GITA 13.36

GITA 13.36

Today's [25th February 2009] lecture is from the sannidhi of Anjaneya Swamy, in Chinna malai (small hill). Chakkara theertham [சக்கர தீர்த்தம்] there, is very famous.

CHAKKARA THEERTHAM ON SMALL HILL

 Anjaneya graces with Four arms, holding discus and conch and seated in Yoga style. The water of Chakkara theertham is capable of eliminating our papa. We saw that the seven sages prayed King Indradyumna to protect them from demons. Alone, Indradyumna could not destroy the demons. Sri Yoga Narasimha gave His Discus and Conch to Hanuman, who was already meditating here. Hanuman then assisted Indradyumna and killed all the demons. There were blood stains on the discus and the stains were washed in this pond, which got the name Chakkara theertham. When Hanuman returned the Discus and Conch, the Lord said that He was not in the habit of withdrawing what had been granted and so Hanuman was permanently blessed with Discus and Conch. Anjaneya is seated facing East and Sri Narasimha is facing West! Thus the Lord and His famous disciple, the Leader and the servant are looking at each other. We can see Sri Narasimha temple from Hanuman sannidhi without any obstruction.

VIEW OF SRI NARASIMHA TEMPLE FROM SMALL HILL

 Hanuman was meditating from here, to obtain the status of lord Brahma. But present lord Brahma, afraid that his position would be disturbed, came here and after a bath in Brahma Theertham, requested the Lord not to cause any disturbance to him and to grant Hanuman, a better status of being present here and blessing the devotees of the Lord. Are we to first worship Hanuman before worshipping Lord Sri Narasimha or the other way? We should First worship the Lord and with His recommendation, when we go to Hanuman, he fulfils our desires! It appears eyes of Hanuman and the feet of the Lord are in the same level! We see monkeys bathing in the pond and perhaps they will later worship Hanuman.

 Now we shall see the final summary of Chapter 13. In Gitartha sangraham, Swami Alavandar mentioned Five important points to be noted in Chapter 13: Deha swaroopam [true nature of body and Atman], Atma apti hetu[means to attain Atman - most important, explained as 20 qualities], Atma visodanam [detailed explanations on the nature of Atman in Five slokas], bandha hetu [Reason, why Atman is bonded in a body. Why suffer in this body? By worshipping Hanuman, all difficulties faced are wiped out. A Bhakta or devotee should be devoid of fear. We have to be afraid that we do not have adequate devotion; for any other thing, we should not have fear. We have the support of the Lord and Hanuman; so why be afraid of anything? As long as we have devotion, what else is needed?, asks Alwar. We are bonded in this Universe because of the three qualities -sattva, rajas and tamas- surrounding us and the desire in the consequent pleasures and pains.] and Vivekam [Analytical knowledge that Atman and the body are separate entities. This topic has been discussed repeatedly for more than two years in this program. The one point we have to remember is that body and soul are different. Body is perishable, Atman is everlasting. The body is changing, a soul is constant; the body has organs, a soul is alone without organs; the body requires support and the soul supports; our aim should be only to attain Atman]. 

                                                                                                                     (continued)

GITA 13.35

GITA 13.35

UTSAVAR SRI BHAKTOCHITA

Who is meant by Sri Bhaktochita? The Lord graces as Sri Bhaktochita, the darling of devotees. The Lord is very beautiful. Sri Bhaktochita is in standing pose. The right hand is in Abhaya mudra and left hand is in Ahvahana mudra, beckoning all devotees. After welcoming devotees, He protects them. His face is enchantingly beautiful. His forehead with Tilakam, nose, eyes and the ripe fruit like lips, and every organ of the Lord is Divinely beautiful. The Lord is accompanied by Ubhaya Nacchiyar - Sri Sridevi and Sri Bhudevi. A unique feature is that His Consorts are showing Ahvahana mudra! One hand of Each of Them is in Ahvahana mudra and the other hand is stretched down! Because of the renovation works the Lord is atop the hill, instead of His usual place in Sholingapuram. Padmapuram, earlier known as Padmavatipuram, nearby, had a temple, which can be seen even now at the foot of the hill, was the house of the Lord long back.

