GITA 11.25

GITA 11.25

Alwar in one pasuram says that the Lord appears in Four colours in the Four yugs. In Krutha yug, He appears in White colour, in Treta yug in Red, in Dwapara yug in Green colour and in Kali yug in Black colour. The Lord appears in the colour His devotees desire. In the sloka 24 we are to see today, the colours of the Lord are mentioned. We have arrived at the temple of the Lord Sri Pavalavanna [ஸ்ரீ பவளவண்ணர்] displaying colour.

SRI PAVALAVANNAR TEMPLE

 This is an important sannidhi in Kanchi. The Lord is Sri Pravaleeswara and Sri Thayar is Sri Pavalavalli Nachiyar [ஸ்ரீ பவளவல்லி நாச்சியார்]. The Lord displays the Red colour of pavalam [பவளம், प्रवळ, coral]. Sage Brgu, Aswini Devas and other sages meditated here. They prayed to see the Lord on pavala vannam [coral colour] and accordingly, the Lord is gracing here. Great poet Pillai Perumal Iyengar [பிள்ளை பெருமாள் ஐயங்கார்] composed ashta prabhandam. He composed one pasuram for each of the 108 Divya desams. He says the Lord appeared in White colour like butter; black colour like rain-bearing clouds; green and yellow mixed colour; and, red like coral. Moolavar is in a seated pose.

MOOLAVAR SRI PAVALAVANNAR

 Adisesha is acting like an umbrella. He is showing Abhaya to the devotees. If we carefully observe we can see the hue of coral, on the Lord, Utsavar, Who has right hand in Abhaya mudra and left arm holding the mace.

UTSAVAR SRI PAVALAVANNAR

 We can see the belt [ஒட்டியாணம் in Tamil ] in the waist. The Lord is wearing many ornaments and garlands. Sri Thayar is Sri Pavalavalli, is seated and one arm shows Abhaya and the left arm is in Varada mudra.

SRI PAVALAVALLI THAYAR

 We will now see sloka 24:

nabhah-sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drishtva hi tvam pravyathitantar-atma
dhrtim na vindami samam ca visno

"O all-pervading Vishnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind."

Arjuna addresses the Lord as Vishnu. Vishnu means pervading everywhere [व्याप्ति vyapti ]. The Viswaroopam is spread everywhere and so Arjuna addresses as Vishno! Nabah-sprsam = [the Lord's] Head is touching Paramapadam or Vaikuntham, diptam = illuminating, aneka varnam = many colors, vyatta = wide opened, ananam = mouth, dipta = bright, visala = large, netram = eyes, tvam = [such described] You [Sri Krishna], drishtva = having seen, pravyathita = frightened or trembling, antar-atma = conscience or mind, dhritam na vindami= [Arjuna] cannot support [his body], samam = [Arjuna's mind] equilibrium. By seeing the gigantic image of the Lord with head touching the farthest Vaikuntham, many colors being displayed by the body, wide opened mouth and large eyes, Arjuna is frightened and so is unable to control the shivering body losing stability and mind is perplexed losing balance. In sloka 23, Arjuna told that he was also afraid, like others, who saw the Viswaroopam. This sloka explains the fear he had. Nabha means sky and sparsm is touching. So it should mean the Lord's body was touching the sky. But the great commentators interpreted this to mean the Lord's image was touching the Paramapadam or Vaikuntham. Because earlier [sloka 11.20] Arjuna exclaimed that the Lord's image went beyond sky and all the intermediate worlds. Beyond sky is Satya Loka of lord Brahma, then the Moola prakruti, then Viraja river and finally Vaikuntham. Also, since Arjuna addresses as Vishnu, it should mean that the Head of the image was touching Vishnu Loka or Vaikuntam. Upanishads say tad vishnor paramam padam sada pasyanti sooraya: [in that supreme place of Vishnu, Nityasuris are constantly viewing the Lord - even without winking]. The sky we see is visible to the ordinary eyes and Arjuna with the gifted Divine eyes was able to see the Lord's image stretching as far as Vaikuntam. But does it mean that Arjuna was able to see Vaikuntham? Vaikuntha is not visible to Devas, not even to lord Brahma in Satya Loka. So what is meant is that Arjuna saw an image very huge and he did not know up to what level it was stretching. He said earlier that Devas and Gandharvas were all seeing the image in fear. So, we have to deduce that he meant the image stretched to Vaikuntham and not the sky we see with our ordinary eyes. Or, the Lord earlier said that He is pervading Vaikuntham and the lower Worlds, without exception. He also said that all these were a small part of His body. Arjuna is relating the words of the Lord told earlier and the present view of the image stretched gigantically. Therefore, he could be referring to Vaikuntham. He sees many colours radiating from Viswaroopam. Alwar says that when Hiranyakasipu was killed, the red color of the blood, the reddish sky as it was evening, the Lord's face in red color as He was angry and the red color of the tongue of the Lord - all these provided a concentrated red color! Like this many colors are seen by Arjuna. Arjuna sees the wide open mouth of the Lord. After all, the Lord swallows everything in the Universe during pralayam or samharam. On another side He is also spitting out everything during creation or srushti. The eyes are very large - to search for evil-minded persons like Ravana and Hiranyakasipu and to grace coolly devotees like Prahalada and Vibheeshana. Since Arjuna had never seen an image like this, he is frightened and trembles. His body is shaking and so is not stable. Though Viswaroopam might be frightening, the images of the Lord in various Kshetrams are pleasing to the eyes.

