GITA 10.15

GITA 10.15

Tirumangai Alwar has composed poems on 86 Divyadesams. Swami Ramanuja, an ardent devotee of the Alwar desired to visit Kshetrams. Tirumangai Alwar had visited even difficult-to-reach kshetrams also, on his horse Adalma [ஆடல்மா]. Following him, Swami Ramanuja also visited many Kshetrams. We have come to Thalaichankadu. Here both Moolavar and Utsavar are gracing in standing pose.

MOOLAVAR SANNIDHI

SRI THALAIcHANGA PERUMAL 

 Moolavar is called Sri Nanmadhiya Perumal. As told earlier the reason for this name is that like the Moon showering coolness daily, the Lord does to His devotees. Moolavar is in standing pose with one arm in Abhaya mudra and the other is Kati hastha. Besides He is also holding the discus and conch. Utsavar is having Abhaya hastham and the firmly pressed feet indicate that He is common to all. We worship the Lord with discus and conch and accompanied by the Twin Consorts.

SRI UTSAVAR

 We also worship Sri Senkamalavalli Nachiar seated nearby.

WITH SRI SENGKAMALAVALLI THAYAR

 Utsavar is called Sri Ven Sudar Perumal [ஸ்ரீ வெண்சுடர் பெருமாள்]. Sri Thayar is called Sri Nanmadhiya Thayar. They are gracing to cool off our samsaram heat. The Moon got his curse resolved. Being near Kaviripoom Pattinam, conch business was flourishing. The Lord here also graces in the form of a Conch. Conch is considered as a form of Pranavam [AUM- ஓம்]. Tirumangai Alwar has praised this Kshetram in his Periya Thirumozhi 8-9-9 pasuram [kannaar kannapuram..கண்ணார் கண்ணபுரம்..]. This pasuram comes in the 100 pasurams sung in praise of Tirukkannapuram [திருக்கண்ணபுரம் ] Kshetram. It is a habit of the Alwar while composing poems on one Kshetram, suddenly he would remember another Kshetram's Lord - that place could be very far off - and continue the pasuram with the name of that Kshetram. Sometimes in the same pasuram, he would mention Four or Five Kshetrams also. Here also in this pasuram he mentions Tirukkannapuram, Kadigai [Sholinghur] and Thalaichanga Nanmadhiyam. He praises the Lord as being worshipped by Heavenly persons with flowers. He says like the rising Sun, He graces them with Moon's coolness. We may think there is contradiction in this description. What he means is like the Sun's rays, the Lord's fame is spread far and wide. Sun's heat is not mentioned here. Like the Nityasuris happily enjoying the grace of the Lord, in Vaikuntam, the Alwar wants to worship the Lord here always. Arjuna also praises the Lord similarly.

 We will see sloka 15:

svayam evatmanatmanam
vettha tvam purushottama
bhuta-bhavana bhutesa
deva-deva jagat-pate

"Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!"

Arjuna uses many epithets in praise of the Lord. Alwar says that there is no limit or boundary for the fame of the Lord. Even though His greatness is being praised by many like the Alwars, Devas, lord Brahma, Upanishads, etc., they may be approaching Him, yet He is away and the epithets can not touch Him. None can say that they have completed the praise of Him. He is beyond the words and imagination of any. Upanishads say: yato vacho nivartante, aprapya manasacha:.This is what Arjuna told earlier that neither the Devas nor the Dhanavas know His greatness. Does it mean that such a Person does not exist or He does not have any great qualities? Arjuna negates that thinking, and says only He knows His greatness. Purushotthama = greatest among everyone, He is greater than us, Muktas and Nityas. Swayameva =You Yourself [Sri Krishna Himself] by Your [Sri Krishna's] knowledge, atman atmanam = Self-glory, vettha = understand. The Lord's glory is understood only by Himself with His knowledge. Others are incapable. Other than His Own knowledge nothing else has the power to grasp. Because, His fame is infinity while any of us have limitations. Bhuta bhavana = Source for all living beings; lord Brahma, lord Rudra, Indra and everyone originate from the Lord. Upanishads say that during the Maha Pralayam, Sriman Narayana alone was there. Bhutesa = Commander or Ruler of all created. Isa means controller or commander or ruler. Deva deva = Deva for Devas. Compared to us, Devas are superior in knowledge, longevity, beauty and happiness. But the Lord is much superior even to Devas, in every aspect. Just as we can not measure the greatness of Devas, Devas can never understand the greatness of the Lord. Jagat pate = Leader of Universe. Here pati means Proprietor or Swami, owning the entire Universe. Praising like this Chandra also got his curse resolved. 

