GITA 11.55

GITA 11.55

In the last few slokas, the greatness of Bhakti was explained. The Lord told Arjuna that to realize Him, to see Him and to reach Him, Bhakti was the only media. With that, the 11th Chapter ended. Before we go to Chapter 12, we will see the greatness of Chapter 11, as queried by Sri Parvati to lord Shiva. Lord Shiva replies that there lived a bhakta by name Sunanda. He lived in a place on the banks of river Praneetha, in North India. He used to daily study with reverence Chapter 11 of Gita. 

Once he went on a pilgrimage to many places. In one place he requested many people to give him some place to rest. None was willing to give. Finally, one person allowed him to sleep on a raised platform outside his house. Sunanda slept that night there and in the morning the person who gave place to sleep for Sunanda was surprised but he did not reveal the reason for his surprise. He suggested to Sunanda to spend more days in that place and use the same place for his rest. Sunanda agreed and spent some days in that place.
After a few days, the person asked Sunanda to sleep in his house. For a day, no one slept on the raised platform outside his house. But the next day, that person came running to Sunanda and cried that his son was killed and eaten by a Rakshasa in the night. Sunanda asked for details. The person then told that there was a custom in that town. A Rakshasa was killing people and eating them. The people of the town requested the Rakshasa that he should not kill indiscriminately and that they would arrange for a person daily and the person would be sleeping on the raised platform for the Rakshasa to eat. The Rakshasa agreed and the people of the town used to make a traveller to sleep on the raised platform and the Rakshasa would eat. A few days back when Sunanda wanted a place to rest, all others refused and this person, as usual, gave the raised platform as the place to rest for Sunanda.
When in the next day, Sunanda was alive the next morning this person was surprised and that is why he requested Sunanda to stay for some more days. Later, he changed Sunanda's place for resting and left the raised platform vacant. That night the Rakshasa complained and demanded a human being for eating. Next day this person asked his son to fetch a traveller. The son was not aware of the Rakshasa and so after fetching a traveller, he also slept along with the traveller on the raised platform and the Rakshasa ate both of them. In the morning when the person discovered that his son was eaten, he went to the Rakshasa and demanded his son to be returned alive. But the Rakshasa declined and so the person asked the remedy to get back his son. At that time the Rakshasa told that when Sunanda was sleeping, because of his study of Chapter 11, the Rakshasa could not go near him. So now the person should request Sunanda to do Parayana (devoted study) of Chapter 11 and afterwards, Sunanda should sprinkle water on the Rakshasa, when the Rakshasa would redeem his earlier form and at the same time the person's son and the traveller, who were eaten by the Rakshasa also would get back to life. Sunanda agreed to the request of the person and after Parayana of Chapter 11, sprinkled water on the Rakshasa who immediately got back to his earlier form. The Rakshasa did not try to help a Brahmin who was being eaten by a vulture and so he was cursed to become a Rakshasa and now he not only got back his earlier form but attained Mukti (liberation) also. The person's son also got back his life. Thus the Chapter 11 is capable of getting Mukti.
The 11th Chapter which details the Lord's Viswaroopam is thus very great. Everyone should perform Parayana of Chapter 11. In fact in the story told by lord Shiva, the son of the person refused to accompany his father as he said that after knowing the greatness of Chapter 11, he would thenceforth perform Parayana and advised his father also to do the same.
                                                                                                                (continued)

GITA 11.54

GITA 11.54

At present we are in Tirukkadalmallai, in Sri Gyanapiran Temple in Sri Valavendaipiran [ஸ்ரீ வலவெந்தை பிரான்] sannidhi. Already we visited Tiruvidavendai Kshetram. This sannidhi is connected with that. There was a King Harisekara. He used to go daily from Tirukkadalmallai to the Lord at Tiruvidavendai. Travel was for a distance, as even if we come by automobile it would take 20 minutes. But the King might have walked the distance in those days. All because he was eager to have darshan of the Lord. The Lord took pity on him and declared that the King need not have to come to Tiruvidavendai and that He would be available at Mamallapuram itself as Sri Valavendai Piran.

