GITA 10.40

GITA 10.40

We will see how the First Three Alwars worshipped Sri Trivikrama. This is a well-known story. Each Alwar was wandering in various places and singing in praise of the Lord. By a peculiar design of the Lord, the Three Alwars assembled in Tirukkovalur. They came to the same Ashram of sage Mrigandu. It was raining very heavily and Poigai Alwar entered the Ashram, for shelter. It was pitch dark inside. No one was inside the narrow place, and so thinking of the Lord, he laid down. After some time, Bhothathalwar came and knocked on the door to open. He was let in, but the space was sufficient for two to sit only. Next, Peyalwar came and knocked at the door to let him in. He also came inside and now all the three had to stand. All the Three were thinking of the Lord only, and the rain was still pouring outside. They were standing in the verandah [Tamil Idaikazhi இடைகழி, Sanskrit Dehali देहली ]. Suddenly they felt a Fourth Person was also occupying space and pressing them. They had not opened the door for anyone else. Then who could be that? Since it was dark, they thought they could find only with the help of light of a lamp. Poigai Alwar lighted a 'lamp'. He lighted a lamp with Earth as the container, oceans as the oil and bright Sun as the flame [வையம் தகளியாக, வார் கடலே நெய்யாக, வெய்ய கதிரோன் விளக்காக]. It formed the First pasuram of Mudhal Tiru Andhadhi [முதல் திரு அந்தாதி]. But that 'lamp' light was not enough to find the Fourth person. So, Bhoothathalwar lighted another 'lamp', with love as the container, enthusiasm as oil and his thoughts as the wick and lighted 'gyana deepam' [அன்பே தகளியா, ஆர்வமே நெய்யாக, இன்புருகு சிந்தை இடு திரியா, ஞானச் சுடர் விளக்கு ஏற்றினேன்]. This was the start of Irandam Tiru Andhadi [இரண்டாம் திரு அந்தாதி]. With this light now Peyalwar was able to 'see' Who was the Fourth Person. He saw Sri Maha Lakshmi. He saw the gold-hued Lord. He saw the Discus and Conch [திருக் கண்டேன், பொன் மேனி கண்டேன்...பொன்னாழி கண்டேன், புரி சங்கம் கண்டேன்]. This became the First hymn of Moonram Tiru Andhadi [மூன்றாம் திரு அந்தாதி]. All of them saw the Person, Who was pressing them in the same form as He is in this temple. So, in the garbha gruha, all the three Alwars are always present. What was seen by them First? Alwar says he saw Sri Nachiyar on the Chest of the Lord. This is the Unique identity for Sriman Narayana. Upanishads describe the Lord in a golden hue, with hair and moustache golden. These compilations of the Three Alwars form the First Three Prabhandams in Nalayira Divya Prabhandam. Therefore, we can say that Tirukkovalur is the nursery field for Nalayira Divya Prabhandam. Today's [ 22nd September 2008] is from Sri Nachiyar sannidhi.

SRI PUSHPAVALLI THAYAR

 In the sannidhi of Sri Trivikrama, Sri Maha Lakshmi is gracing; but here in the separate sannidhi, Sri Pushpavalli Thayar also known as Sri Poonkodhai Nachiyar [ஸ்ரீ பூங்கோதை நாச்சியார்] is gracing. Tirumangai Alwar has praised Sri Thayar here. Thus Four Alwars have praised the Lord here. We can note how much the Lord is eager to mingle with His devotees, setting aside all the discomforts, like narrow space. The Lord is also called Sri Dehalisan [ஸ்ரீ தேதஹளீசன் श्री देहलीस:]; dehali means verandah. It is another Sri Krishna Kshetram, besides Tirukkannapuram, Tirukkannangudi, Tirukkannamangai and Kapisthalam, forming Pancha Krishna Kshetrams. While going round the temple, we can also worship Sri Durga.

