GITA 11.40

GITA 11.40

At present we are in Tiruputkuzhi in Thondai Nadu [தொண்டை நாடு]. The Lord here is called Sri Poretru Nayanar, Sri Vijayaraghavan and Sri Samarapungava. Around the prakaram [corridor] Acharyas all are gracing. We can see Swami Ramanuja's sannidhi. Swami Ramanuja is closely associated with this Kshetram. Next we see the sannidhi of Vishadavak Sikhamani Swami Manavala Mamunigal. It is said that he came here and was greatly absorbed by the beauty of the Lord. Next, is Swami Vedanta Desika's sannidhi. Swami Desika published Paramarta stuti stotram and explained that here we see the proof of and truth of the grant of Moksham to a vulture King. Today's [20th November 2008] lecture is from Sri Thayar's sannidhi.

UTSAVAR SRI MARAGATHAVALLI THAYAR

 Sri Thayar here is Sri Maragathavalli Nacchiyar [ஸ்ரீ மரகதவல்லி நாச்சியார்]. No one worships by simply saying this name, but by saying varuttha payiru mulaikkum Sri Maragadhavalli Nacchiyar [வறுத்த பயிறு முளைக்கும் ஸ்ரீ மரகதவல்லி நாச்சியார்]. Why this special title for Sri Thayar here? Those who do not have children, come here and bathe in Gruddhara pushkarini. They, then tie on their body, some fried payiru [pulses], and worship and stay in the place overnight. Next morning they discover germination of the pulse seeds and are blessed with children. Such is Her greatness. Sri Thayar as Sri Santhana Lakshmi and Sri Maragadhavalli Thayar graces. We should regard Her as Sri Sita, as the Lord is Sri Vijayaraghava. It is a pleasant coincidence that the recording of the lecture was done on a Friday. Her hand showing Abhaya, suggests that She assures us that She would make the Lord agree to bless our needs and ensure grant all pleasant things including Moksham. Her left hand is pointing to Her Divine feet. It is customary to first worship Her, before worshipping the Lord. When Sri Rama granted Moksham to Jatayu, Sri Thayar was not nearby; but to offset that shortcoming, here Sri Thayar is along with the Lord. About this Kshetram, Swami Pillai Perumal Iyengar has composed a pasuram in his '108 Tirupati andhadi [நூற்றெட்டு திருப்பதி அந்தாதி]'. He imagined the pit as a pit of fire. When Prahlada refused to utter names other than Sri Narayana, Hiranyakasipu tortured him by pushing down a hill, made him to drink poison, tried to tramp on him by an elephant, made snakes to bite him, immersed him in the ocean, etc. Finally, he drowned Prahalada in a pit of burning fire. But Prahlada was not harmed by the fire. He was chanting the Lord's name and, after all, the fire got its power from the Lord only.
 In the last sloka, we saw Arjuna mentioning the Lord as Agni, god of fire. Thus Prahalada was unaffected by the fire. Swami Pillai Perumal Iyengar compares neruppukuzhi [a pit of fire நெருப்புக் குழி] and Tirupputkuzhi. Vimanam of this temple is called Vijaya Veera Koti vimanam [விஜய வீர கோடி விமானம்].

VIJAYA VEERA KOTI VIMANAM

 Vimanam publicizes to the World that below it is the Lord of Victory [Vijaya] and Valour [Veeram]. By prostrating unto Him, one can obtain Moksham. Now we will proceed to sloka 41. Arjuna now prays the Lord to pardon him for his faults. Sloka 41:

sakheti matva prasabham yad uktam

he krishna he yadava he sakheti

ajanata mahimanam tavedam

maya pramadat pranayena vapi

"Thinking of You as my friend, I have rashly addressed You “O Krishna,” “O Yadava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love."