SRI VALAVENDHAI PIRAN

 Thus the Lord is having Sri Thayar Sri Maha Lakshmi on His right, unlike He is having Sri Thayar on His left in Tiruvidavendai. Utsavar is Sri Gyana Piran [ஸ்ரீ ஞானப் பிரான்]. He is gracing with right arm in Abhaya mudra and left arm on His waist, We can see the beautiful sculptures in the temple. We are welcomed by the enchanting garden. It is a cave temple.

TEMPLE VIEW

 There are many sculptures and among them is the Lord with Sri Maha Lakshmi. Even the gopuram is sculpted. Temple has Ardha mandapam and Maha Mandapam. On the right side is sannidhi of Anjaneya. In the front is the main sannidhi of the Lord. On both sides of this sannidhi are the ancient sculptures. We can see the river Ganga ready to flow down from the sky. Lord Shiva is ready to receive her on his head to become Gangadharan. Opposite him is the four-faced lord Brahma. The sculpted images are very beautiful. Next, we see Simha Vishnu Pallava. He is celebrated as the Senior most King. He is seated at the centre and around him is the beautiful Raja durbar [royal assembly]. Next is Sri Gaja Lakshmi. She is seated. On both sides of Her, Two great elephants are showering water. Then comes the sannidhi of the Lord. The Lord is pressing one foot on Adisesha and his wife. His right arm is carrying Sri Thayar. Next on the right side we see another king of Pallava. Every sculpture is precious here. Alwar says that the anklet on Sri Varaha was so huge that big mountains like Meru and Himalayas were used as pebbles to make noise! So, huge was the Varaha form of the Lord. Sri Varaha has rendered Two slokas for the devotees.

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)

We should surrender to the Lord when our health is alright and all our faculties are functioning properly. When we are in our death bed, we do not know in what condition our health and the functioning of various components of our system. We are not sure whether we would remember the Lord. We are afrais we might not get Moksham. The Lord allays our fears. The Lord assures that remembering the surrender we had alraedy made, and even when we lose our conscience in the death bed, He would guide us to Moksham. We should realize that once we have surrendered all other things are nothing. This is the message the Lord is conveying in the 55th sloka. We have come to the last sloka of Chapter 11:

mat-karma-krn mat-paramo
mad-bhaktah sanga-varjitah
nirvairah sarva-bhutesu
yah sa mam eti pandava

"My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being—he certainly comes to Me."

Pandava = Arjuna!, sa = he, mam eti = attains Me [Sri Krishna]. Who is that fortunate? Yah = who, sarva-bhutesu = to all living beings, nir vaira = does not feel enmity, who loves all, such a person reaches the Lord. When such feelings will occur? A person who is devoted to the Lord does not find anyone as his enemy. Sanga varjita = averse to worldly life. He has an extreme love for the Lord and averse to all others. Mad bhakta = My [Sri Krishna's] devotee, his mind is concentrated only on the Lord. Mind if it is engaged in worldly pleasures will not be after the Lord and vice versa. Bhakti should be always on Lord, even when we are engaged otherwise. Bhakti should be in the blood. Bhakti is the characteristic of atman; while our office work or worldly affairs are related to the body. Atman is related to detachment, Gyana and Bhakti. That is what the Lord says that once devoted to Him, the mind will not be distracted by other things. Swami Alavandar says that his wealth was the Divine feet of the Lord. Then all other materials are useless. This is what is conveyed in Swami Ramanuja's Taniyan 'yo nityam achyuta....'. The Lord says that a devotee, once engaged in Him, becomes His property. All atman are His, so understands the devotee. Prahlada says that he never liked differentiation among living beings. He found the Lord in all. When our limbs would not fight with each other, why we should find fault with other persons? We should have no disputes in the name of religion or nation or language. The Lord is the same in all. This thought will occur only in the devotees of the Lord, says Sri Krishna. Mad karma krt = whatever action he does is for Me [Sri Krishna]. There is an advantage in this. We commit certain bad things, knowing they are bad. Because we do them not for His sake but for our sake. Once we dedicate all our actions to the Lord, we would never indulge in any bad activity. Mad parama = every action is to reach Me [Sri Krishna]. The devotee does all actions dedicated to Him. His aim is to reach Him only. The mind is focussed on Him. He is averse to worldly pleasures. He does not despise anyone. Such a person attains the Lord. We will now take leave of this Kshetram.