SRI DURGA

 We know the story of Sri Krishna's birth. In the jail of Mathura, Sri Krishna was born as the Eighth Son of Devaki, in Ashtami. About the same time, but in Navami, was born a female child to Yasoda in Gokulam. Vasudeva interchanged the Two, as ordered by Sri Krishna. After bringing the Female child to jail in Mathura, the child cried and Kamsa came to collect the Child. Though it was a female child, Kamsa tried to kill the infant by hitting against a rock. At that moment the child escaped and in the Yoga Maya form, chided and announced that Kamsa's enemy was growing in Gokulam. Thus, like a sister Sri Durga as Yoga Maya saved Sri Krishna and she is honoured in this temple, with a separate sannidhi. Sri Pushpavalli Nachiyar is showing protection by Her Right hand. In front of the sannidhi are Navarathri mandapam and Oonjal mandapam. In Panguni Utram festival, on the Seventh day, the Lord and the Sri Thayar grace together [சேர்த்தி]. The Lord also goes out for Fifteen days, in a festival for Theerthavari in the Ocean.

SRI AYANAR READY FOR HOLY BATH

 We can worship the Utsavar Sri Ayanar [ஸ்ரீ ஆயனார் ].The Lord Utsavar is adoring Gold armour [தங்கக் கவசம்].The  Right hand is in Abhaya mudra, the Left arm is on the hip. No amount of description of His eminence could fully describe.

 And, this is what the Lord says in the sloka 40:

nanto ’sti mama divyanam
vibhutinam parantapa
esa tuddesatah prokto
vibhuter vistaro maya

"O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulence."

There is no end to His auspicious wealth. Na anta = no end, asti = is, mama = My [Sri Krishna's], divyanam = auspicious, vibhutinam = wealth or property, parantapa = destroyer of enemies [Arjuna]. Arjuna feels that the Lord detailed His holdings in the last 19 slokas; so, how there can not be an end to His property list? Esa tu = already, uddesata = approximately, maya =by Me [Sri Krishna], prokto = told, but, vibhuti = [Sri Krishna's] wealth, vistara = details, have no end. What the Lord told Arjuna in the last 19 slokas, was only a glimpse, to understand the infinite wealth He possessed. What He told can not be taken as the entire list. There is no end to His eminence and wealth. The Lord Himself or the Vedas or the Alwars do not know His eminence and property. Though it is impossible for us to know the extent of His wealth, we should know that all are His property. One might ask how all can be His property when He listed only a few? To answer such questions and to prevent anyone else claiming proprietorship, the Lord strode over the entire length and breadth of all the Fourteen worlds and established His ownership over all of them. One doubt may arise. Mahabali grabbed Indra's property of the Three worlds [Bhu, Bhuva and Suva] only; then, why the Lord strode to measure all Upper Seven Lokas, including Satya Loka of lord Brahma? It was to avoid another Avatar to reclaim the other Four lokas, if another demon grabbed them! This temple is administered by Swami Emperumanar Jeer of Tirukkovalur. We will see Jeer's glory and other related topics in the next lecture.

                                                                                                     (continued)