                                                                                                        (continued)

GITA 11.24

GITA 11.24

We are in Tiruthanka Kshetram in Thondainadu and praised by Tirumangai Alwar in Two pasurams. The Lord here is Sri Deepaprakasa. We saw the reason for this name. Since Saraswati tried to prevent the yagna being performed by lord Brahma, by creating darkness, the Lord appeared as Sri Deepaprakasa and illuminated the area so that the yagna could be carried out. Having this in mind, Tirumangai Alwar in his last prabhandam, Tirunedunthandakam[திருநெடுந்தாண்டகம்], praises the Lord (pasuram 14).In this lyric, Alwar loses his male form and imagines as a woman, Parakala Nayaki, deeply in love with the Lord. 'She' yearns to be with the Lord and 'her' grief makes 'her' unable to say any words. So, 'her' mother speaks for 'her'. That is how this pasuram is composed. The 'mother' says 'Parakala Nayaki' has trained a parrot to repeat the names of the Lord. The parrot goes on shouting the names. It says 'vilakkoliyai' [விளக்கொளியாய்]-that is Light of the Lamp. A light will identify itself and all surroundings to others. Likewise, with the help of the Lord, we are able to identify all things in this world, as well as identify Himself. That is the significance of the Lord here. The parrot also speaks out 'marakathathai' [மரகதத்தை]. The Lord is like an emerald. Just like every product from a particular place is famous, like horses from Arabia, the emerald from Tiruthanka is famous. That emerald is the Lord here, along with Sri Marakathavalli Thayar. It seems pilgrims of North India on tour of South, first enter Kanchi and worship Lord Sri Vilakkoli Perumal first. Immediately, all their travel fatigue disappear and with enthusiasm, they continue their travel South! What are being identified by Vilakkoli or Lamplight? Swasya roopam, paratva roopam, Upaya swaroopam, Virodhi swaroopam and Purusharta swaroopam. These Five are identified by studying Alwars' pasurams. The knowledge we obtain by studying Alwars' pasurams is: Paramatman, Jeevatman, means to reach Him, obstacles in reaching Him and the result after reaching Him. This knowledge about these Five is essential to reach Moksham. These Five are called Artha Panchakam [அர்த்த பஞ்சகம் अर्थ पंचकं]. The Lord here illuminates to get this knowledge about artha panchakam. Since the parrot sings the names of the Lord, Parakala Nayaki thankfully salutes the parrot, and says, "Mother! We will worship the Lord now". In the same Tirunedunthandakam, Tirumangai Alwar mentions this Kshetram in the first pasuram also. We will now worship the Lord.

MOOLAVAR SRI DEEPAPRAKASAR

UTSAVAR SRI VILAKKOLI PERUMAL WITH SRI MARAGATHAVALLI THAYAR AND UBHAYA NAACHIYAR

  The Lord's right hand is in Abhaya mudra. Upper arms are holding the discus and the conch. The Lord is radiating like a bright lamp. It is said that all illuminating objects we see, like the Sun, etc., get their radiating power from the Lord. We can see the Lord gracing with Ubhaya Nachiyars. The Lord blessed Swami Vedanta Desika to write many works to help Sri Vaishnava world.

