GITA 7.30

GITA 7.30

sthithE manasi susvasthE sarIrE sathi yO nara:

dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)


tathastham mriyamANam thu kAshtA paashaNa sannibham

aham smarAmi madh bhaktham nayAmi paramAm gathim (2)

This is Sri Varaha charama sloka. When our body, mind, intellect and vital organs are properly functioning and in our control, if we surrender at the Divine feet of Sri Varaha Perumal, then, when we are in our death bed, when we can not even remember His name nor our body and mind are in our control, Sri Varaha Perumal assures that He would remember and with a helping hand would take us to Moksham. Even when we lose our memory, the Lord says He would remember and guide us to Moksham. The Lord graces in Ahobilam as Sri Varaha Narasimha.

SRI VARAHA NARASIMHA SANNIDHI

 Today’s [17^th April, 2008] lecture is from His sannidhi. Near this place is the sannidhi of Swami Ramanuja, in a small cave. Swami Ramanuja had visited Ahobilam.

SRI RAMANUJA

 With the blessings of Lord Sri Narasimha, he published his Sri Bhashyam, commentary on Brahma soothram, by Veda Vyasa. Inside we have the Lord as Sri Varaha and Sri Narasimha.

SRI VARAHA AND SRI NARASIMHA

 Both are the Lord’s avatar to kill the demon brothers Hiranyaksha and Hiranyakasipu. Unlike in many other places, Sri Varaha Murthy is not large and like in Sri Mushnam, the size is compact. As the great Boar, the Lord entered the ocean to rescue His Consort Sri Bhoodevi. Here we can see Sri Bhoodevi sitting on His long nose, as rescued. Normally, we see the Globe on His nose, but here the Thayar Herself is seated. Nearby is Sri Narasimha. Alwar says Sri Varaha is with strong teeth [to carry Sri Bhoodevi] and Sri Narasimha with sharp teeth [to tear off and kill Hiranyakasipu]. We will now see the 24^th sloka of Seventh Chapter:

avyaktam vyaktim apannam
manyante mam abuddhayah
param bhavam ajananto
mamavyayam anuttamam

"Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme."

Avyaya = never diminishing [in His greatness], anutthamam = with no equal or greater, mama = My [Sri Krishna’s], param bhavam = very great quality, ajanantha = is not understood or unaware of. Millions and millions of people are ignorant of His greatness. People are unaware of Shastras or God or atman. They are ignorant that the Lord is the King of Vaikuntha, He is the Lord of Ubhayavibhooti; He is the Creator; He is the repository of all auspicious qualities; He is the Consort of Sri; He is the motive Force in all; He is the Supreme Lord. They do not know that the Lord is so great. Not only that. They also have misunderstood Him. Avyaktham vyakthi apannam manyata = [they think] the Lord is born because of good deeds in the past [by Him]. We all have got this human birth because of our past good karma. Similarly, these people think that Sri Krishna might have done good things in the past and so He is born as Sri Krishna now! His supernatural feats like hoisting Govardhana giri or killing many demons are not considered as His great qualities, but He is regarded as a normal human being. There are many ordinary persons who possess certain superhuman powers and Sri Krishna could be like that. Abuddhaya = foolish people, mam manyante = consider Me [Sri Krishna]. They do not realise that Sri Krishna is born, not like us because of our past karma, but out of His own freewill and determination [sankalpam]. This has been clearly explained in Chapter 4. He appears in this world out of His compassion and nothing can force Him to take avatar. He has neither an equal nor a superior. Sri Krishna is not realised as Paramatma but regarded as another person like us. They are fools. Arivinaal kuraivilla, says Alwar, which might suggest that we have enough intellect. But Swami Nampillai, in his Eedu [commentary on Divya prabhandam] says that not only we are ignorant about Him and His greatness, but we are unaware of this ignorance also! Kimapibrahmatat kishora bhava dhrushyam- Swami Vedanta Desika says in his Gopala vimsati. He was born among gopis and gopikas. He was chided and made fun of. Now everyone thinks that He is, after all, a gopi and never for a moment think He is the Para Brahmam. They do not think that such great Person has come down to us out of compassion. Our karma has made us ignorant of this. This ignorance, however, does not belittle Him. If we correctly understood Him, then we will not seek anything from anybody else. Just like here, in Simhachalam also the Lord graces as Sri Varaha Narasimha.