GITA 10.39

GITA 10.39

TIRUKOVALUR TEMPLE

We have now arrived at Nadu Nadu[நடு நாடு] - middle region. And, in Gita also we are in the middle! We are in Thirukovalur [திருக்கோவலூர்] one of the Nadu nadu Kshetrams. The Lord is gracing here as Sri Trivkrama. This Lord strode to measure all the Universe. We all know the story of the Lord returning to Indra the Three worlds, grabbed away by Emperor Bali, from Indra. We have seen in Gita in Chapter 10, from sloka 21, the Lord has been mentioning various groups and He is representing the more important among them. He established that the entire Universe is His wealth, is under His control and administration. As if to prove this, the Trivikrama Avatar happened. When all are His property, could He simply watch and keep quiet when someone forcibly grab? Therefore, the Lord took the form of the Dwarf Sri Vamana, and solicited Emperor Bali to give Him land measuring Three by His feet. He then grew into the gigantic Sri Trivikrama and strode the entire Universe by first step. Then, by the Second step He strode all the Upper Worlds. There was no more place for the Lord to stride the Third step. Thus Mahabali was humiliated and the Lord got back the lost Kingdom to be returned to Indra. So, if we all can realise that we are all His property, He would not be interested to lose us. Even by begging He would establish His right on His property. We can therefore, see Sri Trivikrama as the 10th Chapter personified. Tirumangai Alwar has praised this Kshetram in his Tirunedunthandakam [திரு நெடுந்தாண்டகம்]. He tells his mind to ponder over the Eight syllabled Ashtakshra [திரு அஷ்டாக்ஷர] mantra and thereby, enjoy the Lord's beauty and His eminence. For this, his mind replied that it was unable to visualise with only the letters of the mantra as they were abstact, and wanted concrete form to visualise. Alwar thought over this request and searched for that image which could convey the Magnificenece of the Lord. He then decided to go to Tirukkovalur, where the Lord Sri Trivikrama was gracing. By worshiping Him, we can realise that we are all His belongings. To realise that noble feeling, we have come to Tirukkovalur. Kovalan is the Tamil equivalent of Gopalan. Sri Krishna is Sri Kovalan. Therefore, this place is Tirukkovalur. Long back Sri Krishna was here. So, we first visit the Kshetra Purusha Sri Venugopala Krishna. Moolavar is Sri Venugopala.

SRI VENUGOPALA

 Utsavar is Sri Rajagopala with Two arms, with one hand holding a stick and the other holding a whip. It is seen in many Kshetrams that they might have a Kshetradipati or ruling Deity, but more importance is accorded to the later Entrant Deity !! Tirumala is Adi Varaha Kshetram. Sri Adi Varaha is the Kshetradipati or Ruling Deity; because of Him, Sri Venkatesa came to meditate. Similariy, here also, a sage came and meditated because of Sri Venugopala; and, the Lord appeared to Him as Sri Ayanar [திரு ஆயனார்] and Sri Trivikrama. Sage Mrigandu desired to have a glimpse of the Lord. He travelled all over North and meditated. Finally, lord Brahma appeared to him and asked him to go to Tirukkovalur and meditate on the Lord. This place is called Dakshina Pinakini and in Tamil, Then Pennai aru [தென் பெண்ணை ஆறு]. The sage meditated on the Lord sitting on the banks of the river. In his ashram [hermitage] the Lord appeared to the sage and that ashram itself became the present temple. The Lord appeared on a shravana [திருவோணம்] star. He appeared as the huge Sri Trivikrama.

We can notice the unique feature, that the Lord is holding the conch and discus in the reverse order. Unlike the usual Discus in Right and Conch in the Left, here the Lord is holding Conch in the Right hand and Discus in the Left. Two reasons are attributed. The Lord got back the lost property, and so, in an exuberent mood, the Lord blew the Conch and to do that He held the Conch in the Right hand. Another reason is that after Sri Krishna Avatar, the Lord had eliminated all wicked persons. So the Lord felt there was no neceassity to use the Discus again and so the Discus was changed to the left hand. And, He was to infuse Gyana in Alwars and to do that Conch was to be kept ready in the Right hand! We can see a number of persons near the Lord. Here, the Right leg is lifted up. We can see Emperor Mahabali and Prahlada [grand father of Bali]. Near Prahlada is Sri Maha Lakshmi. They are all on the right of the Lord. On His left, we can see Namuchi, son of Bali, sage Sukracharya, Markandeya and his wife. We can also see the Three mudhal Alwars [Poigai, Bhootham and Pei - முதல் ஆழ்வார்கள், பொய்கை, பூதம், பேய் ]. In fact, the first among these Three Alwars, Poigai Alwar was also born in Shravana star. And, His composition Mudhal Tiruvandhadi [முதல் திரு அந்தாதி] composed here, is the First compilation in Nalayira Divya Prabhandam.