 In sloka 22, we saw that all viewed the Viswaroopam with awe and wonder. In sloka 23, Arjuna exclaims that people were viewing with fear. Sloka 23:

rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam
bahudaram bahu-damstra-karalam
drishtva lokah pravyathitas tathaham

"O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies and Your many terrible teeth; and as they are disturbed, so am I."

Drishtva =seeing [Viswaroopam of the Lord], loka = [all in this] World, pravyathita = are frightened, tatha aham = same as I [Arjuna]. Arjuna says that like all people were frightened to see the Viswaroopam, he was also frightened. Arjuna has been so close to Sri Krishna, but suddenly when Sri Krishna showed His Viswaroopam, he was terrified. It is not the fear that He might kill or harm him, or the fear, some of them were having, as seen in earlier slokas; but it is a fear arising out of wonder. A fear born out of reverence. Te = Your [Sri Krishna's], mahat = great, rupam = image [Viswaroopam], bahu = [with] many, vaktra = faces, netra = eyes, maha baho = Oh! the Lord with long hands. It seems the Lord's hands were lengthened because He always granted and gifted away to everyone; and, that is why He is Sri Varadarajan! Bahu = [with] many, bahu = hands, uru = thighs, padam = legs, bahu = [with] many, udharam = stomachs, bahu [with] many, dhamshtra karalam = frightening canine teeth. How can many stomachs be mentioned here? This may raise a doubt whether this Viswaroopam is the image of One or many. We should understand that stomachs could be many, but waist would be single. Waist joins the upper and lower parts of the Body. Thus Viswaroopam is with countless faces [or mouths], eyes, hands, thighs, legs, stomachs and frightening canine teeth. Therefore, people, as also Arjuna, are afraid of viewing the Viswaroopam. We will now take leave of this Kshetram.

                                                                                                    (continued)

GITA 11.23

GITA 11.23

gita sugita kartavya kim anyah shastra vistaraih
ya svayam padmanabhasya mukha-padmad vinihsrita

Sri Krishna Himself preached Gita. By understanding Gita, we understand all others. Without knowing Gita, there is no use in learning others. In order that we should all understand Gita well, Swami Ramanuja wrote detailed commentary, Sri Gita Bhashyam. As a further explanation, Swami Vedanta Desika wrote Tatparya Chandrika. We worshipped Swami Vedanta Desika yesterday. Today's [28th October 2008] lecture is from the temple of Sri Vilakkoli Perumal, nearby. As we enter we find the Dwajasthambam and the striking cleanliness around.

DWAJASTHAMBAM

 The temple built in stones is attractive. As we go around the temple we can see green trees, plants and the exclusive Tulasi garden maintained for the Lord. The Lord is Vilakkoli [lamp light], and so we have to understand Gita in that Light only. Our practice has been First to visit Acharya, then Sri Thayar and finally the sannidhi of the Lord. We have already visited Swami Vedanta Desika's sannidhi. We will now proceed to Sri Marakathavalli Thayar [ஸ்ரீ மரகதவல்லி தாயார்] sannidhi.

