GITA 9.35

GITA 9.35

In the Tirunangur Divyadesams, one Kshetram wholly dedicated to Lord Sri Rama is Vanpurushottamam (திரு வண்புருஷோத்தமம்). We are at the sannidhi of Sri Vanpurushotthama Perumal.

TIRUVANPURUSHOTTAMAM TEMPLE

 Presently (at the time of lecture) in Balalayam, and the Maha samprokshanam is to take place early. Rajagopuram [main gate] is attractive in multi colors. Nearby is Vahana mandapam. Crossing this we find a large mandapam.

MAHA MANTAPAM

 On one side is the sannidhi of Sri Vanpurushottama and on the other side is the sannidhi of Sri Rama. Today's [24th July 2008] lecture is from this sannidhi.

MOOLAVAR SRI RAMA

 In front of Sri Rama's sannidhi is sannidhi of Anjaneya. When Tirumngai Alwar worshiped Si Rama here, he sang praising Sri Rama and according to him, Sri Rama is Sri Purushttama. This place is connected with sage Vyagrapadar [Tiger-footed]. He was meditating here for a long time. His child was Upamanyu. Once, leaving the child near the temple the sage went for his routines. After he left, the child cried in hunger. Sri Purushottama Nayaki, Thayar of th temple, took pity and consulted the Lord how to help the crying child. They decided to bring the Milk ocean itself here so that the child could be fed. Thus, the Pushkarini is called Parkkadal [பாற்க் கடல் Milky Ocean] pushkarini. The child was fed and pacified. Alwar has praised this place in ten pasurams (Periya Tirumozhi, 4.2). The Vimanam here is Sanjeevana Vimanam. Sanjeevana means prolonged longevity or life. Sri Anjaneya lifted the Sanjeevini hill [to rescue Lashmana in the battlefield]. This vimanam is equal to that hill in its greatness. It is said that the Divine name of Sri Rama is capable of stopping a departing soul [and bring back life]. Similarly, this Vimanam also is capable of giving us longevity. Repair works are going on.

 We will now see sloka 33. We have heard that with Sri Rama's blessings many have attained Moksham. He blessed sage Vasishta, hunter Guha, hunter woman Sabari, Sugriva, Hanuman, bad characters like Viradha and Kabandha, and He granted moksham to the vulture Jatayu. Thus we learn from Sri Rama, and this aspect is brought out in this slokas by Sri Krsihna. Whoever may be, if he performed a selfless Bhakti and not expecting any reward, then he attains the supreme place. Even people born in so called inferior births could raise to the supreme place by such Bhakti, and there is no need to say that people of good character and origin would also reach the supreme place with same Bhakti. Sisupala, abused Sri Krishna so much that others hearing his abuses would close their ears in disgust. But even Sisupala attained Moksham. When that is the case, we need not doubt the destinations of noble characters like Sanjaya and Vidhura. This is told in sloka 33:

kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam

"How much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me."