 His growth from a small Dwarf to Gigantic Trivikrama, is what we are to see in sloka 39. The Lord says He is the seed for this Universe:

yac capi sarva-bhutanam
bijam tad aham arjuna
na tad asti vina yat syan
maya bhutam caracaram

"Furthermore, O Arjuna, I am the generating seed of all existences. There is no being—moving or nonmoving—that can exist without Me."

Yad = whatever, bijam = seed or origin of, sarva-bhutanam = everything [in this Universe], tad = that [seed or origin], aham = I [Sri Krishna] am, arjuna = [listen] Arjuna. For all the clothes we wear, like dhoti or shirt or saree, cotton is raw material and cotton seed is the origin. Similarly, for the various ornaments gold is the material and ore is the origin. Thus, for everything we see, we realise that some origin is there. The Lord is the origin of all of them. Once we know the cause, we can realise all effects [karya-karana bhava]. In Chandokyopanishad, father Uddhalaka tells his son Swetaketu that by understanding mud, one can realise all articles like pot or toy. By understanding Bramham, everythig in this Universe can be known. The Lord mentions this here to drive home the point that just like He was Vishnu among Adityas, Sankara among Rudras, Sama veda among Vedas, etc., whatever items Arjuna or we can imagine, He represented all. Here, Sri Vamana can be considred as Karana (Cause) and Sri Trivikrama as the Karya (Effect). Caracaram bhutam = in all things in the Universe [chara = movable, achara = non-movable], maya vina = separated from or without Me [Sri Krishna], yat syat = if searched, na tad asti = there is nothing. If one were to search for any item in this Universe, which is different from the Lord or which is not controlled by the Lord by being in that, one would not find that item. Without any exception, there is nothing which is not His nor conrolled by Him. Uddhalaka says ' idam sarvam tad satyam sa atma tatvamasi swetaketo' [entire Universe is, with the Lord as antaratman; He pervades all without exception]. Once this is realised we can see all as equals. Till this sloka, the Lord had mentioned groups of entities in which He represented the more important ones. 

                                                                                                  (continued)

GITA 10.38

GITA 10.38

Swami Desika says why we should cling to the Divine feet of Lord Sri Varaha. Sriman Narayana is far off in Vaikuntam. It is therefore, better to seek the help of Sri Varaha, Who is here and Who entered the ocean to redeem Mother Earth; it is obvious that He will redeem us also from the samsara sagaram - ocean of life in this earth. Even in the case of Avatars, Sri Ksheerabdi Natha is sleeping peacefully on the serpent bed in the Milky ocean. So, He might not be disturbed. As Sri Matsya Avatar, He can see and help, unlike Sri Varaha, Who entered the ocean and physically lifted the suffering Mother Earth. In Sri Koorma Avatar, He was supporting one mountain only, while in Sri Varaha Avatar, He lifted the Earth with so many mountains. Sri Narasimha appeared in one pillar for one devotee and that too for just a muhurtham [48 minutes], while Sri Varaha appeared to redeem the entire population on this Earth. In Sri Vamana Avatar, He begged to get a portion of His own Earth, while Sri Varaha, with authority He got back His earth. In Sri Parasurama Avatar, He was very angry and used His weapon to kill many. But, in Sri Varaha Avatar, the Lord killed the demon without any weapon and protected Sri Bhudevi. In Sri Rama Avatar, He deputed Anjaneya and crossed the ocean after Ten months to get back Sri Sita; but Sri Varaha, instantly, plunged into the ocean and brought back Sri Bhooma Devi. Sri Balarama with His plough changed the course of river Yamuna and further tried to lift up Hasthinapur. He caused enough damage to Earth; while Sri Varaha protected the Earth. Sri Krishna preached people to fall unto His Feet, to be redeemed. To lighten the burden on the Earth, He designed the Mahabharata war. Sri Varaha, on the other hand, does not even want people to surrender unto Him, but to surrender unto Sri Bhudevi, to reach better status. Sri Kalki avatar is yet to happen. Summarising, it is better to hold on to Sri Varaha.
The Lord appeared here on a Chitra month in Revathi star. Grand festival is celebrated then. In Masi month on Full moon [pournami] day, the Lord visits sea shore and the celebration is very important and it takes Twenty days for the Lord to return back to Sri Mushnam. Thus the Kshetram is famous for festivals, its temple archutecture and sculptures and, more than all, for the Lord, Who protected Mother Earth.

