnvacharya)

SISHYAS Annamacharya, 

YEAR OF BIRTH 18 August 1379 CE

LIFE SPAN 79

TAMIL MONTH Puratasi

STAR / NAKSHATRAM Kettai(Jyeshta)

YEAR OF DEATH 1458

PLACE OF BIRTH Melkote

PARENTS Kidambi Kesavacharya

BRINDAVANAM Thirunarayanapuram (Melkote), Karnataka. 

NAME AT BIRTH Kidambi Srinivasacharya

LINKS

http://www.ahobilamutt.org/us/acharya/bio/1stjeer.asp        

http://nadadoor.org/ChinnaAmmal.htm nkateswara.freeservers.com/annamacharya.html           http://ahobilamuttchembur.blogspot.in/2007_06_01_archive.html

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 9

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

What does the jivatman do with his senses?

Jivatman Defined 7-9

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 9

Shrotram chakshuh sparshanam cha rasanam ghranameva cha I

Adhistaya manah cha ayam vishayan upasevate II sloka 9

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च I 

अधिष्ठाय मनः च अयम् विषयान् उपसेवते II श्लोक 9

Presiding over the ear, the eye, the touch, the taste and smellm as also the mind, he experiences objects.

All the five senses serve as five different messengers to the indweller in the body. If a man be shut up in a cell with no outlet whatsoever he would perish deprived of air, water, food and light. But the jivatman residing in the fort of his body gets all his requirements through the five senses. Sound the adjunct of akasa comes to him through the ear. The eye functions to bring the message of light and form, the adjunct of  fire. The sense of touch which is the adjunct of air, pervades all over his body intimating him of heat and cold in the environment. Taste is the adjunct of water and the tongue serves him in this respect. The nose conveys to him the sense of smell, it being the adjunct of earth. And mind is the interpreter of the data brought in by all these senses. The jivatman is cherished by all these six instruments, keeping him in contact with the external world.

Last Bhagavad Gita sloka mailed was 

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 8

http://haricharanam.blogspot.in/2014/09/1-gita-sloka-every-day-chapter-15_16.html

Thirunakshatram of Acharya Tirumalai Nambi

Thirunakshatram of Acharya Tirumalai Nambi on September 29, 2014

Acharya Periya Tirumalai Nambi

ACHARYA Alavandar

YEAR OF BIRTH 937 AD / Srimukha Varsham

TAMIL MONTH  Puratasi

STAR / NAKSHATRAM  Anusham

NAME AT BIRTH Sri Sailapurna

GOTHRAM  Shadamarshana

LINKS

http://tirumalanambi.tripod.com/heritage.htm

http://jetusa.org/svm/origin_of_akasa_ganga.pdf

http://etemples.net/ramanuja/govindan.htm

http://etemples.net/ramanuja/tirupati.htm

http://www.tirumalacharitra.com/index.html#TIRUMALANAMBI

http://tirumalanambi.tripod.com/

Kalakshepa Goshti Of Swami Periya Tirumalai Nambi

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 8

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

How does the jivatman assume the Upadhis?

Jivatman Defined 7-9

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 8

Shariram yat avapnoti yat cha api utkramati iswarah I

Gruhitva etani samyati vayuh gandhan iva ashayat II sloka 8

शरीरं यत् अवाप्नोति यत् च अपि उत्क्रामति ईश्वरः I 

गृहीत्वा एतानि संयाति वायुः गन्धान् इव आशयात्  II श्लोक 8 

When the lord obtains a body and when he leaves it, he takes these and goes,asnthe wind carries the scents from their sources.

The jivatman is called as the lord here because of his suzerainty over the body and the senses. The wind is smell-less by itself, but it acquires the scent inherent in the flowers. It is also capable of relinquishing those scents by and by. The jivatman assumes the upadhis due to his attachment to the prakriti; but as he detaches himself from it, he resumes his original consciousness. However, as long as he keeps up his concern with the prakriti, he behaves like a magician with his equipment. Somewhere he spreads out his few things and shows his magic performance. Then he bundles up his belongings and goes to another place intent on the same show. Similarly the jivatman spreads out his senses, mind  and his upadhis when he takes birth in one place. He withdraws them at death, only to project them again in another birth. 

What does the jivatman do with his senses? His action is explained in the next sloka

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 7

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

Jivatman Defined 7-9

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 7

Everything is filled with Krishna

Mama eva amshah jiva loke jiva bhutah sanatanah I

Manah shashtani indriyani prakriti sthani karshati II sloka 7

मम एव अंशः जीव लोके जीव भूतः सनातनः I 

मनः शश्तानि इन्द्रियाणि प्रकृति स्थानि कर्षति II श्लोक 7

The  everlasting self (Jivatman), having become the bound self in the world of life, attracts the senses, of which the mind is the sixth and which abides in prakriti.

That self, whose nature has been described thus, though an everlasting self, becomes the bound individual self in the world of life. Covered by ignorance in the form of beginningless karma, it attracts to itself the five senses and the mind, which are located in the bodies of gods, men, etc., which are particular transformations of prakriti. Some of the individual selves, becoming free from ignorance (Avidya) remain in their own intrinsic nature. But the bound individual self is very much contracted in power and knowledge. The individual self is the lord of the senses and the mind in bodies, and forms a bound individual in combination with a particular transformation of prakriti through karma. Thus karma attracts the selves hither and thither according to its nature.