OLD TEMPLE STRUCTURE AT PADMAPURAM

 In circa 1588, Swami Doddayacharya, after overcoming all struggles, shifted the Lord to a sannidhi in Adi Kesava Perumal temple in Sholingapuram. The temple in Padmapuram is empty and no pooja is performed there. We should be greatly indebted to Swami Doddayacharya for this great help for devotees. There are many small and big idols along with Sri Bhaktochita. Tirumangai Alwar has praised all of them in his Periya Thirumozhi in the last verses of 8th Centum. Alwar says he attained and got redeemed [adaindu, uyndu ponen அடைந்து உய்ந்து போனேன்]. Instantly he was redeemed after reaching! The Lord graced him as Mikkaan [மிக்கான்], meaning better than anybody else; as Maraiyaan [மறையான் ], meaning praised by all Vedas; as Virindha [விரிந்த] meaning boundless and Vilakkai [விளக்கை], meaning luminous, like we explained that Sun illuminates all objects we see. A lamp when illuminated, shows its presence as well as shows all objects around it. If Atman is a lamp, Paramatman is the more luminous lamp! Finally, Alwar says ennul Pukkaanai[என்னுள் புக்கானை], meaning the Lord is in him, who is somewhere, insignificant!

OTHER IDOLS IN THE SANNIDHI

 Thus here the Lord graces in Three forms: Maraiyaai virindha vilakku (மறையாய் விரிந்த விளக்கு), Ennul pukkaan (என்னுள் புக்கான்)and Mikkaan (மிக்கான்). All the Images grace as Takkan [தக்கான்], meaning He is gracing as the embodiment of compassion for all. There is a sloka about the Lord:

Vandeham ghatikadreesam srinidhim karunanidhim 

Vadulakula daivatam tatam anavadim nidhim ||

Takkan means Karunanidhi! We can also see Sri Lakshmi Narasimhan, Garuda, Sudarsana, Sri Krishna, etc., gracing the devotees. The Lord in so many forms is gracing below Hemakoti Vimanam [ஹேமகோடி விமானம்]. Presently, this vimanam is being gold plated. Work also is going on for Golden chariot for Sri Thayar. All are requested to participate in these noble services. The Lord is illuminated by Vedas and He explains the last sloka of Chapter 13 to Arjuna. We can see the connection between the Lord as Lamp we saw and the lamp noted in the sloka. Now sloka 34:

kshetra-kshetrajnayor evam
antaram jnana-caksusa
bhuta-prakriti-moksham ca
ye vidur yanti te param

"Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal."

Ye = they, vidu = understand [and practice], param = supreme [Moksham or Atman prapti], yanti = attain. The Lord tells Arjuna that the Viveka gyana will give the power of vision. Jnana-caksusa = with the eyes of Gyana, the difference between a body and soul is well understood; and, by practising this knowledge attain Atma prapti or attaining Atman is reached, by them. These are the people who possess the 20 qualities the Lord mentioned earlier. These qualities are the means to reach Moksham. Such persons, when, with eyes of Gyana, clearly distinguish Atman and a body, they reach supreme level. For this Chapter 13 has to be thoroughly understood. This Gyana acts as the lamp, with which the body and soul are seen as separate entities. Without a lamp, in darkness, we will not see obstacles like pillars in a hall and get hurt. Tirumangai Alwar says the Lord is the Lamp, and with that Gyana we will be able to see the difference between a soul and body. Antaram = [this] difference between, ksetram = body, the cultivable land, and, kshetrajna = soul, the cultivator. Difference between soul and the body, or the everlasting and perishable, or cultivator and the land, or supporter and the supported, is to be understood properly, by Gyana. Bhuta = the Five great elements [panchabhuta], prakruti = Universe. That is Prakriti with inherent panchabhuta is transformed to a body of us. Moksham ca = till moksham. That is he who understands the means for liberation from this body unto Moksham, or the Twenty qualities mentioned earlier, and practices, attains Moksham. Here we should note that this person understands the means to attain Moksham. Not merely understands but also practices them. Mere knowledge of Bhakti cannot get Moksham; it should be practised. Viveka Gyana or the analytical knowledge is the main substance. This knowledge will make one see the inferiority of body in this Universe. One will seek Moksham. This will make one to practise those 20 qualities and finally attain Moksham. This can be blessed only by Sri Bhaktochita and the Lord is welcoming us to bless us.

