GITA 12.6

GITA 12.6

It looks as though Tirumangai Alwar, who praised Sri Trivikrama at Tirukkovalur, had come directly to Tiruneermalai, to sing in praise of Sri Trivikrama here. In the pasuram Ninraan, irundhan, kidandhan, nadandhan, the Alwar has attributed Nadandhan pose to Sri Trivikrama. Thus by worshipping Tirunnermalai alone, we can get the pleasure of visiting Four Divya desams [Tirunaraiyur, Tiruvaali, Tirukudandhai and Tirukkovalur].

MOOLAVAR SRI TRIVIKRAMA PERUMAL

 Moolavar Sri Trivikrama has only Two arms. By the right-hand fingers He is indicating one and by left hand, He is indicating Two. The total is Three, the steps of earth he demanded from Emperor Maha Bali, as a donation. Sri Vamana demanded the donation and after it was agreed to, the Lord measured all the Universe and upper worlds by Two steps. This is indicated by the left arm. Right arm is indicating the balance one step and the Lord is asking the Emperor to show that place. In Sirkazhi or Kazhi Sri Rama Vinnagaram [near Chidambaram], the Lord indicates Two by the right arm and one by the left hand. Alwar tells his mind that they would go to Tirukkovalur to worship Sri Trivikrama. Mind replied that they had already visited that place and had come near Chennai; therefore, Alwar should try to find a Kshetram nearby! Alwar, thus, came here and praised the Lord. Unlike the Moolavar, Utsavar is small but beautiful. If Moolavar is Sri Trivikrama, Utsavar is like Sri Vamana! Thus Utsavar symbolizes the simplicity quality of the Lord, while the Moolavar, represents His Majestic qualities. Once sage Valmiki came here to worship [his sannidhi is at the foot of the hill]. He worshipped the Lord in all sannidhis. Still, he felt some dissatisfaction. He prayed to the Lord, that his eyes were accustomed to seeing Sri Rama only, but [at that time] there was no sannidhi for Sri Rama. Hanuman in Srimad Ramayana told Sri Rama that he did not want Moksham and reach Vaikuntam. Because he wanted to be in this world itself, singing Sri Rama's name, which pleasure he might not get in Vaikuntam! Valmiki's mind also was similar. After all, Vedas came out from Valmiki's mouth as Srimad Ramayana! Therefore, the Lord in the Four sannidhis - Sri Neervannan, Sri Shantha Narasimha, Sri Ranganatha and Sri Trivikrama - decided to present themselves as Sri Rama. Sri Maha Lakshmi appeared as Sri Sita. Adisesha, Discus and Conch all apeared as Lakshmana, Bharata and Shatrugna. They then appeared to Valmiki. Another wonder in this is that though the main sannidhi at the bottom of the hill, is of Sri Neervannan, Dwajasthambam is not opposite the main gopuram entrance. It is Sri Rama's sannidhi exactly facing the main gopuram entrance. The sannidhi of Sri Neervannan is away from the entrance. Thus Valmiki was accorded a special appearance as Sri Rama by the Lord here. In this temple, thus we can see almost all Avatars of the Lord! By worshipping here, even in a barren mind, Bhakti would spring. The neermai [mercy] of Sri Neervannan, would melt even a stubborn mind. Alwar says that it is the great quality of the Lord, capable of melting hard, steel-like minds.
 Now we proceed to sloka 8 of Chapter 12, where the Lord elaborates on how to perform Bhakti and by doing the person attains eminence. In the last Two slokas, Sri Krishna told Arjuna that He redeemed the Bhakta quickly from the ocean of samsara. Perialwar says that when he was suffering in samsara, the Lord rescued him and brought ashore. This is the same substance of sloka in Chapter 12. Today's [18th December 2008] sloka 8:

mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah

"Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."

The Lord tells Arjuna, na samsaya = never have any doubt, on the matter He was to tell Arjuna. Arjuna should then resolve to practice what the Lord told. Then he could see what type of life he would enjoy! Mayy eva = only in Me [Sri Krishna], mana = [Arjuna's] mind, adhatsva = should concentrate. We saw in the earlier sloka that a Bhakta devoting on the Lord is being rescued from samsara. Therefore, he should concentrate his mind on the Lord. When the Lord assured that He would redeem all those in His Upasana, we have to follow that to get redeemed. Therefore, when practising Bhakti as sadhana or means for Moksham, we should concentrate our mind on Him. Mayi = in Me [Sri Krishna], buddhim = intellect, nivesaya = be dedicated. What is the mind and what is an intellect? Mind indicates thought. Intellect indicates the knowledge, referred to as dharma bhoota gyana. Intellect means to resolve. Therefore, the Lord says that thought of the mind should be concentrated in Him; and, resolve to be with Him. Mere thought cannot be a resolve; nor, we think of resolves always. That is why the Lord says dedicate both mind and resolve unto Him. The resolve should be that the Lord is not only the means to achieve, but also the goal to be achieved. That is He is both Sadhana and Parama [Supreme] Prapyam [objective]. The other types of devotees use the Lord as the means to achieve aiswarya [worldly pleasures] or kaivalyam [enjoyment of one's own soul]. Both means and destination are He, is the attitude of these devotees. Aiswaryarti and Kaivalyarti regard the Lord as a mere ladder to climb to their destination. They do not want to enjoy His company. Money is required, but that money itself can not give pleasure. With that money, one gets all objects of pleasure and enjoys. Money is, thus a means for enjoyment and not the object of enjoyment also. The Lord tells Arjuna not to use Him as a mere means for enjoyment, but as the Object of enjoyment also. This is the resolve to be taken. By dedicating our intellect or buddhi in Him, we resolve that He is both the means and goal. Ata = then, urdhvam = onwards, mayy eva = with Me [Sri Krishna] alone, nivasisyasi = be present [live]. Once we get our thought and intellect dedicated to Him, from then we will live with Him forever. Here, living forever does not mean attaining Moksham. We have to resolve that He is our support. He is the support, whether we resolve or not. The Lord is supporting us even without our Gyana that He is our support. But what the Lord intends to convey is, that once we have dedicated our mind and buddhi in Him, from that moment, we come to an important decision. That is, we are not to worry about our life and the Lord is the Savior of all [सर्व रक्षक]. Always He is the Protector. But at times we think that we are protecting ourselves. To such persons, the Lord does not appear to protect. Now that we have dedicated our mind and buddhi in Him, we resolve that He alone is our Protector. We then live without any worry. Swamy Vedanta Desika in his Nyasa Vimsati says at the end 'nirbharo nirbhayosmi' - no responsibility [of protecting self] nor worry or fear. Both our welfare and responsibility of living are His concern. As told by that Mahacharya [Swami Desika], Sri Krishna tells Arjuna that thereafter the Lord takes overall responsibility of the devotee, who lives a carefree and worry less life. Arjuna need have no doubts on this, assures the Lord. From this, we can understand that Bhakti is both easy and quick to yield results. This is assured by none other than the Person, Who is to grant all results. He is no ordinary Person, but very great. This assurance we see from the Lord, Who appears in Four sannidhis in various poses. It is like an assurance being repeated Four times! We should get that resolve and be firm in that like the unshakable hill of Tiruneermalai. With this, we now take leave of this Kshetram. 

                                                                                                    (continued)