                                                                                                        (continued)

GITA 7.29

GITA 7.29

VIEW OF SRI MALOLAN SANNIDHI

Route Map

Nalla malai range is believed to be Serpent Adisesha. Its hood is Thiruvenkatam [Tirumala], Ahobilam is its body and tail is Srichailam, says Purana. With Adisesha spreading its hood over His head, Sri Malola is gracing. Earlier we saw Sri Jwala Narasimha, with cave like wide opened mouth and tongue like the flames of fire, and from there we have come down. Here with all anger vanished the Lord is gracing with Sri Mahalakshmi Thayar on His left lap.

 While the left arm is embracing the Sri Thayar, right arm is assuaging the fears of devotees and guaranteeing protection. Upper two arms are holding the Sudarshana and Panchajanya. The Lord is called Sri Malola. Ma means Mother, that is Sri Mahalakshmi Thayar, lola means playing wth Her. It shows the unique intimacy between them. In the pasuram nallainenje naam thozhudum (Periya Tirumozhi, 1-7-9), Thirumangai Alwar says Allimadhar pulgi ninra aayiram tholudaya [அல்லி மாதர் புல்கி நின்ற ஆயிரம் தோளுடைய ], that is Sri Mahalakshmi is embracing the Lord from His left. Alwar pats his mind, which is after the Lord as Sri Malola, and encourages the mind to worship the Lord! The Lord graces with a smile and blessing Prahalada. In Sri Vishnu Sahasranamam, two divine names come together - Narasimhavapu and Sriman. Narasimha vapu [नारसिम्ह वपु] means the body of lion and man. Sriman [श्रीमान] means Husband of Sri or Sri Mahalakshmi Thayar. So the Lord Sri Narasimha is the Husband of Sri Thayar. Another way to interpret it is, Sriman means the owner of Wealth and so Sri Narasimha is the owner of wealth, which is His great image. How such a fearful looking Sri Jwala Narasimha, has calmed down and looks amenable here? It is all because of the prayer of Prahalada. Nammalwar says azhagiyaan thane arivuruvam thane [அழகியான் தானே, அரி உருவம் தானே]. When we go with bhakti, like Prahalada, this Lion looks very beautiful. Here we see the Moolavar. Utsava Moorthy of this Lord is accompanied by Srimad Azhagiyasingar, pontiff of Sri Ahobila mutt and He graces all by touring all over the country. 

SRI MALOLAN IN SRI AHOBILA MUTT

In circa 1378, some 600 years back, Swami Srinivasacharya was born. He was the son of Kidambi Kesavacharya. They were in Melkote, near Mysore. Srinivasacharya went to Kanchipuram and learnt all scriptures from Swami Gadikasatham Ammal. When he was 20 years old, he was commanded by Lord Sri Narasimha to come to Ahobilam. The Lord in the guise of an elderly Brahmin, administered mantras and made Srinivasacharya a sanyasi [ascetic]. He was christened as Sri Satakopa yathi. This is the title with which all Azhagiya singars are decorated. At that time the Utsava Moorthy of Sri Malola, sprang up and reached the hands of this sanyasi and commanded that He should be carried to all places to bless the devotees [in sancharam]. 

Srimad Ahobila Mutt Jeer worshiping a joint Darshan of Sri Moolavar and Sri Utsavar

We will now see the 23rd sloka:

antavat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api

"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet."