                                                                                                       (continued)

GITA 10.14

GITA 10.14

TIRU THALAICHANGADU NANMADHIYAM TEMPLE

We are in a very ancient Kshetram, which is near Poompuhar or Kaveripoom Pattinam. We are uncomfortable in Sun's heat. To compensate for this is the Moon, known in Tamil as madhi [மதி] . The sight of Moon in the night removes our day long tiredness. Madhi also means knowledge. Knowledge and mind activity are connected with the Moon. Moon is said to have originated from the mind of the Lord. Though the Moon relieves our heat, once the Moon also suffered the heat of a curse and it was relieved by the Lord Sri Chandra sapa vimochana Perumal in Thalaichanga Nan Madhiyam Kshetram [தலைச் சங்க நாண மதியம்]. This place is popularly known as Thalaichangadu [தலைச் சங்காடு ], but named as Thalaichanga Nanmadhiyam. On the way to Poompuhar, we come across Thalaichangadu. To the west of this place, in about a Kilometre distance, this temple is situated. It is surrounded by coconut trees, banana trees and rice fields. Since this temple is slightly off the main route, very few pilgrims arrive here and the Lord is patiently waiting to bless the devotees, as He blessed Chandra, the Moon. The Lord is in standing pose. Thalai + ch[or s]angam + kadu = thalaichangadu. Sangam means either conch or an assembly of people. In olden days. people of Tamilnadu used to come in groups to have a bath in Poompuhar. This practice was there in Sangam times also. So, there used to be a sale of conches in this place. Since this was the foremost place for commercial transactions for conches, it was the thalai or head of such centres. Therefore, Thalaichankadu means the place surrounded by forests and which was the foremost in conch business. Another interpretation is that in Poompuhar, river Kaveri joins the ocean. In Tamil, such a place is called thalai and so this place could have got its name. The Lord in this temple is called Sri Nanmadhiya Perumal. Naal [நாள் ] + madhi [மதி ] = nanmadhi, or daily sighted Moon. Since the Lord removed the curse of the Moon, He is called Sri Nanmadjyam Perumal. He also provides the coolness of the Moon daily and so the Lord is Sri Nanmadhiyam Perumal. Combining all this, Kshetram is known as Thalaichanga Nanmadhiyam. Tirumangai Alwar has composed 10 pasurams on this Kshetram (Periya Tirumozhi- 8.9). Temple is in a dilapidated condition and could be due to very few pilgrims visiting. But we should judge whether we need to look at the cooling of our samsaram heat by visiting this temple or consider the small inconvenience in reaching this temple. Just like the request made at Parthanpalli, from where this temple is half an hour journey, it is a personal request, that all should make it a point to visit this place also.

SRI NANMADHIYA PERUMAL 

We will now proceed to sloka 14:

sarvam etad rtam manye
yan mam vadasi keshava
na hi te bhagavan vyaktim
vidur deva na danavah

"O! Krishna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality."