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 6

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

The Supreme Abode - 6

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 6

Krishna saving atmas from samsara

Na tad bhasayate suryah na shasha ankah na pavakah I

Yad gatva na nivartante tad dhama paramam mama II sloka 6

न तद् भास्यते सूर्यः न शाश अङ्कः न पावकः I 

यद् गत्वा न निवर्तन्ते तद् धाम परमम् मम II श्लोक 6

That supreme light (ie. the individual self), reaching which they do not retun any more, is Mine; the sun does not illumine it nor the moon, nor fire.

The sun can not illumine the light of the self, nor moon nor fire. for, knowledge is indeed that which illumines them all. External lights, however, are helpful only in removing the darkness which hinders the contact between the senses and objects.It is the intelligence of the self that reveals such external lights. What reveals this (the self) is yoga (ie. meditation) only. Beginningless karma is the hindrance. It has been taught that the way for the erasing of karma is self surrender to the Lord through detachment etc. That supreme light, is the self, which is my glory (Vibhuti) and therefore belongs to Me. The supremacy of this light (individual self) consists in its capacity to illumine even the sun and other bodies. The sun etc, can not illuminate the light of knowledge. Knowledge alone can iluminate all things (including the light of the sun which sheds only physical light on the objects)

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 5

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

The Competent Ones - 5

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 5

Nirman mohah jita sanga doshah  adhyatma nityah vinivrat ta kamah I

Dvandaih vimuktah  sukha dukha sangaih gaccha anti amuDhah padam avyayam tat II sloka 5

निर्मान मोहः जित संग दोषः अध्यात्म नित्यः विनिव्रत त कामः I 

द्वन्दैः विमुक्तः सुख दुख संगैः गच्छ अन्ति अमूढः पदम् अव्ययम् तत् II श्लोक 5

Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the slef, their desires being completely stilled, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that goal eternal.

Ridding the mind of all impurities and fixing it on atman - these are the twofold intents on which the sadhaka engages himself. The mind becomes all powerful as it gains in purity. Because of its purity it gains access to atman. The greatest and the holiest of its achievments lies in its getting fixed in the atman. Man becomes god  through this benign act of the mind.

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 4

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

Cut the Tree to Get Moksha 3-4

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 4

Tatah padam tat parimargitavyam yasmin gatah na nivartanti bhuyah I

Tam eva cha adhyam purusham prapadhye yatah pravrittih prasruta purani II sloka 4

ततः पदम् तत् परिमार्गितव्यम् यस्मिन् गतः न निवर्तन्ति भूयः I 

तं एव च अध्यं पुरुषं प्रपध्ये यतः प्रवृत्तिः प्रसृता पोरणि II श्लोक 4

Then that goal should be sought for, going whither, they do not return again. I seek refuge in the primeval purusha whence streamed forth the eternal activity.

Recoiling from the attachment to the world is a negative act producing no far reaching effects. It has therefore to be made to take a positive turn. Aspiringly ardently for the Brahmasattva is what is wanted. Giving oneself over to prakriti and giving oneself over to Purusha - these acts are opposed to each other and produce opposite results. The former breeds ignorance and promotes bondage of the jivatman to the wheel of birth and death, while the latter liberates and leads him into the plenitude of the Brahman. The intensity and completeness of the dedication to brahman hastens the spiritual enlightenment of the sadhaka.

As clouds come forth from the sea, the prakriti of eternal activity ever steams forth from brahman. The eternal process of the appearance and disappearance of prakriti does not in any way affect the supreme purusha. The detachment from the prakriti and the staunch attachment to the purusha are the potent means for the destruction of the tree of samsara of the jivatman.

On detection the thief takes to his heels. Similarly when you see into the nature of prakriti it ceases to affect you.

Sri Ramakrishna Paramahamsa

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 3

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

Cut the Tree to Get Moksha 3-4

1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 3

Na rupam asya iha tatha upalabhyate na antah na cha adih na cha sampratishtha I

Ashwattham enam suvi roodha moolam asanga shastrena drudhena chittva II sloka 3

न रूपं अस्य इह तथा उपलभ्यते न अन्तः न च आदिः न च संप्रतिष्ठ I 

अश्वत्थाम एनं सुवि रूढ मूलं असङ्ग शस्त्रेण दृढेण छित्त्वा II श्लोक 3 

Its form is not perceived here as such, neither its end nor its origin, nor its existence. Having cut this form rooted Aswattha with the strong axe of non-attachment.

This Aswattha tree of mundane existence has no stability whatsoever. It is ever in a state of flux. It changes its patterns more quickly than we are able to comprehend. Its origin is beyond the ken of the man; all the same, its end can be predicted. The phenomenon vanishes to the one having brahma jnana. But it continues to exist for all the others who are still in ignorance. Can the ordinary man posit anything about it? It is partially determinant; beyond a limit it is unknown and unknowable.

However firm rooted a tree maybe, it can be felled with an axe. Non-attachment is the axe to cut down the tree of samsara. The sharper this weapon, the quicker is the result obtained. Vairagya or complete dispassion is the benign outcome of non-attachment. It is a criterion for being blessed with the spiritual eye. The spectacle of the universe undergoes a dramatic change when the cognition of the mind gives place to the intuition of the super mind. This is the allegorical meaning of cutting asunder the firm rooted Aswattha tree.

The silk worm gets encaged in the cocoon spun by itself.  Similarly, the worldly man gets entangled in the meshes of his own desires. But when the silk worm develops into a butterfly, it breaks open its nest and comes out to enjoy the light  and air outside.  Similarly when the man in bondage cuts asunder his attachment, he is able to behold the Brahman.  

Sri Ramakrishna Paramahamsa