SRI MARAKATHAVALLI THAYAR

 The Lord here is Sri Vilakkoli Perumal in Tamil and Sri Deepa Prakasa in Sanskrit. But the place is called Tiruthanka. Than [தண் ] in Tamil means cool and ka [கா] means place. Thus this is associated with Sri Thayar and a very cool and esteemed place. We should not confuse this with Tiruthangal [திருத்தங்கல்], near Srivilliputhur. There the Lord graces in standing pose in many colours. Since Sri Maha Lakshmi stayed [தங்குதல்], that place is called Tiruthangal. But this is a cool place. We first worship Sri Marakathavalli Thayar and receive Her blessings. She shows Abhaya by Her right hand and the left arm is pointing to Her Divine feet. The Lord is like the precious stone marakatham [மரகதம் emarald], in radiating green colour. Sri Thayar is gracing as the appropriate match for the Lord. We have seen part of the history of this Kshetram while visiting Sri Devaraja and in Tiruvekkha. Lord Brahma performed Aswameda yagna. First, he went to Pushkaram Kshetram in North. There the Lord appeared to him in the form of Water. He then proceeded to Naimisharanyam and meditated. There the Lord appeared to lord Brahma as a forest. In order to worship the Lord in Idol form, lord Brahma came to Satyavrata Kshetram. He started his meditation. But Saraswati wanted to prevent his meditation and yagna. Why did she want to prevent her husband's actions? Because lord Brahma performed the yagna with his other wife Savitri. Since she was not properly accorded a place in the yagna, Saraswati decided to prevent the yagna. So, first, she created darkness so that yagna could not be performed. That time the Lord appeared as Sri Deepaprakasa and drove out the darkness. Thus the Lord was a great support for lord Brahma in performing the yagna. The Lord appeared in the Tamil month Chittirai (April-May) in the star Revati.

 We will now see sloka 22, in the illumination provided by the Lord Sri Deepaprakasa. Arjuna earlier told that the Lord's radiance was more than the combined brightness of Thousands of Suns. Now, sloka 22:

rudraditya vasavo ye ca sadhya
visve ’svinau marutas cosmapas ca
gandharva-yakshasura-siddha-sangha
viksante tvam vismitas caiva sarve

"All the various manifestations of Lord Shiva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvins, the Maruts, the forefathers, the Gandharvas, the Yakshas, the Asuras and the perfected demigods are beholding You in wonder."

Sarve = all, vikshyanta = see, vismita = with wonder, tvam = You [Sri Krishna]. Everyone is viewing the Viswaroopam with wonder. Rudra = Rudras, aditya =Adityas, vasavo = Vasus [வசுக்கள் वसुनानी ], sadhya = Sadhyas. In Chapter 10 we have seen that some of these were mentioned. The Lord mentioned, there, that He was Shankara among Rudras, Vishnu among Adityas, etc. Now Arjuna is seeing the same. There he only listened to the Lord mentioning He was the Head among many groups. Though Arjuna believed what the Lord told, he had the doubt as to how the Lord could be present simultaneously in Twelve Adityas, Eleven Rudras, etc. Besides, when the Lord mentioned that He was Shankara among Rudras or Vishnu among Adityas, we could not perceive that all of them were part of His divine body. But now we can see that every one of them is a part of the Lord and all of them are supported by the Lord. Eleven Rudras, Twelve Adityas, Eight Vasus are mentioned. Visve sadhya means all the Nityasuris [நித்தியசூரி] in Vaikuntam. We should remember that excepting Sadhyas, who are in Vaikuntam, all others are in the Leela Vibhuti or Prakruti mandalam [as we are all]. Asvinau = Two Aswini devas, maruta = 49 Maruts [wind gods] [Indra fractured the foetus in Diti's womb into Seven, and further fractured each of the Seven to another Seven, making 49 foetuses, by his vajra weapon]. Cosmapa = ancestors {the lecturer mentioned the word Ooshnata (could be a variance in the Gita edition), which means blood suckers - not the ghosts and spirits, we usually hear, as according to our sampradaya, we do not believe in them and once we have surrendered to the Lord, nothing else would affect us. Here, it is to be interpreted as ancestors or pithrus [பித்ருக்கள்], like deceased parents, grand parents, and so on. Ooshnatha also means sucking atman. How can our deceased ancestors drink our atman? After all, our ancestors were very much after our welfare. But when we perform the rites like tarpanam [தர்ப்பணம்] every Amavasya or annual ceremony [திவசம்] on the particular titi, in which they died, we offer pindam [பிண்டம் rice balls], sesame seeds [எள்] and water, they, in pithru form, drink them and so ooshnatha. Also, it is said that a father's another form is his son. Thus we can say this atman shares the body of the children. Therfore, ooshnatha could mean drinking blood}. Gandarva = sky bound Gandharvas, yaksha =Yakshas, sura = Devas, siddha = accomplished persons, sangha = in groups. All these people see the Lord bewildered. The Lord's every action is fascinating, whether we hear about His Childhood pranks or His lifting Govardhana hillock. Naturally, Viswaroopam would be most astonishing to everyone. Another factor for their astonishment is that they see themselves in the Viswaroopam. Yakshas, Gandharvas, etc., are in their respective places, but they also see themselves in the Divine body of the Lord. This appears incredible to them and so astonished. in Upanishad - yatra poorve sadhya santi deva - sadhya means the residents of Vaikuntam, beyond Viraja river. Sadhya means those who had accomplished their ultimate desire [of reaching Vaikuntam]. Or, sadhyas could mean a separate division among devas. 

