GITA 11.10

GITA 11.10

Among the Acharyas of Sri Vaishnava sampradaya, Swami Vedanta Desika has a special place. He had visited many Divya Desams and composed stotrams on the Lord there. He had composed 28 stotrams. Of those, Vairagya Panchakam [वैराग्य पंचकं வைராக்ய பஞ்சகம்] is one. In just Five slokas, he had expressed his contempt for worldly life, detachment to worldly properties and wealth and attachment only to the Lord's divine Feet as his wealth. It praises the Lord of Kanchi, Sri Devaraja Perumal. He was living in this Kshetram and worshipping the Lord. He had a friend Swami Vidyaranya, who was quite wealthy; Vidyaranya through an emissary, told Swami Desika, that he need not suffer in poverty, and invited him to come to him when he would arrange enough wealth for a comfortable life. Swami Desika was least interested in worldly wealth and he said his property was atop Hasthigiri. Expressing this in a sloka, he composed Vairagya Panchakam. Swami Desika says that there is no property he had accumulated nor he had any hereditary wealth. He further says that it did not mean he had no wealth. His wealth was atop Hasthigiri. This wealth was stored by lord Brahma when the Lord Sri Varadaraja appeared from the Yagna performed by lord Brahma. All other wealth might decay or be destroyed, but the Wealth atop Hashigiri would ever remain. A mother does not get disgusted at her child's excretions, but fondly cleanses the child. Swami Desika says that the Lord is in him [as in all others]; He is not getting disgusted to remain in our body, which has all sorts of disgustful waste matter. The Lord Sri Varanasaila Natha is inside. Swami Desika asks the Lord how he liked to remain in this disgusting surrounding? Especially, how He is able to leave Vaikuntam and Tirupparkadal [Milk Ocean] and reside in him? Swami Desika further says that considering the Lord's extreme care for him, he would also not like to be in Vaikuntam; but be serving the Lord of Kanchi. This is a promise, he says. Tondaradipodi Alwar, Tiruppanalwar and Hanuman, have expressed their desire to remain here in the service of the Lord, rather than going to Vaikuntam. Visiting Hasthigiri and enjoying the splendour of processions of the Lord, is a gift. Today's [9th October 2008 and incidentally, Vijaya Dasami and Swami Desika's birthday] we can have a treat of the processions of the Lord.

THE LORD DESCENDING THE STEPS OF HASTHIGIRI

The Lord descends the steps to bless us and thereby lift us up to His place. The Lord graces with enormous ornaments and robes. Hasthigiri means the Lord was worshipped by an elephant. In Kruta yug, lord Brahma worshipped. In Treta yug, elephant Gajendra worshipped. In Dwapara yug, Brahaspati worshipped the Lord on the banks of river Vegavati, to get his curse removed. In Kali yug, the Lord was worshipped by Anantha or Adisesha.

 We will now see sloka 9 of Chapter 11 of Gita. In the first Four slokas, Arjuna expressed his desire to see the Lord with all His auspicious qualities and boundless wealth. In the next Four slokas, ie. slokas 5,6,7 and 8, Sri Krishna agreed to grant Arjuna the rare vision of seeing Viswaroopam; and He assured to grant divine eyes to see His magnificent image, which would be impossible to see by normal eyes. In the next Five slokas, from sloka 9 to sloka 13, Sanjaya tells King Dridarashtra. Sanjaya is explaining the happenings on the battlefield to the blind king at his palace. Sanjaya explains how the Lord showed His Viswaroopam, very precisely in Five slokas. From sloka 14, Arjuna views the Viswaroopam and praises the Lord. Arjuna mentions whatever he saw and praises the Lord. Now sloka 9:

sanjaya uvaca

evam uktva tato rajan

maha-yogesvaro harih

darsayam asa parthaya

paramam rupam aishvaram

"Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna."