Arjuna continues to praise the Lord. The Lord had told so much about His greatness. Especially, in this Chapter, in the beginning, the Lord told about His property and His abundant auspicious qualities. Arjuna says that he believed all those are true. Arjuna says that His greatness is so much that neither the Devas nor the Danavas like Rakshasas, kinnaras, Yakshas. etc., are able to completely describe them. Here, Chandra incurred the curse of Guru. Chandra had married the 27 daughters or 27 stars of Guru. But Chandra was showing his affection to Rohini alone and neglected others. They all went and complained to their father, who cursed Moon, to wax and wane. Moon prayed the Lord at various places like at Sri Rangam in Chandra pushkarini, at Tiruvindhalur in Indu pushkarini and then here. After bathing in Chandra pushkarini the moon prayed to the Lord, Who removed his curse. Even such a deva, like Chandra, would find it difficult to completely tell the greatness of the Lord. Na deva = neither Devas or heavenly residents, danava = Yakshas and Rakshasas, vidu = know [the greatness of the Lord]. Keshava = The Lord, mam = to me [Arjuna], et vadasi = what was told [about the Lord's auspicious qualities and His wealth and property], sarvam = all those [entirely], rtam = [are] true, manye = [so Arjuna] believe[s]. Why should he say like this? The Lord does not need to divert Arjuna nor does He need to publicise His greatness. The Lord does not need any favour from Arjuna. In fact, in the beginning, Arjuna requested the Lord to do him good and preach the right thing. Upanishads say that the Lord in Vaikuntam does not derive pleasure in being alone. He desires all to join Him. In that effort, He takes avatars and preaches. His desire is that all should get redeemed from this samsaram and reach Him. Other than this He is not expecting anything else from any of us. Therefore, we can not find fault in this noble efforts of the Lord. Shastras say that in Vaikuntam, the Lord does not speak to any nor cares for any. It means that He needs no favour from anyone by their presence in Vaikuntam. Normally, if someone talks to us, mostly it would be for some favour. If that Lord speaks for hours to Arjuna, what does it mean? It is only for the benefit of Arjuna [and us]. Arjuna addresses the Lord as Keshava. It is Ka +Isha +va. Ka means lord Brahma and Isha means lord Shiva. Lord Shiva says Brahma and Shiva are commanded by the Lord [va means to command]. Bhagavan = [Arjuna addresses the Lord as] Bhagavan, which means the Lord has the Six qualities of gyana, bala, aiswarya, veera, shakti and tejas. Te = about You [Sri Krishna], vyaktim = to describe, na = never, vidu = know. All the created jeevatman can never describe the Lord fully, be they Devas or Danavas. Sage Parashara says that if we want to praise someone, we have to describe qualities he did not have, and get a favour. In the case of the Lord, we do not know what qualities He does not possess nor we know all His qualities possessed. His qualities could be told only by Him and that is what He did and Arjuna listened to them.

                                                                                                        (continued)

GITA 10.13

GITA 10.13

SRI TAMARAIYALKELVAN IN TIRU PARTHANPALLI TEMPLE

Tirumangai Alwar has sung the poems on this Kshetram, in the guise of the Lord's sweetheart's mother. In the Alwars, Tirumangai Alwar and Nammalwar have composed many pasurams, imagining themselves in female forms, either as the sweetheart of the Lord or her mother or her girlfriend. In these pasurams, they would forget their original male forms and assume female forms and sing in that guise. This is continuing from the Sanga time Tamil literature. In the female guise, they assume any of the three characters: 1] As the Lord's lover girl. 2] as the mother of the Lord's lover. and 3] As the girlfriend of the Lord's lover. This way the mind of the Alwars will be in any of the three states. In sampradayam, the lover is called either as Parankusa Nayaki or Parakala Nayaki, in respective pasurams of Nammalwar or Tirumangai Alwar. Why should they sing in the female guise? When their Bhakti reaches a peak and they lose themselves to the Lord, spontaneously they assume the female forms and start singing. When the lover is progressing boldly in her love with the Lord, the pasurams will be sung in the guise of the lover, herself. But when the lover is not able to go ahead with her love and is pining for the Lord, then the Alwars would assume the forms of the mother or the girlfriend of the lover.

 Praying the Lord in this Kshetram, where one can see both Sri Rama and Sri Krishna together, we proceed to slokas 12 and 13. We are to see the second half of sloka 12 and full sloka 13:

purusham sasvatam divyam

adi-devam ajam vibhum

ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me

"You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me."

