To the right of Sri Rama is Lakshmana. He is holding his bow as well as the bow of Sri Rama. Next to Lakshmana is Bharatha standing and holding the Royal Umbrella over Sri Rama. Anjaneya is seen holding the tambura [musical instrument] in his right hand and holding Ramayana book in his left hand. 'Yatra yatra raghunatha keerthanam...', wherever Sri Rama's story is read, in those places Anjaneya sits and listens, and tears flow down from Hanuman's eyes in devotion. Though Moolavar is without the bow Kothandam, Utsava moorthy is with the Bow. While this lecture was being recorded it was Sri Rama navami and so the Chariot [தேர் ] festival was there. In the corridors of the temple large number of paintings of Srimad Ramayana can be seen. On the canopy [ vimanam], Garuda is there on all four corners and he graces with four arms which is unique. This temple is called Dakshina [Southern] Ayodhya. Vaikuntam has a name Ayodhya and so it is no exaggeration that by visiting this Dakshina Ayodhya, we get the anandham of reaching Vaikuntam. While sri Rama practiced Dharma, Sri Krishna preached it. We will now see sloka 20. Sri Krishna tells Arjuna that apart from Sri Vaikuntam which assures no more return to samsaram or the birth-death cycle, kaivalyam also guarantees no return to this cycle of births and deaths. But unlike the Vaikuntam where one will have the ultimate objective of one's birth of serving the Lord and attaining bliss, one would have to remain in isolation in a different world. In slokas 20 and 21, this kaivalyam is explained. The body which we possess is called perceptible body or sthoola sariram. After death when the atman has to travel to the next place, it resides in a minute or non-perceptible body [sookshma sareeram]. In kaivalyam even this sookshma sareeram will not be there. Atman will be enjoying itself without a body either sthoola or sookshma. Persons who have attained kaivalyam will neither return to prakruthy nor will be able to go to Vaikuntam. Alwars never wanted this and so advised not to attain kaivalyam. Even if one is reborn, at least there is a chance for him to reach Vaikuntam at some time; but if one reaches kaivalyam, one is ever lost to serve the Lord. Kaivalyam is to be avoided, though it also cuts off rebirths. Now sloka 20:
paras tasmat tu bhavo ’nyo
’vyakto ’vyaktat sanatanah
yah sa sarveshu bhutesu
nasyatsu na vinasyati
"Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."
He tells Arjuna that even when all other things get destroyed [during pralayam] this [kaivalyam] will not be destroyed. Sarvshu bhuteshu = all living and non'living things [both karana or cause and karya or effect], nasyatsu = even when being destroyed, na vinasyati = [kaivalyam attained ones] will never get destroyed. He is muktatman; either in Vaikuntam or in Kaivalyam. Avyakta = moola prakruti [ the first raw material used by the Lord for creation], tasmad avyakta para = this [person in Kaivalyam ] is in a superior or higher place than the prime raw material. Anya bhava = different from all, experience, avyakta = can not be perceived by anyone as to what is [the person who has attained kaivalyam] his experience or how he lives, etc. Sanatana = he will remain ancient. This muktatman who has attained Kaivalyam, will never get destroyed even when all living and non-living things get destroyed, and he will be having an experience which can not be perceived by others and will remain for ever like that. We should never aspire for that even if it is superior to the present samsaram. Because, in this samsaram we can worship the Lord in temples like the present Sri Ramaswamy temple and then reach Vaikuntam where we can serve Him for ever.