GITA 8.25

GITA 8.25

Thirukudanthai, aka Kumbakonam, has a special place in the 40 Chola region Divya desams. It has been praised by Boothathalwar, Peyalwar, Thirumazhisai Alwar, Nammalwar, Perialwar, Sri Andal and Thirumangai Alwar. We are now entering the sannidhi of Sri Sarngapani. Rajagopuram or the Main tower welcomes us. Its height is about 150 feet and beckons devotees even at a distance. Crossing a large mandapam [hall], we come to the sannidhi, which is holding inside the Lord. When we come from Sri Komalavalli Thayar sannidhi in clockwise, we can see this sannidhi of the Lord. This sannidhi is sculpted to appear as a chariot.

SRI PERUMAL SANNIDHI

 Sri Komalavalli Thayar was born as the daughter of sage Hema, who was sage Brihu reborn. The Lord descended down to marry Sri Thayar. Since He came down along with His chariot, garbhagruha, artha mandapa and maha mandapa appear as a chariot. It is to be noted that the Lord preached the Amrut [nectar] of Gita from a chariot and we are in the sannidhi -which is also a chariot - of Sri Aravamudhan [or in Sanskrit Sri Apariamrut]. 

SRI ARAVAMUDAN

Swami Vedantha Desika in his Tatparya chandrika, which is a commentary on Gita, starts with a mangala [auspicious] sloka:

Upanishadam udaran ugdamanye pandavartham

 saranamupayadan na: prayate sarngadhanva

God protects us. For the sake of Pandavas, who surrendered unto Him, He gave the essence of Upanishad, as Bhagavat Gita. While naming the Lord, Swami Desika has not used the names such as Sri Krishna or Sri Gitacharya, but Sri Sarngadhanva. So on any aspect, be it the Chariot or Sri Aravamudha or Swami Desika's identifying the preacher as Sri Sarngapani, we can see the strong relationship between Gita and this Kshetram. In the corridor we can see Pathala Srinivasa sannidhi, situated below ground. 

PATALA SRI SRINIVASA SANNIDHI

Sri Srinivasa is gracing here. We saw that the Lord left Vaikuntam and came to Tirumala to marry Sri Padmavati Thayar. Narada, who always indulges in actions which will finally yield good results at the end, told where the Lord was, to Sri MahaLakshmi at Kolapuri and similarly, mentioned to the Lord the whereabouts of Sri Thayar. Both, therefore, arrived at this Kshetram. In a game, the Lord hid Himself in the ground before marrying Sri Thayar as Sri Komalavalli; and that is how this Pathala Srinivasa sannidhi came into existence. We are now seeing the Vaideeka vimanam on the garbhagruha.

VAIDEEKA VIMANAM

 It is same as the Pranavakara vimanam in Srirangam. It may be remembered that Pranavakara vimanam was gifted by Brahma to Ikshvaku Kings and after the Pattabhishekam of Sri Rama, it was gifted to Vibheeshana, who seeing the beauty of Srirangam, established the vimanam in Srirangam. Pranavam is the seed of the spread out Vedas and so Vaideeka vimanam is the shoot of the Pranavakara vimanam. The Lord desired to rest here, just as in Srirangam. While Srirangam is between Kaveri and Kollidam rivers, Kumbakonam is between Kaveri and Arasalaru rivers. A part of Pranavakara vimanam was planted here as Vaideeka vimanam. The Lord [Moolavar] also is in a reclining pose.

 What is told in the next sloka of Gita - sloka 24 of Chapter 8 - depicts the present sannidhi. Entrance to this sannidhi is from two gates - Utharayana gate and Dakshinayana gate. The Lord is reclining with the feet stretched to North. The gate near His feet is called Utharayana gate and near this we can see the images of His and Sri Thayar feet. 

DIVINE COUPLE'S DIVINE FEET PAIRS

From Thei to Aani [mid January to mid July] this gate only is opened for entry by devotees. From Aadi to Margazhi, the other gate on the South side -Dakshinayana gate- is opened and Uthrayana gate will remain closed. So, now by coming via the Uthrayana gate we reach His feet. Utharam means greatness or supreme and so, now in sloka 24, the Lord is going to tell the greatness of the Uthrayana route [marga]:

agnir jyotir ahah suklah
san-masa uttarayanam
tatra prayata gacchanti
brahma brahma-vido janah

"Those who know the Supreme Brahman attain that Supreme by passing away from the world , crossing the places of light, place of the gods for daytime, waxing phase of moon, utharyanam."