Evamuktva = thus speaking. Sanjaya is telling the King that Sri Krishna spoke to Arjuna to show Himself, His auspicious qualities, after providing Arjuna with Divine eyes. Tata = after, rajan = [Sanjaya is addressing the King as] Oh! King, iswara = possessor, yoga = auspicious qualities, maha = incomparable. That is Parabrahamam possesses auspicious qualities not found in anyone else and were beyond comparison. Yogam also suggests integral. The Lord is integrated with the Divine body, Divine image, Divine qualities, Divine actions and Divine places and persons. None else is like Him integrated with all these Divine qualities. But Mahayogeswara is a common attribute. It, as such, does not specify Sriman Narayana. Hari = Sri Hari, capable of grabbing away our sins. Parthaya = to Arjuna, darsayam asa = showed, paramam = most supreme, rupam = image, aishvaram = with commands. Sri Krishna showed Arjuna His most supreme image, which had all the qualities of control and leadership. We are also grateful to the Lord for showing His magnificent image at Hasthigiri.

THE VISHWAROOPAM

 Swami Koorathalwan asked the Lord as to which place He liked to reside - in the hearts of common people? Or, in Vedas? Or, in the heart of Nammalwar? Or, atop Hasthigiri? He himself answers this saying that the Lord liked being on top of Hasthigiri; because, being available in Hasthigiri, the Lord was seen by Alwar; was seen by common people; Hasthigiri itself was Vedas. Normally, we experience goosebumps [மயிர் கூச்செறிதல்], when we touch desired objects. Hasthigiri is liked by the Lord. His feet are like an inverted lotus flower. As the Lord stands on Hasthigiri, place of His liking, the Lord experiences goosebumps; and they resemble the fibres on the stem of the Lotus flower! We will see more places related to Sri Devaraja and Swami Ramanuja, within Kanchi.

                                                                                                         (continued)

gita 11.9

GITA 11.9

We are climbing up the hillock Hasthigiri. There are 24 steps.

STEPS LEADING TO THE LORD

 Even the rows of stones on the compound wall are 24. 

COMPOUND WALL

The pushkarini also has 24 steps. Gayatri mantra has 24 syllables. Therefore, it is no wonder that the Lord, Who has Gayatri as His body, has everything, around number 24. Apart from this, according to Visishtadvaita philosophy, achit entities are 24. That is inanimate entities are 24. When we cross the 24 steps we land on the top floor and that is the 25th entity, Jeevatman. From this floor we have to climb some more steps to reach the garbha gruham of Sri Devaraja Perumal. The Lord is considered as the 26th Entity.

THE LORD

 We come to the corridor on the floor and we go round that. One end of the corridor is famous for Two things. Firstly, we can see Two lizards - one golden and the other silver- are sculpted on the wall.

GOLD AND SILVER LIZARDS

 Any pilgrim coming will always worship these lizards. Once, there lived a King who had Two sons. A sage met them and asked them to bring water. They brought a pot of water, but due to carelessness, a lizard was in the pot. The sage cursed the sons to become lizards, for their carelessness. The boys pleaded mercy . The sage directed them to go to Satyavratha Kshetram [Kanchi] and worship Lord Sri Devaraja, to get relaesed from the curse. Those boys did accordingly and were released from the curse; but the lizards sculpted to represent them are on the wall. Touching them and worshiping the Lord would relieve us from our ailments. The Second famous incident is also from this mandapam. Besides the lizards, we are in an ocean of samsaram; and, Swami Ramanuja taught us the means to cross this ocean. Swami Tirukacchi Nambi was responsible for making Swami Ramanuja, a devotee of Sri Varadaraja.

TIRUKKACCHI NAMBI

 Poovirundavalli [பூவிருந்தவல்லி (அ) பூந்தமல்லி][now called Poonamalle], is a place in between Madras and Kanchi. In that place was born Gajendra Dasa, in Masi month Mrugasirsha star. He was later known as Tirukachi Nambi [திருக் கச்சி நம்பிகள்]. Kacchi [கச்சி] is Kanchi. How a person of Poovirundavalli, became Tirukkacchi Nambi? This person desired to serve the Lord. He found a hand fan [விசிறி], and thought of serving the Lord by fanning. This is called Tiruvalavatta service [திரு ஆலவட்ட கைங்கர்யம்]. He went to Srirangam and offered to serve the Lord by fanning. The Lord was amidst Two rivers and so He did not feel the necessity of that service. Gajendra Dasa went to Tirumala and offered. There also the Lord did not have the necessity, as the top of the Hill was quite cool. Then he came to Satyavrata Kshetram, where the Lord had appeared amidst yagna homa kund. Therefore, the service of fanning to cool, was necessary here and Gajendra Dasa started the service.