We will see sloka 13 first. Rsaya sarve = all the sages, tvam ahu = tell about You [Sri Krishna], about the Lord as Param Brahma, Param Damam and Paramam Pavitram, mentioned in the first half of sloka 12, which we saw earlier. Arjuna says that what he told, in praise of the Lord, is not only his researched conclusion. But these are also the conclusions of impartial, unbiased and great intellectuals. They have come to the same conclusion over a period of thousnds of years. Rishi means those who speak the truth. The words of people who are close to us is called apta vakhyam. Can we believe just because it was told by all these rishis? Every person believes another to be his/her father, because it was told by his/her mother. This can not be researched and we have to accept the words of the mother. We believe that because mother is the most interested in the welfare of her child and she would not utter lies. She does not get any benefit by this declaration. Similarly. all the sages declare unanimously the greatness of the Lord. Sages are not waiting for any favour from anybody. They are already secluded and remain in forests, meditating. They have no desire for money or fame. So, they are unlikely to divert us to wrong directions. Why should Yudhishtra go to Bhishma who was spending the last few hours of life and seek his guidance? Why should he ask for Bhishma's opinion about which Lord to be worshiped? [Kimekam daivatham loke, kim vapekam parayanam...]. One may wonder, why should Yudhishtra ask these? Could he not himself study, research and come to a conclusion? But, it would be like re-inventing the wheel. Bhishma would certainly tell what is correct to his grandson. We have to accept what has already been researched and conclusions arrived. Though all sages have unanimously declared the truths about the Lord, Arjuna mentions the names of certain sages or rishis. Devarisi Narada = sage of heavens, Narada. By mentioning devarishi, Arjuna implies the satva quality of the sage. In fact, in a coming verse Sri Krishna Himself is going to declare that He is Narada among sages. Similarly, asita = [sage] Asita, devala = [sage] Devala, vyasa = [sage] Vyasa, have all declared. What Vyasa declares is like medicine for us. He is the great-grandson of Vasishta, grandson of Shakti, son of Parashara and father of Suka [vyasam vasishta naptharam, shakte poutramakalmasham....]. What a great lineage and dynasty!! Vyasa says in Mahabharatham epic 'krishnam dharmam sanathanam'. All declare that Sriman Narayana has come as Sri Krishna in Mathura. Vyasa tells in Mahabharatha, that this Universe originated from Sri Krishna, sustained by Sri Krishna and would merge with Sri Krishna. Svayam = [now, Your] self, bravisi me = for my [Arjuna's] benefit. All the scriptures and great sages, and more than all Sri Krishna Himself have told the great qualities of the Lord. What are they? Now, we have to see the Second half of sloka 12. Divyam = glory, sasvatam = everlasting or eternal, purusham = the Lord. Even Sri Krishna might depart after the Avatar was over. But the divya or the most Supreme Lord is eternal. Purusham means who makes our bodies as His abode, along with atman. Adi devam = Predecessor of all gods, He precedes every god. Devam means playful. Adi indicates He is the Cause of everything and devam indicates His playful nature in creating or protecting or destroying this Universe. Ajam = without a birth. That is He is not born out of karma like we are; but takes birth at His will. Vibhum = all pervading without exception. Thus Arjuna praises the Lord. Those desirous of wealth and prosperity should visit this Kshetram, which requires renovation. We will now take leave of Tiru Parthhanpalli Kshetram.

                                                                                                 (continued)

GITA 10.12

GITA 10.12

In the sloka 'yatra yogeswara krishno' (bhagawad Gita 18.78), Sanjaya tells that where Sri Krishna and Arjuna are together, victory and prosperity are certain to be there, and says that it is his conclusion. Today's [13th August 2008] lecture is from the sannidhi of Arjuna.

ARJUNA, SRI KRISHNA AND SRI PARTHASARATHY

 Arjuna is in a small idol form here. In his waist, a sword can be seen. It is the sword given by Sri Krishna and with which he was able to create water source here. Sri Krishna is nearby, posing as a child carrying butter. Next, Sri Parthasarathy is gracing. As the Chariot Driver for Partha, He was the Cause of all victories of Arjuna, who got the name Vijaya, hence. Vimanam is Narayana Vimanam. Sri Parthasarathy is Sriman Narayana, Who is the Parabrahmam according to Bhagavad Gita. Sri Parthasarathy is Cousin of Arjuna. In Tiruvallikeni [Triplicane, Chennai], Sri Parthasarathy graces with just Two arms and is in standing pose. But in this Kshetram, Tiruparthanpalli, the Lord Sri Parthasarathy graces with Four arms.

