As we enter we are wlcomed by Sri Gitacharya idol. As we go round, we come to Sri Thayar sannidhi. We also see Sri Vaikunta Perumal sannidhi. The Lord is in standing pose.
One arm is in abhaya mudra and the left arm is kati hastham. Utsavar, though small is very beautiful. He is exact replica of Moolavar. The Lord is gracing with Sri Sridevi and Sri Bhudevi. It is a wonder that Sri Vaikuntanatha Perumal is standing here. We come around the temple and see the Veda Aamoda vimanam.
Whoever chants Vedas, they will experience aamoda, pramoda and sammoda [ஆமோதம், பிரமோதம், சம்மோதம்]. Modam means delight. It is delight, more delight and most delightful. By worshiping this vimanam we will also get delighted. Now we are at Sri Kamalavalli Thayar sannidhi. We can see the youthful face of Sri Thayar. In some other Kshetrams, Sri Thayar would appear gracefully as an aged woman [தீர்க்க சுமங்கலி]. In some other places She would appear as just married Girl. Here She appears like a just married Bride! She is gracing all, with abhaya and varada hastham [arms]. We find beautiful garden around the temple. Sapta Rishis [great Seven sages] came here to meditate. At the same time King Suparna also meditated on the Lord. He performed a Yagna. Some persons tried to spoil the yagna; and, the Lord deputed Garuda to go and ensure the yagna was performed without any obstructions. Garuda came here and got the yagna completed. For avabruda snanam [அவப்ருத ஸ்நானம்- after yagna all take holy bath], Garuda pushkarini was there. All took holy bath. Then to bless Garuda, King and Sapta rishi, the Lord appeared as Sri Vaikunta Nathan. Being one of the most prominent Nityasuri [others being Adisesha and Vishvaksena], Garuda brought the Lord to this place. Swami Embar was the incarnation of Garuda.
It was already told that Swami Embar was one of the prominent disciples of Swami Ramanuja and ascended the Acharya peetam [throne] after Swami Ramanuja. He was also a brother [cousin] of Swami Ramanuja. He was greatly attracted by Alwars' pasurams. He used to lucidly explain Alwars' pasurams. We will just taste one sample. In Srirangam, Arayar seva [அரையர் சேவை] is very important. Adyayana utsavam, during Vaikunta Ekadasi, is celebrated for 21 days [pagal patthu -10 days, irappatthu - 10 days and Iyarpa - 1 day]. During that festival Arayar seva would be performed. Arayars [அரையர்] are known as vinnappam seivar [விண்ணப்பம் செய்வார்] would sing and enact each pasuram of Alwar, by various gestures [signs or mudras] as in a dance. This way they would please the Lord. Swami Nathamuni's descendents are previlleged to perform this. Even now this is practiced. During Swami Ramanuja's time also this was practiced. Once Arayar was dancing to the pasuram of Perialwar [mecchudi sangamidatthan மெச்சூது சங்கம் இடத்தான் - Periyalwar Thirumozhi 2.1]. Swami Ramanuja was seated in the front seeing the performanc. All other disciples were behind Swami Ramanuja. He did not notice Swami Embar sitting behind. In this pasuram, appoocchi kaatuginran [அப்பூச்சி காட்டுகின்றான்] words come. It means while children play, one child tries to playfully frighten another by turning the eyelid, so that the red color frightens. Arayar was performing to depict this scene - Child Sri Krishna was trying to frighten another child. But seeing this Swami Embar thought that the depiction was incorrect. He thought such frightening could be done by mortal children; but the Lord would not do that way; and, so he thought the Lord Child would rather show His conch and discus and frighten His friends! Therefore, Swami Embar signalled to the Arayar who was dancing to show conch and discus. Arayar grasping that signal, in the next instance when appoocchi was mentioned showed signs of conch and discus held by the Lord. Immediately, Swami Ramanuja, observing the change in the gesture, quipped without turning back 'has Embar arrived?' [எம்பாரே! இருந்தீரோ? embare! irundheero? ]! He could percieve that this great interpretation could be possible only by Swami Embar! Swami Embar thus showed his deep interest in Alwars' pasurams. Thus it is the interpretation of such great Acharyas, which help in our understanding. Now we will see sloka 16:
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca taj jneyam
grasisnu prabhavishnu ca
"Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all."
Sri Krishna tells Arjuna some more points to show atman is different from body. Body is inferior and destroyable; while atman is superior and everlasting. Bhutesu = by [being resident of] bodies of various species [like Deva or human or animal or bird, etc], avibhaktam = not different. Atman resides in various bodies in each birth. If it is in a lion's body, atman is not lion atman; nor, being in human form, it is human atman. Atman remains the same irrespective of the body it is residing. Atman is neither lion nor Deva, etc. Body only assumes various forms like lion or Deva or human,etc. All the infinite atman are same and no difference in them. An atman with Gyana understands that he is like any other atman in any other body. Atman are different from each other, but their nature and qualities are identical. Thus atman with Gyana knows that he is not different but same as any other atman. Without this knowledge, atman thinks vibhaktam sthitam = [he is] difference exists [ from other atman residing in other bodies]. Without proper Gyana, one thinks he is different from others; and, this he bases on the bodies. If we do not see all atman are same, then we have not matured and do not possess proper Gyana about atman. Earlier, Sri Krishna told Arjuna that scholars have sama darsana - same view, that all atman are identical and without any difference. Irrespective of the body in which residing, an atman acquires the Gyana to know that all atman are same and without any difference. Without this Gyana, an atman thinks that every atman is different from others. Atman has to understand and body is the matter to be understood. Body is also the cultivable land or field or kshetram. If atman gets this knowledge he is Kshetragya. Sri Krishna tells further, some more examples and shows that body does not do them and so atman is different from body. Tad = that atman, jneyam = is to be understood [as different from body], because , bhuta-bnartr = supports body. Bhuta means bodies made of the Five great elements. This is practically seen, that when atman or soul departs, the body falls down and can not sit nor stand. Grasisnu = absorbs. Here it means eating the food, which is Achit. Here we may have a doubt. Who is eating? Is it atman or body? Though atman as such does not eat, body without atman can never eat. So we have to assume that atman eats with the aid of a body. Atman inside a body eats to perform its actions. Prabhavishnu = and manifestation thereafter [such food becomes, after digestion,sperm or semen and after residing in womb is born as an infant,etc.]. Neither the sperm nor the womb is atman. But atman is different from all these. Thus atman is different from body, because of:
- supporter of body.
- eating food.
- present in various manifestations of food.