NAMBI IN SERVICE OF THE LORD

 He served the Lord daily without interruption. Appreciating this service, the Lord, in idol form, used to converse with Gajendra Dasa and so he was called Tirukacchi Nambi. Thus he had the previlege to talk to the Lord here. Today's [8th October 2008] lecture is from the mandapam, Kachhikku vaithan mandapam [கச்சிக்கு வாய்த்தான் மண்டபம்].

MANDAPAM ENTRANCE

 Every evening the Lord would arrive at this mandapam, and Swami Tirukacchi Nambi would start his service. After sometime, the Lord would ask him to go home and the Lord would return to His sannidhi inside. We can not even dream of such a previlege. He composed Devaraja Ashtakam on the Lord. This is not an ordinary mandapam. Swami Ramanuja had some doubts in his mind. Without telling what his doubts were, Swami Ramanuja requested Swami Tirukacchi Nambi to request Sri Devaraja, to solve them. Swami Tirukacchi Nambi was a desciple of Swami Alavandar and Swami Ramanuja did not know under whom he should study. Amidst such a situation, Swami Tirukacchi Nambi was requested to clear Swami Ramanuja's doubts. One day as Swami Tirukacchi Nambi was serving the Lord in this mandapam, the time approached for the Lord to retreat. Swami Tirukacchi Nambi was not leaving. So, the Lord inquired as to what Swami Tirukacchi Nambi wanted. Nambi told the Lord that Swami Ramanuja had some doubts to be clarified. Immediately, the Lord pronounced Six Sentences [in Tamil, they are called Aaru varthaigal ஆறு வார்த்தைகள்]. Toady, of all the Kshetrams, this Kshetram is unique because of those Six Sentences. Those are:

1. Ahameva param tatvam. अहमेव परम तत्त्वं । The Lord said that He was the Ultimate God or Paramatman. 
2. Darsanam bheda eva cha. धर्सनम भेद एव च। Siddhantam or Philosophy is not Advaitam, but based on the separate entities of Achit, Chit and Iswara. Understanding all the three as one, was wrong.
3. Upayeti prapattisyat. उपायेती प्रपत्तिस्याद। Means, to reach the Lord, was Ultimate surrender or saranagati. 
4. Antima smriti varjanam. अंतिम स्मृति वर्जनं। Such persons who have surrendered to Him, need not remember the Lord at the last moments in the death bed, to get Moksham.
5. Dehavasane muktisyad. देहावसाने मुक्तिस्याद । Moksham will be granted when the body with which he surrendered, is cast off after death, in this birth itself; he need not have to wait for all papa or sins to be expended.
6. Poornacahrya samasrya: पूर्णचार्य समाश्रय: Swami Ramanuja should seek Swami Periya Nambi [महा पूर्णा] as his Acharya. 

Though explanations of the above will be too long, precise meanig has been given. Thus we can worship the place from where the redemption of the Universe was guided. Swami Ramanuja was very glad to hear the words of the Lord through Swami Tirukacchi Nambi. We will now see sloka 8 of Chapter 11:

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

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

The Lord says that He was to offer Arjuna with Divine eyes. Te = to you [Arjuna], divyam = Divine, caksu = eyes or eyesight, dadami = [I, Sri Krishna, am going to] give. Pasya = look [with such Divine gift], me = My [Sri Krishna's], yogam aishvaram = auspicious qualities, divinely beautiful image, everything without exception contained in the Body, Magnificent Power and Infinite Capacity. Arjuna got the doubt: couldn't he see with the mortal eyes he had? The eyes we have, have limited powers. Was he not seeing Sri Krishna? No, they were not enough to see Viswaroopam. This is explained in the First Two lines of the sloka. Mam = I [Sri Krishna], aneana = with these, sva-caksusa = your [Arjuna's] [ordinary] eyes, drasyam = viewing [the Viswaroopam], na sakyase = not possible. Arjuna would not be able to see with the physical eyes he had. But he could see the Lord in His divine form, with the help of the Divine eyes, the Lord was about to grant. We know that Swami Koorathalwan, to save this sampradaya, lost his eyes. Swami Ramanuja ordered him, to go to Sri Devaraja, and pray to get his lost eyes. Reluctantly, Swami Koorathalwan arrived at Kanchi and composed a beautiful poem Sri Varadaraja Sthavam. He prayed the Lord to show Him. The Lord appeared and enquired what he wanted. Unwilling to ask for the lost eyes and at the same time to obey Swami Ramanuja's order, Swami Koorathalwan requested the Lord to grant hin eyes with which he could see only the Lord and Swami Ramanuja. The Lord also granted Moksham to all his relatives. And, as prayed by Swami Koorathalwan, the traitor Naluran [நாலூரான்], who helped the King to summon and remove eyes for not complying with King's order, also was granted Moksham. It is therefore, evident that only with His grace, one can ever see Him, whether in Viswaroopam or in temples in Archa form. We have to take efforts to get His blessings.