                                                                                                           (continued)

GITA 11.53

GITA 11.53

BHOOTATALWAR

Vishadavak Sikhamani Swami Manavala Mamunigal said in his Upadesa Ratnamalai [உபதேச ரத்னமாலை], "aippasiyil onam avittam sadayamivai oppilava nalgal ulagattheer [ஐப்பசியில் ஓணம் அவிட்டம் சதயம் இவை ஒப்பிலவா நாள்கள் உலகத்தீர்!]". The stars Tiruvonam, Avittam and Sadayam [திருவோணம், அவிட்டம், சதயம்] in the month of Aippasi [ஐப்பசி] are famous. The Three Alwars, mudal alwars [முதல் ஆழ்வார்கள்], appeared on these days. Among them, the Second Alwar is Bhootatalwar [பூதத்தாழ்வார்]. He was born in Tirukkadalmallai [திருக் கடல் மல்லை], aka Mahabalipuram or Mamallapuram. Today's [9th December 2008] lecture is from the spot where he was born and which is exactly opposite to the Lord's sannidhi. Natural beauty is bountiful in the garden. We see the beautiful pond, with a stone mandapam, behind which is a solitude place. No movement of any persons. There we can find the Alwar's image sculpted and long back the Alwar appeared here.

BHOOTATALWAR AVATARA STHALAM, MAHABALIPURAM

To see the Lord, he tried to light a lamp. Tiruvarangathu Amudanar [திருவரங்கத்து அமுதனார்] in his Ramanuja Nootrandadi [இராமானுச நூற்றந்தாதி ] says that to see the Lord he lighted the lamp of gyana to dispel the darkness in his heart. Ignorance remains in our heart and obstructs the vision of the Lord. To eliminate that darkness of agyana and avidya, Bhootattalwar lit a lamp in Thirukkovalur [திருக் கோவலூர்]. Rendering the essence of Vedas and Vedantas in the easy Tamil language, this Alwar was born in Aippasi -Avittam. He was born in the flower Neelotpalam or Kurukkatti [நீலோத்பலம் or குருக்கத்தி பூ]. That is, he was not in any human womb and right from birth, he was on propagating the glory of the Lord. He preached Parabhakti, Paragyana and Paramabhakti everywhere. He is considered to be the incarnation of the mace [கதை], held by the Lord in His left lower arm. We are at his birthplace, where the Moolavar and Utsavar of the Alwar are inside the temple. We already worshipped the idol of Nammalwar in Kanchipuram. He was keeping his right hand near the heart in upadesa mudra [preaching pose]. Nammalwar was preaching his mind to worship Lord Sri Devadi Raja [uyarvara ...உயர்வற உயர்நலம் - 1st Pasuram of Tiruvaimozhi]. Here also, Bhootatalwar in a similar pose says that the Lord is always in his heart [en nenjameyaan என் நெஞ்சமேயான் ] and in his head [en senniyaan என் சென்னியான்! ]. Utsavar is in standing pose with folded hands. Alwar's pasurams are 100 and are known as Irandam Tiruvandadi [இரண்டாம் திருவந்தாதி]. In the Taniyan [தனியன்] of the Alwar, it is said that the Alwar is one of the pearls brought out by the ocean from its underneath. By clinging to the Divine feet of the Alwar, all our blemishes of birth would be exhausted.

 We are to see sloka 54; and, we can notice how every word of this sloka agrees with the First pasuram of Irandam Tiruvandadi of Bhotattalwar. When we do Bhakti, there are Three stages in it - Parabhakti, Paragyana and Paramabhakti [परभक्ति , परज्ञाना, परमभक्ति பர பக்தி, பர ஞானம், பரம பக்தி]. Sri Krishna explains all these Three stages in sloka 54:

bhaktya tv ananyaya sakya
aham evam-vidho ’rjuna
jnatum drastum ca tattvena
pravestum ca parantapa

"My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."