Normally, this sloka and the next [42nd sloka] are to be read together. But since there are deep meanings, at present we will see this sloka today. Sakha = friend [of Arjuna], matva = thinking. Before Arjuna saw the Viswaroopam, he thought of Sri Krishna merely as his Friend of him or a close Cousin of him. Prasabham = indecently or disrespectfully, yad uktam = whatever was uttered [by Arjuna], he krishna = hey! Krishna, he yadava = hey! Yadava, he sakheti = hey! [my] Friend. Arjuna might have called the Lord by His First name or by His profession of cowherding. Though Sri Krishna was still Arjuna's Friend, he had realized the greatness of his Friend after seeing the Viswaroopam. Ajanata = out of ignorance, tava = Your [Sri Krishna's], idam = this, mahatmanam = great glory [of the Lord in Viswaroopam showing that everything was His property and everyone was in His command], maya = by me [Arjuna], pramadat = casually, pranayenava = or out of love. Arjuna prays to the Lord that he might have addressed Sri Krishna, without dignity, as Krishna or Yadava or My friend, etc. Krishna actually is a very noble word. Krishna means showering happiness on the earth. But Arjuna might have called the Lord as Sri Krishna meaning the Black! Yadava denotes the Gem of Yadava dynasty. But Arjuna addressed the Lord as Yadava meaning cowherd! He addressed the Lord as Friend, with the ego that he was from Kshatriya community and Sri Krishna, after all, was from cowherds. All these he told out of ignorance of the greatness of the Lord. He addressed by all these out of carelessness or out of affection. We may remember these words, and see how they coincide with the words used by Sri Andal [in Tiruppavai - karavaigal pin senru கறவைகள் பின் சென்று... ]. She says that She addressed the Lord by insignificant names [siru per சிறு பேர் ]. So He should not mind and get angry [ seeri சீறி]. She says that starting from the First pasuram [ margazhi thingal மார்கழித் திங்கள்..], She had addressed the Lord by casual names, but She realized later and so made amends to this indifference. Why did She address like that? Because She and Her friends were ignorant [ariyada அறியாத ]; out of childishness [pillaigal பிள்ளைகள்]; out of love [anbinal அன்பினால்]. These three words are used by Arjuna as ajanat, pramadat and pranayenava. But there is a difference in Arjuna and Sri Andal telling. She addressed the Lord as Narayana [1st pasuram], parkadalul paraman [பாற்கடலுள் பரமன் 2nd pasuram], ulagalanda utthaman [உலகளந்த உத்தமன் 3rd pasuram], oozhi mudalvan padmanabhan [ஊழி முதல்வன் பத்மநாபன் 4th pasuram] and mayan [மாயன் 5th pasuram]. According to Her, all these were insignificant names! In reality, those were all very sacred and great names. But in pasurams 27 [koodarai vellum கூடாரை வெல்லும்], 28 [karavaigal pin senru கறவைகள் பின் சென்று] and 29 [ chitranchirukalai சிற்றஞ்சிறு காலை], She mentions the name, Govinda. According to Her, again, this is a great name of the Lord! Till these pasurams She did not know the True Self of the Lord and so addressed Him by insignificant or casual names; but after truth dawned in Her, She addressed Him by great names. Govinda means going behind cattle. While Narayana means the Prime Cause of Universe. Which is a greater name? Actually, Narayana is the greater name. But Sri Andal tells the other way. Because, after all, the Lord took Avatar in Gokulam, to hide His greatness. So, He never liked people to remind Him of His greatness. In this Avatar, Sri Krishna wanted people to address Him as Krishna, Yadava, Navanita Chora, etc. This is the opinion of Sri Andal and so She sang like that. And, for that, She seeks His pardon. While Arjuna is doing the opposite. He, before seeing the Viswaroopam, addressed the Lord casually and with insignificant names. Now, he addresses the Lord as Narayana, Padmanabha, Trivikrama, etc. Sri Andal was in Bhakti marg and so She wanted to address the Lord in Her way; while Arjuna in Gyana marg, wants to address the Lord in his way.
                                                                                                     (continued)

GITA 11.39

GITA 11.39

Sriramarameti ramerame manorame |

Sahasranama tatulyam rama namam varanane ||

The Divine name Sri Rama has the capacity to stop a departing soul. At the same time the Divine name Sri Rama ie. Sri Vijayaraghava can also facilitate reaching Moksham. We have come to Tiruputkuzhi and had darshan of Gruddhara Pushkarini. We can also worship Jatayu, worshipping the Lord. After entering the temple, beyond the Gopuram, we find beautiful prakaram [corridor].