                                                                                                          (continued) 

GITA 13.34

GITA 13.34

For the sake of Prahlada, Hiranyaksipu was killed by Sri Narasimha. Thereafter, the Lord was on His way up in the sky. Great sages were meditating in Ghatikachalam. The Lord desired to grace them; the sages desired that the Lord should not grace with that frightening image; but, they prayed that the Lord should remain at Ghatikachalam, with a pleasant image. Conceding, the Lord accepted to be present with a calm, yoga pose. Today's [23rd February 2009] lecture is from the sannidhi of Sri Yoga Narasimha Swamy. Due to renovation works, all devotees are able to worship only Sri Utsavar. We can worship Sri Moolavar in a picture.

MOOLAVAR SRI YOGA NARASIMHA

 Beautiful seated pose! The Lord is seated with the legs folded in Yoga, with the lower arms on the respective knees. Upper two arms are holding Discus and onch. With four shoulders the Lord graces the devotees with compassion. Alwars praise the Lord as Sri Akkarakkani [அழகியான் அக்காராக் கனி]. Contrary to popular belief, the Lord does not show a frightening image and has a band on His knees and we can notice Dasavatara. Alwar says that if we are able to grow sugar as such into a tree and then get a fruit, it will be so sweet! The Lord is compared to that fruit by mentioning Akkaram [sugar] + kani [fruit]! Such a tree does not exist and this type of comparison is called abhuthopama [imaginary comparison]. Alwar feels that since nothing which exists in the World is below comparison for Him, he had to create an imaginary plant and fruit! So sweet is the Lord, says Tirumangai Alwar and Nammalwar. In Sri Vishnu Sahasranamam, immediately after the Divine name Narasimha, comes the name Sriman. Alwar says 'azhagiyanthane ariyuruvam thane!' [ அழகியான் தானே, அரியுருவம் தானே!]. If we worship the Lord with Bhakti, He presents a pleasing image. There was a King Indradyumna, ruling from Mathura in North India. Once he was hunting deer. One deer asked the King that how being a Vaishnava and devotee of the Lord Sri Vishnu, he was harming any living being like deer. The King was stunned to get this advice from a deer! He became more dedicated in worshipping Sri Vishnu. Once he met lord Shiva and Parvati and prayed for Mukti; They guided him to go to Ghatikachalam, where the Lord would grant him Mukti. The King came here, where the Seven sages were meditating. They requested the King to protect them from demons who were disturbing their meditation. The King prayed the Lord and He gave His Discus and Conch to Hanuman seated in the Chinna malai, and asked Hanuman to protect the sages from the demons. Thus, Hanuman got Four arms and he destroyed all the demons. This is the place where the Lord appeared to King Indradyumna. Sage Viswamitra worshipped the Lord here and got the title Brahmarishi. We know how much Viswamitra struggled to get him accepted by sage Vasishta as a Brahmarishi! After meditation here by Viswamitra, sage Vasishta recognized Viswamitra as Brahmarishi!

 Now we have to see sloka 33. Sri Krishna has been explaining the rationality, to view the body and soul as separate entities, which is Vivek gyana. To view so, we should know the nature of both. In Akkarakkani, there are two items, akkaram [sugar] and kani [fruit]. Both have different properties and both are obtained in different ways. Fruit can be squeezed and it gets spoiled in a few days. Fruits have skin which can be peeled off. Sugar is obtained from sugarcane after an elaborate process. Fruits are naturally available. Thus we see different properties for both. Similarly, Atman and fhe body have entirely different properties. In sloka 33, Sri Krishna cites another example to distinguish Atman from a body. The body has organs, while Atman is without organs. In the last sloka, the Lord compared Atman to space -akash- for the subtility, which made Atman and space unaffected by the entity in which they were present. Now sloka 33:

yatha prakasayaty ekah
krtsnam lokam imam ravih
kshetram ksetri tatha krtsnam
prakasayati bharata

"O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness."