                                                                                                                      (continued)

GITA 11.8

GITA 11.8

We will see sloka 7 of Chapter 11:

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

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

Mama dehe = in My [Sri Krishna's] image or body, iha = here, eka-stham = in one part, sa- caracaram = this [Universe consisting of] movable and stationary or chetana and achetana, krtsnam = without any exception, adya pasya = [you, Arjuna] can see today. Arjuna is going to see the entire Universe, without any exception, would see in a small part of the Lord's image. Gudakesha = Vanquisher of sleep [Arjuna]. To realize the Lord, one should have overcome sleep. Then only, one can understand His glory. Sri Andal says that She had no sleep till She could view Him. Similarly, Tirumangai Alwar and Nammalwar say. Viewing Him is Brahmanubhavam and that itself is sleep and food for them. Yac = whatever [things], anyad = apart from [what the Lord mentioned earlier], drastum icchasi = [Arjuna] desired to see. What the Lord mentioned in earlier slokas would be seen in a small part of the Lord's body. It is possible, Arjuna might like to see so many others, apart from what the Lord mentioned; those also could be seen in the image of the Lord. Swami Ramanuja in his Gita Bhashyam and Swami Vedanta Desika in his Tatparya Chandrika, explain this in their commentaries. Arjuna might have liked to see the Toddler Sri Krishna in the streets of Brindavan or stealing butter, or anything he desired. The Sri Krishna, preaching Gita, was quite old and as such He might not tell Arjuna to see the Child Sri Krishna. Swami Desika says that even if Arjuna wanted to see Pandavas winning the battle and reigning Hastinapura, he could see that. Thus Arjuna would see the past, present and future, wherever they happened or to happen, whether in this world or in other worlds. Because the Lord represents everything, past, present and future, and could be seen in a fraction of His Divine body. Since the Lord said whatever desired could be seen, we will also enter the temple to see some desired scenes.
 Today's [7th October 2008] lecture is from the Abhisheka mandapam. It is an important place. It is the place from where the Lord starts His procession. All Abhishekams are performed in this place only. On Tiruvadipooram [திரு ஆடிப் பூரம்], Kalyanotsavam is performed here only.

SRI ANDAL KALYANOTSAVAM

 During that time Perialwar also graces, as the father of Sri Andal. He gave Sri Andal in marriage with Sri Ranganatha [though Perialwar might not be gracing the Kalyanotsavam of Sri Andal and Sri Ranganatha in Srirangam], and so here in Kanchi, he is also present in the Kalyanotsavam. The Lord appears majestically as the Bridegroom! This is one of His images. Thirumanjanam is performed every Hastham [ஹஸ்தம்] star day. Procession is on Ekadasi, Hastham, Amavasya, Masapirappu[மாதப்பிறப்பு], Sravanam, etc. For Abhishekam or procession, the Lord descends from the hill [Hasthigiri]. If there are more than Two days between Two festivals, then the Lord would ascend the Hill. But, if the next festival was on the next or day after, then the Lord would remain in the Mirror room [கண்ணாடி அறை] in this mandapam, and so, would not climb up the hill. Abhishekam is called Tirumanjanam, which means holy bath for the Lord. Abhishekam also means Crown [கிரீடம்]. During Tirumanjanam, one can enjoy admiring every organ of the Lord.