We have to segregate this sloka into two parts. First half is continuation of the previous sloka. The second half is an advice given to Arjuna. When people born out of papa karma could reach the Lord, Arjuna, a Rajarishi should have no problem to reach Him. King Kausika became sage Viswamitra and wanted to get the title Brahmarishi. He did intense meditation and graduated first as a Rishi, then Rajarishi and then Brahmarishi. Kim puna = why talk of, punya = those born of past punya or good deeds, bhakta = those worshiping the Lord, rajarasyas tatha = and those who are Rajarishi. When people of inferior character or birth could reach the Lord, why ask about those born out of good deeds or those who are continuously worshiping and Rajarishi, like Arjuna. Here we should note that the classification inferior and superior, by birth or other yardsticks, is not created by the Lord; but these groupings are assumed by people and are in vogue. Swami Pillai Lokacharya, in his Sri Vachana Bhooshanam, shows a very valid point. He says that many call others as born in inferior community. But this is an illusion only. He emphatically says that by one's birth one can not be considered inferior or lower. Similarly, regarding some as born in high or superior families is also illusion and is wrong. Really, he says, without Bhakti, that birth is low and inferior. He further says that only Bhakti in the Lord makes one superior. Excepting this, all other yardsticks to categorise anyone as superior or inferior are wrong and are never real. The Lord is common to all, who are surrendering in devotion. Such people are blessed with Moksham and others will have to go in the cycle of birth and death. In the second half of the sloka Sri Krishna tells Arjuna that he being His cousin, would also get that supreme position and he has to follow certain things. Mam bhajasva = worship Me [Sri Krishna], prapya = [those] suffering in, imam =this, lokam =world. Since Arjuna is suffering in this world, he should worship, in devotion, the Lord. Why so? Because, this world [or living in this world] is, anityam = not permanent, asukham = uncomfortable. This world or worldly life is very transient. Even in this short period, it is full of miseries and sorrow and never comfortable. So Arjuna and others have to get liberated from this inferior place; and that can be only by worshiping the Lord. Here Sri Krishna prescribes sadhana bhakti. We have earlier seen that bhakti is of two types: sadhana and sadhya. In sadhya bhakti, the person does Bhakti for the sake of bhakti as he finds that itself is pleasing. In sadhana bhakti, one performs Bhakti to reach Moksham. Sri Krishna tells Arjuna to perform Bhakti to reach Him and so it is sadhana bhakti, He is recommending. Because till sloka 33 first half, Sri Krishna lectured the greatness of Bhakti and performing it was so pleasing. Arjuna should have responded by telling that he would do Bhakti for the sake of Bhakti. But he did not say so. Therefore, Sri Krishna finding no reaction, thought a reward for Bhakti would be able to enthuse. Sri Krishna thus tells Arjuna that he should do his karma of fighting in the war and keep up Kshatriya dharma; and then attain atman sakshakaram; perform bhakti and reach the Lord. If we understand the disadvantages of this world - transient, inferior and sorrowful, then we can devote to the Lord, Who is everlasting, superior and imparting happiness always. We should devote to the Lord Sri Rama seeing Sri Anjaneya as the example.

                                                                                                               (continued)

GITA 9.34

GITA 9.34

Today's [23rd July 2008] lecture is also from Tirumanikkoodam Kshetram. The Lord graces as He protected elephant Gajendra. Utsavar is gracing with four arms.

MOOLAVAR SRI GAJENDRA VARADAN

  Lower right arm is in abhaya mudra and in the left arm the Lord is holding the mace. Why should the Lord hold the weapons always? It is to avoid any delay in protecting any devotee as he cries for help. Sri Sridevi and Sri Bhoodevi are also gracing along with the Lord. There is no separate sannidhi for Sri Thayar and She, as Sri Thirumamagal Nachiyar(திருமாமகள் நாச்சியார்), is gracing along with the Lord. Thirumangai Alwar says that since the Devas prayed the Lord, He is Sri Devadirajan. The Alwar says that the Lord is appearing as everything and He is controlling all. He is manifesting as sins, virtue, happiness, 3, sorrow, anger, blessings, etc. We can observe that the Alwar is mentioning that the Lord is manifesting as qualities that are opposed to each other (Periya Tirumozhi, 4.5.6 to 4.5.9). How can such opposing qualities be seen in the Lord at the same time? Though it is impossible for us, we have to note that this is the greatness of the Lord. At the same instant, He was soothing to Gajendra and terror to the crocodile. It is like a lioness would be feeding her little ones and at the same time show anger to the elephant nearby. His eyes are like the Sun and the Moon. That means from one eye He is showing heat and from the other He is showering coolness. The Lord here is same as the Lord of Kanchi. There is nothing like certain people can never reach Moksham. Everyone, irrespective of his origin or community or status, can reach Moksham. The only criteria is Bhakti. We should know that the Lord is the Sarveswara and faith in Him alone is required to reach Vaikuntam. If that Bhakti is there, then he holds on to Him specially and attain the supreme status.
 Now sloka 32:

mam hi partha vyapasritya
ye ’pi syuh papa-yonayah
striyo vaishyas tatha shudras
te ’pi yanti param gatim

"O son of Pritha, those who take shelter in Me- though they be born due to papa in the past or as woman, vaishyas [merchants] and shudras [workers]—can attain the supreme destination."