Arjuna asks. Suppose one prays Varuna for rains and it is granted. Another prays Sri Krishna for rains and he also gets it. What is the difference between the results of both prayers? Sri Krishna tells that there is a great difference in the same result obtained by praying gods and Him. The results obtained by praying to gods suffers from two defects. One, they can grant only inferior rewards. They can never grant Moksham, the most superior reward. Secondly, they grant rewards by the sheer delegation of powers by the Lord and such rewards are not given independently by them. Whereas when Sri Krishna grants, it is by His independent nature and none persuades Him to do so. We can make two categories of devotees - intelligent and naive. Those who do not know Sri Krishna and He should be our supreme objective, are all naive or unintelligent group. The intelligent group, though, is aware of His greatness, they seek material and worldly benefits and do not approach Him for serving Him. Slightly better than this group is the category of devotees who seek to serve Him, but they think that they can do it by their own efforts. But the best among all devotees is he, who thinks that serving Him is the reward and He only should accomplish that for him. They neither go to others to seek Him nor seek Him for other rewards. Only His blessings should get their objectives realised and not their efforts. Sri Krishna discards those naive persons. Deva yaja yanti = those who worship other gods reach, devan = those gods [only], mad -bhakta = My [Sri Krishna's] devotees, yanti = reach mam api = only Me [Sri Krishna]. By worshiping these gods, those devotees go to them and after a tenure, have to come back. But those worshiping Sri Krishna reach Him in Vaikuntam and never return. His Eight great qualities are bestowed on these devotees. No more samsaram and all associated problems of life. Prahlada prayed the Lord to bestow him everlasting Bhakti in Him. When the Lord wanted to bless Prahlada with reward, Prahlada wanted that he should not seek rewards from Him! Whatever birth he might take, he should never miss the devotion to Him. Praying that Sri Malola's blessings should be showered on all, we will proceed further.

                                                                                                                          (continued)

GITA 7.28

GITA 7.28

Thirumangai Alwar calls Ahobilam as Singavel kunram [சிங்க வேள் குன்றம்]. Vel means young and energetic. Alwar says Sri Narasimha appeared with anger, which caused fear in the entire Universe, to kill Hiranyakasipu. He appeared at a spot and we are to listen to today's [15th April 2008] lecture from that spot.

A VIEW OF UGRA STHAMBAM

This spot is called Ugra shambam. It is on a steep rock. Here, Sri Narasimha appeared as the pillar got split. Some consider this as the original spot of Sri Narasimha avatar and others feel, it is the spot where Sri Narasimha re-enacted His avatar, for Garuda. Because Garuda wanted to see Sri Narasimha here, this hill is called Garudachalam. When demon Suvamukha stole away Vedas, Devas complained and prayed for help and the Lord again appeared to kill that demon and recovered Vedas and so this place is also called Vedadhri.
Aho veeryam aho souryam aho baahu parakramah:
Naarasimham param deivam ahobilam ahobalam.
Aho balam = what a power!! When the Lord grabbed Hiranyakasipu and laid him on His lap, all Devas exclaimed Bahobalam! ahobalam!! Bilam means large cave. Either He opened the mouth which resembled a bilam or this place is situated amidst so many caves, and so it is Ahobilam. 

UGRA STHAMBAM

From Sri Jwala Narasimha, walking for about half an hour uphill, we can reach Ugrasthambam. There is a flagstaff nearby and people go around it, with care as the place is very narrow. From the foot of this hill, if we look up at the hill, it would resemble Garuda spreading wings. Appearing at the Ugrasthamba, Sri Narasimha chased Hiranyakasipu and grabbed him and laid him on His lap at the sannidhi of Sri Jwala Narasimha, to kill him. In Tamil, aal = man, ari = lion, so Alari = means Sri Narasimha. Lions of this place are great devotees of Sri Narasimha. Just as we would worship God by presenting flowers and fruits, lions worship by presenting the tusks of elephants they killed! This is what Alwar says. In those days travelling to Ahobilam was very difficult; Alwar says even gods find it difficult to reach that place. Now, thanks to the Jeer of Sri Ahobila Mutt, lots of facilities have been made and travelling is lot easier. 
We will now proceed to sloka 22. World is full of varieties, and desires and ambitions are different. Everyone may not be interested in Moksham or Sri Krishna bhakti. Only a few are interested in the Lord and the Lord does not want to leave the rest just like that, as they may become atheists. To bring them also under His feet, the Lord makes them to first have loyalty to gods, then believe in Vedas and finally they will reach Him. In order to do these, He has to devise certain methods. He empowers the gods who are all His body. These gods grant various small and temporary reliefs for various devotees. This way slowly they understand, the soul of these gods as Paramatman, and realise that He can grant much superior and everlasting happiness to them. Sloka 22:

sa taya shraddhaya yuktas
tasyaradhanam ihate
labhate ca tatah kaman
mayaiva vihitan hi tan

"Endowed with such a faith, he endeavours to worship a particular demigod and obtains his desires. But in actuality, these benefits are bestowed by Me alone."

