GITA 10.9

GITA 10.9

Yatra ashtakshara samsiddha: mahabagomahiyate

natatra sankarihyanti vyadhi dhurbiksha satpara:

This sloka tells the greatness of Tirumantra or Ashtakshara mantra. Where this Eight akshara and three-word mantra is chanted, there, disease, famine or robbery will not happen. This mantra was preached by Sriman Narayana to Sri Nara, at Badarikasrama. Same Sri Narayana is gracing in Manimadakkoil, here. Temple is large with tall main gopuram.

MANIMADAK KOIL MAIN GOPURAM

 Vast space and we find the dwajasthambam.

VAST COURTYARD

 Then we come to the sannidhi of Swami Tirukkoshtiyur Nambi. Then, climbing stairs we reach the main sannidhi of the Lord. Like a madam [மாடம்] or staired building, we find many tiers. Then we reach maha mandapam, then artha mandapam and finally garbhagruha, where the Lord is in seated pose. Large idol of Sri Narayana can be seen. With right hand in abhaya hastha, the Lord is gracing with Sri Sridevi and Sri Bhudevi on His sides seated. Utsavar is also showing abhaya by the right hand.

SRI UTSAVAR

 The discus in the upper arm is in prayoga style. We can worship the Lord with His ubhaya Consorts. Utsavar is comparatively much smaller than Moolavar. The pasuram 'nanda vilakke' [நந்தா விளக்கே] is a direct translation of Upanishad words Satyam, Gyanam, Anantam, brahmam. Vedanta gives the identification for Brahman or God. Brahman is Satyam, Gyanam and Anantam. These three unique features identify Brahman. Tirumangai Alwar uses Tamil words for these identifications. Nanda is same as Satyam. Vilakku is same as Ggyanam. Anantam has been translated as alapparkariyai [அளப்பர்க்கரியாய்]. Satyam means eternal or never changing nor diminishing. In Tamil nandhu [நந்து] means reducing and so nandha is not reducing, same as Satyam. Vilakku is light or lamp and it is swayam prakasam; which means it can be sighted by its own glow. It needs no external aid to identify. It also lights up the surrounding area and makes us to see things in that area. Gyanam of Brahman is self-indicating and identifies all others. Anantam means without end. So Alwar says He is immeasurable by the word alapparkkariyai. Normally, we can measure anything in this world by three methods. They are time, place and matter. Using time we can say certain things existed for a period of time. They are limited by time. Certain things are at some place at a given time, but they can not be seen at other places at the same time. They are bound by space limitations. Matter means its shape, size and composition are all defined and it is bound by these limitations. Brahman or the Lord is not bound by any of these three constraints. He was there, is there and will be there; He has an infinite period. He can not be limited by place as He is without exception, all pervading at all times. Next, He can not be constrained by any figure or shape or size. Understanding the greatness of the Lord, we talk about Him and by talking we derive pleasure.

 The Lord reveals Eight identifications for His devotees, wherever they are born, and says that such devotees can be worshipped like they would worship the Lord. Devotees, with happiness, talk about Him. Each one eulogises the Lord for one quality or the other. This way Bhakti grows. We should bear in mind that at least when we are in temples we should not talk about anything other than the Lord and His qualities. Now sloka 9:

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in conversing about Him. Mat citta = mind or thoughts always in Me [Sri Krishna], mad-gata-prana = taking Me [Sri Krishna] as their life, parasparam = [devotees] mutually, bodhayanta = reveal to each other, kathayanthas ca = also speak to others about the stories, mam = [of] Me [Sri Krishna], nityam = daily or always, tusyanti ca = are happy, ramanti ca = are happy. Why this word happy is repeated? Tusyanti means the happiness derived by the person telling, and ramyanti means the pleasure of the listener. Thus both the speaker and audience are happy. We should note a point here. In Upanyasam or religious discourse, it is not that one tells something the others do not know, but it is to be regarded as sharing of thoughts on the Lord. The speaker should enjoy the subject he is delivering. Payment or number of persons listening or fame should not be the factors for religious discourses. Sri Krishna never likes them. in fact, upanyasam should not be done with pomp. The number of persons in the audience should be immaterial and the speaker should only think on the subject and derive pleasure in speaking out the Lord's qualities. When two devotees meet, their conversation is only about the Lord. They are not affected by time or place. Talking about Him inspires them to talk more. Sage Suka was discoursing to King Parikshit. When he came to the 9th or penultimate skantham [chapter], he told the story of Sri Krishna very precisely and then paused. Parikshit was restless and asked why the sage did not elaborate on the Lord, Who helped his grandfathers, Yudhishtra and his brothers. The sage replied that being a King, Parikshit might be feeling hungry and might require rest. Parikshit replied that having drunk the nectar or amrut of the Lord's stories, by listening to the sage, he was never feeling hungry and required nothing else.

                                                                                                          (continued)