They also attain Moksham. Te 'pi = they also, yanti = attain, param gatim = supreme place [Moksham]. Where sage Vasishta went, Vibheeshana also reached the same place. Same place is reached by Vidhura or Sisupala. Our origin and past deeds, even if they were of bad character, are never criteria to reach the Lord. Partha = Arjuna, mam hi = if I [Sri Krishna] am, vyapasritya = taken as shelter specially, ye'pi = anyone, papa yonaya syuhu = having born due to past papa, he will also reach the supreme place. That is, the Lord says that the cause of one's origin, whether due to papa or not, is not considered for attaining Moksham. Striya = women, vaishya = vaishya (Business) community, tatha = and, shudras = labour community, everyone can attain the Lord. Why should the Lord mention these categories specifically? There could be wrong propaganda that females and some other communities are not eligible to reach Vaikuntam. In fact, today we see special commissions are arranged mainly because of such propaganda. Vedas have placed women at a very high pedestal. Like the rails, both male and female, are reaching the same destination. Vedas have prescribed certain duties for males and females. But both can attain Moksham. Certain disciplines are prescribed in the duties to be performed to reach Moksham, separately for men and women. Breaking these disciplines one can not attain Moksham. By adhering to these disciplines everyone has the right to reach Vaikuntam. Sri Krishna is mentioning these categories not in any inferior context but to remind Arjuna that in the society certain wrong propaganda are done against these categories. There are many instances to prove this point. When Mahabali was trapped to give away all his possessions, even his grandfather Prahlada opposed; but that was pardoned and he got the supreme place. Dharmavyada, a butcher by profession, was considered as a source of reference for clarifications on Dharma as he performed his duty of caring for his parents sincerely. Jatayu was after all a vulture, but it got Moksham. It could not do Karma yoga nor Gyana yoga. Sabari, a woman born in hunter's family, was able to attain Moksham, and the Lord Sri Rama consumed the fruits offered by her. Nammalwar says that from Ayodhya everyone, including tiny ants and plants, accompanied Sri Rama to Vaikuntam. Many of the Alwars were not born as Brahmins. So, there is no reason to think even for a moment, whether a person belonging to any sex or community is eligible to attain Moksham. Bhakti alone is the one and only criteria to qualify for Moksham. There are many born because of past papa karma. But by seeking shelter in the Lord, they also attain Moksham, the supreme place. Here the Lord uses the word specially holding to Him. Mere holding is performing Bhakti yoga. But holding on to Him specially is saranagathi - ultimate surrender. Because Bhakti yoga is possible only for certain people; while to surrender, everyone can do. The finest example for this sloka is Gajendra, the elephant. We will now take leave of this Kshetram.

GITA 9.33

GITA 9.33

TIRUMANIKKODAM TEMPLE

We are at Tirumanikkoodam [திரு மணிக் கூடம்], where the Lord graces as Sri Gajendra Varada Perumal. The story of Gajendra is well known. There is sthala puranam [history of the holy place]. We are entering the beautiful main gate. Pushkarini here is called Chandra pushkarini. The Lord allayed the fears of Chandra and appeared before Chandra and so this is called Chandra pushkarini. Chandra was hiding in this pond in fear and the Lord gave protection and got him out. We go round the temple and view the Kanaka vimanam. We are at the sannidhi of the Lord, where sannidhi of Garuda also is there. Garuda and the Lord here are intimately connected. Did He not ride on the Garuda to arrive and protect Gajendra? The Lord churned the milky ocean to get the amrut [nectar]. He took the form of an enchanting damsel, Sri Mohini, and started distributed Amrut to Devas and Asuras. 'She' [the Lord], pacified the Asuras and distributed Amrut to Devas first. One Asura named Swarbhanu, who suspected the intention of the Lord and thought that the Lord might distribute the Amrut only to Devas; and so, he sat in the line of Devas to receive the Amrut, in the guise of a Deva. But when his turn came, Surya and Chandra revealed that he was an Asura in disguise. Sri Mohini learning this cut off the Asura's head with the spoon 'She' was using for distribution. From that time Rahu and Kathu planets came about and the Lord was responsible for conferring special positions for him. He was let down by both the Asura camp and by the Devas. When thus let down, he approached the Lord, Who took pity on him and conferred the Chhaya [shade] planets status. These planets are not directly visible, but as shadows would affect the solar system. Not forgetting the harm caused by Surya and Chandra, he gives them troubles occasionally; and we call these as the two eclipses -solar and lunar. Afraid of this, Surya and Chandra hid themselves in two ponds. When they prayed the Lord, He assured them of protection. Thus He is gracing on the banks of this pond to protect Chandra. We will see on another day, where the Lord gave protection to Surya. Surya or Sun is called Dvimani, a jewel in the sky. Similarly, Chandra also is a jewel in the sky. Thus this place is called Manikkoodam. Thirumangai Alwar has composed 10 pasurams on the Lord here (Periya Tirumozhi, 5.4). 
We will now see sloka 31:

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati

"He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes."