TEMPLE PRAKARAM

 As we go round the prakaram, we find a number of monkeys on trees. Monkeys, perhaps, suggest that we are in Sri Rama's place. We enter the temple further and see Ardha mandapam, Maha mandapam and Garbha Gruham. Tirumangai Alwar has praised the Lord of this Kshetram in 2.7.8 pasuram. This pasuram is engraved in the temple. Alwar assumes a woman form in this pasuram. 'She' is the mother of the sweetheart of the Lord. 'She' pleads with the Lord to accept 'her' daughter, as 'her' daughter is madly in love with the Lord. 'Mother' says that 'her' daughter had lost herself to the sweet tunes coming from the flute, Cowherd Sri Krishna was playing. 'She' further says that 'her' daughter was singing in praise of Tiruputkuzhi, which has water, perhaps Gruddhara Pushkarini water, capable of attracting all sense organs. Today's [19th November 2008] lecture is from the sannidhi of the Lord.

MOOLAVAR SRI VIJAYARAGHAVA PERUMAL

 The Lord is Sri Vijayaraghavan or Sri Samarapungava [samara = war or fight, pungava = skilled] or Sri Poreru [por = war, yeru= bull]. Always victorious in any fight, is an attribute to Sri Rama. Another proof that the Lord here is Sri Rama, is that the Avatar day of the Lord here is Chitra [சித்திரை ]month, Punarvasu [புனர்வஸு ] star, identical with the birthday of Sri Rama. We will now worship the Moolavar. The Lord is in a seated pose. The left hand is ready to embrace Jatayu to perform the last rites and is in ahvahana mudra. Right arm is displaying Abhaya. On His right is Sri Bhudevi and on the left is Sri Sridevi [yes, positions are different from normal!]. We may have a doubt as to how, during the performance of last rites to Jatayu, Sri Sridevi and Sri Bhudevi could be with the Lord? This incident took place while searching for Sri Sita, was it not? We should remember that the Lord is enacting that incident which took place long ago, for devotees' benefit, here and now! But to prove that the incident took place, the Consorts are interchanged. Unbearable of the heat from the pyre, Consorts are interchanged and appear to be bending Their heads away from fire! Swami Kooratalwan poses a question to the Lord. The Lord granted Moksham to the bird. Arcchiradi marg, invisible for others, was visible to Sri Rama! That is He was able to see the path for Vaikuntam. But then how He was not aware of the place where Sri Sita was imprisoned? The Lord it seems cried ignorant of Her place! Thus the Lord having taken the guise of a normal human, suddenly forgot His role and displayed He was the Paramatman, in this Jatayu incident! Also, He granted Moksham to Jatayu, who did nothing to obtain that position. Therefore, if the Lord wills, He can grant anything including Moksham. Also, it is impossible for the Lord to hide His true qualities! Swami Desika says that the Lord has an identification mark on Him. That is the scar of burning the body of Jatayu on the pyre - gruddhraraja deha vibaksha. That identity reminds us that the Lord is full of mercy - vatsalyam - towards His devotees. He would do anything for the devotees. This, Swami Desika tells in Raghuvira ghatyam - bhakta jana dakshinya! We will now worship the Utsavar.

UTSAVAR SRI VIJAYARAGHAVAN

 But we can do that as we study sloka 40 of Chapter 11. By appreciating the sloka, we can have a grand view of the Lord. Earlier, Arjuna repeatedly saluted the Lord by uttering the word nama:. He continues in sloka 40:

namah purastad atha prsthatas te
namo ’stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato ’si sarvah

"Obeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!"

