GITA 8.15

GITA 8.15

SRI RANGANATHA TEMPLE

Thamevamatma paravasudevam 

rangesayam rajavadarhaneeyam |

prabodugeem yogrutha sooktimalam

bhaktanrirenum bhagavanthamide||

Thondaradipodi Alwar is the eighth in the series of Alwars. We are in the birthplace of Thondaradipodi Alwar, Mandangudi [மண்டங்குடி]. Near Adhanur and Pullamboothamkudi, this Kshetram can be approached from Kumbakonam. He was born as Vipranarayana in Margazhi in the star Kettai [Jyeshta]. He was well learned and was a true Vaishnava. Normally, the Lord tries to bring these Bhaktas in His fold by playing some games and testing them. In this Kshetram Sri Ranganatha and Sri Ranganayaki Thayar are gracing. 

SRI AZHAGIYA MANAVALAR AND SRI RANGANAYAKI THAYR (UTSAVAR)

Temple has a large Gopuram or tower. Crossing that, we enter Maha mandapam and then Artha mandapam. On one side is the sannidhi of the Lord and on other side is the sannidhi of Thondaradipodi Alwar. Today's [ 16th May 2008] lecture is from the sannidhi of the Alwar.

TONDARADIPODI ALWAR

 This Alwar is said to be the incarnation of Vanamala, a garland of the Lord. How his name changed to Thondaradipodi from Vipranarayana? Our sense organs create problems for us, but using these, the Lord teaches us the more sublime things in life. Mandangudi also is between Kaveri and Kollidam rivers, like Srirangam, and the Alwar had a boundless love for Sri Ranganatha. Due to this, he settled in Srirangam and establishing a garden, he was deeply involved in gathering flowers and preparing garlands for the Lord. A strange incident took place in his life. A temple dancer Devadevi and her sister, who lived nearby, once passed via the garden of the Alwar. Just then it started raining and the ladies took shelter in the hut in the garden. They peeped into the hut and saw the Alwar engrossed in the service of the Lord. The women were very beautiful, yet the Alwar never turned to them and was totally indifferent to their presence. Devadevi felt it was an insult to her beauty, but her sister advised that the Alwar was a great devotee and so she advised to get back to their house. Devadevi refused and declared that she would one day entice the Alwar and make him yearn for her. As part of her plan, she requested the Alwar to give her asylum and that she would assist him in his service. Ignorent of her plans the Alwar also allowed her to stay in his hut and assist him. One day when she was in the garden it rained heavily and she was drenched and started shivering. Seeing her plight Vipranarayana asked her to come inside the hut. The Lord played the game here. Seeing her wet, the mind of the Alwar was disturbed and passion blossomed in him. Slowly this deepened and he forgot all his duties and always wanted to be with her and remained in her house. Devadevi won in her promise. As days passed on, knowing that the Alwar was mad after her, once she drove him away from the house and said she would entertain him only if he brought wealth. Alwar could not get money and he remained at the doorsteps of Devadevi, waiting for her sympathy. The Lord continued His game. He took the form of a small errand and collecting one of the golden cups in the Sannidhi, He went to Devadevi and presented the cup saying that it was sent by Vipranarayana for taking him to her. Not knowing these, Vipranarayana was called in by Devadevi and he was delighted. In the sannidhi the Archakas, who do poojas for the Lord discovered that the golden cup was missing and reported the matter to the ruler. Ruler after long inquiry came to know that the cup was with Devadevi; finally, it was opined that Vipranarayana had stolen the cup, and so he was jailed. In the jail Vipranarayana got the wisdom and the Ruler also was informed by the Lord that Vipranarayana was innocent, and so was acquitted and released. Alwar nowrealisedd and became totally indifferent to worldly pleasures, and once again started his service and he became more involved in this service of the Lord. From that time he came to be known as Thondaradipodi. He has composed two prabhandams - Thirumalai and Thiruppalliezhuchi [திருமாலை, திருப் பள்ளியெழுச்சி ]- respectively consisting of 45 and 10 pasurams which are part of Nalayira Divya Prabhandam. His devotion to Sri Ranganatha was immeasurable. It is said that those who do not know Thirumalai, do not know the Lord [திருமாலை அறியாதார் திருமாலை அறியாதார்!]. 