SRI BHUVARAHA IN MINIATURE FORM NEAR SRI UTSAVAR

 Now we will see sloka 38:

dando damayatam asmi
nitir asmi jigisatam
maunam caivasmi guhyanam
jnanam jnanavatam aham

"Among all means of suppressing lawlessness I am punishment, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise, I am the wisdom."

Damayatam = among those who punish persons for breaching Shastras, danda = punishment, asmi = I [Sri Krishna] am. People trespass laws of Dharma and there are persons to punish justly. The Lord says that He is the just punishment pronounced on such unlawful persons. A King is praised for according the right punishment for the criminals. Jigisatam = among those desirous of achieving success, niti = succeeding means or efforts. The Lord says that He is the means adopted by a person seeking victory. Guhyanam = among secrets, maunam = silence. Guhyam means all the methods employed to keep away matters from others. Jnanavatam = among those intellects interested in reaching Moksham, jnanam = knowledge, aham = I [Sri Krishna] am. In Srimad Ramayana, Sri Rama killed Vali by hiding Himself. Vali questions Sri Rama whether it was Dharma to kill him, by hiding. He felt that act would fetch Him bad reputation. Sri Rama tells Vali that He was the person to punish him. According to Shastras, if the punishable is not punished, his sins would not be expended. And, if the punishing authority did not punish, then he would acquire those sins. Vali asks what crime he did to deserve punishment. Sri Rama tells that firstly, when his brother Sugriva was alive, Vali forcibly took Sugriva's wife. Secondly, even when Sugriva surrendered, Vali was not graceful enough to pardon and accept him. Thus, Vali deserved punishment. Sri Rama had the duty to punish. Thus those breaching Shastras had to be punished. Here we have to note the points carefully. One can not punish honest persons. If there was a tyrant, the Lord would not be the unjust punishments given by him. Of course, the Lord represents all, good and bad. Here, the Lord mentions certain groups and says He is the most important among or superior to them. He, no doubt, represents even the lowest among them; but in this context, He mentions only the supreme things. There are people wanting to succeed in their efforts and in that they deploy all legal and lawful means. The Lord says He represented those means. Nithi does not mean justice here, but legal efforts. With social consciousness, if we take lawful efforts, then The Lord would represent and make our efforts successful. Silence is gold! In gatherings, if we are asked embarrassing questions, silence is the best reply, even if we are ridiculed. Speech should be used only for praising the Lord. When talking of intellectuals, the Lord is not mentioning so called intellectuals we come across, but those who are seeking the means to reach Vaikuntam. In them, He is their knowledge. We now take leave of this Kshetram. 

                                                                                                       (continued)

GITA 10.37

GITA 10.37

Nammalwar says that we should cling to the feet of Lord Sri Varaha. We are in Sri Mushnam Sri Bhuvaraha Perumal temple. We can see the Pushkarini behind the temple. When the Lord lifted Mother Earth, sweat appeared on His body and one drop fell here to become Nithya pushkarini, which removes all sins of those who take bath in it. Similarly, from the tears of one eye Thulasi plant and from the other eye tears, peepal or aswattha tree appeared. We can worship Sri Aswattha Narayana at the tree.