Me bhakta = My [Sri Krishna's] devotee, na pranasyanti = never is destroyed. Once a person surrenders to the Lord, as in the case of Swarbhanu, in spite of his wicked intentions, the Lord protects everyone. Thus, a devotee of the Lord, in spite of any misdoings or evil character, is never let down by the Lord. The Lord tries to dispel Arjuna's doubts: 1) how can bhakti spring in an evil person? 2) Even if by the grace of Lord, Bhakti sprouts in that person, it might not eliminate all papa [as that would instantly grant Moksham] and so some remaining papa would impede Bhakti. Will they not? So, Arjuna's doubts are such wicked persons might not be able to begin Bhakti; and even if they start, they might not be able to continue Bhakti. We can notice that these questions arise in our minds also. We also devote to the Lord some time in our life, but we do not continue like a Prahlada or Vidhura or Sanjaya or Vibheeshana. We commit so many known and unknown sins. Will not these sins obstruct Bhakti? These are answered by the Lord. Ksipram = very soon, dharmatma = bhakta or a great devotee, bhavati = he becomes. Soon he becomes a Bhakta of the Lord. Why the Lord uses the word sooner? Our sins and bad disciplines are so great that they would delay very much. But the moment even a wicked person worships the Lord, he becomes soon a great devotee. We may get a doubt here. In a computer, we have xls sheet. We have columns in which a formula can be written and for various variables, we can get the result. But if we want the result to be applied in the same formula it will not perform. Like this, here the Lord says that with His blessings Bhakti will sprout in a person; and afterwards, he would continue with Bhakti. Our concept is that Bhakti comes after papa is eliminated. So, our doubt is, whether Bhakti is after papa elimination? or, does Bhakti eliminate papa? Here we should note that with His blessings we start Bhakti. Having started, this Bhakti would destroy all our remaining papa. As this Bhakti grows, soon it would make this person a great devotee. That is, this Bhakti is self-sufficient - it will sustain by itself. This Bhakti does not need any other to sustain. We can feel this experience also. Once we start Bhakti, it avoids any evil doings, and so slowly our papa gets reduced. Sasva = for a long time or permanently, chanti = bad character, nigacchati = would be eliminated. So, Bhakti would drive out the sins forever. For certain ailments [Tamil பித்தம்] milk is a remedy. Once taken, the ailment disappears. Side-by-side, we also develop a taste for milk and we enjoy taking it regularly. So, medicine itself becomes a pleasing drink. But the same milk we might not take when the ailment was there. Similarly, initially, Bhakti is done to eliminate some sins; later, the same Bhakti becomes pleasing task eliminating all our papa. Kaunteya = Arjuna, janehi = understand. Pratijanihi = take a vow. What vow? That the devotee of the Lord would never fall into bad character again. Why should Arjuna take a vow? Because, though the Lord speaks only the truth, in this Avatar as Sri Krishna, bad propaganda is there that Sri Krishna is a liar. But Arjuna felt that was for reasons attributed to the Lord as a small boy and now He would not cross His own promise and so, He Himself could take that vow. Sri Krishna in reply says that Arjuna might not know that within the next 10 days, He would be breaching His own promise. Gita was preached on the 1st day of the war. Before this, when war was declared, Duryodhana went about seeking the support of other Kings. At that time Sri Krishna had made a promise to Duryodhana that He would not fight nor use any weapon in the war. But after the war started, when Arjuna would not be able to slain Bheeshma and Bheeshma would unceasingly hurt Arjuna, Sri Krishna would get angry [false one] and rush to Bheeshma with the discus in the hand to kill him. Bheeshma happily would welcome Sri Krishna as that would satisfy the promise made by Bheeshma that he would compel Sri Krishna to take up weapons in His hands. But the Lord in order to make true the promise of His devotees, He would sacrifice His promises. Knowing that this incident was to happen in the next few days, Sri Krishna asks Arjuna to promise that Bhakti would eliminate all balance papa and His Bhakta would never be ruined. 