Sri Krishna tells of Archiradhi marg or the no-return [to samsaram] route. This sloka mentions some places. These are the places to be noted in the Archiradhi route. Atman has to depart from this world to Vaikuntam, for which all preparations have all been made. After dying, jeevatman chooses the Sushumna nadi, one of the 101 nerves emanating from the heart and reaching the apex point on the person's head [brahmaranthram] and exits. This is explained in Chandogya Upanishad and in other Upanishads also. Swami Nadathur Ammal, in his Tatva saram, explains very clearly. Atman might have countless births; but once reaches Vaikuntam via this route never is reborn. We all should long to travel in this route on one day. Archit means light and so archiradhi marg means firstly light filled route. That is why Sri Krishna tells jyoti = light. Aha = the place of residence of the god for day time. Sukla = place of the god for shukla paksha or the growing (waxing) phase of the Moon. Utharayanam = the place of the god for Utharayanam. Thus four places, viz. of light, of Daytime, of Shukla paksh and of Utharayanam are mentioned. In Upanishads in addition the place of Samvatsaram [god for year], Vayu [air] loka, Surya loka, Chandra loka, Vidyut [lightning] loka, Varuna [rain god] loka, Indra loka and Satya loka [of Brahma] are mentioned. Thus, there are 12 places [Four mentioned in the Gita sloka and eight more mentioned in Upanishads] the atman crosses. Atman travels a very great distance to cross the moola prakruti. Then atman comes across Viraja river. Getting into this river and after a bath atman would reach Vaikuntam and then there is no return for him. Atman lives forever in the service of the Lord. Tatra prayata = those travelling in this route, brahma vido = desirous of reaching Brahman (the Lord), brahma gacchanti = they reach the place of Brahman, that is Vaikuntam. Now, we can realise the connection between this sannidhi and this sloka. In the next sloka, Sri Krishna is going to tell about the result of going by Dakshinayana route. Atman travelling by that route goes to other places and returns to Universe. Here, in this sannidhi, while doing archana to the Lord, one Divine name is mentioned. ' Ayana dvisaya utrancha prani moksha pradhayaka'. Two ayanams- Utharyanam and Dakshinayanam, utrancha = exiting, prani = living beings, moksha pradhayaka = grants Moksham. That is the Lord, Who grants Moksham for living beings exiting through the Two directions.

                                                                                            (continued)

GITA 8.24

GITA 8.24

POTRAMARAI KULAM

We are at Potramaraikkulam [பொற்றாமரைக் குளம்] or Hema pushkarini in Sri Sarngapani Temple. Sri Thayar is Sri Komalavalli and the Lord is Sri Aravamudhan. Sri Komalavalli Thayar appeared in this pushkarini. The Lord enacts so many plays and one of them is His appearance as Sri Srinivasa in Tirupathi hills.

Vaikuntapurasthaya swami pushkarini thate 

Ramayaramamanaya venkatesaya mangalam.

When the Lord was in Vaikuntam, many sages performed yagna. Narada appeared at that spot and enquired as to whom the Havis [sacred offering] was going to be offered. All sages discussed and decided that the havis should be offered to the noblest God, Who possessed satva quality. They requested sage Brihu to find the God with satva quality. Brihu visited Kailash and Satya Loka and found that lord Shiva and lord Brahma were not noticing him and after cursing, he went to see Lord Vishnu, Who also did not notice him and so got enraged, he kicked the Lord on His chest - the Abode of Sri Lakshmi. She became angry and went to Kolapuri [present Kolhapur, Maharashtra] and started meditation. The Lord also left His place in Vaikuntam and appeared as Sri Srinivasa in the Tirumala hills. He married the daughter of Akasaraja, Sri Padmavati. Meanwhile, Sri Mahalakshmi at Kolapuri, was feeling for having departed the Lord in anger; and sage Brihu also repented for having acted unbecoming of him and so appeared as sage Hema and was meditating in Meru mountains. Then he migrated to this place and started his meditation. Sri Mahalakshmi also came from Kolapuri to this place and meditated, seated on a Thousand petal lotus flower. Even today we can worship Sri Thayar and sage Hema in idol form on the banks of this Pushkarini. 