We have to see 14th sloka of Chapter 8. Slokas 8,9 and 10 were for aiswaryarti. Slokas 11, 12 and 13 were meant for kaivalyarti. In the slokas 14, 15 and 16, Sri Krishna is going to tell the prescription for Bhagavallabharti. Here, He is telling how these type of devotees are to meditate on the Lord. It is a strange coincidence that while talking of bhagavallabharti, we are at the place of Thondaradipodi Alwar, who is an example of Bhagavallabharti. Now sloka 14:

ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah

"For one who always remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service."

Partha =Arjuna, ananya ceta =mind not involved in other matters. Devotee of the Lord does not divert his mind on other things. Yo = such a person, mam = [the pleasant for meditating upon] Me [Sri Krishna], smarathi = thinks. Arjuna asks when one should think of the Lord. Nityasah = from the time one starts devotion, satatam = without interruption even for a second. Excepting the time for his prescribed duties, this person always thinks of the Lord. Tasya =for such a devotee,aham = I [Sri Krishna] am, sulabha = easily [available], nitya yuktasya = wants to be associated always, yogina = are such yogis. These devotees can not even bear a second separation from the Lord. Here, the Lord says that only for these devotees He is available easily for these devotees, and not for aiswaryarti and kaivalyarti. Because both these persons are using the Lord to attain some thing else. So they will get those rewards after toiling; while this bhagavallabharti wants the Lord Himself and so He is available easily. Another interpretation is that the Lord is pleasant to meditate and so He makes the means also pleasant to reach Him. Where as, the other two are wanting not pleasant things and so their paths will also be hard. Also we should remember that atman and the Lord have inseparable bond. Atman is not connected with material benefits; nor atman is connected with itself. Worldly matters are not atman's properties. But the Lord and atman are bonded from time immemorial. So attaining the Lord is easier. We should therefore, understand that attaining the Lord is easier and more pleasant than attaining wealth or enjoying one's own atman. We are His properties and so even a small effort will make the Propreitor to easily possess us. He ensures that this devotee's desire for wealth is not there; nor he is allowed to go in for atmanubhavam. Story of how Vipranarayana becomes Thondaradipodi Alwar is the right example of how the Lord enables His devotee to attain Him.

                                                                                                   (continued)

GITA 8.14

GITA 8.14

Rithava yajugumsi samani thadhaiva aadarvananicha

sarvam ashtaksharan tasyam yasyanmati vangmayam|

An important message is conveyed in this sloka. Vedas -Rig, Yajur, Sama and Atharvana - are all compressed in the single syllable pranavam Om [ॐ or AUM]. Just as a large banyan tree is available in a tiny seed and on growing provides shelter for many, Om contains all the Vedas. Expanding this spreads all over. Pranavakara Om expounds the Lord and so is called vasakam. The Lord is the embodiment of Om and Om denotes Sriman Narayana. We are in the shade of the vimanam in ThiruAdhanur and is called pranavakara vimanam.

PRANAVAKARA VIMANAM

 Today's [ 15th May 2008] lecture is from the terrace of the vimanam in the temple of Sri Aandalakkum Ayyan. Natural surroundings are a feast to the eyes. The pond next to the temple - Surya pushkarini- is full of water and filled with lotus flowers. The temple tree is Padhiri (பாதிரி) tree. We can see the beautiful temple garden and the Swarga vasal. Tall dwajasthambam can be seen.
 We will now see the 13th sloka of Chapter 8. We should be grateful to the Lord for studying this sloka here, as it is connected with the vimanam here.