                                                                                                         (continued)

GITA 11.22

GITA 11.22

Sriman venkatanatharya kavitarkika kesari |

Vedantacharyavaryome sannidattam sadahruti ||

This sloka is about the well renowned Swami Vedanta Desika. Many Acharyas appeared in Sri Vaishnava sampradaya and made us understand Sharanagati Shastra [philosophy of ultimate surrender शरनागति शास्त्र ]. Among them, Swami Vedanta Desika has a special place. We have come to the place where he was born. We are at Tirutanka [திருத் தண்கா], in Kanchi mandalam of Thondai Nadu [தொண்டை நாடு]. The Lord here is Sri Deepaprakasa [ஸ்ரீ தீபப் பிரகாசர்], and in the nearby place Thoopul [தூப்புல்], Swami Vedanta Desika was born. Today's [27th October 2008, Deepavali day] lecture is from the house, where he was born.

SWAMY VEDANTA DESIKAN SANNIDHI

 He was born as the child of Anantasuri [அனந்தசூரி ] and Thodaramba [தோதாரம்பா] in the Tamil month of Purattasi in 1268. Thoopul means sacred grass - dharbha தர்ப்பை - used in all religious activities, like homa and yagna. Dharbha was grown here. He lived for 100 years in this world. But the number of services he had rendered in 100 years, is so much that others could not have done even in 1000 years. He learnt from his parents, from his maternal uncle Swami Kidambi Appullar [கிடாம்பி அப்புள்ளார்] and from Swami Nadathur Ammal [நடாதூர் அம்மாள்] in Kanchi. From an early age, he became an Acharya and fostered the Ramanuja Sampradaya. He had a title sarvatantra swatantrar [सर्वतंत्र स्वतंत्र]. That is, he knew all arts and could predict happenings. Many had been defeated by him in logic debates. He also had title Kavi-tarkika simham [कवि तार्किक सिहं]. He was a lion among poets. Among logicians, he was a lion. He was also called as Swami Vedantacharya and Swami Nigamanta Mahadesika. Vedantacharya means, he was knowledgeable in Vedanta and taught others. Nigamanta means Vedanta and he was a great teacher [maha desika] in that. He wanted to explain clearly sharanagati or prapatti [ப்ரபத்தி] or Nyasa [ந்யாஸம்]. For this, he composed Four stotrams. They are Nyasa Dasakam, Nyasa Vimsati, Nyasa Tilakam and Sharanagati Deepika. Nyasa Dasakam praises Lord Sri Varadaraja. In Nyasa Tilakam, Lord Sri Ranganatha was praised. Sharanagati Deepika is in praise of Lord Sri Deepaprakasa or Sri Vilokkoli Perumal [ஸ்ரீ விளக்கொளி பெருமாள்] of this place. He lived here and did all his daily ablutions in the large well [நடவாபி natavapi] behind and would visit the temple of Sri Varadaraja for worship.

THE NATAVAPI

 Even now Sri Varadaraja, on Five occasions in a year, arrives at this place and graces Swami Vedanta Desika. We could see his ancestral house and worship his idol in the adjacent sannidhi.

SRI VEDANTA DESIKAR

 The right hand is in upadesa mudra and the left hand is holding palm leave scripts [ஓலைச் சுவடி]. We can also worship Lord Sri Hayagriva, Who was worshipped by Swami Desika.

SRI LAKSHMI HAYAGREEVA

 Swami Desika's idol here was established by his son, Swami Nayanaracharya [நயினாராசாரியார்]. Swami Desika had composed many stotrams, many rahasya granthas [intricate subjects], great works like Yadavabhyudaya and Paduka sahasram, many philosophical works, drama, commentary on Srimad Ramayana, on Alwar's pasurams, etc., and had helped the sampradaya in a big way. 