LORD SRI VARADAN IN TIRUMANJANAM

 Both Swami Koorathalwan and Swami Vedanta Desika have appreciated the Lord in minute details. The tall Crown proclaims that He is the unquestionable Monarch of the Universe. Just below is the mark on His forehead [திலகம்]. It is oorthvapundram and appears to lift people below, says Swami Koorathalwan. In the ears the earrings are dazzling. It is not known whether they are ornaments for the ears or for the shoulders or for the hairstyle! We see the neck of the Lord and see three lines of impression. What are they? Swami Desika says that if we go and look at the Lord early morning, these lines would be clearly visible. The Lord was with Sri Perundevi Thayar previous night.The Divine Couple would have been lying embracing each other. The bangles of Sri Thayar would have been pressing the neck of the Lord and these marks are visible in the morning! That also shows that the Lord abides by the demands of Sri Thayar! Shoulders exhibit the discus and conch. Hasthigiri is Atthigiri [அத்திகிரி] in Tamil. Thigiri [திகிரி] means discus in Tamil. So Atthigiri means the elephant hill or it could also mean to point 'that discus!', in Tamil. On the right chest [வக்ஷஸ்தலம்], Sri Thayar is permanently residing. One can see a variety of necklaces of various precious stones and of a variety of colors. The sparkling of the precious stones resembles the splash of the smile, from His pearl-like teeth, descending like a stream and falling on the rock like broad chest!! We see His narrowed stomach and see the rope tied around. Swami Koorathalwan wonders why is the Lord displaying that rope by which He was tied [by Yasoda] so long back? Is it His first ornament! His lotus-like navel is like the whirlpool in rivers. Finally, we can see the Lotus-like feet pressed firmly on the Peetam. That is the place we have to surrender. Like He tells Arjuna, we can see whatever we want to in His Divine image.

                                                                                                   (continued)

GITA 11.7

GITA 11.7

Akaratraya sampannam aravinda nivasinim

Asesha jagadisastrim vande varada vallabham ||

This sloka was composed by Swami Nadathur Ammal. His real name was Vatsya Varadacharya. This sloka is about the Consort of Sri Varadaraja, Sri Mahadevi or Sri Perundevi or Sri Bhargavi. Though he was a male he was called 'ammal' [அம்மாள் in Tamil usually used to address mother]. He got this name because of his extreme motherly care, while offering warm milk to the Lord at night so that it was not too hot to burn the Lord's lips! Only a mother will take such care; and so, seeing the motherly care he was taking, the Lord Himself expressed he was His mother [in Tamil Ammal]! From that time he was called Swami Nadathur Ammal [நடாதூர் அம்மாள்]. Today's [6th October 2008] lecture is from the sannidhi of Sri Perundevi Thayar [ஸ்ரீ பெருந்தேவி தாயார்]. Sage Bhrugu performed yagna and prayed the Lord to bless him with Sri Maha Lakshmi as his Daughter. This incident we have heard in other Kshetrams also. Opposite this sannidhi, is a pond exclusively for Sri Thayar. While She was a young Girl, She used to gather lotus flowers from the pond and give it to Her father, to perform pooja. The Lord later married this Daughter of the sage. The Lord is Sri Devadiraja or King of gods. She was the match for Him and so She was called Sri Perundevi [Sri Mahadevi]. We shall see the meaning of the sloka at the top. Oh! She, Who lives in Lotus flower, possessing three qualities, entire Universe worshipping Her, salute Her, Darling of Sri Varadaraja. What are Her Three qualities? She ever serves the Lord; He is Her refuge; and, She is always pleasing Him. We worship Her.

SRI PERUNDEVI THAYAR

In this Kshetram the Lord observes Rettai Purappadu [இரட்டை புறப்பாடு] [Double procession]. On Fridays, Sri Thayar will have Her procession. She will visit the nandavanam [garden], where a mandapam is built; and after remaining there for some time, She would return and grace the devotees from the Oonjal Mandapam. The Lord observes His procession on Ekadasi and other important days. If these days happen to be Fridays, then there will be double processions of Sri Thayar and Lord. We can then worship the Divine Couple. 