om ity ekaksharam brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

"By continuous meditating on Me in the single syllable Om, he, who is on his journey leaving body, reaches supreme position"

'He who meditates on the single syllable Om, which represents Me [Sri Krishna], and dies, his soul leaving the body will reach the Moksham of Kaivalyam', says Sri Krishna. We are seeing this sloka at the Pranavakara vimanam itself. By worshiping this vimanam we are worshiping the substance of pranavam [Sriman Narayana] and by chanting Om, we listen to the sound of pranavam. So both ears and eyes perceive the Pranavam. Once, Agni, the god of fire, had a curse and to nullify it, he came to this place and worshipped the Lord.

We should remember that slokas 11,12 and 13 are meant for kaivalyarti. Brahma = Brahman, om = pranavam, ity ek akshara = single syllable, vyaharan = chanting. Kaivalyarti has to continuously meditate on Om. Om indicates Brahman, that is the Lord Sriman Narayana. Since Om denotes Him, it is called vasakam. Mam = Me [Sri Krishna, denoted by the syllable Om], anusmaran = always meditating. This devotee should meditate on Om as the substance of the Lord. While chanting Om, he should ponder over the meaning as conveying the Lord. The Lord is called by many divine names; but the most appropriate is the single syllable pranavam -Om. Ya prayati = he, who starts the journey [just before casting off this body in the death bed], deham = body, tyajan = casting off, sa yati = he attains, paramam = supreme, gatim = path or position, that is kaivalyam. He reaches a position sans this prakruti and so he will have no more contacts with this body belonging to prakruti. He will have no more sufferings and pleasures arising out of papa and punya. He attains muktaatma swaroopam. He attains the atman's natural bliss. Continuing from slokas 11 and 12, the Lord tells what the kaivalyarti should meditate upon in the normal days and in the final hours of life. In the last sloka, He told where the prana was to be spotted and there after he has to meditate on pranavam as the substance of the Lord, uninterruptedly. According to Tamil grammar, each letter is to be pronounced in a given time and it is called mathirai [மாத்திரை]. Pranava Om consists of three letters A [அ], U [உ] and M [ம்]. A denotes the red hued lord Brahma. U denotes the bblack-hued Lord Vishnu. M denotes the white hued lord Shiva. These constitute three mathirai. To this another half mathirai is added and then it denotes the Brahman, Sriman Narayana. The meaning of parnava is that M denoting atman [Jeevatman] is dependent and servant of A denoting the Lord. Actually, the substance of pranavam has to be learnt from a good Acharya, after observing all formalities, and with respect. It is considered as very sacred and its meaning should not be told just like that. A denotes the Lord Vishnau and M denotes all the Jeevatman and the pranavam conveys that all the jeevatman are servants of the Lord Sri Vishnu. Here we should appreciate a subtle point. Once pranavam is properly understood, that this atman is servant of the Lord, why should anyone try to think of independence and seek kaivalyam? Therefore, there are good chances that this kaivalyarti while pondering on the substance of pranavam, might change his objective and seek the Lord Himself, instead of kaivalyam. There is yet another interpretation. Ashtaksharam is namo narayanaya [ 7 syllables ] plus pranavam, making it Eight syllable mantra. Pranavam does not convey complete substance that we are not independent and we are servants of the Lord alone. Therefore, this person might seek kaivalyam. But in Ashtaksharam, nama: [नम:] is na [not] + ma: [mine]. That is, this soul [or I] does not belong to self, but to You, Sriman Narayana. Ashtaksharam makes this meaning unambiguous and this is the reason Alwars emphasize more on Namo Narayanaya and not on the pranavam. So, only meditating on pranavam is suited to kaivalyarti, but not for those who want to be in Vaikuntam. But it is to be remembered that even if one wants kaivalyam, it can be reached only with the help of the Lord. We will now take leave of this kshetram after conveying our grateful regards to Sri Ahobila mutt and H.H. the Jeer Azhagiyasingar.