Arjuna says that the Lord is everywhere around. Without exception, He is pervading in everything. So Arjuna prefers to call Him, Sarva = The Whole. Are not others separate from Him? Yes, all are different from Him, but it is He, Who is the Antaratman in all and controlling and commanding all. Purastad = to [Your, Sri Krishna's] front, nama = [I, Arjuna] salute, atha = also, prsthata = from [Sri Krishna's] behind, namostu te = salute You [Sri Krishna], sarvata = from all sides [salutations], sarva = [the Lord as a] Whole. The Lord is Whole and so Arjuna offers salutations from front, behind and from every side. Ananta-virya = boundless valour, amita = beyond description, vikrama = powerful, sarvam= all in this Universe, including all chetana-achetana [movables and non-movables or, with or without knowledge], samapnosi = pervading [without exception], tata = therefore, sarva = everything [Sri Krishna is]. Earlier Arjuna mentioned the names of certain gods and told that the Lord was all of them. Before that, we also saw that Arjuna mentioned that the Lord was chit, achit, baddha and mukta, etc. Arjuna tells that the Lord is inanimate objects like stone, mud, etc., and also says that the Lord is superior beings like Agni, Vayu, etc. He says lord Brahma also is Sriman Narayana. That is everything from mud, tiny grass to animals, birds, etc., to Devas, is the Lord, Arjuna says. Reason for mentioning that is what Arjuna tells here; that the Lord is pervading all without any exception. We see a pillar made of stone and call it as a stone pillar; a ring made of gold, as a gold ring; a dhoti made of cotton as a cotton dhoti. Since the Lord is pervading all, it is correct to call the pillar as Bhagavan pillar; to call ring as Bhagavan ring; to call a dhoti as Bhagavan dhoti. That is why Arjuna calls everything - Vayu, Agni, Varuna, everything - as He, the Lord. His valour is beyond our imagination. Sri Rama -Sri Vijayaraghava - symbolises valour. When we worship the Lord Utsavar from His front, we see His Abhaya mudra, allaying all our worries and fears. He graces with the left arm firmly holding the mace and with the Consorts. Nearby, yet another Utsavar, without Consorts, is also gracing. 

SECOND UTSAVAR SRI PORERU

This Kshetram is also famous for the 'keel kudhirai' [mechanical horse கீல் குதிரை].

MECHANICAL HORSE VAHANAM

 On the Eighth day of Brahmotsavam, the Lord mounts this Horse. The Horse has many mechanical features, which enable the Horse to make movements; and for the spectator, it would appear as though the Lord was riding a real Horse! On days other than Utsavam day, the Horse is disassembled and kept as Three parts. It is because of the belief that if kept assembled, the Horse might run away! The carpenter who designed and fabricated this Horse dedicated the Horse to the Lord and vowed not to make another for any other temple. When he was forced to make another, he preferred death at His feet. Even today, as a mark of appreciation, the Lord visits the locality of carpenters in this place on Horse vahanam day, before continuing His procession.

THE LORD RIDING THE HORSE

 We also would offer our obeisances to the Lord, on the Horse, from all sides.

                                                                                               (continued)