DIVYA DAMPATI (DIVINE COUPLE)

She allays our fears by Her Abhaya hastham. Her left arm is pointing to Her Divine feet for us to take refuge. That will secure the Lord's protection also. Swami Koorathalwan says to the Lord, that since he had taken refuge at Sri Thayar's Devine Feet, the Lord had to protect him, as He listened to Her always. Near Her sannidhi is a mandapam, where the Lord and Sri Thayar jointly grace the devotees on Maha Navami [மஹா நவமி ], the 9th Day of Navaratri. While the Lord will be directly glancing at the devotees, Sri Thayar would be partly looking at the Lord and partly on the devotees. She glances at us, to caution us from doing further sins and to surrender at the Lord's feet. She looks at the Lord to show mercy and accept the devotees' surrender. It is like a devoted mother embracing her husband and by the other hand fondling her child also [ஒரு கையால் தொட்டிலையும், இன்னொரு கையால் கட்டிலையும்]. It is like the letter "U" in "AUM" [ஓம் ॐ ]. 'U', representing Sri Thayar, is in touch with 'A', representing the Lord; and is also in touch with 'M' representing Jeevatman. On Panguni Uthiram [பங்குனி உத்திரம்] day, again the Lord graces with all the Five consorts - Sri Sridevi, Sri Bhudevi, Sri Andal, Sri Malai Alum Nachiyar [ஸ்ரீ மலையாளும் நாச்சியார்] and Sri Perundevi Thayar - inside the garbha gruham. From this, we learn that the Lord displays a variety of forms on the various festivals and He appears with various Consorts. His alankaram or make-up varies with the day. The places where He graces are many. Prasadams are a variety. Like Laddu [or, lAdu] is famous in Tirumala, Kanchipuram idly [காஞ்சிபுரம் இட்டிலி] is famous here. Nammalwar says he does not know what to call Him, as He represents everything. We will see sloka 6 of Chapter 11:

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

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

"Look at My wonderful image", says Sri Krishna. Pasya = look. The Lord is yet to exhibit His Viswaroopam. He is going to enable Arjuna to see His wonderful image. He tells Arjuna to look various gods in His Viswaroopam. Alwar also says that lord Shiva, lord Brahma, Indra and all others, are all displayed in the Body of the Lord. Look at adityan = [Twelve] Adityas, vasun = [Eight] Vasu [வஸு], rudran = [eleven] Rudras, asvinau = Twins Asvini, marutas = [Forty Nine] Maruts, tata = and, bahuni = many, many, purvani = before, adrsta = never viewed or sighted. This type of Image, Arjuna would have never seen earlier. That is, in the same image to see Adityas, Rudras, etc., simultaneously. In fact, Arjuna had never heard of such an image. This image can not be seen directly, just as we see materials in this World [pratyaksham ப்ரத்யக்ஷம் ]; nor, we can deduce by logic [anumanam அனுமானம்]. Aascaryani = most wonderful. This image cannot be imagined by the mind nor perceivable by the sense organs. Can it be termed false, then? But such an image is proclaimed in Vedas. Sages have seen that image. Just because we do not see or can not imagine, how can we say it as false? Thus Arjuna is going to be blessed with a sight of the never-before Image of the Lord.

                                                                                                                  (continued)

GITA 11.6

GITA 11.6

We are in a historical place. Today's [3rd October 2008] lecture is from Sri Kariyamanikka Perumal sannidhi [ஸ்ரீ கரிய மாணிக்க பெருமாள் சந்நிதி], in Alavandar thiruchutru [ஆளவந்தார் திருச் சுற்று] [corridor].

AT SRI KARIYAMANIKKA PERUMAL SANNIDHI

 We have already seen Alwar thiruchutru. In that, by the side of Nammalwar sannidhi, is the sannidhi of Vishadavaksikamani Swami Manavala Mamunigal. Next is the sannidhi of Swami Ramanuja, an incarnation of Adisesha. After worshipping these Two Yatiswara, we enter the temple. First, we come across Abhisheka mandapam. The corridor here is called Alawandar Thiruchutru.

