GITA 8.27

GITA 8.27

MOOLAVAR SRI ARAVAMUDAN

A North Indian pundit said that between the names of the Lord, Sri Aparyamrutham and Sri Aravamudan, he found the latter was sweeter to pronounce and so, he decided to settle in South. We can also feel the taste of that name. So, the Lord as Sri Aravamudhan, graces as devotees gather to chant His name heartily. The Lord is reclining with the feet in North direction and head in the South. Sri Sridevi and Sri Bhudevi are seated by His feet and head. All devas are at His feet and worshiping Him. As we come around the prakaram [corridor], we can see the sannidhi of Sri Andal. We have heard of the garland used by Sri Andal, being offered to the Lord in other temples. In Her Nachiyar Thirumozhi pasuram 'kolal [கோலால்]...', She asks to decorate Her with the Tulasi garland used by the Lord of Kudanthai [Kumbakonam]. This is unique for this kshetram. There is a long corridor in front of this sannidhi, which has been mentioned by Perialwar in his pasuram ' thoonila mutrathe..'(தூநிலா முற்றத்தே). 

THOONILA MUTRAM

Alwar praises the long corridor of this temple. Alwar assumes the role of Yasoda and in chappani paruvam [சப்பாணிப் பருவம்], which is the stage when the mother and child sit facing each other and clapping hands, move the body front and back.

 In sloka 24, Archiradhi marg [utharayanam] and in sloka 25 Dhoomadhi marg [dakshinayanam] were explained. Atman travelling by Archiradhi route never returns to this Universe and reaches Vaikuntam; while by dhoomadhi route, the atman returns back after reaching pithru loka or chandra loka. In sloka 26, summarisng both, the Lord explains:

sukla-krsne gati hy ete
jagatah sasvate mate
ekaya yaty anavrttim
anyayavartate punah

"According to Vedic opinion, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns."

By one, atman reaches a never-to-return place and by the other, atman reaches places from where a return to Universe, is a must. Sukla = white, krsna =dark, gati = routes, hyete =these, jagata = here Swami Vedanta Desika in his Tatparya Chandrika says that, we can not take the routine meaning of world, but it means the Gyani or devotee who has the aim of reaching the God alone and other yogis who perform Punya karma to obtain higher strata of life in pithru lok or swarg or chandra lok. Sasvate = permanent, mate = is told. That is for Gyani and for other yogis or punyatman, these two routes and the destinations are permanent as told in Vedas. Ekaya = [of these two] in one [that is sukla or archiradhi marg],yati = reaches, anavrittim = no-return place, anyaya = [while] by the other different route [by Krishna marg], avartate = returns, puna = again. So. by krishna marg one returns back to the Universe and by the white or shukla marg atman never returns back. White marg because it has light and dark or krishna marg because it has smoke. Or, white symbolises satva quality and dark symbolises rajo and tamo qualities. That is those with satva quality will travel by archiradhi marg and others travel by dhoomadhi marg. Or, it is possible that the atman comes across worlds of gods of satva qualities who welcome and offer all good things, while in dhoomadhi marg, gods with rajo and tamo qualities are encountered. Thus this sloka summarises what was told in the earlier slokas. We have to note some interesting points here. Those who travel by archiradhi marg do not return. But the converse, that is those who do not return travel by archiradhi marg, is not true. Brahma is in satya lok . After his tenure he also reaches Vaikuntam. Satya loka is in the archiradhi marg and there is no necessity for lord Brahma to come down again all the way and then reach Vaikuntam like a Gyani. He got satya loka but to reach Vaikuntam he need not travel by archiradhi marg. Similarly, kaivalyarti also reaches a place from where there is no return to earth. In fact, Shastras do not mention by what route kaivalyarti reaches his destination, as the Lord is never pleased with such persons. Similarly, those travelling by dhoomadhi marg return back and here also the converse is not true. All persons returning back are not necessarily to travel by dhoomadhi marg. Persons reaching naraka loka return back, but he does not travel by dhoomadhi marg. So we have to have our sight on archiradhi marg, resembling the thoonila mutram.

                                                                                             (continued)