                                                                                                           (continued)

GITA 8.13

GITA 8.13

We are at Adhanur, one of the Divya desams of Chola region. We can reach this place from Kumbakonam via Swamimalai. The Moolavar is Sri Aandalakkum Ayyan, in reclining pose. Pushkarini is Surya pushkarini and theertham is Surya theertham.

SURYA THEERTHAM

 Like Srirangam, this Kshetram also is between the two rivers Kaveri and Kollidam. Srirangam has Pranavakara vimanam and here also, it is Pranava vimanam. Here, Utsava Moorthy is Sri Ranganatha. Today's [14th May 2208] lecture is from the entrance to Sri Thayar sannidhi.

SRI KAMALAVASINI

 The name of the Thayar is connected with this Kshetram. As stated earlier, Kamadhenu is in the garbagruha. She appears with the body of a cow and the head of a beautiful woman. Once sage Brighu received the garland worn by Sri Mahalakshmi as prasadam. He offered that to Indra, who, not realising the greatness of that prasadam placed it on the head of his elephant, which removed it by its trunk and trampled on the ground. Seeing this, sage Brighu was angry and cursed Indra to lose all his wealth. Reduced as a pauper, Indra along with lord Brahma approached Sriman Narayana for regaining the lost wealth. The Lord was able to judge that this curse had come upon Indra, as he lost the glimpse of Sri Mahalakshmi; that is, he had lost Lakshmi kataksham. The Lord therefore, requested Sri Thayar to pardon Indra and so Sri Thayar suggested that She would be born as a daughter of sage Brighu with the name Sri Bhargavi and would marry the Lord. At that time, Indra could come and worship them and redeem the lost wealth. Accordingly, She was brought up as Sri Bhargavi [aka Sri Kamalavasini]. At an appropriate time, Indra came and worshipped the Divine Couple here, and got back his wealth. Sri Ranganatha, as Utsavar, is gracing with the right lower arm signalling protection [abhaya mudra]; lower left arm is holding the mace. Upper arms are holding the discus and conch. The smiling face assures that He is ever ready to grant whatever the devotees pray for. Thirumangai Alwar has sung only one line (annavanai aathanoor aaNdaLakkum aiyanai -அன்னவனை ஆதனூர் ஆண்டளக்கும் ஐயனை ), in his Periya Thirumadal. 
We will now proceed to sloka 12:

sarva-dvarani samyamya
mano hridi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam

"The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga."

This sloka tells of a high stage. Kaivalyam also is a superior stage like His place Vaikuntam. In both places there is no birth or death; no sufferings of old age or hunger. We have to carefully note that this equality is only in respect of these alone; but the other advantages of serving the Lord and enjoying the company of other devotees like Adisesha or Garuda or the Alwars and Acharyas, in Vaikuntam, will not be there. Comparing to worldly pleasures kaivalyam may look superior, but compared to Vaikuntam and Bhagavath Anubhavam, kaivalyam is much inferior. We should never aspire for kaivalyam; though there are some persons who do not consider being servants of the Lord and think of independence. For them, kaivalyam is recommended. Sarva = all, dvaram = holes, samyamya = plugged, mano = mind, hridi = [the Lord] in the heart, nirudhya = well established or focussed. Sensual desires find many holes, and leak out. So those holes are to be plugged. That is, the mind is not allowed to drift away. Then, this mind has to be diverted on the Lord well founded in the heart. All through in his life this kaivalyarti has been meditating on the Lord. He should aspire for removing rebirths and the sufferings in samsaram. He should, therefore, think of the Lord as an embodiment of all these qualities. Controlling the sensual organs and diverting the mind to the heart is called pratyaharam in ashtanga yoga practice. This we saw in detail in Chapter 6. This practice is to be followed thruogh out one's life, if he wanted kaivalyam. Now, in the later part of the sloka, Sri Krishna tells what this person has to do in the last moments of life or just before death, when the atman departs the body. Atmana = one's own [self], pranam = prana [life air], murdhanyadhaya = via the principal nerve called sushumna nadi passing through the centre of the top of the head. Kaivalyarti has to place the prana on the top of the head via Sushumna Nadi. Aiswaryarti placed the prana between the eye brows. Yoga dharanam = [in Bhakti yoga] remembering the Lord, asthitho = one should remain. That is this person, at the time of death, with unwavering thoughts on the Lord possessing the qualities which are in kaivalyam, and with the prana brought on the apex of the head via the sushumna nadi, should breathe his last. The Lord continues further in sloka 13, the reward for kaivalyarti dying like this.