Bharata = descendent of Bharata dynasty [Arjuna], yatha = just as, ravih = the Sun, ekah = being single, imam lokam = all these [objects] seen, krtsnam = without exception, prakasayaty = are illuminated. The single Sun is able to illuminate any and every object seen on this earth, without exception by its rays. Our Atman is now compared to the Sun and all our organs are compared to the objects on earth and the Gyana is compared to the rays from the Sun. Organs and objects are many. Gyana and rays are in abundance. But Sun and Atman are single. Kshetram = body [and associated organs], ksetri = Atman [inside body], tatha =similarly, kritsnam = without exception, prakasayati = is able to perceive. Here we should not misunderstand that a single Atman is understanding all bodies, but Atman is able to perceive all organs in the body in which it is resident. Atman is able to know about all the parts and their activities, in the body in which it is resident. Could this sloka mean, that just as Sun illuminates all objects we see, an Atman is illuminating all organs? But this is not the topic the Lord has been telling Arjuna all along. We should understand that just as the luminous Sun is different from the illuminated world, similarly, knowledgeable Atman is different from the body to be known. The knower is Atman and object of knowledge is the body. Atman is without organs and body is with organs. Another point also we should understand is that one Atman is not knowing all bodies but each Atman knows about each body, in which it resides. How such minute Atman, residing in one corner of our heart is able to know about the entire body, which has numerous parts? Like the radiance of the the Sun, it is the Gyana of Atman which is able to know all. This Gyana tells that all parts are belonging to Atman, as we say, 'my hand, my head, my foot, etc.'. Thus we know the difference between a body and soul. In fact, it is Sri Narasimha, Who teaches us unity in diversity. He possesses Lion's head and a Human body; yet, He is One. This is His capability.

                                                                                                           (continued)

GITA 13.33

GITA 13.33

We have already completed half the steps to climb the hill. While climbing the remaining half, we come across the old sannidhi of Sri Thayar. Earlier Sri Amrutaphalavalli Thayar [ஸ்ரீ அம்ருதபலவல்லி தாயார்] aks Sri Sudhavalli Thayar[ஸ்ரீ சுதாவல்லி தாயார்] was worshipped in this place only. But Swami Doddayacharya, felt that Sri Thayar should be near the Lord, atop the hill and so established a sannidhi on the top of the hill, for Sri Thayar. We should remember that on the top of the hill, Sri Moolavar, Sri Yoga Narasimha Swamy is always there. Also, on the top of the hill Sri Moolavar and Sri Utsavar of Sri Amrutaphalavalli Thayar are always there. Sri Utsavar of the Lord is known as Sri Bhaktochita [ஸ்ரீ பக்தோசிதன்]. He is always at the foot of the hill in the town, Cholasimhapuram. Many times Sri Bhaktochita arrives at the top of the hill. There are days like Navaratri when Sri Thayar arrives at the foot of the hill. She graces the devotees for some more days and then returns to the hilltop. Today's [20th February 2009] lecture is from Sri Thayar's sannidhi on the hilltop.

A PICTURE OF MOOLAVAR SRI AMRUTAPHALAVALLI THAYAR

UTSAVAR SRI SUDHAVALLI THAYAR

 Renovation works are going on and so devotees are blessed with luck. Sri Bhaktochita normally arrives at the top of the hill for Panguni Utthiram festival. At that time we can worship the Lord and Sri Thayar on the same platform. But because of renovation works, Sri Utsavar Lord is on the top of the hill for the past more than a year, along with Sri Thayar! Sri Thayar is seated with the right hand in Abhaya mudra and left arm in Varada hastha pointing to Her divine Feet. Her name is derived from amrutam meaning immortal nectar and Valli means creeper. She is like a creeper, granting amruta phala or fruits of amrut, meaning She grants what we desire and much more! Acharyas have composed 100 verses poem on Her. Sri Moolavar is Sri Amrutaphalavalli and Sri Utsavar is Sri Sudhavalli. Sudha also means amrut! Milk ocean was churned to get amrut. But the main purpose of the churning was for the Lord to get back His Sri Thayar, to adore His chest! It appears She emerged from the Milk ocean and arrived here near Lakshmi Theertham.