GITA 11.38

GITA 11.38

TIRUPPUTKUZHI TEMPLE

Aapadamapahartaram dataram sarvasampadam |

Lokabhiramam sriramam bhuyobhuyo namamtaham ||

This sloka is chanted by all at all times. Lord Sri Ramachandra removes all our fears and blesses us with what we need. Treading from the Himalayas to Rameshwaram, Sri Rama has converted many places in India, sacred. When Sri Sita was abducted by Ravana, Sri Rama came in search of Her in every place. When Ravana carried away Sri Sita, Jatayu, the Vulture King, fought with Ravana. He wanted to rescue Sri Sita. But Ravana, with his sword Chandrahasa, cut off the wings of Jatayu, who fell down. Jatayu in sampradaya is called Periya Udayar [பெரிய உடையார்] or Jatayu Maharaja. We should not regard him as a mere bird. He was involved in the service of Sri Rama. So, anyone wanting to be of service [கைங்கர்யம்] of the Lord, should emulate Jatayu or Hanuman or Lakshmana or Adisesha. Not merely Jatayu served the Lord, but his last rites were performed by Sri Rama and Sri Rama despatched him to Vaikuntam. Sri Rama was about to perform the last rites for Jatayu. Sri Rama and Lakshmana, having lost Sri Sita, went on searching and enquired the trees and rivers, whether they had seen Her. On their way they found Jatayu struggling for life. Seeing Sri Rama, Jatayu paid respects and prayed that He should live long. He further told that Ravana had abducted Sri Sita. He told that Ravana was forcibly carrying Sri Sita and was proceeding Southwards and requested Sri Rama and Lakshmana to rescue Her. Finally, after telling details, he breathed his last. At that time Sri Rama carried the vulture on His lap and cried. He told Lakshmana that more than the separation of Sri Sita, He was grieved at the demise of the bird Jatayu. He ordered Lakshmana to arrange for the funeral pyre. Sri Rama then placing the body of Jatayu on the pyre, did the last rites. Sri Rama then permitted the soul to reach Vaikuntam. The most superior place, Vaikuntam, which one cannot easily reach by any number of yagnas, which Devas, Rishis and Siddhas could not easily reach, was ordered as the destination for a bird by Sri Rama. This happened somewhere and at sometime. But to worship Lord Sri Rama and Jatayu, we have come to Tirupputkuzhi [திருப் புட்குழி] Kshetram in Kanchi mandalam.

SRI GRUDDHARA PUSHKARINI

SRI JATAYU SANNIDHI

 Tiruputkuzhi = Tiru [associated with Sri Lakshmi], pul [புள்] = bird [Jatayu], kuzhi [குழி] = pit [made for the pyre]. Thus this place is considered as the place where Sri Rama performed the last rites for Jatayu. The Lord here is Sri Vijayaraghavan [ஸ்ரீ விஜய ராகவன்], also known as Sri Poretrinayanar [ஸ்ரீ போரேற்றி நாயனார்] and Sri Samarapungava [ஸ்ரீ ஸமர புங்கவன்]. Sri Thayar is Sri Maragathavalli. Pushkarini is Gruddhara pushkarini [most of the literature refer this as Jatayu pushkarini]. Gruddharam means vulture. Swami Vedanta Desika has composed a sthotram on the Lord, Sri Paramarta stuti [श्री परमार्त्थ स्तुति]. Parama means the last or the most superior and artha means outcome. Sri Vijayaraghava is the Ultimate objective of our actions and he has praised Him. Swami Desika opens the stotra with the words Srimad gruddhara saras teere parijatam upasmahe. The Lord is like the Parijata tree, granting anything desired. He is gracing on the banks of Gruddhara Saras [pond]. He grants anyone irrespective of one's status whether one is high or low. To pluck the fruits from a tree, dwarfs will find difficult if the tree is tall and tall persons will struggle if the tree was dwarf. But this Parijata Tree -Lord Sri Vijayaraghava - makes available the 'fruits' easily for everyone. Swami Desika says that Jatayu is the proof of this quality of the Lord. Jatayu got Moksham. We may get doubt here. We have heard of Sri Rama granting Moksham in a place near Saket in Maharashtra; also, we have heard that in Pullambhutamkudi Divya Desam [near Kumbakonam] it is told that the Lord gave Moksham to Jatayu. All are true. Because the purpose of Arcchavatara, that is the Lord in temples, is a reminder of the happenings in Vibhava avatars, like incidents in Sri Rama, Sri Krishna, etc., stories. We should, therefore, take that the Jatayu incident is enacted here for our benefit. We see Sri Ulagalanda Perumal, which reminds of Sri Trivikrama Avatar of the Lord and not that Sri Trivikrama Avatar actually happened there. This exhibits the Lord's simplicity towards devotees. So considering this Jatayu incident took place here or in Pullambhuthamkudi or in Saket, near Igatpuri, in Maharashtra, are all correct. The fact that He granted Moksham to Jatayu is important. Bathing in this pushkarini not merely removes our sins but also ensures good health.