ASWATTA TREE

 Near the pushkarini we can also see Uttharadhi mutt and Theerthevari mandapam. Near this mandapam is the brindavanam of Swami Dhoddayacharya of Cholasimhapuram [Sholingur]. When foreigners invaded this region in the 14th century, Utsavar Sri Yagnavarahan was safely protected by the elders in Uttharadhi mutt, by requesting the Zamindar [land lord] of nearby Udayarpalayam. As a mark of gratitude, whenever Sri Moola Rama of the Matadipathi of Uttharadi mutt (Udupi) arrives here, Sri Yagnavaraha and Sri Moola Rama grace the devotees together in golden and silver mandapams.

SRI MOOLA RAMA AND SRI YAGNAVARAHA

 We now come to the main sannidhi to worship the Lord.

SRI YAGNAVARAHA WITH UBHAYA NACHIYARS

Moolavar is Sri Bhuvarahan. The Lord lifted up the highly exalted Mother Earth, kept underneath the sea by the demon. Hiranyaksha was killed, and he had a son by name Dhandaka. His sisters were Thilli and Villi. Heeding to their prayers, the Lord deputed Thilli to nearby Chitrakootam [Chidambaram] and worship the Lord in the guise of a forest [and so the place is known as Thillainagar Chithirakootam]. The other sister Villi also worshipped the Lord in the guise of a forest here itself; and so this place is called Villikavanam. Conceding to the prayers of Sri Bhudevi and Dhandaka, the Lord is gracing here. Sriyam means wealth [of these demons] and mushnati means taking away [by the Lord], and so this place is known as Sri Mushnam. Sri Maha Lakshmi was born as the daughter of sage Kathyayana. The Lord wanted to marry Her and She also did not want to marry anyone else. He went to the place where the sage was meditating, in the guise of a Boar and married the Daughter, Sri Ambujavalli. Her friends made fun of Her for marrying a Boar. Sri Ambujavalli requested the Lord to show His real beauty. Accepting, the Lord appeared as Sri Yagna Varaha, with radiating beauty, which dimmed millions of Suns! The Lord is with the Twin Nachiyars. Right arm is in Abhaya mudra symbolising protection. Sri Yagna Varaha means the Yagna is represented by every organ of the Lord. The Canine tooth represents the Yupa sthambam; His fur, represents dharba grass; His large mouth as the homa kund to receive the ahuti; His long tongue represents the flames. Sri Ambujavalli is beautiful as a match and one is reminded of Valmiki saying tulya seela vayo vrutta [equally matched].

THAYAR SRI AMBUJAVALLI

 Moolavar Sri Bhuvarahan is small in size but His fame is very large. In fact, when the Lord took the Avatar of Sri Varaha, He was very, very large. To imagine His gigantic form, it is said that the Lord was wearing an anklet [thandai - தண்டை] on each of His feet. It contained stones so that it would jingle. It is said that these stones were Mounts Meru, Himalayas, Vindya, etc!! Alwar wonders His size.
 We will now see sloka 37 of Chapter 10:

vrsninam vasudevo ’smi

pandavanam dhananjayah

muninam apy aham vyasah

kavinam usana kavih

"Of the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana."

