BG 16.10

About 5110 years back, in Thiruvanparisaram, Brinda and Thiruvazhmarban got married. To them was born a daughter named Udayanangai. She was growing in this place. At the same time in Alwar Tirunagari, there lived a man called Pon Kari [பொன் காரி]. A marriage was arranged between Kari and Udayanangai. The couple did not have any child for a long time. So, they started a pilgrimage and once they came to Tirukkurungudi and worshiped Lord Sri Ninra Nambi [ஸ்ரீ நின்ற நம்பி]. They prayed for a child. When the Lord asked like whom the child should be, the couple desired to have a child like the Lord! Since there was none like Him, the Lord decided Himself to be born as a son to Kari and Udayanangai. In Tiruvanparisaram, we can see the house where Udayanangai lived. Today's [20th May 2009] lecture is from that house. We are at present in the last Divya desam in Malayala region, in this trip. The auspicious quality, which the Lord exhibited to Alwar was sowkumaryam [सौकुमार्यमசௌகுமார்யம்]. Sowkumaryam means the quality of being Sukumara or gentle. Alwar himself mentioned this, while singing about the Lord here. He was so much worried about the Lord's soft body, that he offered to carry His weapons so that the body of the Lord got rest and no damage was done to the gentle body! He cried and asked should not the Lord take him as another assistant, besides Lakshmana? Earlier, we saw that the Lord exhibited the quality of mardhavam, which also meant softness. But that was about softness of mind, while here it is the physical softness of the body of the Lord! Swami Nayanar tells in Acharya Hrudayam, ' srama manam koovum sowkumarya prakasam aai cheriyile! [ஸ்ரம மனம் கூவும் சௌகுமார்ய பிரகாசம் ஆய் சேரியிலே!]', aai cheri means mother's place. Alwars cry with concern the fatigue and physical stress the Lord had while appearing as Sri Rama, Sri Krishna, Sri Varaha, etc. They were all having worried mind and this is what implied in srama manam. When the Lord displayed His gentle body, Alwar offered to reduce His strain by assisting Him! For the sake of recapitulation the qualities displayed by the Lord to Nammalwar, in various Kshetrams, are listed below:

1. Mardhavam [மார்தவம்], the Lord is unable to bear separation of His devotees, in Thirumoozhikkalam [திரு மூழிக் களம்].
2. Aavrutanchyam [ஆவ்ருதாஞ்சயம்], compassion to rescue devotees from samsaram, in Thirunavai [திரு நாவாய்]. (Next we visited Thiruvittuvakodu, but this was praised by Kulasekara Alwar; and so is not counted in this list.)
   
3. Souseelyam [ஸௌசீல்யம்], mixing easily with devotees, without caring for His position, in Thirukkatkarai [திருக் காட்கரை]. (Uptill this we visited Kshetrams North of Trichur)
   
4. Nayaka lakshanam [நாயக லக்ஷணம்], considering devotees as consorts [nayaki நாயகி], in Kutta Nattu Thiruppuliyur [குட்ட நாட்டு திருப் புலியூர்].
5. Ananda vrutti [ஆனந்த விருத்தி], happiness with devotees, in Thiruvaranvilai [திருவாறன் விளை].
6. Sowryam [சௌர்யம்], displaying His valour and strength, in Thiruchenkunrur-Thiruchitraru [திருச் செங்குன்றூர்-திருச் சிற்றாறு].
7. Sthairyam [ஸ்தைர்யம்], the determination to protect His devotees, in Thiruvanvandur [திரு வண்வண்டூர்].
8. Krutagya [கிருதக்ஞ்யை], always remembering devotees' good deeds, however small they are, in Thirukkaditthanam [திருக் கடித்தானம்].
9. Krupa [கிருபை], assuring devotees His protection, in Thiruvallavazh [திருவல்லவாழ்].
   
10. Saamyam [ஸாம்யம்], He is equal to all devotees, in Thiruvanantapuram [திருவனந்தபுரம்].
    
11. Pranata Parathantriyam [ப்ரணத பாரதந்த்ரம்], His unique character of acting to the wishes of devotees, in Thiruvattaru [திருவட்டாறு].
12. Sowkumaryam [சௌகுமார்யம்], gentle nature of His body, in Thiruvanparisaram [திருவண்பரிசாரம்].

Thus in Twelve Divya desams, the Lord displayed 12 auspicious qualities. With Thirukkaditthanam, number of Malayala Divya desams [mel naattu thiruppathigal மேல் நாட்டு திருப்பதிகள்] is 13. We also visited the birth place of Kulasekara Alwar, Thiruvanjikkalam, making a total of 14 Kshetrams in this trip. Now we will see sloka 10 of Chapter 16:

kāmam āśritya duṣpūraṃ dambhamānamadānvitāḥ
mohād gṛhītvāsadgrāhān pravartanteśucivratāḥ 16.10

Some more qualities of Asura like persons. Duspuram = unsatisfied. Enjoying sensual pleasures can never be satisfied. It is like adding fuel to fire to quench it! Swami Koorattalwan says that by adding some firewood in fire, instead of getting satisfied, the fire grows larger and demands more! There is no end to desires. Kamam = desire that can never be satisfied, asritya = attains. These persons attain desires which can never be satisfied; and so have, dambha = cheap publicity, mana = durabhimana or unlawful attachments, madam = vulgar pride [of education, wealth, beauty and family]. Such desire hungry people have cheap publicity, attachments to materialistic pleasures and ego. Asadgrahan = illegal wealth, grhitva = acquired, mohad = delusion, asuci vrata = following fasting against Shastras. Fasting on Ekadasi is prescribed in Vedas; but these people would fast on Dwadasi! Vrata also means determination. These people are determined to tread against Shastras. Pravartante = live, with such wrong beliefs and actions. Ravana could have avoided his ill fate, had he controlled his senses. Swami Koorattalwan says that our desires are not contained even if we have all comforts. Our desires are unsatisfied whether we get a thing we desired for or not! Pride of education, wealth and family, drive these types of people mad. For noble persons, the same three qualifications are catalyst for more services. The Lord advises Arjuna not to have any of these Asura qualities. If we surrender at the feet of Nammalwar, then we need not worry. With this, we conclude the visit to Malayala Divya desam and get ready for visit of Kshetrams in North.