pART OF ALAVANDAR TIRUCHUTRU

 As we go round, we see Sri Rama sannidhi. After that, we come to Sri Kariya Manikkam Perumal sannidhi. Swami Vedanta Desika has praised the Lord, praying that the Dark lustre of the Lord should drive away our darkness of ignorance. Thus worshiped by Swami Desika, Sri Kariyamanikkam Perumal has done important help for our sampradhayam. Why this corridor is named after Swami Alavandar? Swami Alavandar had come in this corridor, some 1000 years back, when Swami Ramanuja was living in Kanchipuram. That time Swami Ramanuja had not yet become a sanyasi and was known by his original name Ilayazhvar [இளையாழ்வார்]. He was born in Sriperumbuthur, in Chitra Thiruvadhirai [சித்திரை திருவாதிரை]. For learning, he lived in Kanchi. Swami Yadavaprakasa lived near Kanchi. Swami Ramanuja learnt all shastras from Yadavaprakasa. Once Yadavaprakasa was returning from the temple along with all his disciples. They were all coming in this corridor [Alavandar Thiruchutru]. Swami Alavandar was born in Kattumannar koil, where Sri Veera Narayana Perumal is gracing. He was living in Srirangam. He wanted to know about Swami Ramanuja and so he came on tour to Kanchi. He had a plan to induct Swami Ramanuja into his fold. Swami Alavandar was brought to Sri Varadaraja temple by Swami Thirukkachi Nambi [திருக்கச்சி நம்பி]. Swami Alavandar seeing the group of Yadavaprakasa and his disciples at a distance asked Thirukachi Nambi as to who, among them, Swami Ramanuja was. Swami Thirukachi Nambi identified the enchanting personality of Swami Ramanuja. Swami Alavandar very kindly glanced at Swami Ramanuja and indicated 'aam mudalvan' [ஆம் முதல்வன்!], using the words of Alwar. That is Swami Alavandar recognized Swami Ramanuja as 'yes! He is the leader'. Not only that. Swami Alavandar straight went to Sri Devaraja Perumal sannidhi and prayed to the Lord to realize his vision of making Swami Ramanuja as the Head to lead Sri Vaishnava sampradaya. It is a saranagati [சரணாகதி] or total surrender by Swami Alavandar to grant Swami Ramanuja to the Sri Vaishnava sampradhayam. With the blessings of Sri Devadiraja, Swami Ramanuja became what he was in his later life. Today we call it Ramanuja Darshanam, and the credit goes to Swami Alavandar's vision. While praying, Swami Alavandar says that one in Sixteenth, nay one in million, a fraction of Sri Varadaraja's blessings, can make a deaf to hear, a blind to see, a lame to run and a dumb to speak. Swami Ramanuja says that with that single Divine glance of Swami Alavandar, he, who was like a log, was recognized as somebody:

yatpad¯ambhoruhadhy¯anavidhvast¯a´ses. akalmas. ah.

vastuta¯mupaya¯to 0ham. y¯amuneyam. nam¯ami tam.

Swamy Ramanuja  prostrates at the feet of Swami Alavandar. From this important place we are to see important sloka 5 in Chapter 11 of Gita:

sri-bhagavan uvaca
pasya me partha rupani
sataso ’tha sahasrasah
nana-vidhani divyani
nana-varnakritini ca

"The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."

From now on Sri Krishna speaks. Earlier Arjuna revealed his understanding of the Lord's sermon, and further expressed his deep desire to see the Lord as revealed by Him. Sri Krishna wanted to fulfil his desire. In the next Four slokas [5,6.7 and 8], the Lord assures Arjuna that He would reveal His Viswaroopam. Being a very precious and rare sight, the Lord is not immediately showing; but makes a preamble before the greatest show. Partha = Arjuna!, me = My [Sri Krishna's], rupani = various images, pasya = look. Satasa = Hundreds of them, sahasrasa = thousands of them. Nana vidhani = variety of [images], divyani = Divine and wonderful, nana varna = variety of colors, akritini = sizes and shapes. Swami Vedanta Desika in his Tatparya Chandrika says that Arjuna had not yet seen the Viswaroopam; but, the Lord mentions 'look'. This is to encourage and enthuse Arjuna to be ready to look at the Viswaroopam He is going to reveal, which could be seen after Arjuna was gifted with the divine vision to see. The Lord's images are at various places like in Sri Vaikuntam as Param, in Tirupparkadal as Vyuham, at various times as Vibhavam, in many Kshetrams as Archa and in the hearts of people as Antharyami. In every category, the Lord is in Hundreds and Thousands of forms. In Vyuham, the Lord is as Sri Vasudeva, Sri Sankarshana, Sri Aniruddha and Sri Pradyumna. Vibhavam means many Avatars of the Lord. Kshetrams are in Thousands. Nana vidham means the identity of each Roopa varies. Some are with Two arms, Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc. By saying divyani, the Lord tells Arjuna that he could never imagine. The Images would be pure satvam unlike the mixture of satva, rajas and tamas, we normally see. Images would display a variety of colours. Shapes and sizes are different, like Fish, Turtle, Boar, etc. 

                                                                                                   (continued)