Arjuna = Arjuna, parantapa = suppressor of enemies, is asked to listen to the words of the Lord. Bhaktya tu = apart from Bhakti , ananyaya = no other, sakya = can, aham = I [Sri Krishna] am, vidho = realizable, jnatum = to understand [the Lord], drastum = to see [the Lord], tattvena = truly, pravestum = to reach [the Lord], Bhakti is necessary. Tattvena means realizing the truth, as we could realize partially or wrongfully. Thus the Lord says that if one wanted to realize or see or fully understand the Lord, then nothing other than Bhakti would be helpful. Bhakti, which we all have is a stage below Parabhakti. We are in none of the Three stages mentioned. We can expect to possess Parabhakti. The ordinary Bhakti we possess occurs because of the good actions we might have done over long periods. This Bhakti alone can draw us near the Lord and will take to Parabhakti. Parabhakti will take to Paragyana, which would take to Paramabhakti. What are these stages? In this sloka the Lord mentions Three words Gyatum, Drastum and Pravestum - realizing, seeing and attaining. These three should be correlated with the Three stages of Bhakti. So, Parabhakti means Gyatum or understanding; Paragyana is Drastum or seeing; and, Paramabhakti is Pravestum or reaching the Lord. Thus Gyana, Darsana and Prapti [ज्ञानं, दर्शनं, प्राप्ति] correspond to the Three stages of Bhakti. First, we have to realize the Lord, that is Gyana. Next is to see the Lord, that is Darsanam. Finally, we have to reach Him, that is Prapti. But Bhakti is the basic requirement for all these. Our interest in Him is Bhakti. This only would induce us to realize or understand Him. Then only we will have the eagerness to see Him. Once seeing Him, we would like to reach Him. We are at the basic level of Bhakti. Thus Sri Krishna says that by Bhakti alone He is realized. This basic Bhakti takes one to the Three stages above. Normally, we spend our time on unwanted and useless matters. In fact, we spend many days without even thinking of the Lord. Our efforts and time are spent on acquiring material wealth and worldly pleasures. From these, we divert our attention to the Lord and that is the start of Bhakti. This raises some inquisitiveness to know about Him and that is Gyana. By understanding more and more our eagerness to feel and see Him will increase. Thus our love for Him gets converted to eagerness. This eagerness results in seeing Him or Darsanam. Once seen, our mind would never go after anything else, and we want to be with Him. That is, being with Him is the pleasure and separated from Him is sorrowful. This stage is Prapti or attaining Him. Thus Bhakti or love is the basic requirement. This concept is in Bhotatalwar's pasuram 'anbe thagaliya அன்பே தகளியா ...'. The foundation of Bhakti is in the word anbe. Next to light this lamp, Alwar says he has eagerness or enthusiasm as the oil [aarvame neyyaaga ஆர்வமே நெய்யாக]. As wick [திரி] his mind is lighted. Thus the Alwar lights and sees Sriman Narayana and reaches Him.

                                                                                                        (continued)

GITA 11.52

GITA 11.52

We saw how sage Pundarika was blessed by the Lord. The Lord abandoned the Milk ocean and Adisesha and came to this place to grace Pundarika, as Sri Sthalasayana Perumal. We now enter the temple with majestic gopuram.

A VIEW OF THE GOPURAM

 The vimanam is quite tall and so it is called Gagana akruti vimanam or kanaka akruti vimanam[ககன ஆக்ருதி விமானம் or கனக ஆக்ருதி விமானம்]. Gaganam means cloud and since the vimanam is tall, it is called Gaganakruti vimanam and since it is in a golden hue, it is Kanakakruti vimanam.

VIEW OF THE VIMANAM

Below the vimanam, the Lord is gracing as Sri Sthalasayana Perumal and Sri Ulaguyya Ninran Perumal [ஸ்ரீ ஸ்தல ஸயந பெருமாள் and ஸ்ரீ உலகுய்ய நின்றான் பெருமாள்]. But before worshipping the Lord we have to worship Sri Thayar. Today's [8th December 2008] lecture is from Sri Thayar sannidhi.

MOOLAVAR SRI THAYAR

UTSAVAR SRI THAYAR

While the Lord's name is in Sanskrit, Sri Thayar's name is the same in Tamil -Sri Nilamangai Thayar [ஸ்ரீ நிலமங்கைத் தாயார்]. Sthalam in Sanskrit and Nilam in Tamil indicate ground. Nila mangai also indicates Sri Bhudevi. While Sri Thayar is Sri Mahalakshmi, She is with the noble and divine quality of Sri Bhudevi - Patience [பொறுமை]. The Lord graces along with Sri Thayar.

THE DIVINE COUPLE

Tirumangai Alwar has composed 20 pasurams on this Kshetram. These are engraved on stones here. From those, we understand that the Alwar christened the Lord as Sri Ulaguyya Ninran. The Lord has redeemed this world as Sri Varaha, as Sri Rama and as Sri Krishna. We have already seen that the Moolavar is in reclining pose. Utsavar is in standing pose.