SRI THAYAR AND SAGE HEMA

Appreciating their devotion the Lord came here on Makara sankaranthi day [Pongal festival day] and married Sri Thayar, Sri Komalavalli. 

DIVINE MARRIAGE

Two important festivals are celebrated here. One is on Masi Makha, when the Float festival [தெப்போத்சவம்] is conducted. The second time is on Kanu festival, the day after Pongal festival. All females celebrate that day as their birth houses' [பிறந்தகம்] festival. Similarly, Sri Komalavalli Thayar comes out of Her sannidhi to this place; Sri Vijayavalli Thayar from Sri Chakrapani temple also arrives here; and, Sri Sita from Sri Ramaswamy temple also arrives here. All of Them celebrate the Kanu festival in the traditional way. This is the pond, where Sri Thayar meditated and which brought the Lord from Vaikuntam; where the Divine marriage of the Lord and Sri Thayar was performed; and, where the Masi Makha float festival is conducted.

    We will now proceed to 23rd sloka. In slokas 20 and 21, the Lord told that kaivalyarti, after attaining his goal, never returns to this Universe. In sloka 22, the Lord told that He was Purushothama, Who can be attained only by constant Bhakti; and that He resides in all, as all reside in Him. He remains as the Support for all. In sloka 23, He tells a different aspect. He says who all go to various places like Moksham, Pithru loka and swargam. We are all quite eager to know where this atman goes after leaving this body. In Katopanishad, Nachiketas is a character. As a young son, he was witnessing the yagna performed by his father. He saw cows which were to be offered to participants, as dhana [gifts]. All those animals were lean and perhaps, had not food for days. We should normally offer good and healthy cows, to realise the result of yagna. He was worried that his father was offering such badly fed cows and lamented. He suddenly asked his father as to whom he was to offer Nachiketas as dhana. This he repeated thrice and this provoked the father and in anger, he said that he would offer Nachiketas to god Mruthyu [god of death - Yama]. Those words did not go false and Nachikeats arrived at the town of lord Yama. Yama was not in town at that time and he arrived only after three days. Nachiketas waited and on arriving, Yama inquired as to why Nachiketas had come when it was not due. Nachiketas narrated the happenings. Yama asked him to return back to his father and said he would grant him boons. Firstly, his father would not be angry with Nachiketas. A sacrificial fire [Agni] would be named after Nachiketas. He promised anything else also, if Nachiketas desired. Nachiketas immediately asked as to where the atman goes after death? Is the atman returning again? Which place would ensure never return to this Universe? Like these, he put questions to Yama. Yama after a hesitation replied in detail all the queries. Since Gita is the essence of Upanishads, the Lord explains those details:

yatra kale tv anavrttim
avrttim caiva yoginah
prayata yanti tam kalam
vaksyami bharatarsabha

"O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, the yogi does or does not come back."

Bharatarsabha = noble one of Bharatha dynasty [Arjuna], yatra = in which, kale = path [here kale does not mean time but the route]. Here, the Lord is going to tell the paths by which one attains the non-return Vaikuntam and other places like swarg and pithru loka, from where the atman returns. Anavrittim = no-return [to samsaram] , avrittim = return [back to samsaram], yogina = yogis would attain. Prayata = travelling, yanti = attain, vaksyami = I [Sri Krishna] will tell [Arjuna]. Here, yogi means gyani who will seek only the Lord and would attain Him. They will attain a place from where there would be no more return [anavrutti] to this Universe. So only others who do not want to attain the Lord but seek other desires like reaching Satya loka, etc., would return back to this Universe. So both the types of people; one seeking the Lord or yogi and the other desiring wealth or other pleasures, are mentioned here. What is their route and what are their destinations, are told by the Lord. Since He talks of two destinations and only a single word yogi is used, we have to infer that superior yogi seeks the Lord and somewhat ordinary yogi seeks other pleasures. We should seek sayujyam or Vajkuntam.  