Again Four groups are mentioned. Vrsninam = among Yadavas, vasudeva = Vasudeva [वासुदेव- வாசுதேவன்], son of Vasudeva [वसुदेव -வசுதேவன்]. He is mentioning Himself now. Pandavanam = among Pandavas, dhananjaya = Arjuna, muninam = among sages, vyasa = Vyasa. Muni means manana seela:, those who meditate [on the Lord]. They meditate for the welfare of the society at large. Kavinam = among poets, usana kavi = poet Usana. Usana denotes Sukhracharya. He has written moral codes and so is a great poet. Vasu [வஸு] means wealth. Vasudeva [வசுதேவர் ] possessed the Lord Himself, the greatest wealth. At this point, it may appear that the Lord is telling that He is He. It is unnecessary to tell that. When He said He was Vishnu among Adityas, or among Rudras He was Sankara, etc., conveyed sense as Vishnu and Sankara were different from Sri Krishna. Then how can He say He is Sri Krishna? We have to note carefully a point. Earlier He told that He was Sri Rama among weapon wielders. There it was interpreted that He is the skill of wielding weapons. In a similar way, here also we should note that the Lord says He is the quality of being born as the Son of Vasudeva. Just as the quality which makes Vishnu eminent among Adityas or Sankara eminent among Rudras, here the quality of Sri Krishna eminent among Yadavas is mentioned. Though all Pandavas possessed great skills, Arjuna was very close to Sri Krishna. He had controlled his senses and sleep; and was pure-minded. Thus he was selected to listen to Gita directly from the Lord. Vyasa is considered as an avatar of Sri Vishnu. He was the great grand son of Vasishta, grand son of Shakti, son of Parashara and father of Sukha. He segregated Vedas. He composed Mahabharata and Brahma soothram. Kavi means kranthi darshi - that is, capable of predicting the type of life in the future. Sukhracharya wrote Sukhra neethi - moral codes for people to follow.

                                                                                              (continued)

GITA 10.36

GITA 10.36

Sthithemanasi susvaste shareere sathi yo nara:

Dhatusamye sthithe smartha viswaroopam cha mamajam|

Thathastham mriyamanamthu kaashta paashana sannibham

Aham smarami matbhaktham nayami paramam gathim||

This sloka was rendered by Sri Varaha and is known as Varaha charama sloka. He says that when a person's body, mind and all other faculties are functioning properly, and if he surrendered unto Him [Sri Varaha] with Universe as Body, then He would remember that person in his death bed even if he is like a log or stone, and take him to His abode of Vaikuntam. The Lord remembers the saranagathi made long back and gives us better status. This is the greatness of Sri Varaha. Alwars and Acharyas and their predecessors Rishis and sages have praised Sri Varaha. To redeem us, this Earth and give us protection, the Lord took the form of a wild Boar. In Sanskrit it is called Varaha [ वराह], Vara means exalted, aahhati means taking out or lifting up. Since He took out the Mother Earth and lifted to a high position, He is Sri Varaha. There are many Varaha Kshetrams. Adi Varaha, Moola Varaha, Kola Varaha, Yagna Varaha, Bhu Varaha and Varaha are the many names in those places for the Lord. Sri Mushnam is the Kshetram for Sri Varaha and it is a swayam vyakta Kshetram. We have arrived at Sri Mushnam, also known in Tamil as Thiru Muttam [திரு முட்டம்]. It is one of the swayam vyakta Kshetrams. That is spontaneously appeared one. There are many Kshetrams established by Devas, Sages and Kings. But this Kshetram has not been established by any external agency and has come into being on its own. This is called swayam vyaktam. Eight holy places have this unique feature: Vanamamalai, Sri Mushnam, Sri Rangam and Thirumalai in South India and Salagramam, Badarikashram, Pushkaram and Naimisharanyam in North. The Main Gopuram welcomes us.

PUSHKARINI

It is Seven tier Gopuram. Lots of sculptures of dancing girls can be seen. 

MAIN GOPURAM

Afer crossing the Gopuram, we arrive at the 100 pillared ancient mandapam. To its left we can see Swami Ramanuja sannidhi, Sri Andal sannidhi and the well-decorated mirror room [கண்ணாடி அறை]. Then we can see Sri Venugopala sannidhi. At the centre are the Dwajsthambam and bali platform. Then we come to the spectacular Purusha sooktam mandapam. All the pillars are carved with beautiful sculptures. Bringing out the main idol of the Lord below an anthill and renovating the temple was done by Achutappa Naik. He and his three brothers - Achutappa Naik, Anantappa Naik, Govindappa Naik and Kondappa Naik - are all sculpted on Four pillars. Because of them, this large temple has been built. Around the temple, we have Sapta Kannika sannidhi, Vishvaksena sannidhi and Swami Vedanta Desika sannidhi. We also see the sannidhi of Thirukkachi Nambi [திருக் கச்சி நம்பிகள்]. Coming around we enter the main sannidhi of the Lord. Demon Hiranyaksha abducted Sri Bhooma Devi [Mother Eart] and hid inside the ocean. The Lord took the form of a gigantic Boar and after defeating the demon lifted up Sri Bhooma Devi between His pair of canines. A type of root korai kizhangu [கோரைக் கிழங்கு] is offered to the Lord and is unique to this temple.