SRI ULAGUYYA NINRAAN PERUMAL

 The Utsavar, though small, is very beautiful. Right arm is showing Abhaya and allays the fears of devotees. If we carefully look at the Lord we can observe a flower held by the Lord between the thumb and index finger in the right palm. This is one of the lotus flowers offered by sage Pundarika. It is indicating, perhaps, that the Lord likes devotees with such blossomed mind, with bhakti. Or, like the lotus expects Sun for blossoming, devotee eagerly awaits the grace of the Lord. The holding of lotus in the Lord's hand is like one lotus holding another! The left arm is in Kati bhava and is placed below His waist. Those who cling to His lotus like feet are assured of reduction of the sufferings of samsara to knee level. There are important festivals celebrated. Festival of Sri Thayar is for 10 days during Panguni Utthiram [பங்குனி உத்திரம்]. Like the Lord graced sage Pundarika on the seashore, the Lord graces devotees with Theerthavari utsavam [தீர்த்தவாரி உத்சவம்]on the sea shore.

THE LORD GRACING THEERTHAVARI UTSAVAM

During that festival, the Lord mounts on Garuda and after the procession in various streets, reaches seashore. There the Lord observes holy bath [திருமஞ்சனம்]. During Tirumanjanam, the Lord removes all ornaments and graces the devotees with His bare Divine body. He graces with an ordinary cotton yellow ochre cloth. All these tell us that the Lord wants to grace the devotees.       Though He is not bound to grace like this, why does He do all these? Only for the Bhakti or devotion of the devotees, He mercifully reveals Himself to us. Nothing else can show Him. This is what the Lord has been telling in Chapter 11. In sloka 53 we are to see, the Lord emphasizes that nothing other than Bhakti can ever reach Him. Slokas 53 and 54 are conveying this message. In sloka 53, the Lord says which all will not reveal the Lord:

naham vedair na tapasa
na danena na cejyaya
sakya evam-vidho drastum
drstavan asi mam yatha

"The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am."

Mam = I [ Sri Krishna, Who revealed Viswaroopam], yatha = how, drstavan asi = [you, Arjuna] having seen, sakya = possible, evam-vidho = and understood. In the same way, none can see or understand the Lord by all the methods He is to tell. Arjuna might be under the impression, that what he saw could be seen by other methods also, like by going to temples frequently or by meditation or by gifts or by Vedas. No, none of them could ever reveal Him. We should realize that all those methods, by which the Lord could not be realized, are unknown to us, yet we easily can view Sri Sthala Sayana Perumal. Aham = I [Sri Krishna], na sakhya = can not, vedair vidho = by chanting Vedas or learning Vedas, na tapasa = not by meditation [undergoing sufferings of the body and eating only very little of roots, etc.,], na danena = not by liberal largesse, na cejyaya = not also by yagnas, drastum = can be seen or realized. Arjuna was able to see the Lord quite easily; but this could not be achieved by chanting Vedas, nor by severe meditation, nor by generous largesse, nor by yagnas. But we are able to see the Lord easily at this Kshetram. Pondering over this, we can imagine the huge crowd that visits Mahabalipuram for seeing the ocean, the sculptures and other picnic spots. How many of them come to see the Lord? Very little, perhaps less than 0.1 %. That shows we are not ready to view the Lord, Who is ever ready to reveal Himself. Is it with Bhakti we realize Him or after seeing Him we get Bhakti? If Bhakti were there, we would have come to see the Lord in Mahabalipuram. Should we not go and visit such a great Person waiting to reveal Himself to us? The Lord here had abandoned all His comforts just to reveal Himself to a sage. Therefore, it is requested that while coming to Mahabalipuram for our recreations, we should also visit Bhootatalwar and the Lord here. If we have a will we can do it and that will refine our mind to satva quality. That will induce Bhakti, and our life will be fruitful. Does the Lord mean that it is waste to learn Vedas, or to meditate, or to be philanthropic or to perform yagna? What the Lord means is that without Bhakti all these actions are waste. All these actions should have the objective that our destination is the Lord. Bhakti is the single important aspect to reach the Lord. But, Bhakti has many obstacles and disturbances. To overcome these, rituals are prescribed. These rituals, like chanting Vedas or performing yagnas, focus our mind on the Lord. Such a focused mind will obtain Bhakti and raise our level. Thus both Bhakti and rituals are important and have to be observed as complementary to each other.