                                                                                                      (continued) 

GITA 8.23

GITA 8.23

CHARIOT FESTIVAL

Every Sri Rama Navami, Sri Rama along with Sri Sita and Lakshmana comes in procession in the chariot, to grace the devotees. Sri Sita on His right and Lakshmana on the Left, Sri Rama is in procession.

SRI SITA, SRI RAMA AND SRI LAKSHMANA IN CHARIOT

 Car festival or chariot procession is very important for a temple. All devotees participate in pulling the chariot, with voluntary service. In Surya prabha festival, Sri Rama is decorated as SriKrishna. What Sri Rama practiced is preached by Sri Krishna. After the festival is over, to remove tiredness the Lord is given a special abhishekam [ vidayatri utsavam விடாயாற்றி உத்சவம் ]. We can see the enchanting beauty of the Lord without the external decorations.

ABHISHEKAM FOR SRI RAMA

 On chariot festival, though the chariot starts procession from 6 O’ clock in the morning and returns to the starting point by 2 PM in the afternoon, the Lord remains in the chariot till evening 8 PM to grace all devotees. Sri Rama’s coronation, as well as His birthday, are in the Tamil month of Chithirai. Sri Ramanavami festival is on Chithirai Punarvasu star. While returning to garbhagruha from the chariot, Sri Rama halts at the idols of Raghunatha Naik and his consort, and after all honours are conferred, the Lord returns to garbhagruha. Four Hundred years back this temple was built by Raghunatha Naik. The Lord never forgets even the smallest service done to Him, at the same time never keeps in His memory the evilsdone by persons to Him. We should cultivate this type of mind. 

We will now see the 22^nd sloka, where He says that by devotion or bhakti, one can reach Him. We have seen that to enjoy achit is inferior and has to be experienced in this world. Which means rebirths are unavoidable. Enjoying chit means one will have no rebirth and all associated samsaram, hunger, old age, etc. Sri Krishna does not recommend both these. He recommends Isvara anubhavam.

purushah sa parah partha
bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani
yena sarvam idam tatam

"The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him."

Para = supreme and the most exalted, purusha = Sriman Narayana, the Lord, labda = is reached or attained. Ananya = not diverted in other things, bhaktya = devoted, labda = attained. Without diverting the mind in other things, the Lord is attained. Here, purusha does not mean males. Our body is called a puram and the Lord resides in the heart and so He is called Purusha. Our heart resembles an inverted lotus bud. He lies in this in every heart. Poornathva – possessing all auspicious qualities in total – also implies Purusha. Most ancient –purana- and so, He is Purusha. He is Purusha also, because He grants anything desired. Hunter Guha and monkey Hanuman were all able to reach Him, because of undiverted devotion. Yasya = in Him [Sri Krishna], anta sthani = are established inside, bhutani = all living matters. That is, He is the supporter of all. We are supported by atman and that is why we are able to stand. The moment atman departs, this body will simply fall without support. The Lord supports even that atman also. He supports each and every item in this Universe. Yena = by Whom, sarvam idam = all things we see, tatam = are pervaded. That is He is inside all and all are inside Him. Normally, in worldly matters the supporter is external. But here the Lord is supporting both from within and without. Antharbahischa tat sarvam vyapya narayana sthitha: say shastras. Inference of this sloka is that instead of approaching and attaining Him, why all these wealth and atmanubhavam or kaivalyam. Never aspire for pleasure of this body nor this atman; but perform bhakti to reach Him and serve Him forever and attain everlasting bliss.

                                                                                (continued)

GITA 8.22

GITA 8.22

PALLIYARAI

Today's [ 27th May 2008] lecture is from the bedroom (பள்ளியறை) of the Lord in Sri Ramaswamy temple, Kumbakonam. During festivals and on special occasions the Lord graces from this location. With so many mirrors we can view a multitude of Sri Rama here. We can see Sri Rama in every direction. On the cieling of this room, episodes from Sri Ramayana are pictured. Outside this mirror room is a mandapam with astonishing sculptures. On a single pillar, at the four corners, Sri Rama, Sri Sita, Lakshmana and Hanuman are sculpted. 