Sa taya shraddhaya = such devotees sincerely, tasya aradhanam = by such devotion or worship, ihate [ईहथे] = desires [to please them], labhate = gain [ the desired objectives]. But these gods are incapable of granting those desired objectives on their own. Just like the limbs of the master can not by themselves give any reward for the services of the servant, but only by the command of the soul. Similarly, these devotees do not worship these gods thinking they are the body of the Lord; but devotees think that these gods are granting independently. Mayaiva = only by Me [Sri Krishna], vihitan = granted, kaman = desires. But actually, the desires of these devotees are sanctioned by the Lord. Arjuna gets a doubt. If so, then why not the Lord directly grant? Why all these intermediaries? Sri Krishna tells that among people we have varieties according to the three gunas =Saatvikas, Rajasas and Tamasas. All are children of God and He has to take care of all of them. So people with Rajo and tamo guna also are cared for by these gods and after some time, they will realise and become satvikas and surrender to the Lord directly. It is also clarified that going after these gods is not a must and devotees can approach directly the Lord. In a saying, our elders cite an example. A child wants to eat mud. Mother tells the child not to do. If she beats the child for eating mud, out of sheer disobedience it may hate the mother. On the other hand, some mothers would allow the child to eat and suffer, when they will advise the harm and children also would realise their mistakes. The Lord's advice not to go after gods for inferior desires may not be heeded; but by allowing them to get those desires full filled, they are made to realise the temporary reliefs and to seek permanent happiness. Even these temporary ones are not granted by the gods on their own. We know all these gods hold on to those posts only for a tenure. If, suppose a person tries to please a god and as he is doing it, if the tenure of the god ends, who is going to accept his offerings and grant him his desires? If we want to have a big stud on our ears, then we have to wait to enlarge that hole to accommodate the bigger stud.

                                                                                                        (continued)

GITA 7.27

GITA 7.27

SRI AHOBILAM

We have seen all the Kshetrams of Pandya region while reading Gita, sloka by sloka. We have also seen many Kshetrams of Chola region. Now we are at one of the Northern Kshetrams in Andhra Pradesh, Sri Ahobilam, aka Ahobalam, Panka Srotha Kshetram, Nava Narasimha Kshetram and Singavezhkunram in Tamil. Thirumangai Alwar has presented 10 pasurams on this Kshetram. It is some what difficult to reach this place and worship the Lord here. But a dedicated devotee may not mind any obstacles and the journey could be a happy one. This hill is amidst Nalla malai mountains range. We can come by train to Cudappah and from there by road to Ahobilam via Alaghadda, 15 miles away. Lower Ahobilam and Upper Ahobilam are there. Today's [14th April 2008] is from the sannidhi of Sri Jwala Narasimha, 4 KMs from Upper Ahobilam. Six of the Nine Sri Narasimha are in and around Upper Ahobilam and Three in Lower Ahobilam. This place is also known as Garudachalam or Garudadri. Garuda was delighted by Sri Jwala Narasimha. Garuda wanted the Lord to re-enact the scene when He, with anger, killed Hiranyakasipu, in Sri Narasimha avatar. Garuda bathed in the Bava nasini, a sacred river famous for eradicating all sins of those bathing in it, and meditated on the Lord. Granting his request, the Lord appeared as Sri Jwala Narasimha, with eight arms. Hiranyakasipu is on His lap.

SRI JWALA NARASIMHA

Two arms are holding the head and feet of Hiranyakasipu. Two arms are opening the chest, two arms are engaged in taking out the intestine and wearing as garland and another two arms are holding thediscusa and conch. We can also see a statue of the Lord as He emerges from a pillar.

Standing by the sides are Hiranyakasipu and Prahalada. On to the left of Sri Jwala Narasimha, we can see the Sri Veera Narasimha, chasing Hiranyakasipu.