SRI PARTHASARATHY (Moolavar and Utsavar)

Upper arms are holding discus and conch. Lower right-hand shows abhayam for the devotees. The Lower left arm is on His lap. On His feet, the Lord is wearing anklet called padagam [பாடகம்] in Tamil. The Moolavar appears as Chariot driver with a whip. Utsava Murthy is with Abhaya hastham and left lower arm holding the mace. Upper arms are holding discus and conch. Nearby the Two Consorts are gracing. On the right is Sri Senkamalavalli Thayar. To compensate for the absence of Sri Rukmini in the battlefield, here Sri Senkamalavalli Thayar is gracing along with the Lord. Moolavar Sri Thayar is in a separate sannidhi.

SRI SENGKAMALAVALLI THAYAR

 Nearby is Sri Kolavilli Rama [ஸ்ரீ கோலவில்லி இராமன் ], with bow and arrows. We can worship both Sri Krishna and Sri Rama together.
 Now, we have to see 12th sloka. From 12th sloka to 18th sloka, seven slokas are Arjuna's words. It is apt that we are in this Kshetram. In the first Four slokas, Arjuna confirms that he believed what all Sri Krishna told and had understood them. He expresses his satisfaction. When listening to someone we should avoid Four faults. 1) Hearing and not grasping what was told. 2) After grasping not analysing the substance. 3) The Analysis does not end in a decision. 4) Not following the arrived decision. So, we should attentively listen to, then it should be grasped in mind, then we should judge what we grasped and arrive at a decision, to which we should firmly adhere to. This applies to any subject we learn. Arjuna has listened to the Majesty and Greatness of the Lord in Chapter 9 and in the First 11 slokas of Chapter 10. He analysed all these in his mind. Research scholars, when doing research refer a number of materials and using their knowledge [viveka gyanam], arrive at the conclusion after discarding wrong things. Then, we have to follow the decision arrived after research. Most of the researches are all for academic reasons. But researching about atman is not merely academic, but has to beunderstood and followed. Therefore, Arjuna felt that he should respond to the advise of Sri Krishna by telling his acceptance of the concepts. Any teacher would welcome such a response, as otherwise the teacher might feel exhausted and will not know whether his lecture has been properly received by the pupil. Sometimes we would have observed the facial expressions and from them we can conclude whether what we told had been grasped or not. Arjuna had Vedas, Upanishads, Ithihasa and Puranas as reference material to analyse what Sri Krishna preached. After analysing, Arjuna comes to a conclusion and he openly acknowledges his decision. So, he praises the Lord in the next Four slokas. After these, in another Three slokas he raises some more questions. The Lord explained His Property and His auspicious qualities. Arjuna wanted to listen more about these. Sri Krishna then gives out a large list. Now we will see sloka 12. Today we will see only a half of this sloka and the remaining half can be seen along with sloka 13, as both convey the same. Now first half of Sloka 12:

arjuna uvaca

param brahma param dhama

pavitram paramam bhavan

"Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth."

