In Thiruallikkeni, Two important festivals are celebrated for Sri Andal. One is the Thiru aadi pooram utsavam. It is a Ten day festival and on all these days, Sri Andal graces the devotees along with the Lord. On the last day of the festival, Lord Sri Parthasarathy, arrives at Her sannidhi. On that day, without Ubhaya Nacchiyars, the Lord and Sri Andal alone grace procession. We are fortunate to view the Divine Couple together, Who gave to us Two Upanishads - Gitopanishad in Sanskrit by Sri Parthasarathy and Godapanishad or Thiruppavai in Southern language by Sri Andal! The other festival is in Margazhi, which reminds us Sri Andal! In the last Ten days, that is from 21st day of Margazhi till Bhogi festival, Sri Andal graces Neerattam [நீராட்டம்] or holy bath. It is a sight to see Her, in procession in the day time,and then gracing the Neerattam. On the last day, that is on Bhogi festival day, in Thiruvaimozhi Mandapam, She and Sri Parthasarathy, exchange garlands [மாலை மாற்றுதல்] as in a Marriage. Sri Moolavar, Sri Venkatakrishna adores a long velvette 'kapai' [over coat] on all the Thirty days of Margazhi and each day's pasuram is inscribed on the kapai! Sri Parthasarathy, yearly once, graces 'thirukkaitthala sevai [திருக் கைத்தல சேவை ]'. Normally, the Lord is in procession in a palanquin or raised platform or a vahanam. But on this day the Lord rests on the mere hands of the Archakas! This is on Swami Manavala Mamuni birth day, Aippasi - Moolam. This is great honor done to this great Acharya! Another very famous incident is on the final day of Sri Parthasarathy's Brahmotsavam. On this day, called Dwadasa Aradhana, the Lord from all sannidhis - Sri Parthasarathy, Sri Telliyasingar, Sri Gajendra Varada, Sri Mannatha and Sri Rama - as also all Azhvars and Acharyas, assemble in the same mandapam and grace Thirumanjanam [holy bath]. It is a rare sight and makes it easy to worship the Lord of all sannidhis simultaneously. We can show out gratitude to the Lord for such rare feats, by understanding Gita and following it in practice. The Lord expects this alone from us. We have to know the Lord, His devotees, difference between atman and body, try to reach sublime level and be content with what is blessed by the Lord to us. This is the preaching and advice of all Alwars and Acharyas! Let us now see sloka 30:
tata eva ca vistaram
brahma sampadyate tada
"When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception."
Brahma sampadyate = attains atma anubhavam [experiences soul]. Brahma here denotes atman. Yada = when, bhuta = living beings such as Deva, men, women, animals, trees, etc. Each of them has a soul inside. Thus the association of soul and body or prakruti and prusha, is denoted by bhuta. Prithag = difference, bhava = nature. Each of these living beings, is different, like short and tall, black and white, male and female, etc. Which is displaying this difference, in every living being, which is an association of soul and body? Is it atman? Or, body? Or, the association? Sri Krishna tells that this differencs is not exhibited by atman. Nor by the association. But only by the body. Eka-stham anupasyati = sees [the difference] only in body. Tata eva = because of that, vistaram = expansion [of family with young ones, sons, daughters, grand children and so on]. That is even the expansion of the species or families, with new borns like sons, daghters, grand children, great grand children, etc., is because of body; and not due to atman or tha association of atman and body. Thus we should first understand that we see differences among all living beings, which are the combination of separate pair of body and soul. These differences are not due to soul but only due to body. Next, from the body, younger ones emerge, and the family grows. This is also because of body only and never due to soul. These Two principles - cause for differences and expansion - are to be remembered. When we say we are tall, the word 'we' does not indicate atman but the body. If we say we are young, again the word 'we' pertains to body. That is atman 'we' is in body that has grown tall or which is young. Atman is neither tall nor young. If a person has grown from child to boy to old man, atman is constant without any change, but the body has undergone change from child body to boy's body to old man's body. In spite of both atman and body being together all along, only the body undergoes change and never the soul. Similarly, when one says he is Deva or elephant or mosquito, the perception of difference is on the body and not on the soul. Atman is neither Deva nor elephant nor mosquito. It remains always same as atman. Thus body made from prakruti undergoes changes and this difference is perceived by us. This body only is the cause for other products such as children and grand children, etc., and is the cause for expansion of family and living beings. Tada = then, that is when this knowledge dawns, that person attains atmanubhavam, or experiences soul. If we take the meaning for brahma as the Almighty, then this sloka tells about the person undrstanding these two principles, attaining oneness with Almighty or equal to Him. That is he attains all the qualities of the Lord. Or, reaches Moksham. But the theme of this Chapter is not about reaching the Lord or getting Moksham. The theme is atman sakshatkaram or atma prapti or attaining soul to experience its nature. Therefore, brahma is to be interpreted as atman and the person knowing these two principles, attains atma prapti or mukta atma swaroopam or nature of a liberated soul. These are very difficult to understand but our elders have toiled to make them easier to understand. We should be grateful to Sri Gitacharya, for having explained these concepts. We will now take leave of this Kshetram.
Brindaranya nivasaya balaramanujaya ca rukmini prana nathaya partha sarathe mangalam.