                                                                                                       (continued)

GITA 8.12

GITA 8.2

TIRU ADHANUR TEMPLE

Sarvopanishado gaavo dogdhaa gopaalanandanah;
Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.

Using the Upanishads as the milk yielding cow and Arjuna as a calf to stimulate the cow to give milk, Sri Krishna is getting us Bhagavad Gita, the milk. From the slokas 8,9 and 10 of Chapter 8, we are able to understand, what an aiswaryarti should do. At the last moments what he is to meditate upon, was told. In the next three slokas - 11, 12 and 13- what the kaivalyarti should meditate is to be told. Where does he go and what is the type of meditation he is to have at the time of death are being told. Every sloka is like the nourishing milk from a cow. Sri Krishna also is like a cow. We have heard of the celestial cow, Kamadenu, which will grant the desired things. But, Sri Krishna is the real Kamadhenu, as that celestial cow may give only material benefits, while this Kamadhenu of Sri Krishna will grant everything, including Himself. We are at a place where Kamadhenu got rewards from Sri Krishna. We are at Adhanur. Aa (ஆ)  in Tamil means cow and aadhan (ஆதன் ) means cow's, and so this place is cow's place. Kamadhenu meditated on the Lord and was rewarded here. We first see the sannidhi of Garuda in this temple. 

Dwajasthambam

After crossing maha mandapam and artha mandapam, we come to the garbagruha, where the Lord is in a reclining pose.

Moolavar  Sri ANDALAKKUM AYYAN 

Utsavar

The Lord here is called Sri Aandalakkum Ayyan (ஸ்ரீ ஆண்டளக்கும் ஐயன் ). Aandu [ruling] + alakkum [ measuring or governing]. He rules the Universe and also governs all His subjects and ensures their safe and comfortable living. He is keeping His right arm as head rest and also is keeping a measuring cylinder [Tamil marakkal - மரக்கால்]. He is also keeping a writing tool [எழுத்தாணி - used to write on palm leaves]. He is said to keep accounts of all His devotees. At His feet are Sri Sridevi and Sri Bhoodevi. We can also see Kamadhenu at the feet. Sage Brihu and Agni are also present.

 As a unique feature the last among Alwars, Thirumangai Alwar also is seen in the garbagruha. Utsavar is Sri Ranganatha.

UTSAVAR SRI RANGANATHA

 We will now see the 11th sloka:

yad aksharam veda-vido vadanti
vishanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padam sangrahena pravaksye

"Persons who are learned in the Vedas, who tell the indestructible nature, will be attained by cutting off desires. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain kaivalyam."