 We will now see sloka 39. In all these slokas we find that Arjuna saw the Lord in Viswaroopam and was wonderstruck. He started praising the Lord, as pervading everything in and around. Everything is His body. He knows all and is to be understood by all. He is also the Ultimate destination, Vaikuntam. Now sloka 39:

vayur yamo ’gnir varunah sasankah
prajapatis tvam prapitamahas ca
namo namas te ’stu sahasra-kritvah
punas ca bhuyo ’pi namo namas te

"You are air, and You are the supreme controller! You are fire, You are water, and You are the moon! You are Brahma, the first living creature, and You are the great-grandfather. I therefore offer my respectful obeisances unto You a thousand times, and again and yet again!"

By this sloka, Arjuna salutes the Lord repeatedly. the Lord is manifesting in others and Arjuna offers his obeisance to the Lord in every form. Seven persons are mentioned by Arjuna. Vayu = Vayu or wind god, yama = Yama or god of death, agni = Agni or god of fire, varuna = Varuna or god of rain, sasanka = Moon or the god Moon, prajapati = Prajapati or god of progeny, prapitamaha = great-grandfather or Father of lord Brahma, Sriman Narayana, tvam = You [Sri Krishna] are. That is the Lord is the Prime Commander of all these gods. Lord Brahma is considered as the grandfather of the Universe. Since Sriman Narayana is considered as Father of lord Brahma, He becomes the great-grandfather. Nama = [I, Arjuna] salute, namastestu = offer salutes, sahasra - kritva = do [salute] Thousand times, punas ca = again and, bhuyo = again, namo namaste = salute and offer salutes. We can interpret that these words like Vayu, Agni and Varuna, are all names of the Lord. Or, whoever is commonly understood by these words, are empowered by the Lord, Who is inside them as their atman and commanding them. By naming those persons also, those ultimately indicate the Lord. So both interpretations are possible. Agni, for example, means agram nayati is agni. That is He who takes you forward is Agni. The Lord carries us forward. So Agni could mean the Lord directly. But we can also take that Agni denotes the god of fire. The Lord controls and commands Agni from in and out. So, Agni could mean the Lord inside god of Fire also. Therefore, the Lord is, either directly, by the word, or indirectly, by referring to the ruling god, indicated by these names. Arjuna repeatedly offers his obeisances to the Lord. We will now enter the temple.

                                                                                             (continued)

GITA 11.37

GITA 11.37

Lakshmyasaha rishikesa: devya karunya rupaya|

Rakshaka traya siddhante vedante pi cha diyate ||

From this sloka we understand that the Lord along with Sri Maha Lakshmi protects us. Without Sri Lakshmi, the Lord could punish; but if Sri Lakshmi is with Him, the Lord always saves. Alwar says the Lord's nature is to protect us. Vali thinks why Sri Rama hit him unseen? After a search, he tells Sri Rama that since Sri Sita was separated from Him, He was not aware what He was doing. That is why He lost His balance and hit Vali, says Vali. From this, we should know that the Lord kills someone, only when His Consort Sri Thayar is not near Him. If He has to save devotees, then certainly She must be along with Him. So, when She is nearby, the Lord protects. To save devotees, enemies have to be killed. When She is nearby none can be killed. Here, we may get confused and raise a doubt. Is Sri Lakshmi encourages Him to kill or is She inducing Him to protect? To know the answer we have to come to the temple of Sri Ashtabhja Perumal. Here we should worship Sri Thayar, called Sri Pushpavalli Thayar [ஸ்ரீ புஷ்பவல்லி தாயார்].

SRI PUSHPAVALLI THAYAR

 She is seated and beckons the devotees to come and surrender at Her Divine feet. The Lord carries weapons in His arms.