                                                                                                            (continued)

GITA 11.51

GITA 11.51

SRI STHALASAYANA PERUMAL TEMPLE, MAHABALIPURAM

We are in Mahabalipuram or Mamallapuram, one of the Thondai Naadu Kshetrams. In Sri Vaishnava literature, this Kshetram is known as Tiru Kadalmalli (திருக்கடல்மல்லை). This is also the birthplace of Bootatalawar [பூதத்தாழ்வார்], Second among Alwars. There lived a sage Pundarika, who was deeply in the devotion of the Lord. Once he wanted to see the Lord in the ocean and offer the flowers he had brought. He was told that the Lord was inside. Without further question and in deep devotion he started emptying the ocean water using his palms! Whether that was feasible or not, was not thought by Pundarika, as he was in deep devotion and he believed that by emptying the ocean the Lord would appear. The Lord took pity on him, and in the guise of an old man, He approached Pundarika and begged for food. Pundarika said that he was busy and could not offer. The Old man offered to bail out water until Pundarika went and fetched food for Him. Pundarika agreed and after some time brought food for the Lord, in the guise of the Old man. To his surprise, he did not find the Old man, but the Lord reclining on the floor. Since the Lord was reclining on the ground [stalam स्थलम in Sanskrit], the Lord is known as Sri Sthala Sayana Perumal [ஸ்ரீ ஸ்தல ஸயந பெருமாள்]. We might wonder, how a person, not even having the basic knowledge that the ocean could never be emptied, could ever think of seeing the Lord? But the Lord makes Himself seen [dharsan] only for those devotees, who are immersed in Bhakti, who can not think of anything else and mad after Him.

 This is what Sri Krishna has been telling in many slokas. The Lord tells Arjuna that He gave His darshan not because Arjuna did something for that, but out of His love for Arjuna alone. We will now see sloka 52. In sloka 51, Arjuna told the Lord that after seeing the Lord in the pleasant human form, his fear and confusions were over and that he had reached his normal composure. Now, the Lord replies:

sri-bhagavan uvaca
su-durdarsham idam rupam
drstavan asi yan mama
deva apy asya rupasya
nityam darshana-kanksinah

"The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear."

The Lord tells Arjuna that He had reverted back to His earlier Form for Arjuna to see. To see this Form, Devas were waiting always. They were not blessed with that Image, but Arjuna was lucky to see the Lord. Lord Brahma, lord Shiva and all Devas are wondering how the Lord was appearing to sage Pundarika. Su-durdarsham = very rare auspicious view, yan = that, mama = My [Sri Krishna's], idam rupam = this image, drstavan asi = having seen. That is, that Image of the Lord which is desired to be seen by others, has been seen by Arjuna. For others, it is yet to happen, while for Arjuna it has already happened. All others are longing to see and do not know when that luck would befall on them. Asya rupasya = This image's [view], deva apy = even Devas are, nityam = daily or always, darshana-kanksina = longing to see. All Devas are waiting daily to have a glimpse of the Lord's view, Arjuna got. Nityam can be interpreted in Two ways. Daily or always, Devas are waiting to see the Lord's image. Or, Devas are longing to see the image always. Even if they see once, they desire to see again and again, endlessly. But by the grace of Lord, Arjuna got the view very easily. Upanishads say that the Lord makes Himself appear to those whom He loves. Arjuna is thus one of those loved ones. We now understand that it is not that easy to get a glimpse of the image of the Lord. Only with His blessings, one could be lucky to see His image. We may wonder, how this is difficult? After all, if we go to the temple and in mangala harathi [மங்கள ஹாரத்தி], we see the Lord so easily. But that is not the Darshan. His darshan should stimulate us. It should eliminate our ignorance, kindle our true knowledge [மெய்ஞானம்], Bhakti should begin and grow. His image has the power to get all these done in us. Alwars and sages get these unfamiliar feelings when they worship the Lord. We never get such feelings. This is what the Lord tells Arjuna, that if his devotion was proper, then He would make Himself seen like that. When we go to the temple we should have only devotion in our mind and with that, we should worship Sri Thayar, and after getting Her blessings, we should worship the Lord with the mind only thinking of His greatness and His actions. We should remember the pasurams or stotrams of that Kshetram composed by various Alwars and Acharyas, and spend our time in the temple. That Bhakti is called aikanthika aatyantika bhakti [ஐகாந்திக ஆத்யந்திக பக்தி]. Bhakti devoid of any other thoughts. For such a devotee the Lord shows His true form. Mere going to temple will never fetch His grace. The Lord Himself sows Bhakti and nurses it to grow. Then we can view His image. Just as He showed Himself to sage Pundarika, He will show Himself to us. In the temple in Mahabalipuram, the Lord is in a huge idol and is reclining; and at His feet is sage Pundarika.