                                                                                                  (continued)

GITA 9.32

GITA 9.32

We have come to seek the blessings of Sri Veera Narasimha, in Mangaimadam [மங்கை மடம்] Kshetram. This Kshetram has come into prominence because of Tirumangai Alwar. Here only, Tirumangai Alwar fed 1008 Srivaishnavas daily for one year.  Sri Veera Narasimha, Moolavar, is showing abhaya by the right hand and beckoning us to come near Him by the left arm [ahvahana mudra]. Utsavar, though small, is beautiful.

SRI UTSAVAR, MANGAIMADAM

 His right arm is in abhaya mudra and left arm is in kati hastha mudra [hand on the lap]. His two Consorts are also gracing. Separate sannidhi is there for Sri Senkamalavalli Nachiyar.

SRI SENGKAMALAVALLI THAYAR

 This Sri Nachiar is very ancient, with right arm in abhaya mudra and left arm is showing Her divine feet. Sculpting of the statue has been done so precisely that we can see holes made in the nose and ears to decorate with ornaments. Alwar and Kumudavalli Nachiar also are gracing in this temple.

TIRUMANGAI ALWAR, MANGAIMADAM

 Nearby is the place Perunthottam [பெருந் தோட்டம்], from where vegetables for the daily feeding of 1008 Srivaishnavas, were gathered. Similarly, from the nearby place Ilaiamudhukoodam [இலை அமுது கூடம்], banana leaves were gathered for the mass feed. Thus this place exemplifies the greatness of annadhanam [free service of food]. Upanishads say that annam [food] should be served to all; not to waste food; honour food; not to insult food. Food is necessary for all living beings and so is the source of life. Alwar lived to show the importance of feeding guests. It is said in Tamil that even if a single person starves then this world should be destroyed [தனி ஒரு மனிதனுக்கு உணவு இல்லை எனில் இந்த ஜகத்தினை அழித்திடுவோம் -Mahakavi Subramanya Bharati]. This Alwar not only sang in praise of the Lord but also did social service by feeding on a large scale. We should also learn from the Alwar to feed cows with greens [அகத்திக் கீரை], feeding poor on occasions like marriages, etc. When spending thousands of rupees on such occasions, surely some amount can be spent on the poor and needy. Earlier we visited the Nava Narasimha in Ahobilam, counted among Northern Kshetrams. Now we are fortunate to visit the all the Five (Pancha) Narasimha in Chola region itself.

'Ugramveerammahavishnumjwalanthamsarvathomukham|

Nrusimhambheeshanambhadrammrutyumrutyum namamyaham||'

All the Nine Divine names of the Lord Sri Narasimha indicate the Five Narasimha here. Ugram, at Tirukkuraiyalur Sri Ugra Narasimha. Veeram, at Sri Veera Narasimha here in Mangaimadam. Mahavishnum, as Sri Yoga Narasimha in Tirunagari. Jwalantham and Sarvathomukham, as Sri Hiranya Narasimha in Thirunagari. Nrusimham, Bheeshanam and Bhadram, as Sri Lakshmi Narasimha in Tiruvali.
 Who was responsible for showing us Sri Narasimha? It is Prahlada. He was a child, son of a wicked person and belonged to Asura community. Yet, because of his bhakti, he stands much above all. The Lord regarded him above Devas, Rishis and foremost among Bhaktas. This is stated by Sri Krishna in sloka 30:

api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

"Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination."

