Nammalwar is like nectar; and his mother is another nectar, who delivered this nectar! Nammalwar's mother Udayanangai [உடையநங்கை], belonged to this place Thiruvanparisaram [திரு வண்பரிசாரம்]. We are at the temple of Sri Thiruvazhmarban [ஸ்ரீ திருவாழ்மார்பன்], Lord of Thiruvanparisaram. At the entrance itself we can see the Lord majestically sitting and gracing. We also see Sri Rama, Sri Sita and Lakshmana. On another side Nammalwar is gracing.
The greatness of this Kshetram is due to Sri Maha Lakshmi. Also, because of Nammalwar, with benign blessings of Sri Thayar. Temple pond, pushkarini is called Soma Theertham or Lakshmi Theertham. Today's [18th May 2009] lecture is from that pushkarini, below a tree. Theertham means sacred; Lakshmi name is also sacred; and so we can imagine the great sanctity of this pushkarini. How this pond got this name? Lord Sri Narasimha appeared with enormous anger, to save child Prahalada, and killed Hiranyakasipu. His anger could not be contained and even Sri Lakshmi could not control His anger. Prahalada went and pacified the Lord and got the blessings. That time Sri Lakshmi got separated from the Lord and came to this place. She meditated on the banks of this pond, to join the Lord again. Thus this pond got the name Sri Lakshmi Theertham. The Lord, then came and the Divine Couple got united. Sri Thayar returned to Her place on the chest [மார்பு = marbu , in Tamil]. Thus the Lord is known as Thiru [திரு Sri Lakshmi], vazh [வாழ் = residing], marban [மார்பன் = chested Person]! Though in Alwar's pasurams the name of the place is Thiruvan Parisaram, it is popularly known as Thiruppati saram [திருப்பதி சாரம்]. It is very near Nagerkoil in Tamilnadu. This is the only Kshetram in Malayala Divya desams, in which the Lord is seated! Vimanam is Indra Kalyana vimanam. Now we will see sloka 8 of Chapter 16, in which the Lord tells what persons of Asura quality say and how they assume they are all to themselves:
asatyam apratiṣṭhaṃ te jagad āhur anīśvaram
aparasparasaṃbhūtaṃ kim anyat kāmahaitukam 16.8
The Lord tells Arjuna that these people tread on the wrong path. They do not accept that this Universe is governed by the Lord. Asatyam = abrahmatmakam - that is this Universe does not have Brahmam or the Lord as its atman. According to them, this Universe is by itself and the Lord is not pervading as atman! Since Brahmam is assumed to be pervading entirely, without exception and remains as its atman, and since satyam means Brahmam [from satyam, gyanam, anantam brahmam], asatyam means not accepting Brahmam's role as atman of the Universe. Satyam also means everlasting.
Apratishtam = not supported [by Brahmam]. That is they [Asuras] say that the Universe is self sustaining and self supporting.
Anisvaram = not commanded by Iswara or the Lord. There is none to command or rule Universe. Thus according to these Asura quality persons, Universe does not have the Lord as Atman, it is self supporting and it is not governed by the Lord! Te = they [Asuras], ahu = tell, jagad = about Universe! Then how is this Universe functioning? How are we created? For these also these persons have an answer! Aparaspara = without mutual, sambhutam = intercourse or union, kim anyat = what else could be? They ask that without the mutual attraction and consequent intercourse of males and females, can there be any other reason for creations? So, why Brahmam is needed or justified? Kamahaitukam = [they further say that] lust is the reason. According to them, the mutual attraction between male and female, because of lust, is the reason for creation and the Universe. There is no God and even if there was One, He has nothing to do with this Universe and life in it, according to them! These type of objections are thus not of recent origin, but have been existing for many, many milleniums! We will now closely examine this logic of them. We know from Physics that nothing changes unless an external agent acts on it [Newton's First law of motion]. We find the Universe is constantly changing, which proves that External agent is acting on it! For this they could argue that they were the external agents causing changes! Here we have to understand that there are human made actions, like the present Economic slow down. Certainly God is not responsible for this problem. But to make an atman reside in a body and to give its power of brain, mind and action, is action of the God. After this atman in a body might do so many; but the most essential act of atman residing in a body, is not by us but by God. If this is again argued that atman residing in body is because of intercourse among males and females, then we have to remember that just by intercourse a child is not born, nor its life, when born, is defined, etc. Therefore, one has to agree that there is an external force beyond male-female union. Shastras very clearly say that just like this body is commanded by the atman inside, atman are all commanded by the Lord. Also, Brahmam is of Three syllables, Shastras say. Sat [सत] + ti [ति]+ yam [यम्]= satyam [सत्यम]. Sat indicates atman. Ti indicates Achit or materials without intellect. Yam means commanding. That is He who commands atman and achit, is Satyam or the Lord. The Lord says that He is responsible for all creations, sustaining and destroying. If a plane is flying, it is supported by air below and the force generated. Plane by itself can not support itself as is apparent. All planets and other celestial objects are all supported by some force. If we agree with their argument that the Lord is not commanding, or in effect without any commander, then will that not lead to chaos? Therefore, the argument that the Lord is neither atman of the Universe, nor supports it, nor even command it, is useless. If mere male female attraction was the cause for the Universe, how plants grow? There are many insects like lice, which are created from our sweat. Where is male-female attraction in those creations? Many germs are created without any such intercourse. There are many such creations unaccounted for by male-female intercourse. Anyway, these are arguments of Asura type of persons.