Now we will see sloka 21 in Chapter 11:

ami hi tvam sura-sangha vishanti
kecid bhitah pranjalayo grnanti
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhih

"All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying “All peace!” are praying to You by singing the Vedic hymns."

Arjuna further exclaims at the numerous Devas, Rishis and Siddhas worshipping the Lord. This sloka, as well as the earlier ones, give us the impression that many, apart from Arjuna, were viewing the Viswaroopam. Ami hi = all these, sura-sangha = groups of Devas, vishanti = are nearing, tvam = You [Sri Krishna]. Many Devas seeing the Viswaroopam, are arriving to worship. Kecid = [among those nearing] some are, bhita = with fear, pranjalaya = folded hands, grnanti = praise [the Lord]. Among the many Devas arriving to see the Viswaroopam of the Lord, some are praising the Lord with fear and folded hands [in respect]. Maharsi = great sages, siddha = accomplished persons, sangha= in groups, svasti uktva = shouting 'long live' [பல்லாண்டு], stuti = praising words, pushkalabhi = replete [with praise], stuvanti = praising. Rishis and Siddhas are chanting words replete with praise of the Lord. We find from the sloka that many are viewing the Viswaroopam. Many Devas are approaching the Lord in Viswaroopam. Among such Devas, some are with fear and folded hands, praising the Lord. But, Sages and Siddhas are also approaching the Lord, without any fear. This indicates that Devas are inferior to Maharishis and Siddhas. By Devas, is meant Devas like Indra, Kubera, Varuna, etc. Maharishis means sages like Brghu, Kashyapa, Vasishta, etc. Siddhas indicate lord Brahma's sons like Sanaka, Sanatkumara, Sanatsujata and Sanathana. They all have realized the Lord and so have no fear in nearing Him. Devas, on the other hand, come to the Lord only when they need His help and remain indifferent at other times; and being selfish, they approach Him with fear. A doubt might arise here and this is clarified by both Swami Ramanuja in Gita Bhashya and Swami Desika in Tatparya Chandrika. Only Arjuna was gifted by the Lord to view Viswaroopam. How then Devas, Maharishis and Siddhas also could view Viswaroopam? Were they also gifted with divine eyes? Or, is it possible, that these groups did not see Viswaroopam? Yes, these people -Devas, Maharishis and Siddhas- also saw the Viswaroopam; otherwise, they would not be in fear to approach Him; nor, would they be praising Him. Therefore, they were also gifted with divine eyes, by the Lord. But why there is no mention to this effect in the sloka? Arjuna was gifted with the special eyes so that he could realize the eminence of the Lord. It is not enough if Arjuna alone was able to see and appreciate the greatness of the Lord. He should realize that the greatness of the Lord is being realized by all others like Devas, Maharishis and Siddhas. He should realize that the entire Universe paid obeisance to the Lord. It is practical that our regard or respect increases manifold if we know others also have same regard or respect, to any person. Svasti is wishing for long life. Maharishis and Siddhas have a great love for the Lord and in their anxiety that nothing bad should occur to the Lord, they shout 'long-live', as Perialwar did when he saw the Lord in the sky. It is like a motherly care for the child [பரிவு or மங்களாசாசனம் mangalasasanam]. Jatayu, the vulture, even at the last moments of his life, cried long life to Sri Rama, out of affection and care. Swami Vedanta Desika also composed many stotrams like this in praise of the Lord. Abidistavam -in praise of Sri Ranganatha, Kamasikashtakam - in praise of the Lord of Velukkai, Vegasethu stotram - in praise of the Lord of Thiruvekkha, etc., are some of them.