 In the last sloka we saw that Atman resides in the body, but is different from the body, unaffected by the body's nature. Chalam - body - is always changing and achalam - Atman - is always constant and changeless. Atomic and everlasting is Atman; while perceptible and destroyable is the body. Atman is imperceptible. Atman does not have any of sattva, rajo and tamo qualities. Therefore, Atman is actionless, unlike a body which is full of action because of the influence of sattva, rajo and tamo qualities. This was told by the Lord as Atman is nirgunatvat. But He also told that Atman is na lipyate - not affected or influenced by the body. This may create a doubt. After all Atman is associated with one body or the other for an infinite time, how it can remain without the influence of the body? If a rod or stick is kept in saline water for a long time, we have seen those objects taste salty, against their nature! We know the thread used to tie jasmine flowers, also get that scent. Thus association will surely have influence. Therefore, will not the disadvantages of a body, influence Atman? This doubt is answered by the Lord in sloka 32! Sri Krishna emphatically denies any influence of body on Atman. He explains this with an illustration. Now sloka 32:

yatha sarva-gatam sauksmyad
akasam nopalipyate
sarvatravasthito dehe
tathatma nopalipyate

"The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body."

Sri Krishna cites an example. Space is spread everywhere. But is it influenced by any? Space is in air, water and in the sky. Space is in our body. But space in an object is not affected by the object. Space in water is never wet! Space in an elephant does not behave like an elephant! Thus space -Akash- is never influenced by the object in which it is there! Why it is so? Because of the imperceptible nature -sookshmam - of space. If a thread carries the scent of the flower, which is tied with, it is because a thread is perceptible. It has a surface area on which flower is able to pass on its scent. Space has no dimensions and so has no surface, and can never be perceived! Therefore, no other object can influence on space its any characteristic. On the same analogy, Atman is also imperceptible and so can never be influenced by the body in which Atman is resident, in spite of infinite time of association. Yatha = just as, sarva-ghatam = everywhere present, akasam = space, sauksmyat = being imperceptible or atomic, nopalipyate = is not affected or influenced [by the objects in which space exists], tatha = similarly, sarvatra = in every, vastitho = object, deha = of bodies, atma = soul or Atman, nopalipyate = is not influenced [by the body's nature]. Atman is inside a body, but the body's nature has no effect on the Atman or soul. Because Atman is imperceptible, like space. We can perceive and understand Atman only by Shastras. Amrutam is Atman as it is never destroyable. Sri Thayar presents one amrutam - our Atman - to another Amrutam - the Lord - as fruits of our devotion. 

                                                                                                    (continued)

GITA 13.32

GITA 13.32

GHATIKACHALAM

Just as He appeared to Prahlada to bless him, even now He is appearing on this hilltop as Sri Yoga Narasimha, as Sri Prahalada Varada, as Sri Narasimha, as Sri Nruhari and as Sri Aalari. We have come to that hill, where a stay for a ghatika or nazhikai [நாழிகை] [roughly 24 minutes], will wipe out all our sins. It is Ghatikachalam [கடிகாசலம் घटिकाचालम]. There are two hills - Periya malai [big hill பெரிய மலை] and Chinna malai [small hill சின்ன மலை]. Sri Narasimha and Hanuman are gracing the devotees from these hills. Kshetrams of Thondai Nadu are 22. We have come here after visiting Tiruallikkeni. This place is also known as Cholasimhapuram [சோளசிம்ஹபுரம்]. There are 14 peaks in this mountain range. We first enter the town. There is temple inside the town. From there in about 2 to 2.5 miles is Kondapalayam [கொண்டபாளையம்]. Here only, these hills are there. Before we start our journey, we worship Anjaneya to give physical and mental strength.

SRI ANJANEYA

 Anjaneya statue is about 30Feet tall. We are welcomed by long and steep footsteps leading to the top of the hill. Place is bountiful with natural habitat. We see ponds here and there.

PUSHKARINI

PRAHLADA

 We try to climb the hill and at the entrance is Prahlada, for whom Sri Narasimha avatar took place. Though he was an asura child, he remains a witness that good people can be spotted in any community. For the benefit of devotees, the entire footsteps are covered by shelter, making it easy for them to climb even during broad daylight. In earlier times to avoid scorching heat, devotees used to climb very early morning and return quickly. Now it is possible to climb up and down any time. Big hill has 1305 steps.