Sri Krishna tells about kaivalyam to Arjuna. In these three slokas, Sri Krishna tells what should the kaivalyarti meditate; what he is to remember at the time of death; and, where he should spot his prana. Aiswaryarti was to spot the prana in between the eyebrows. Likewise, kaivalyarti is to spot the prana in the centre of head [உச்சந்தலை] and meditate on the Lord. That spot is called moorddhani (मूर्द्धनि ). Kaivalyarti is the one who desires to enjoy his own atman; he has no desire for worldly life; wants to get rid off karma; does not want to suffer birth, death and old age; he has no desire to be in Vaikuntam either, in the company of other devotees. So, he does not want this world nor the Vaikuntam and wants to be in solitude in an isolated place. We have seen entities are three - chit, achit and Iswara. Very glaring examples of achit, are what all we see. Our soul are Chit. Achit has no intelligence. Chit or soul has intelligence. Atman in its natural form is full of bliss; but, the infinite accumulated papa/ punya acquired from various karmas performed in countless births, bind the atman in a body, and is not able to fully enjoy the natural bliss or happiness. It is wrong to think that the Lord makes us to commit sins or acquire punya. He has no desire for us to suffer. Body is required to expend the accumulated papa and punya. Why not allow them to continue? Why at all is it necessary to spend them? Otherwise, we can never get out of this birth-death cycle. Exhausting these papa and punya will enable any atman to come out of this cycle. When all karma are spent, one attains mukti or freedom. Mukti can be of two types. One is to reach Vaikuntam and be in the company of other devotees and serve the Lord for ever. In the second type, kaivalyam is an inferior stage with no more births and consequent old age, hunger or thirst sufferings. He neither goes to Vaikuntam but remains enjoying his own atman for ever. Such a person desiring to enjoy his own atman is called kaivalyarti. It is superior to the worldly life; but, inferior to the life at Vaikuntam. So, this is not a stage we should ever aspire for. But there might be a few aspiring, and for them the Lord tells the practices to be followed. Veda vido = those who have learned Vedas well, yad vadanthi = tell that, aksharam = indestructible, changeless and non-decaying. These qualities are attributable to both the Lord and our atman. But atman suffers, we may ask. Present heat in summer is torturing. But actually, these affect the body and as seen earlier, atman can not be dried nor wet nor burnt. By being resident of a body, the atman experiences these sufferings or pleasures. Without a body, atman does not undergo these sufferings or pleasures. To avoid a body, karma has to be exhausted. So kaivalyarti meditates on the Lord. He is Aksharam and so the atman also attains that state. In Brahadaranyopanishad, in Gargi prasnam, attributes of the Lord are explained. The Lord is neither big nor small; neither long nor short; neither black nor fair; etc. Vita raga = those who have cut off or removed [worldly] desires. Yata = with such efforts, yad vishanti = attain those [positions]. So kaivalyarti should renounce desires. Icchanti = desiring [ to get kaivalyam], brahmacharyam = celibacy, charanti = practicing. Brahmacharya means avoiding sexual activities. We should note that those aspiring to reach Vaikuntam need not follow brahmacharyam. They can continue their normal activities. This strict code of conduct is necessary for kaivalyarti alone. Tat te padam = that high position to you, sangrahena = precisely, pravaksye = will be told [by Sri Krishna to Arjuna]. Kaivalyam level is also like the padam or position of the Lord; because, in both levels, atman does not have rebirths and no bondage of karma, etc. Like Kamadhenu, He grants all , be they kaivalyartis or aiswaryartis.

                                                                                            (continued)

GITA 8.11

GITA 8.11

Aapadhamapahartharam dhataram sarvasampadham

lokabiramam sriramam bhooyo bhooyo namamyaham.

We prostrate to Sri Rama, the Protector of the Universe and well-wisher of everyone. We have worshipped Sri Rama in many temples. He is identified by the bow He carries. Sri Andal in Her Thiruppavai [4] says rain should shower like the shower of arrows from Sarnga, the Bow of the Lord. When Sri Rama carries His bow, we are confident that we will be protected well. In Kamba Ramayana, there is a scene when Sri Sita is met by Hanuman, in Ashoka grove. Hanuman says that though he had spotted Sri Sita, to return back to report to Sri Rama about Sri Sita's condition and then to gather the monkey army and cross the ocean to reach Lanka would take lot of time. So, Hanuman suggests that if Sri Sita could climb on Hanuman's back, he would carry Her and present Her to Sri Rama immediately. Sri Sita gently refuses this idea, as it would mean some demon carried Sri Sita to Lanka and some monkey brought Her back, and Sri Rama's role will be none and be criticised. She firmly says that the responsibility for the protection of Her is only of Sri Rama, and neither She nor Hanuman could do that. In Kamba Ramayana, Sri Sita says that it would not take any time for Her to curse Ravana to be reduced to ashes instantly, but protecting Her is the duty of Sri Rama alone. She was so confident of His bow. We also should have this faith in Him to rescue us from this samsaram. Though Ravana and Kumbakarna were mighty, the bow of Sri Rama was more powerful; but our sins are much more powerful, and the bow of Sri Rama should have the capacity to destroy them. That is how Sri Rama is gracing from this kshetram Pullamboothamkudi, as Sri Valvil Rama [in Tamil] and as Sri Dhruda Dhanvi Rama [in Sanskrit]. The vimanam here is called Shobana vimanam. It means auspicious and will shower all good things to the devotees. We can see Sri Yoga Narasimha here. 