                                                                                                      (continued)

GITA 11.21

GITA 11.21

SWAMI MANAVALA MAMUNIGAL

In Aippasi [ஐப்பசி]month and in star Moolam [மூலம்], was born Vishatavaksikhamani Swami Manavala Mamunigal. He is praised as the last Acharya in Sri Vaishnava Guru parampara [Acharyas' lineage]. He was born in the South, Azhvar Tirunagari. His Acharya was Swami Tiruvaimozhi Pillai [திருவாய்மொழிபிள்ளை ]. Since he was deeply interested in Nammalwar's Tiruvaimozhi, he was called Swami Tiruvaimozhi Pillai. Also, Swami Tiruvaimozhi Pillai was born in the same Vaikasi [வைகாசி] month and in the same Visaka [விசாகம் ] star [as Nammalwar]. Though the Vedas in Sanskrit had great eminence, these Two Acharyas wanted to spread the Dravida Veda, Tiruvaimozhi, and also the other 3000 verses in Nalayira Divya Prabhandam to be propagated and spread all over for recitation in temples. Swami Manavala Mamunigal stayed in this Kshetram Tiruvekkha for an year. His Acharya Swami Tiruvaimozhi Pillai had instructed him to carry out an order. Sri Bhashyam penned by Swami Ramanuja was a commentary on Vedanta and was in Sanskrit. It was a detailed explanation of Brahmasootra by Veda Vyasa. All Acharyas learnt Sri Bhashyam and taught others. But Swami Tiruvaimozhi Pillai desired that Swami Manavala Mamunigal should teach Sri Bhashyam only once and afterwards throughout his life he should be involved in Tiruvaimozhi in Tamil. He, therefore, ordered his disciple to teach only once Sri Bhashyam and afterwards he should concentrate on Tiruvaimozhi in the easily understandable Tamil language. Accordingly, Swami Manavala Mamunigal arrived at Tiruvkkha and taught Sri Bhashyam for one year. 

PLACE FROM WHERE SWAMY MANAVALA MAMUNIGAL TAUGHT SRIBHASHYAM

SRIBHASHYAM KALAKSHEPAM

Today's [24th October 2008] lecture is from the place, where he taught. As we enter we find on the left Sri Andal's sannidhi. Between this sannidhi and Periyalwar's mandapam, he was teaching. While in this place, he got installed Swami Pillai Lokacharya's [his Acharya's Acharya] idol here.

SWAMY PILLAI LAKACHARYA

 We can worship Swami Pillai Lokacharya - author of Ashtadisa Grantha and Sri Vachana Bhooshanam, very sacred books. He lived a bachelor and so his idol has white robes. As a bachelor through out his life, he elaborately explained the interpretations of Tirumantram [Ashtaksharam], Dwayam and Charama sloka, found in Gita. Next, we worship the idol of Swami Manavala Mamunigal in saffron robes as he was a sanyasi [ascetic]. He is holding Tridanda. He was born in star Moolam and we can say because of him [moolam in Tamil also means cause] Tamil Prabhandam was enlivened. We have to see how intimately the Lord is connected with the Azhvars' pasurams, which Swami Manavala Mamunigal propagated. The First Three Alwars referred to as Mudhal Azhvargal, were respectfully called as in kavi padum parama kavigal [இன் கவி பாடும் பரம கவிகள்]. They praised the Lord in sweet Tamil. All the pasurams of them were in venba [வெண்பா] style [a class of poetry]. Tirumazhisai Alwar is associated with this Kshetram and one can say the Lord of this place got the name Sri Sonnavannam Perumal, because of him. This place was ruled by a King, who desired to be praised by Tirumazhisai Alwar. But Alwar never sang in praise of mortals. Alwar had a disciple Kanikannan [கணிகண்ணன்]. King tried to get Alwar to praise him, through Kanikannan, who refused. The King ordered Kanikannan to be exiled. Alwar thought that because of him, his disciple was to move out of the place, and so Alwar also decided to follow suit. Alwar saw Sri Yatoktakari reclining on the serpent and he immediately told ' kanikannan poginran; kamaru poonkachi manivanna! nee kidakka venda! Sennapulavanum poginren; neeyum unran pai nagappai suruttik kol [கணிகண்ணன் போகின்றான்; காமருபூங்கச்சி மணிவண்ணா! நீ கிடக்க வேண்டா! செந்நாப் புலவனும் போகின்றேன்! நீயும் உன்றன் பைந்நாகப் பாய் சுருட்டிக் கொள் !]' - Alwar said, " Kanikannan is going [out of Kanchi, on the orders of King]. Oh! Manivanna! Fluent poet [Tirumazhisai Alwar] am also going. [So] You [the Lord, Sri Yatoktakari] need not remain resting here and may roll up your serpent bed [and follow us]". Thus Kanikannan was leaving followed by the Alwar and further followed by the Lord Sri Yatoktakari! They went out of Kanchi and reached a place, which is known as Oriravu irukkai [ஓர் இரவு இருக்கை], which is now popular as Orikkai [ஓரிக்கை] . King got panic as with the Lord leaving, evil things surrounded the place. The King prayed the Lord to return. The Lord said that He would return only if Alwar returned. King requested Alwar to return to Kanchi. Alwar said that he would return only if Kanikannan returned. The King finally requested Kanikannan to return and stay in Kanchi and Kanikannan returned; he was followed by Alwar and the Lord. Alwar said 'Kanikannan pokkozhindan; kamaru poon kachi Manivanna! Nee kidakka vendum, thunivudaiya sennapulavanum pokkozhinden. Neeyum unran pai naaga pai nagappai paduthukkol' [கணிகண்ணன் போக்கொழிந்தான்! காமருபூங்கச்சி மணிவண்ணா! நீ கிடக்க வேண்டும்! துணிவுடைய செந்நாப் புலவனும் போக்கொழிந்தேன்! நீயும் உன்றன் பைந்நாகப் பாயில் படுத்துக் கொள்!]. Alwar said, " Since Kanikannan has changed his mind [from going out of Kanchi]. I [Alwar] am, as a determined poet, also changed my mind [and returning to Kanchi], Oh! Manivanna! You may also return and unroll Your serpent bed!". The Lord obeyed the Alwar and hurriedly unrolled His bed and reclined. This hurry might have caused Him to reverse His posture. Thus He did what the Alwar said [sonna vannam seidha Perumal ].