Bhavan = You [Sri Krishna] are. Here Arjuna addresses Sri Krishna not as his Cousin, but in a very respectful manner [தேவரீர்]. Param brahma = Supreme God, param dhama = Supreme Light [normally dhama means place, but here we have to use dhama to mean light or jyoti], pavitram paramam = Supreme Sacred or Purest. Arjuna thus eulogises the Lord by three epithets. Brahmam indicates God. Brahmam or Brahman means very large and will reach those attaining It to a position equal to Its position. Very large means in terms of quality, size or by any other means. Upanishads identify Brahmam as yatova imani bhutani jayante, yenajatani bhuyanti, ...."From Which the entire Universe originates, originated such are all sustained by Whicn, finally merge with Which, that ia Brahmam". By understanding Brahmam and by constant Upasana or meditation, one attains Bramham. One who understands Bramham, attains Bramham only. He becomes like Bramham and gets equal status. He does not become Bramham, but becomes similar to. Jeevatman will continue to be jeevatman and can never become Paramatman. Upanishhads say that asmat sareerat ...."The soul departing this body attains the Supreme Light or Jyoti in Vaikuntam and experiences bliss".The Lord is the Purest and by surrendering unto His Divine Feet, atman also is rid of all impurities of papa and punya accumulated in the past infinite rebirths and becomes purest. Upanishads say "Narayana paro jyotiratma narayana para:". So Sriman Narayana, that is Sri Krishna, is the Supreme Jyoti and atman attains that Jyoti"
                                                                                                        (continued) 

GITA 10.11

GITA 10.11

TIRU PARTHANPALLI TEMPLE

We have been studying Bhagavad Gita along with visits to various Kshetrams. Gita has many words and the Lord is in every temple as the substance of those words. We are listening to the words and worshiping the Substance. Earlier it was told that in the Tirunangur Kshetrams, the Lord is gracing as Sri Krishna in Three Kshetrams. Today [12th August 2008] we are at one such Kshetram, which is very much related to our study. Gita was delivered by the Lord Sri Githacharya. He sermoned to Arjuna from the seat of the Chariot, nearly 700 slokas of Gita. Though He was the Chariot Driver for Partha, that is Arjuna, He lectured as an Acharya. In the Tirunangur Kshetrams, in one place He is gracing as Sri Parthasarathy. We have come to that Kshetram. Almost all Kshetrams are named after Him. But the Lord always prefers His devotees' to get prominence. Better are the devotees' devotees than His devotees. The Lord is more delighted to have His devotees' names propagated than His own. This Kshetram is one such with His devotee's name. Yes, we are at Tiru Parthan Palli The Lord appeared before Partha and fulfilled Partha's desire. This temple is slightly off the main route. Going from Sirkazhi to Kaviri poom Pattinam [காவிரி பூம் பட்டினம்], now known as Poompuhar [பூம்புகார்], we reach Tiruvenkadu [திருவெண்காடு]. From here in the West direction at about 3 Km, is this Kshetram. Due to it being away from main route, many pilgrims do not visit this temple. But we have to remember one important sloka, which is well known:

yatra yogeswara krishno yatra partha dhanurdhara:|

tatra sreervijayo bhoothirdhruva neethirmathir mama ||

This sloka was told by Sanjaya to Dhridharashta after the Gita sermon was over. Where Sri Krishna Yogeswara is, and where Partha is with his bow, there prosperity, victory and wealth are. So, where Sri Krishna and Arjuna are together, prosperity, victory and wealth will be. In the entire 108 Kshetrams, it is only here that there is a separate sannidhi for Arjuna and Sri Krishna also graces along with. Worshiping here will reveal the truth of Sanjaya's words. So, to get Sri: [Wealth], Vijaya [victory] and Bhoothi [prosperity], we should visit Tiru Parthanpalli [திரு பார்த்தன் பள்ளி]. But how this name came to be for this Kshetram? How Arjuna is here? We have already seen that in these Eleven Kshetrams, the Lord had arrived from other important Kshetrams. The Lord here had arrived from Kurukshetra. Once Arjuna came to down South. He was visiting one by one various temples. When he came here he saw sage Agasthya and others meditating. Arjuna felt great thirst and could not locate any source of water. He requested Agasthya, but unluckily, there was no water in his Kamandalam [water pot]. Agsthya, by his power, could realise that it was a game plan of the Lord and so he advised Arjuna to pray the Lord. Sri Krishna appeared before Arjuna when he prayed and gave him a sword. When Arjuna scratched the earth by the sword, instantly water sprang out. That is why this temple pond -pushkarini - is called Kadka Pushkarini [Kadkam = sword]. 

