GITA 9.11

GITA 9.11

Thirumangai Alwar has sung in praise of 86 Kshetrams, of which Thiru Kandiyur is one, from where we are listening to today's [20th June 2008] lecture. We are having the grace of Sri Hara sapa vimochana Perumal and Sri Kamalavalli Thayar. Alwar has dedicated one song in Thirukkurunthandakam [திருக் குறுந்தாண்டகம்- 19], on the Lord here. Yerar muyal vittu kakkai pin povadhe [ஏரார் முயல் விட்டு காக்கை பின் போவதே]? Will anyone discard [easily available] rabbit and go after A crow [for meat]? Asks the Alwar. This he says with reference to the Lord in Sri Vaikuntam. We do not know where He is and is most difficult to see Him. What type of experience we will have there also we are not aware. Instead, we can pleasantly visit all these Kshetrams and worship the Lord to our heart's content. This is also very easy. He says that only those who worship the Lord in these temples on Earth, redeem themselves and other efforts are wasted. In the pasuram ' pindiyaar mandai yendhi [பிண்டியார் மண்டை ஏந்தி]..', this Kshetram is mentioned along with Srirangam, Thirumeyyam, Kanchi, Thiruppernagar and Mamallapuram. But he says with an adjective 'ulagam yetthum [உலகமேத்தும்], meaning world famous. We are now in Ardha mandapam, after crossing Dwajasthambam and Maha mandapam.

DWAJASTHAMBAM

MAHA MANTAPAM

SRI KAMALANATHAN (Moolavar)

 The Lord is gracing from the garbha gruha. Utsavar is along with Sri Sridevi and Sri Bhoodevi. In the Maha mandapam there is a sannidhi of Sri Narasimha and Sri Sudarsana.

SRI SUDARSANAR

Almost in all Kshetrams we can worship Sri Narasimha and Sri Sudarsana. To compensate for the very short duration [one muhurtam = 48 minutes] Lord Sri Narasimha appeared in this world, He is present along with Sri Sudarsana in all temples permanently, perhaps. Sri Sudarsana blesses the devotees with health, wealth and success.

 Now we will see 10th sloka:

mayadhyaksena prakritih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate

"This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again."

In the last sloka the Lord said that in all actions like creation, sustaining and destruction, He is disinterested. Though the Lord creates all, depending on individual karma, His willpower creates living beings and others. Since He is not directly involved in every creation, no faults could be hurled at Him. Arjuna gets a doubt. Prakruti is a part of Brahmam, the Lord's body. Prakruti undergoes a transformation. From prakruti, mahan, then ahankaram, then Pancha bhhotha, Pancha tanmatra, etc. are formed. So moola prakruti becomes the material cause. Doubt may arise, then why not the transformation take place automatically, depending on each karma? Where is the necessity for the Lord's role in this? Without His interference, why not prakruti transform itself? Today, we say atoms are the basic and from them, molecules and other matters are formed. From mud, pot is made; but it requires a potter to do that. At the same time, we find so many vegetations are growing from the earth. But here also, some interference of a human effort is required. So, who is the interfering force in the creation of the Universe? A child is born from a couple. Are they the only cause? If it was so, every couple should have child. Children will be born according to the wishes of the parents. This is not so. Similarly, according to one's desire death does not occur. Therefore, we can deduce there must be some other cause. So bearing a child by a couple depends on their karma; marriage between a couple happens according to their karma. Then, a question may arise. If that is so, why not all creations be done by atman, prakruti and individual karma? Where is the role of Paramatman, the Lord? This is replied here. We do not see God; then how are we to believe that He has a role? The cow eats grass and yields milk. green grass has become white milk. We try to convert milk to curd, by adding a drop of curd in warm milk and overnight, that milk becomes curd. Though we put the drop of curd in milk, we ourselves know that we alone are not responsible for conversion. Like this, we see so many transformations. If we carefully examine, we can conclude that the Lord is responsible for everything. Maya =by Me [Sri Krishna], adyaksena = as Leader, or in His supervision, prakruti = this prakruti, sa caracaram = this world [of moving and non-moving], suyate =is created. So only under the supervision of the Lord, prakruti transforms into what we see in this world. With His willpower along with the karma of individuals, creations take place. According to every individual's karma, the Lord determines the birth, growth and death, and this determination or willpower transforms prakruti. So prakruti can not transform itself and it requires the Lord's determination or willpower. Then, why all the variations and differences among all created? This is because of individual karma, which aids the willpower. So atman exists. It's karma helps the Lord's willpower. The willpower, under the supervision of the Lord, transforms the prakruti and the world get created. We should remember prakruti is achit and it has no intellect to transform itself and needs the Lord's willpower to change. Anena hetuna = this reason, that is atman's karma and consequent willpower of the Lord. Jagat = world, parivartate = transforms. Transforms means created, sustained and destroyed. All activities we see in this Jagat are included in the word transformed, here. So, the points Sri Krishna establishes are:

• The Lord can not be blamed for differences we see in this Universe.
• At the same time, all transformations take place under His supervision only.
• His supervision or willpower is aided by individual atman's karma. 
• In no way, He can be blamed of partiality or mercilessness.
• Praying Him alone and getting the karma destroyed, we can redeem our lives.

Let us pray Sri Hara sapa vimochana Perumal to annihilate our papa [sins] also and we take leave of this Kshetram.
                                                                                                     (continued)