KORAI ROOT PRASAD

 It appears that is liked by pigs. After redeeming Sri Bhudevi, the Lord made Her sit on His lap and comforted Her. Sri Bhudevi after thanking the Lord for redeeming Her requested the Lord to suggest means for the millions of devotees to get redeemed and reach Him. As told in the beginning, the Lord said that in a simple way they should meditate, sing in His praise and prostrate [தூமலர்த் தூவி, வாயினால் பாடி, மனத்தினால் சிந்திக்க]. Sri Bhudevi appeared as Sri Andal and taught the simple ways of devotion. Moolavar is Sri Bhuvarahan and Utsavar is Sri Yagnavarahan. Sri Amruthavalli Thayar is gracing in a separate sannidhi.

MAHA MANDAPAM BEFORE GARBHAGRUHA

 In the garbha gruha, it is eka bhera or single idol. In many temples, the Lord is seen wit Sri Thayar or other idols. Garbhagruha has been divided into 64 segments and at the centre, called brahma sthanam, the Lord's idol is installed.

MOOLAVAR SRI BHUVARAHAR

With the pride of having redeemed Sri Bhudevi, the Lord appears standing with only Two hands, on His waist. The same Two hands are also holding discus and conch. His face is turned South, while the Body faces West.

 We will now see sloka 36:

dyutam chalayatam asmi
tejas tejasvinam aham
jayo ’smi vyavasayo ’smi
sattvam sattvavatam aham

"I am also the gambling of cheats, and of the splendid, I am the splendour. I am victory, I am the adventure, and I am the strength of the strong."

Chalayatam = among the wickedness in wicked people, asmi = I[Sri Krishna] am, dyutam = gambling. Tejasvinam = among bright people, tejas = glow, aham = I [ Sri Krishna] am. Jaya = victory [among successful], vyavasaya = resoluteness [among endeavoring], sattvavatam = among the noble persons, satvam = quality of satva, aham = I [Sri Krishna] am. Gambling is a game. Swami Ramanuja while commenting, poses the question whether Sri Krishna could call Himself as gambling? The Lord creates all good and bad, like Ravana and Vibheeshana; or, Prahlada and Hiranyakasipu. Swami Desika in his commentary says that there are Two types of gambling: sajiva dyutham and nirjiva dyutham. They are, gambling with living things as stakes and non-living things as stakes. Game of chess is nirjiva dyutham. While horse racing is sajiva dyutham. Game played just as a sport is better than a game played with high stakes. The Lord is nirjiva dyutam. There can be many deals which might incorporate mischief to cheat others. The Lord is only the sport, which is better than those deals. Sri Krishna indirectly points out that by playing, with stakes as not only property and kingdom, Arjuna's brother played with Draupati and the brothers as a wager; and, this had resulted in the present situation. Any game has to be played as a sport. There are many persons bright with pride, as the Sun, by their actions. In them, He is the brightness. Among successful people, the Lord is the Victory. In fact, Sanjaya is going to tell this point itself at the end in the sloka yatra yogewara krishna...That is where Sri Krishna is, Victory is there. In any action the determiantion to complete is important. This should grow if impediments are encountered. The Lord says He is the Resolute in such actions. The Lord says He is the high-quality mind in noble and broad minded persons.

                                                                                                      (continued)