Let us assume Bhakti is in a very lowly person. Could the Lord accept the Bhakti of Vibheeshana - a rakshasa, of Prahlada - an Asura child, of Hanuman - a monkey, of Gajendra - an elephant? People might think so. This doubt is dispelled by the Lord. Duracharo api = even a bad cultured or evil disciplined person [acharam means daily disciplines or good character]. Cet = if, su = very [evil charactered person]sincerely, bhajate = worships, mam = Me [Sri Krishna], ananyabhak = without diverting the mind on anything else. This person does not need anybody else. Prahlada was like this. He requested the Lord to pacify His anger. Accepting, the Lord placed His blood stained hand on the head of Prahalada and asked Prahlada what he wanted from the Lord. When the Lord insisted Prahlada to demand anything, the child Bhakta requested that the Lord should grant him the boon of not demanding anything from Him! He did not want to expect anything from the Lord for the Bhakti. When the Lord further insisted, Prahlada requested that even if he were to have a rebirth as a lowly insect or worm, he should always have unwavering Bhakti in Him. He is ananya-bhak. Sa = such a person, sadhur eva = among devotees, mantavya = will be honoured. Samyak = firmly, vyavasita = determined, sa = he is. Such a person, who, though is uncultured, yet having an unshakable devotion to the Lord, is considered among great devotees and is honoured; such a person is having firm loyalty in the Lord. What loyalty? This person was uncultured and having no good discipline; the Lord along with Sri Thayar has blessed him and diverted him to this righteous path. He considers the Lord as his father, mother and all close relatives and has immense faith in Him. The Lord says He forgives all the shortcomings like any evil character or bad education or indiscipline or birth in bad surroundings, for the sake of this person's determination. Arjuna gets a doubt. Bhakti does not come easily and papa can not be that easily wiped off. Acharaprabhavo, dharmasya prabhrachyuta. Acharam [ஆசாரம்] is Dharma. And Sri Krishna is the Lord of Dharma. Then how a badly disciplined person could be ranked among sadhus? Also, it is said that in so many births by practising Karma yoga and Gyana yoga continuously, our sins are eliminated and Bhakti springs up. But here Sri Krishna is telling that even a person with sins, is being admitted in the sadhu category. How is that possible? Sri Krishna allays these doubts. To remove our papa there are two methods. One is to do prayaschittam [repentence] or undergo punishment for the sins. Otherwise, with His blessings eliminate all papa. So this person with all evil character gets his papa eliminated by His blessings and he need not undergo many births to expend the papa. He gets the blessings of the Lord because of his Bhakti. By doing Bhakti, all his evil disciplines will stop. Bhakti has nothing to do with beauty or wealth or education. That person may be born as anything. The Lord says that once a person has become Bhakta, knowledge will grow and others might draw inspiration. We will now take leave of this Kshetram. 

                                                                                                    (continued)

GITA 9.31

GITA 9.31

TIRUKKRAIYALUR TEMPLE

We are touring Thirunangur Divya desams, part of Chola region Kshetrams and praised by Tirumangai Alwar. In the Pancha Narasimha Kshetrams, we have already seen Sri LakshmiNarasimha at Tiruvali; in Tirunagari, we saw Sri Hiranya Narasimha and Sri Yoga Narasimha. We have now come to worship the Fourth Narasimha, Sri Ugra Narasimha, at Tirukkuraiyalur [திருக் குறையலூர்], a very small, yet beautiful sannidhi.

 Since Tirumangai Alwar was born here, the Lord here is famous as the One, Who gave Alwar to this world. Alwar is called Kuraiyalpiran [குறையல் பிரான்]. Having born as Neelan, he later became the Chief of Aalinadu; became King of Mangai; he resorted to robbery as his requirement for money increased; Monarch of the place under whom Neelan was a King, demanded payment of dues and imprisoned Neelan for default. Once, in prison, he was called to collect wealth on the banks of river Vegavathi in Kanchi, by Lord Varadaraja, and after a lot of searches, he got the money to repay the Monarch. Finally, as we saw earlier, he was preached the Tirumantram [Ashtaksharam] in Tirumanagkollai, by the Lord Sri Vayalali Manavalan, and became Tirumangai Alwar. He composed Six prabhandams [compilations]. Thus this place is the seed for the history of Alwar.

MOOLAVAR SRI UGRA NARASIMHA

SRI AMRUTAVALLI THAYAR

The Lord is a large Idol with the lower right arm in abhaya mudra and left lower arm in ahvahana pose. He is welcoming us, as we should not be scared of His image and move away. No doubt He was very angry with Hiranyakasipu, but that should not cause fear in us. How merciful was He with Prahalada! If we carefully see, we can notice anger in one eye and mercy in the other. He has no hatred nor love for anyone. Devotees come near Him. If we are devoted to Him, then we should have no fear to go near Him. The Lord is in Ugra roopam and is seated. As long as we are with Tirumangai Alwar, we need have no fear to go near Him. Why was He angry with Hiranyakasipu? His devotee was tortured by pushing off from a cliff, tried to be crushed by an elephant, tried to be killed by poison, and poisonous snakes were directed to bite the devotee. Swami Koorathalwan says that the Lord showed the maximum anger to Hiranyakasipu, much more than other demons. Why? Because Hiranyakasipu ill-treated His devotee. He shows restraint to those who abuse Him or those who commit unpardonable evils to the Lord. But He can never bear any ill-treatment meted out to His devotees.
 Though He is impartial to all, when it is His devotees, He seems to be greatly inclined to them. From the story of Prahlada, we derive that the Lord has great love for some and hatred for others. But sloka 29 might appear to show the exact opposite. He is going to tell that He is impartial to all. That means we have to carefully understand this sloka:

samo ’ham sarva-bhutesu
na me dvesyo ’sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."