 Swami Vedanta Desika says [in Vegasethu stotram] ekam vegavati theere hasthisailesa drusyate - He is the One and the Same on the banks of river Vegavati and atop Hastisailam. How can They be the same? The Lord at Thiruvekkha is Upayam [உபாயம் Means] to reach the Phalam [फलं பலம் result] at Hastigiri. The bridge is the means to cross! Now we will see sloka 20:

dyav a-prithivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman

"Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed."

Arjuna is seeing the Viswaroopam of the Lord. It is spread the entire space without exception. Where all the Image is spread is explained in this sloka. A Dyav = from sky, prithivi = to earth, antaram = between, tvaya ekena = by You [Sri Krishna] alone, vyaptam hi = pervaded only, disas = directions, sarva = all over. The Image of the Lord is spread all over from this earth to sky, covering all the worlds in between, and in all directions, by the Lord alone. Idam = this, adbhutam = wonderful, rupam = Image [of the Lord], ugram = frightening, drishtva = seeing, tava = Your [Sri Krishna's], loka-trayam = all the Three worlds, pravyathitam = very much trembling, mahatman = Oh! Mahatma [Sri Krishna]. Atman here means mind and mahatman means determined mind. Arjuna exclaims that by seeing the determined Lord, all the Three Worlds - people and living beings in them - were very much trembling. Arjuna says the entire space between the Upper Worlds and this Earth is pervaded by the Lord, alone. In our body, the soul pervades the entire body. The soul is very minute and is at one place only, but its intellect is spread all over the body. Whether an injury is on toes or on the head, the soul feels through its gyana. We have to remember that the Lord also is not like the soul, pervading all over through His Gyana. The Lord Himself is Omni Present. If He Himself is present everywhere, why are we not able to see Him? Because. He has not gifted that special eyes for us to see Him. Arjuna was gifted and he saw the Lord everywhere and people trembling. Who are those Three types of people? They are anukula [अनुकूल favourable], pratikula [प्रतिकूल unfavourable] and udhasina [उधासीन careless] peoples. Devas are anukula people and Asuras are pratikula people. But we need not tremble to worship the Lord Utsavar of this Kshetram. The Lord graces with right arm showing Abhaya and left arm holding the mace. Whatever qualities Arjuna described like Sun's brilliance, etc., can be seen in the Lord here.

SRI SONNAVANNAM SEIDHA PERUMAL

SRI KOMALAVALLI THAYAR

 The place where lord Brahma performed the yagna, is also part of the Devastanam. This Lord appeared one week before, that is in Chitra Punarvasu. We will now take leave of this temple.
                                                                                                 (continued)