Ae we enter we see the large Kalyani pushkarini. Here many sages have bathed. One who bathes in this pond is blessed with marrriage. Kalyana does not mean mere marriage alone, but all auspicious things. Therefore, all devotees bathe here and worship the Lord. We go further inside the temple. On both sides are mandapams. We worship Anjaneya sannidhi and the tall dwajasthambam.
Further going inside we can go around the temple. We see Kalana vimanam, blessing all with 'kalyan'. By worshiping the vimanam, we understand His greatness and our blemishes are removed. We see the grand sannidhi of the Lord. Two puranic tales are mentioned here. Moolavar is Sri Varaha Perumal. Utsavar is Sri Nitya Kalyana Perumal. On one pillar we see the Lord as Sri Varaha, with Sri Lakshmi to His left. Thiru [blessed by Sri Lakshmi ] + ida [left = இட ] + endhai [ en + thandhai என் தந்தை = my Father or Leader]. Thus the Lord is our Leader with Sri Thayar on His left. The Lord's name and the place's name are same. There was a King Lokanatha. His son Bali later ruled. Some Rakshsas requested the king Bali to fight Devas and claim wealth. Though first he declined, later, supporting the Rakshasas, fought Devas and won them. To ward off sins due to fighting Devas, he came here and bathed in the pond and worshiped the Lord, Who was pleased to appear as Sri Varaha to him. Thus this is Adi Varaha Kshetram. Sri Varaha is to be worshiped by all devotees. When Mother Earth was immersed in Pralayam waters, She was redeemed by the Lord in this Avatar. Now we will see sloka 48. Seeing the Viswaroopam, Arjuna was delighted and bewildred and requested the Lord to return to His usual image with Four arms and bless him. Allaying his fears, the Lord assured Arjuna to show him His usual image. In sloka 47, the Lord mentioned that none before Arjuna had a glimpse of Viswaroopam. His image was effulgent, infinite and prime, and was never seen by others. This provoked a doubt in Arjuna and the Lord answered that doubt in sloka 48:
na veda-yajnadhyayanair na danair
na ca kriyabhir na tapobhir ugraih
evam-rupah sakya aham nr-loke
drastum tvad anyena kuru-pravira
"O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world."
Kuru-pravira = best warrior in Kuru Dynasty [Arjuna], tvad anyena = others apart from you [Arjuna], aham = I [Sri Krishna], evam-rupa = with such image, drastum = seen, na sakya = not possible. Why so is explained in the First half of sloka. Excepting Arjuna none else could have seen the Lord with entire Universe as His body. Na Veda = not by listening to Vedas, na yajnadhyaya = not by performing yagnas, na danair = nor by bountiful gifts, na ca kriya bhi = and not even by homa, na tapobhi ugrai = not even by intense meditation, the Lord could be seen. Therefore, by tapas, by homa, by yagna, by dhana, by practicing Vedas, by listening to Vedas, or by any action, the Lord's this image of Viswaroopam could not be seen by anyone. Only Arjuna was fortunate to view. What was Arjuna's doubt and how the Lord replied him are to be seen. When Viswaroopam was shown, Arjuna saw along with him, others viewing the Viswaroopam. The Lord earlier blessed Arjuna with special eyes to view the Viswaroopam. Also we saw earlier in another sloka that seeing the Viswaroopam, Duryodana and others were scared; while Bhishma, Drona and others respected with folded hands. But the Lord did not bless them with special vision. Sanjaya got the Divine vision by the blessings of sage Vyasa. Then without such Divine sanction, how Duryodana and Karna and others were able to see Viswaroopam? Arjuna's doubt was that when others also had seen Viswaroopam, how the Lord was stating that none other than Arjuna had seen Viswaroopam? Are there other methods to view Viswaroopam? These were the doubts in Arjuna. Many had seen the Viswaroopam and for all of them the Lord did not grant the Divine eyes. They saw but not in the proper way to see the Lord. When one is seen, knowing all about one, then one is said to have been seen. But Duryodana and others did not see the Lord in that proper way. The Lord showed Arjuna so that he got a determination. By seeing Viswaroopam, Arjuna realized the greatness of the Lord. Seeing alone by Arjuna might not induce the same full realization, as when others like Bhishma also saw and realized His greatness. When wicked persons also saw and got scared, Arjuna's realization got strengthened further. That would make Arjuna to resolve that he should also be in the group of noble ones and respect the Lord. To induce this determination, the Lord without actually showing the Viswaroopam to others, made Arjuna to realize the feelings of fear and respect in others. The feeling of love and regard in Bhishma and others, was shown to Arjuna. Only Arjuna got the Divine eyes from the Lord to actually view Viswaroopam. Now, the Lord says that the Viswaroopam could not be seen by yagnas, Homa, etc. Here we may get another doubt. In Vedas it is told that noble ones realize the Lord, by yagna, by gifts [dhana], by tapas [meditation], by fasting, etc. But the Lord states here the opposite and says that all these would not enable to see Him. Here we have to add one qualification. All these yagna, tapas, etc., as such would not be able to show Him, if done without Bhakti or devotion. Sans bhakti, mere dhana can not show the Lord. To see the Lord, therefore, all these actions should be associated with Bhakti. This is what we have to understand from this sloka. Without expecting any rewards, pure Bhakti is needed. Devotion or love, only to Him, unalloyed by any selfish interests would help in seeing Him.