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)