SRI LAKSHMANA, SRI RAMA, SRI SITA & SRI HANUMAN

In another pillar we can see Lakshmana performing the Coronation for Sugreeva. After going on exile to forests, Sri Rama got coronations performed by Lakshmana and not by Himself. As per the boons of Kaikeyi, Sri Rama was not to enter any town nor enjoy the happiness of town dwelling. That is why Lakshmana was sent into Kishkinda town to coronate Sugreeva. Vibheeshana's coronation [as king of Lanka] was also done by Lakshmana. We can see on another pillar the Lord as Sri Trivikrama.

SRI TRIVIKRAMA AVATAR

 We can also see the Lord as the dwarf Sri Vamana. Nearby, king Bali is pouring water from his pot to solemnify his promise. On another two pillars we can see Manmada, the love god and his consort Rathi. Manmada is holding a bow of sugarcane and flowers as arrows. The Lord is called Manmada among manmadas. Thus each pillar speaks of a story and the greatness of Sri Rama. Now we will see 21st sloka of Chapter 8:

avyakto ’kshara ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama

"That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode."

Sri Krishna tells about the most supreme place, Moksham. He tells that even the Kaivalyam also is His creation. Some people aspire for kaivalyam and after attaining that they are never reborn. Some desire to have wealth. One might think that those who want wealth are in a different place and those seeking kaivalyam are in yet another place. We should remember that all places - be it in this Universe to enjoy wealth or kaivalyam to enjoy one's own atman or Vaikuntam, the abode of the Lord- are in His reign and in His control. Every place is in His jurisdiction; still, why He advises not to go to places like Kaivalyam, means those places are inferior and some are temporary only. But Vaikuntam is the permanent place and so should be aspired for. Kaivalyam also ensures no-rebirth for atman and these atman are called muktatman. That atman has got mukti or liberation from rebirths. He is free from karma bondage and is free from taking any body to expend any papa/punya. So unwinding or release from papa/punya is mukti. Mukti can be in Vaikuntam or in Kaivalyam. Though, after attaining either of the places, the atman is not going to return, kaivalyam is inferior. Sri Krishna tells that even this kaivalyam is granted by the Lord. When one wants to enjoy his own atman, then he has to pray the Lord and get it; because one's atman does not have the power to grant itself kaivalyam. If a property is needed we have to pray the property owner. So also, the Owner alone can grant that atman, his request. That is, the Lord is the Oener. He grants either wealth or kaivalyam, just because the person prayed for it, but not with full satisfaction or happiness He provides them. The two syllables in Sri Rama ['ra' and 'ma'] can grant anything including Himself.
He says that the muktatman is praised like this. Avyakta = can not be perceived by the sense organs. Muktatman is not grasped by these sense organs. This atman in kaivalyam does not have either sthoola or sookshma sariram. Aksharam = non- decaying. In this world, the intellect possessed varies with person and with time. But the intellect of a muktatman is same as all other muktatman. Our karma bondage changes the quantum of intellect. Muktatman is free from this bondage and so the intellect is same. 
Ityukta = like this the muktatman is praised. Tam = reaching that muktatman stage, paramam gathim = a very noble attainment, ahu= so say them [Sri Krishna excludes Himself from this and says that others recommend this attainment]. In Sri Vishnu sahasrnamam, muktanam paramam gathim is told. For muktas, reaching the Lord is the noblest; while it is very ordinary to reach kaivalyam. Swami Parasara Bhatta opines that Bhishma is implying Vaikuntam only in this Divine name. Yam prapya = by reaching which [Kaivalyam ], na nivartante = they do not return back to this samsaram, tad = that, mama = My [Sri Krishna's], dhama paramam = noble creation. He earlier told that all animate and inanimate things are all His properties; all atman are His belongings. So everything is His. This, we should realize and once realized, we will know that when all are His, why not seek Him and attain the best? Dhama means His administrative control or very bright place. Where is this Kaivalyam? Some opine that it is within this Universe or within the boundaries of the Fourteen worlds including Satya lok. Some others differ and say it is on the other side of Viraja river which separates Vaikuntam and our Prakruthi mandalam. According to them a kaivalyarti, after death takes a sookshma body and bathes in Viraja and remains on the banks of that river without going into Vaikuntam. Those desiring to know more on this might approach their Acharyas. Bathing in river removes the sookshma sareeram and remains afterwards without a body for ever. That place also is the Lord's domain.

SRI PATTABHI RAMA

                                                                                                           (continued)