KHADKA PUSHKARINI

Since the Lord appeared here for the sake of Arjuna, that is Partha, this place is called Partthan palli. Palli means temple or place. Sri Krishna ordered Arjuna also to be with Him and so in a separate sannidhi, Sri Krishna and Arjuna are gracing. Tirumangai Alwar, in the guise of the Lord's sweetheart's mother, has composed 10 pasurams (Periya Tirumozhi- 4.8). Every pasuram ends with 'partthan palli paaduvale' [பார்த்தன் பள்ளி பாடுவாளே]. That is the 'mother' tells that 'her' daughter is thinking only of the Lord and she is always singing His names. The temple has a tall main Gopuram. Tirumangai Alwar calls the Lord as Sri Thamaraiyal Kelvan [தாமரையாள் கேள்வன்]. It is also one of the Divine names of the Lord here. We enter the garbha gruha, after crossing the maha mandapam and artha mandapam.

MAIN SANNIDHI

 We will now see the sloka 11. In sloka 10, the Lord told that He grants to them, who perform Bhakti without expecting or aspiring any reward, His darsanam. He grants Para Gyanam, for those in Para Bhakti. With Para Gyanam, that is Darsanam, these people get many advantages and they eventually get Parama Bhakti and get Vaikuntam. He told that He grants this with pleasure. How this darsanam would be? We are visiting various temples and worshiping the Lord. It is also darsanam. But the darsanam mentioned in sloka 10 is slightly different. Here we can see the Lord as He is posing. But in the Para Gyanam or darsanam, the Lord would converse and play with the devotee. When the Lord took Avatars many would have had these experiences. But that is impossible now. These devotees would be seeing the Lord as though He were physically with them, but it would not be real in the sense we know. This is called in our sampradaya as Darsana Samanakara sakshatkaram. Actual darsanam would occur in Vaikuntam. This Para Gyanam or darsanam would be similar to that and so it is Samanakara sakshatkaram. It would be something like a rehearsal for the real darsanam at Vaikuntam. This view would be available to these devotees whether their eyes are open or closed and in this earth itself. They will not be able to touch the Lord, but would be able to 'see' the Lord. It is something like an imagination being made to appear as real (Virtual Reality in Computer language!). We might imagine the Lord by closing our eyes, but that would last only a few seconds and would be overtaken by other worldly thoughts. But the buddhi yogam, Sri Krishna tells in sloka 10, is more real and enduring. No doubt, if we can get this experience quickly and if we can enjoy it for a long time in our life, it would be very pleasing. But this experience would be felt just before one gets the third stage of Parama Bhakti, when the soul would reach Vaikuntam. So, after the Second stage, these persons would not be alive in this world for a long time. Immediately the Lord grants the Third stage. Arjuna had a doubt. To have darsanam of the Lord, one's mind should be pure. How can He appear in impure minds? What are those impurities? The longing to see worldly things or eat or smell, etc,. are the impurities. How darsanam can be felt in such a mind? And, even if it is experienced, how can it sustain? As a reply, the Lord tells:

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata

"To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

Tesam = those (without expecting any reward perform Bhakti), anukampena = with [the Lord's] sympathetic blessings, [kampam = tremour or vibration], anu kampam = sympathise or sympathetic vibration, eva = by that alone. Why His blessings are there can not be understood; He shows mercy or sympathy, because we are His children. Atma = [in such a devotee's] mind, bhava stha = [the Lord] establishes firmly His image and His auspicious qualities, jnana dipam = light of knowledge [about the Lord], bhasvata = illuminates brightly. The Lord ensures that in the mind of these devotees, the knowledge about Him, His image and His auspicious qualities are brightly illuminated. This removes darkness. That is, this dispels the impurities Arjuna had in his doubt. The Lord lights up brilliantly His qualities and image, and in that illumination, all the impurities and darkness are cleared. Aham = I [Sri Krishna], tama = darkness, ajnana = ignorance or infinite time karma and the consequent papa, jam = originated, nasayami = destroy. The Lord destroys the desire for worldly matters, by illuminating in the mind His image and His auspicious qualities. He does it because of the love or Sympathy for the devotee.

                                                                                                     (continued)