SRI YOGA NARASIMHA

Today's [ 12th May 2008] lecture is from beneath the sthala vruksham Punnai tree. We will now see the next sloka. Before that we will see one novel feature Thirumangai Alwar says. This place is surrounded by rivers Kaveri and Kollidam and so it is very fertile. In one pasuram, Alwar ends the verse as pulluppillaikku irai thedum pullam bootham kudithane [புள்ளுப் பிள்ளைக்கு இரை தேடும் புள்ளம் பூதம் குடி தானே]. Birds are searching for food for their young ones is the meaning. Nearly 950 years back when Swami Parasara Bhattar was living and teaching these pasurams to his disciples, one of his disciples Swami Alavaiudayan, raised a doubt. Alwar says the place is fertile and the fields are full of water with large fish swimming in the water. The Disciple thought there was an inherent contradiction in the verse. Alwar says large number of fish are swimming in the fields; at the same time, he also states that the mother bird is searching for food for the smaller ones. This is unacceptable, thought the disciple. Swami Bhattar did not agree, as the Alwar had said the right thing. No doubt many fish were there in the field and the mother bird could easily get any number. But since the fish is to be fed to smaller ones, such fatty fish would not be suitable and so it was searching for small fish suitable for the young ones! We will now see the 10th sloka:

prayana-kale manasacalena
bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusham upaiti divyam

"One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead."

Prayana kale = in the [last] journey. We would have noticed that all these three types of devotees are required to practice Bhakti, for attaining their desired objective, and this should continue till their last breath. We are seeing what an aiswaryarti should do. He should desire to possess the great wealth equal to what lord Brahma has. So, as told in the last sloka, this person should think of the Lord as the possessor of very great wealth, so that he can get wealth comparable to lord Brahma's. Acalena manasa = unperturbed mind, that is not aspiring for inferior rewards. Yoga balena = with the strength of Bhakti, yukta = supported, bhaktya = bhakti, this is what He told in the last sloka. Bhakti and constant practice to be continuously performed. This thought in the death bed in the last hours of life is necessary, but this is possible if the person had been practising Karma yoga uninterruptedly earlier. Otherwise, in the last moments, it would not be possible to remember the Lord. Bhruvo = the two eyebrows, madhye = between them in the middle, pranam = pranan should be brought in for concentrating. This condition is a must for aiswaryarti only. Sa = such a person, tam = should meditate on the Lord, param purushan = Suprema Lord, upaiti = attains, divyam = in a superior way. He does not reach Vaikuntam, as we are talking about aiswaryarti and so he attains the wealth he desired. We have to link with the last sloka, where the person who thinks and meditates on the various qualities of the Lord. That person should bring the pranan amidst the eyebrows and meditate on the Lord, in the final hours of life. He attains wealth equal to the greatest possessed by lord Brahma. We will now take leave of the temple and pray for the continued excellent management of Sri Ahobila mutt and move on to the next Kshetram.

SRIMAD AZHAGIYASINGAR WITH SRI VALVIL RAMAN

                                                                                                 (continued