SRI VEERA NARASIMHA

We can see the Asura kula guru Sukracharya. From Upper Ahobilam to reach this place it takes about an hour, crossing rocks and climbing many steps. We will now see the 21st sloka. With the blessings of the Jeer, Srimad Azhagiyasingar, of Sri Ahobila mutt, we will see all the Nine Sri Narasimha in the coming days.
Till 19th sloka, Sri Krishna described the greatness of His devotees. Devotee, who considers Sri Vasudeva, as everything -vasudevamidhisarvam. But such a devotee is very hard to find. Such a devotee was Prahalada and we have come to this Kshetram to see Prahalada's favourite Sri Narasimha. From 20th sloka, in eight slokas, the Lord regrets that while He was there to grant anything, people swarm around other gods to seek favour. Though Sri Krishna could grant anything, He does not grant the cheap desires that easily nor quickly. But many people want such transient and temporary needs and so they seek other gods, who readily grant them. But, this power to grant such needs has been delegated by the Lord to these gods. The Lord resides in every god , and as the Controller and comanader inside, He makes them to satisfy the needs of people. Now the sloka 21:

yo yo yam yam tanum bhaktah
shraddhayarcitum icchati
tasya tasyacalam shraddham
tam eva vidadhamy aham

"I am in every demigod’s heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that particular deity."

yo yo bhakta = such devotees , yam yam tanum = [approaching] such [gods who are the Lord's] body [or who are controlled by the Lord]. Shraddhaya =with dedication, arcitum = to do pooja, icchati = desires. Devotees approach the many gods , who are all the body of the Lord [just like soul is the master of the body] and desire to perform poojas to them to get their desires full filled. Tasya tasya = such devotees, acalam = unshakable, shraddhaam = faith in those gods, aham = I [ Sri Kishna], vidadhami = establish [ in them]. The Lord says that He ensures that these people have unfaltering faith in those gods. Arjuna got a doubt here. The Lord earlier told that all should worship the Lord as He alone is capable of granting anything and everything, then why should He encourage these people to go to these gods who can never grant the highest reward of Moksham? Sri Krishna is going to clear this doubt in this and the next sloka. Here we have to understand that all gods are body of the Lord. We can worship anyone, but none of them are independent. Inside them the Lord resides and controls and commands them. He delegates certain power to each of them, which they could grant to people approachng them. A servant serves the King. He is not intelligent enough to know that atman of the King is pleased by his services. He only knows that by serving, the King is pleased and he grants some money for his living. Actually, atman of the king is pleased and that atman directs the body to take out money and grant to the servant. Similarly, these gods are mere bodies of the Lord and He commands them to grant certain needs to those who sseethose gods. These people are expected to be loyal to those gods. These gods also do not have total knowledge that the Lord is in them and that they have drawn their powers only from Him. Here this hill, where the Lord Sri Jwala Narasimha is , is called Achala Meru chaya parvatam - shadow of the great Meru mountain. Nammalwar says that in infinite births we have been going after various gods for various needs. They grant only temporary satisfaction.
                                                                                     (continued)

