GITA 11.6

GITA 11.6

We are in a historical place. Today's [3rd October 2008] lecture is from Sri Kariyamanikka Perumal sannidhi [ஸ்ரீ கரிய மாணிக்க பெருமாள் சந்நிதி], in Alavandar thiruchutru [ஆளவந்தார் திருச் சுற்று] [corridor].

AT SRI KARIYAMANIKKA PERUMAL SANNIDHI

 We have already seen Alwar thiruchutru. In that, by the side of Nammalwar sannidhi, is the sannidhi of Vishadavaksikamani Swami Manavala Mamunigal. Next is the sannidhi of Swami Ramanuja, an incarnation of Adisesha. After worshipping these Two Yatiswara, we enter the temple. First, we come across Abhisheka mandapam. The corridor here is called Alawandar Thiruchutru.

pART OF ALAVANDAR TIRUCHUTRU

 As we go round, we see Sri Rama sannidhi. After that, we come to Sri Kariya Manikkam Perumal sannidhi. Swami Vedanta Desika has praised the Lord, praying that the Dark lustre of the Lord should drive away our darkness of ignorance. Thus worshiped by Swami Desika, Sri Kariyamanikkam Perumal has done important help for our sampradhayam. Why this corridor is named after Swami Alavandar? Swami Alavandar had come in this corridor, some 1000 years back, when Swami Ramanuja was living in Kanchipuram. That time Swami Ramanuja had not yet become a sanyasi and was known by his original name Ilayazhvar [இளையாழ்வார்]. He was born in Sriperumbuthur, in Chitra Thiruvadhirai [சித்திரை திருவாதிரை]. For learning, he lived in Kanchi. Swami Yadavaprakasa lived near Kanchi. Swami Ramanuja learnt all shastras from Yadavaprakasa. Once Yadavaprakasa was returning from the temple along with all his disciples. They were all coming in this corridor [Alavandar Thiruchutru]. Swami Alavandar was born in Kattumannar koil, where Sri Veera Narayana Perumal is gracing. He was living in Srirangam. He wanted to know about Swami Ramanuja and so he came on tour to Kanchi. He had a plan to induct Swami Ramanuja into his fold. Swami Alavandar was brought to Sri Varadaraja temple by Swami Thirukkachi Nambi [திருக்கச்சி நம்பி]. Swami Alavandar seeing the group of Yadavaprakasa and his disciples at a distance asked Thirukachi Nambi as to who, among them, Swami Ramanuja was. Swami Thirukachi Nambi identified the enchanting personality of Swami Ramanuja. Swami Alavandar very kindly glanced at Swami Ramanuja and indicated 'aam mudalvan' [ஆம் முதல்வன்!], using the words of Alwar. That is Swami Alavandar recognized Swami Ramanuja as 'yes! He is the leader'. Not only that. Swami Alavandar straight went to Sri Devaraja Perumal sannidhi and prayed to the Lord to realize his vision of making Swami Ramanuja as the Head to lead Sri Vaishnava sampradaya. It is a saranagati [சரணாகதி] or total surrender by Swami Alavandar to grant Swami Ramanuja to the Sri Vaishnava sampradhayam. With the blessings of Sri Devadiraja, Swami Ramanuja became what he was in his later life. Today we call it Ramanuja Darshanam, and the credit goes to Swami Alavandar's vision. While praying, Swami Alavandar says that one in Sixteenth, nay one in million, a fraction of Sri Varadaraja's blessings, can make a deaf to hear, a blind to see, a lame to run and a dumb to speak. Swami Ramanuja says that with that single Divine glance of Swami Alavandar, he, who was like a log, was recognized as somebody:

yatpad¯ambhoruhadhy¯anavidhvast¯a´ses. akalmas. ah.

vastuta¯mupaya¯to 0ham. y¯amuneyam. nam¯ami tam.

Swamy Ramanuja  prostrates at the feet of Swami Alavandar. From this important place we are to see important sloka 5 in Chapter 11 of Gita:

sri-bhagavan uvaca
pasya me partha rupani
sataso ’tha sahasrasah
nana-vidhani divyani
nana-varnakritini ca

"The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."

From now on Sri Krishna speaks. Earlier Arjuna revealed his understanding of the Lord's sermon, and further expressed his deep desire to see the Lord as revealed by Him. Sri Krishna wanted to fulfil his desire. In the next Four slokas [5,6.7 and 8], the Lord assures Arjuna that He would reveal His Viswaroopam. Being a very precious and rare sight, the Lord is not immediately showing; but makes a preamble before the greatest show. Partha = Arjuna!, me = My [Sri Krishna's], rupani = various images, pasya = look. Satasa = Hundreds of them, sahasrasa = thousands of them. Nana vidhani = variety of [images], divyani = Divine and wonderful, nana varna = variety of colors, akritini = sizes and shapes. Swami Vedanta Desika in his Tatparya Chandrika says that Arjuna had not yet seen the Viswaroopam; but, the Lord mentions 'look'. This is to encourage and enthuse Arjuna to be ready to look at the Viswaroopam He is going to reveal, which could be seen after Arjuna was gifted with the divine vision to see. The Lord's images are at various places like in Sri Vaikuntam as Param, in Tirupparkadal as Vyuham, at various times as Vibhavam, in many Kshetrams as Archa and in the hearts of people as Antharyami. In every category, the Lord is in Hundreds and Thousands of forms. In Vyuham, the Lord is as Sri Vasudeva, Sri Sankarshana, Sri Aniruddha and Sri Pradyumna. Vibhavam means many Avatars of the Lord. Kshetrams are in Thousands. Nana vidham means the identity of each Roopa varies. Some are with Two arms, Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc. By saying divyani, the Lord tells Arjuna that he could never imagine. The Images would be pure satvam unlike the mixture of satva, rajas and tamas, we normally see. Images would display a variety of colours. Shapes and sizes are different, like Fish, Turtle, Boar, etc. 

                                                                                                   (continued)