Sarva bhutesu = to all living beings, samoham = I [Sri Krishna] am equal or impartial. Na me dvesyo asti = no hatred is there [to anyone], na priya = nor any dear [to Sri Krishna]. The Lord says that he harbours no hatred for any nor shows love to any; He is the same to all. Ye = they, who, bhaktya bhajanti = worship with bhakti or love, mam = Me [Sri Krishna], mayi te = they are in Me [Sri Krishna], ca = and, aham =I [Sri Krishna], tesu = in them. Those who worship the Lord with love and do not expect anything in return, are with the Lord and He is with them, always. The first half of sloka syas the Lord is equal to all and He has no special hatred or love for anyone. Buy Lord Sri Narasimha exhibited hatred for Hiranyakasipu and love for Prahalada. So the word samoham does not mean that He is same for both Hiranyakasipu and Prahlada. So, the Lord implies that He is same to all devotees and those who come to worship Him. Those who surrender to Him are not differentiated, be he a man or animal or god or asura. He does not imply that He is same for those who worship Him or not. For Him, Prahlada, Vibheeshana, Sugreeva, Hanuman, Guha, Vasishta, Sandeepa or Gopika are all equal, as all of them are His devotees. Among those who worship Him, He does not show partiality to any because of education or wealth or birth or body. Earlier, He has said that Gyanis are dear to Him, So, there are persons dear to Him. So here the Lord implies that one can not claim His love because of one's birth or status, or anything else, but bhakti alone. He does not hate any just because he belonged to an inferior community or he was poor or he was uneducated. Similarly, He does not show love based on his birth or status. He is impartial to all the devotees. Arjuna then asks the Lord as to whether He showed love to anyone. This is replied in the second half of the sloka. Those who worship Him with bhakti for the sake of bhakti are very intimate to Him. Alwar exhibited this intimacy. Five year old Sri Andal could order that He shall not leave Her unprotected [குற்றேவல் எங்களை கொள்ளாமல் போகாது]. That is intimacy. Prahlada, an asura child, could dare to go near  Sri Ugra Narasimha when all gods and even Sri MahaLakshmi were scared. The Lord also reciprocates their love as we see His love for Gopikas. Sage Suka was so overwhelmed that he wanted to be born as the dust under the feet of Gopikas. Did He not show love to Gajendra, an animal or Jatayu, a vulture? We will take leave of this Kshetram.

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GITA 9.30

GITA 9.30

We will now see the sloka 28:

subhasubha-phalair evam
moksyase karma-bandhanaih
sannyasa-yoga-yuktatma
vimukto mam upaisyasi

"In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me."