GITA 7.26

GITA 7.26

We will conclude the detailed explanation of sloka 19, today [11th April 2008]. He is praised as Mahatma, who thinks Sri Vasudeva is everything - dharakam, poshakam and bhogyam. Mahatma means large hearted or broad minded. Their mind and eyes are one with the Lord. Broad minded means, whether we like or not, our mind will be after the Lord. Just like eyes close against obstacles involuntarily, our mind will be filled with His thoughts. Mind will be after Him, unlike the mind with us which runs after inferior pleasures. That is why our elders have been after such festivals so that mind also follows suit. In Alwars' case, the mind tells Alwar, that it is going to the Lord and if he cared he could accompany the mind. If he were to choose to go elsewhere, he could as well forget the mind, tells mind. This shows the great attractive force the Lord is able to exert. Broad mind also means the compassion feelings. When such a person reads that elephant Kuvalayapeetam tried to kill Sri Krishna, or Kamsa and Poothana tried to kill the Lord, his mind is pertubed as though his close kith and kin is affected. But many of us think we are learned and so our doubt would be whether Sri Krishna is God or a mere Child? Is He, Sri Para Vasudeva or Sri Gopalan? If we think He is Sri Para Vasudeva, then we are gyani; but if we think He is Sri Gopalan, then we are Bhaktha. When Gyana matures, it becomes Bhakti and not the other way. When Gyana matures, we will realize that the Lord is so near us as Sri Gopalan. A bhakta's mind is worried when he hears Sri Rama went to forests; Sri Krishna should get butter; He should come safely from the grazing area; and so on. Such a person, who is in deep sorrow if he is away from the Lord and happiest when with Him, is Mahatma. Do we need Gyana about Him or love [prem] for Him? Earlier when the lectures were done from Brindavan, it was told that near Nandagram, there is a place Uddhava shikha. When Sri Krishna left Brindavan and went to Mathura, to assuage the feelings of gopikas, Sri Krishna deputed Gyani Uddhava. When Uddhava came to teach them on meditation, he found that the gopikas had such a great love for Sri Krishna that they had surpassed the meditation he was to teach. Uddhava later, returned realizing he also should convert his gyana to Love. Mahatma thinks that he should safeguard Sri Krishna, while ordinary devotees like us think the He should protect us. But to find such a Mahatma is very difficult. There could be one or two among us like that. We will now move on to sloka 20. To understand that, the sannidhi where we are having lecture and the pasuram of this Kshetram are important. One would have noted that no Alwar's name was ever mentioned for this Kshetram. No Alwar has sung about the Lord here, perhaps the greatness of this Kshetram is beyond words! Very near this place, Mannargudi, on the way to Thiruvarur, is Velukkudi. Velvi + kudi = yagna place, has got transformed to Velukkudi, where the Lord is appearing as Sri Prasanna Venkatesa. We are at the sannidhi of Swami Manavala Mamunigal, where we can also see the portrait of Swami with his eight disciples called Ashta Dik Gaja. Swami

Sri Manavala Mamunigal

Swami Manavala Mamunigal was born in Tamil month Aippasi, in the star Moolam. He came to this place and composed poems in both Tamil and Sanskrit. He felt that Alwars would have certainly composed lyrics on the Lord here and, after great research, selected one beautiful song as in praise of the Lord here. The selected song is from Nammalwars Thiruvaimozhi, 4-6-10 : unniththu matroru deivam thozhaal.... Nammalwar worships the Lord here and transforms himself in the guise of a gopika and seeing the beauty of the Lord, faints. When 'her' mother is wondering what to do, 'her' friends advise that this 'girl' will not look at any, other than the Lord and so if 'her' mother could utter words in praise of the Lord of Dwaraka [Mannargudi is called Dakshina Dwaraka], 'she' will become normal! Here Alwar says the 'girl' would not look at others means, will not look to other gods for any favours. The Lord of Dwaraka in this pasuram is mentioned as vanduvarapathi. This can be split as van = prosperous, thuvara = dwaraka, pathi = Leader; or vandu = bee, vara = not coming, pathi = place. Bees do not come to Champaka [shenbagam] flowers!
 Arjuna felt that he could not find any, thinking Sri Vasudeva is everything; people still go after so many gods for various needs. In reply Sri Krishna tells:

kamais tais tair hrta-jnanah
prapadyante ’nya-devatah
tam tam niyamam asthaya
prakritya niyatah svaya

"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."

These people are under the influence of immemorial births. Anya devata = other [than Sri Krishna] gods, prapadyante= seek, svaya = their self, prakritya = natural habit [vasana], niyata = unable to break away [from that nature], tair tair = in each [ or such and such], kamais = desires, hrtha-jnana= lost the knowledge [ of Sri Krishna], tam tam = such and such [gods, other than Sri Krishna], niyamam = worship, asthaya = do. All other gods could give very cheap and inferior benefits; while the Lord is capable of granting the supreme, everlasting and suited to the receiver's happiness. Forgetting this, by the influence of time immemorial karma and births, people seek inferior pleasures only. Even for such pleasures, they could seek Sri Krishna, Who is capable of fulfilling any desire; but people throng to other gods for these desires also. A husband marries, in Hindu dharma, a woman and pledges in front of Agni, that he would protect her; but if the woman seeks the favour of others, then the husband is disgraced. This feeling is reflected by Sri Krishna. The Lord waits for everyone to realise this and to come to Him one day. From the Pasuram of Nammalwar selected by Swami Manavala Mamunigal, we have to understand that He is here to grant us whatever we need. We now take leave of this Kshetram.

                                                                                                          (continued)