SRI ASHTABHUJA PERUMAL

 Seven of them are recognized as weapons. But why should He hold a Lotus flower? Is lotus a weapon to kill anyone? The Lord is symbolically having Sri Pushpavalli Thayar in one of His right Hands. Is She then a weapon? We might think. But Sri Thayar is certainly needed to protect anyone. The Lord carries Seven weapons to kill enemies and in one hand He is carrying the flower to protect devotees. Tirumangai Alwar imagined himself to be one of His Consorts and composed 10 pasurams [Periya Tirumozhi- 2.8]. 'She' asks who was the Person, like the ocean or like the lit lamp, etc? And, for every question, the answer is the Lord Sri Ashtabhuja Perumal. Thus the hymns are composed. In one pasuram [2.8.9], Parakala Nayaki worships the Lord. Admiring 'her' beauty, the Lord says something. Commenting on this pasuram, Swami Periyavacchan Pillai enquires what the Lord could have told. Why Alwar did not elaborate on what the Lord told? Reasons could be many. Parakala Nayaki was mesmerized by the beauty of the Lord and so could not grasp what the Lord told. Or, though 'she' knew what He told 'her', since it was the exclusive secret between the Lovers and so 'she' preferred not to reveal what He said. 

SRI UTSAVAR

But, Swami Periyavacchan Pillai further probes and says that since 'her' waist was so narrow and fragile, the Lord asked 'her', whether He could hold and support 'her'! The Lord is with Eight hands and so support could be secure! Does it mean this pasuram is about lust and passion? The waist is called idai [இடை] in Tamil. Idai also means middle. In Ashtaksharam mantra, pranavam [AUM ஓம் ॐ ] and Narayanaya [नारायणाय] are at the ends and nama: [नम:] is in the middle or idai. Nama: that protection of the self is only by the Lord and one cannot protect oneself. Seeking His feet alone as the refuge or saranagati is meant by nama: and for that, He is the means [upaya उपाया]. So here when Alwar has clear perception of the idai, the Lord has to support 'her' only!

 We will now see sloka 38. In sloka 37, Arjuna wondered who would not worship the Lord with folded hands? As told in Alwar's pasuram, the Lord protects all who worship Him with folded hands. Arjuna says further that the Lord is antaryami in everything:

tvam adi-devah purushah puranas
tvam asya vishvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam vishvam ananta-rupa

"You are the original Personality of Godhead, the oldest, the ultimate sanctuary of this manifested cosmic world. You are the knower of everything, and You are all that is knowable. You are the supreme refuge, above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!"

Ananta-rupa = (The Lord) with infinite image, tvam = You [Sri Krishna] are, adi-deva = very First Deva, purusha = grants whatever is prayed, purana = very Ancient but appearing ever fresh [pura + api navam = puranam], asya = to this, vishvasya = Universe, param = most superior or the highest of all, nidhanam = basis, tvam = You [Sri Krishna] are. Sri Krishna is the basis for all this Universe, for origin and support. Vettasi = knowledgeable, vedya = to be understood, param = most superior, dhama = abode. That is the Lord is to be attained or to get the result of reaching Vaikuntam. Dhamam is also called purushartam or the ultimate objective. He knows all and all have to know Him, to reach Vaikuntam. Tvaya = by You [Sri Krishna], tatam = pervaded, vishvasya = this Universe. The Lord is pervading the entire Universe, He knows everything and all have to know Him to reach Vaikuntam, the basis for entire Universe, Origin of everything, the First among Devas and Ancient, but always afresh, He grants anything prayed for. Who would not respect the Lord with such eminence? Is there any deficiency to protect us? Arms are eight. Is He lacking in weapons? Are there no predecessors, who have been rescued by the Lord? Lord Brahma and Gajendra are standing examples. Is He frightening with all dangerous weapons? Like Sri Pushpavalli Thayar, He is holding a flower, symbolic of mercy. Is He ugly that we can not approach? The Lord is radiating like a lamp with the hue of the ocean. So. what deficiency we can find to avoid respecting Him? To the Lord, Who is having all matters in this Universe or in Moolaprakruti, and all souls whether baddha or mukta, as His body and pervading everything without any exception, Arjuna offers his obeisance. We now take leave of this Divya Desam.

                                                                                                       (continued)