Sanyasa = relinquished. Here sanyasa does not mean ascetics who wear saffron robes and who have renounced worldly life; but it refers to those who have dedicated all their actions, their yagnas, their food, their gifts, etc., in favour of the Lord. Sanyasa yoga = such people, yuktatma = with such minds [always dedicated to the Lord]. These people do their actions, not with any selfish motive, nor for any cheap and inferior rewards, but dedicated to the Lord. They are indicated in the words sanyasa-yoga-yuktatma. Moksyase = [such a person] is liberated, evam = in this way [by dedicating all actions to the Lord], subha = auspicious or happiness, asubha = inauspicious or sorrow, phalai = rewards. Happiness comes out of good deeds or punya, and sorrow emerges from bad actions or papa. Karma bandhanai = bound by karma. That is, we are bound by our papa and punya which are the results of our actions. From this bondage, he is liberated. So a person in sanyasa yoga gets liberated from samsaram, where he is bonded by his actions. Vimukta = such a liberated person, upaisyasi = attains, mam = Me [Sri Krishna]. What do we understand from this? If we do a karma for an inferior reward and done in favour of a god, the karma will yield the desired result, but will make the person reborn again after the tenure of the god is over and the person will again get into this cycle in samsaram. But when a karma is done with the knowledge that it is not in favour of the god, but to the god's Antharatman, the Lord Sriman Narayana, and the action and results are dedicated to Him, then lower rewards are not attained nor the consequential papa and punya. Therefore, happiness or sorrow are not experienced, and so freed from the bondage of samsaram. After thus getting liberated, the person reaches the Lord. We should note that papa and punya are the impediments in reaching the Lord. Every action we do will result in papa and punya. So, if we want to avoid papa and punya, there are two ways: 1. Not to do anything, and 2. Even if any action is done, papa and punya should not affect. Latter is never possible as every action will result in papa/punya. Shall we remain passive? That is also not possible. Because we are born and will have to lead life. We can not remain hungry and lose our life; we have no authority to end our life by suicide, as the soul and body are His properties. Our duty is to serve Him with the body given and not to part the soul from the body. Anything done to end one's own life is against Dharma Shastras. So we have to earn honestly and maintain our body and family. For earning, we have to do some work; which means, karma, and so papa/punya will result. Thus action is must and papa/punya are unavoidable. Does it mean we can never get liberated from this cycle of births and deaths? Here only Sri Krishna replies and shows a method, where even as actions are performed, papa/punya will not accrue. Many persons reading Gita will get this doubt. After all, even if we want to be honest, our workplace may not be conducive. Any gain means a loss for someone else or vice versa. Here we are advised by Sri Krishna. Yes, we have to do karma to make a living. We should first decide the purpose of our actions. We commit so many sins even unknowingly. When we walk, we might be killing so many insects. Even though we know such casualties would be, we justify saying that killing the insects was not our intention. Similarly, as long as we do the actions to make an honest living and feed our families, these actions will not result in papa. But if the same action is done to amass wealth, then it yields papa. For a contented living, we need not struggle in life and work beyond our capacity. Luxurious living makes us  compromise on many virtues and we start all bad actions. Realising this will make us to think of the Lord. We can dedicate our actions to the Lord. This way all our actions will not result in papa/punya. Tirumangai Alwar also robbed persons; we praise him. Today's [17th July 2008] lecture is from a place where the Alwar acted to rob. But in the process he was robbed of his robbery and was refined. This place is called Tirumanangkollai [திருமணங்கொல்லை]. Here the festival of Vedupari [வேடு பறி] is celebrated on the night of Panguni Pooram and lasts till the early hours of Panguni Utthiram.

NEELAN ON ADALMA

Tirumangai Alwar robbed persons to get money to fulfill his promise to Kumudavalli that he would feed thousand Srivaishnavas daily for one year, after which he could marry her. He also needed money to build many temples. In Srirangam he built a huge compound wall. He had a horse named aadalma [ஆடல் மா]. He would ride this horse and start his robbery. The Marriage festival of the Lord Sri Vayalali Manavalan and Sri Amruthavalli Nachiyar is celebrated. Alwar had four disciples -Neermel nadappan[நீர் மேல் நடப்பான்], Nizhalil odhunguvan [நிழலில் ஒதுங்குவான்], Thaloodhuvan [தாள் ஊதுவான்], Tholavazhakkan [தோலா வழக்கன் ]. They would survey to find any person who could be robbed. They noted the Divine couple coming with lots of ornaments and alerted the Chief, Neelan, which was the original name of the Alwar. Enacting Neelan's arrival on the horse, this place would be witnessing lots of persons carrying torches. It will be about 1230am in the night and the place would be roaring with noise of the devotees and surrounded by the dust clouds. The Lord and Sri Thayar would be in a covered palanquin. The 'Thieves' would surround Them and demand the jewellery. The Lord also acts as though He was afraid, would remove all ornaments and heap them on a cloth. Neelan would notice one ornament on the toes and would stoop to remove it by his teeth. Seeing his great strength, the Lord would confer the title Kkaliyan, meaning strong person. Now Kaliyan tries to lift the bundle and carry it; he finds it impossible to lift and suspects the newly wed Lord has chanted a special mantra. He demands the Lord to teach him that mantra so that he could lift the bundle, and threatens with his knife. The Lord is waiting for this opportunity only and He preaches that mantra in the right ear of Neelan. It is done under a peepal tree [அரச மரம்]. Instantly, Neelan, listening to the Ashtakshra mantra, becomes Alwar [pasuram vaadinen vadi - வாடினேன் வாடி of Periya Thirumozhi 1.1.1]. Normally, threatening with knife is evil and gets papa. But here, Alwar did it with dedication to the Lord and so he got Moksham.

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