                                                                                                     (continued) 

GITA 11.50

GITA 11.50

Tirumangai Alwar, last among Alwars, had visited 86 Divya desams and had composed Six prabhandams. He had composed 10 pasurams on Tiruvidavendhai, usually referred to as Tiruvidanthai [திருவிடந்தை]. The Alwar is gracing in his sannidhi in the temple with right hand holding a sword and the left hand holding a shield.

TIRUMANGAI ALWAR

 He lost his valour for the love of the Lord. In the pasurams of this Kshetram, he laments in the guise of the 'mother' of the 'sweetheart' of the Lord. Do we get results because of our efforts or because of the Lord's grace? It is only His grace that is responsible for the results. In that case are we to keep quiet and do nothing? If one wants to be successful in exams, one has to attend the exams. But, the result of his writing the exams, is the Lord's will.

SWAMI PILLAI LOKACHARYA

 Swami PillaiLokacharya says that the Lord is both the means [உபாயம்] and result [பலன்]. We may do anything but finally what the Lord decides only happens. Our aim and effort might be to get Moksham, but it is not the upayam. The Lord's mercy is alone the upayam. This is the substance of the pasuram on this Kshetram. One can not find a reason for His mercy. In that case, can we simply keep quiet and not even visit the temple? No, we have to continue with our efforts and pray for His mercy. Our action should be only as service [கைங்கர்யம் or தொண்டு] to the Lord. We have to do our service and pray for His mercy. Our determination to obtain result hardly matters. Swamy Pillai Lokascharya establishes this theory that for the result of our efforts, His mercy alone is the upayam, citing the keywords in the pasurams on Tirvidavendhai by Tirumangai Alwar.  Mahabharata war was decided by Sri Krishna. The result of the war also was decided by the Lord. Arjuna saw in the Viswaroopam of the Lord, all being destroyed and getting into His body. That is, the result of the war was shown to Arjuna even before the war started. That is, Sri Krishna decides the result of any action. We are to see sloka 51:

arjuna uvaca
drstvedam manusam rupam
tava saumyam janardana
idanim asmi samvrttah
sa-cetah prakritim gatah

"When Arjuna thus saw Krishna in His original form, he said: O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature."

In the last sloka, Sanjaya narrated that the Lord displayed His usual beautiful form and assuaged Arjuna. Now Arjuna tells the Lord his reaction on seeing the Lord in His usual form. Idam = this [the Lord's original image], dristva = seeing, tava = You [Sri Krishna], saumyam = very pleasant, manusam rupam = human form, idanim = now, asmi = I [Arjuna] am, samvrtta = composed in mind. Arjuna's fears were gone on seeing the original and beautiful human form of the Lord and he regained his composure. The Lord is in His usual beautiful form as in Tiruvidavendhai. Though Viswaroopam was frightening, the Lord is the same in Viswaroopam and now. If we approach the Lord without Bhakti, He will appear frightening. At the same time, just because the Lord appeared like any human being, we should not consider He is like us. He is beautiful, incomparable. Swami Ramanuja says that the Lord displays soundaryam, lavanyam, saukumaram and mardhavam at the same time. Soundaryam means every organ of the Lord is beautiful. Lavanyam means the image as a total is beautiful. Saukumaryam is His image is as soft as a flower, and mardhavam is His nature of whithering at the slightest separation of His devotees.  The Lord is saddened when Bhaktas are separated from Him. He has the human form, without the defects we notice in normal men. He attracts anyone seeing Him. Our mind goes after Him. Arjuna thus returns to his self.

                                                                                                (continued)