TEMPLE ATOP THE HILL

 The Lord is atop the hill at a height of 750 Feet. Lots of monkeys are there. Perhaps, they are there because their leader Hanuman is there! These monkeys help us by taking away our belongings! Help? Yes, when we are deprived of what we are holding, we seek His help! Monkeys help us in remembering the Lord! This hill is called Ghatikachalam or Ghatikadri or Tirukkadigai [திருக்கடிகை] in Tamil. Ghatikachalam means our sins are wiped off in one ghatika, if we stay in the hills. Chalam means moving or changing; while achalam means stationary or constant. Our body changes while Atman and the Lord remain constant. Therefore, our body which is not constant even for a period of one ghatika, should not be seen but the ever constant and everlasting Atman and the Lord. This is the lesson we get from this hill. In Krita yug, this hill was golden; in Treta yug, it was silvery; in Dwapara yug, it was of copper; and, now in Kali yug, it is of stone. It is also said that the Lord appeared here for Seven sages - Atri, Kashyapa, Vasishta, Jamadagni, Gautama, Bharadwaja,etc., for about a ghatika time. We are now at about 600 steps from the ground. There is a small mandapam, where we can see the Lord and the seven sages.

SAPTA RISHIS

SWAMI DODDAYACHARYA

 We have to still climb another 700 steps to worship the Lord Sri Narasimha. We have to necessarily remember one great Acharya of this place. He is Swami Vadoola Srinivasa, popularly known as Swami Doddayacharya. He lived here for 65 years from 1543 to 1607, and established the temple for Sri Utsavar and renovated this temple. Today we are able to enjoy all festivals, which were all started by that noble person. His descendants are still doing great service as Acharyas in this place. We will see more about the place in due course of time.

 We will now see sloka 31. Sri Krishna has been telling to see chalam [body] and achalam [Atman] are different and achalam is superior. That is Atman is superior to the body, which changes. In Tamil, we call chalippu [சலிப்பு] for boredom! This body is doing the same thing and so gets bored. If we see the unchanging Atman, then this monotonous boredom will vanish. But normally, we are interested to see things changing and such changes kindle interest. Here we have to note that the changing nature of a body, never changes! Our Universe is changing continuously and this nature never changes! Atman, even though never changes, is showing its superiority. By looking at Atman and superior Paramatman, we look at achalam, changeless. They are able to attract us. We have so far seen that Atman is everlasting, always constant and is not doing any actions [akartha]. Body is opposite of all these qualities. We are fortunate to further see the nature of achalam [Atman] from Ghatikachalam. Now sloka 31:

anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho ’pi kaunteya
na karoti na lipyate

"Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled."

This Atman is praised as Paramatman. Here in this sloka, Paramatman does not denote the Lord, but the superior [param] Atman, that is Jeevatman. Ayam = this, paramatma = Jeevatman, sarira-stho'pi = in spite of being in this body, avyaya = everlasting or indestructible or unchanging. Anaditvan = without a beginning. That is Atman was never created any time; it is existing forever, without a beginning and end. Nirgunatvat = without the Three qualities of sattva, rajas and tamas. Nirgunam does not mean without any Gyana. It means those qualities sattva, rajas and tamas, which are considered as blemishes are not in Jeevatman. Na karoti = [absence of these qualities make Atman] actionless. Body only acts and Atman does not act. The body has all these three qualities sattva, rajas and tamas and so acts. Because from Prakriti, the body is made. Sattva, rajas and tamas qualities are inherent in Prakriti. Without these three qualities, we will be actionless. Sattva makes us acquire knowledge, rajas makes us work for earning and tamas makes us sleep, etc. Therefore, Atman without these qualities is actionless. Na lipyate = [Atman is] not affected by the body's nature. The body has no influence on Atman, in spite of residing in the body. The body has many components, like for example it is the product of intercourse of two [male and female] bodies, it is having three - vata [air], kapam and pittham [according to ayurveda], it is made of four - consuming by drinking, licking, chewing and swallowing, etc. But on the other hand, Atman is single and is always constant. By visiting Ghatikachalam, we can understand this principle.

                                                                                                           (continued)