BG. 7.25

We have been seeing the greatness of Sri Krishna. But the factor behind these is, like the lightning amidst black clouds, Sri Thayar. She stimulates His various qualities. Today's [10th April 2008] lecture is from the sannidhi of Sri Sengkamala Thayar, aka Sri Hemabjanayaki and Sri Rakthabjanayaki. Sage Brughu was once bound by a curse and to get relieved of it, he had to come to this Kshetram, bathe in the pond and meditate on the Lord. Accordingly, sage Brughu came here and meditated on the banks of another pushkarini, Thirupparkkadal [திருப்பார்க்கடல்]. He prayed the Lord to bless Sri Mahalakshmi to be his daughter and He should marry Her. He was granted this request and Sri Mahalakshmi appeared as his daughter and married the Lord. Present Sri Lakshmi Narayana sannidhi here is witness to that great event. There is a mantap nearby, and the Lord starts most of His riding on His vehicles [வாகனம் ] in the festivals, from this mantap only. The main Brahmotsavam is in the Tamil month Panguni. Kalyanotsavam of the Lord and Thayar are done in the mantap near Thayar sannidhi. Every Friday, abhishekam [திருமஞ்சனம்] is performed for Thayar. Because She emerged from ared lotus flower, She is called Sri Senkamalavalli [செங்கமலவல்லி] or Sri Rakthabja or Sri Hemabja Thayar. Earlier, we saw that the Lord appeared in 32 forms to the sages Gopilar and Gopralayar. Almost all these are depicted in the 18 day Brahmotsavam. It is unique for this Kshetram to have such a long 18 day brahmotsavam. Everyday, the Lord will appear in different forms to bless the devotees. One day He appears as Vennaiththazhi Sri Krishnan [வெண்ணெய் தாழி கிருஷ்ணன்]. Sri Krishna appears in the form of an infant carrying a pot of butter. On that day, to repeat the incident of the past Gokulam days, devotees will throw butter on the Lord, and even the archakas will be drenched in butter. Nearby this kshetram, is a place called Neyvasal [ நெய்வாசல்] and it got that name because the butter melting as ghee was flowing upto that! Near Thayar sannidhi, there is a mantap called Rohini mantap, from where the Lord graces like a King! He is Sri Raja Gopalan! By visiting these during festivals, devotees lose their mind in Him. As age advances, some of us develop an indifference to many worldly pleasures. Similarly, if we develop a taste for Sri Rajagopala, then we will find that all the worldly pleasures are available in Him and we do not need materials. The happiness we derive from Sri Vasudeva is everlasting and will never diminish nor slip away. But this resolution that Sri Vasudeva is everything, does not come to us easily. Because we have not developed that faith in Him. From the 4th sloka to 12th sloka, Sri Krishna told about His greatness - He is all Achit and all Chit, He is the asylum for all, He is the taste in food, He is the light of the Sun, He is the thermal power in Fire, etc., we are His properties, and so on. Initially in this Chapter He told that one among Millions only tries to understand me and takes efforts and in Millions of such, one gets the real understanding. To get this true understanding, we have to accept He is our Master and Protector. Till 6th Chapter, we would have accepted all as we think there was logic. But some may think that 7th Chapter is not scientific and is against rational thinking. But actually, just like we are able to accept atman is different from body but controls the body, Paramatman is in every atman and controls them. Why should temples be built? We could have been asked to meditate on the Lord in Vaikuntam. It would have been impossible as He is in a place not in our sight. But the Lord, as in temples, is easy to be meditated and we can accept that this Lord in a temple only is in our atman. It will give raise to sama darshan. Science means that which can be demonstrated or proved. In our religion also these are demonstrated and proved. Gopilar and Gopralayar, as also Brughu, proved that everything is Sri Vasudeva. How many persons have seen the Lord and wrote their findings? Valmiki, Vyasa, Sukhacharya, Parashara, Ramnuja, Shankaracharya, Madvacharya, Tulasidasa, Tyagaraja, Kabirdasa, Purandaradasa, the list is endlees- have all realized the Lord and wrote their findings. If we also develop faith, we can also see the Lord. We should think He is everything for us -food, water, shelter, and what not? We never for a moment think that all the experiences we have are due to Him. Upanishads say annam [food] is God and don't disregard as it is lifesaving for many. By constantly visiting temples and participating in festivals, we develop this faith. Once we understand that Sri Vasudeva is everything then we are not mere atman but Mahatma.

VENNAI THAZHI KRISHNAN [note the butter smeared all over]

BG 7.24

Today's [9th April 2008] lecture is from the kannadi arai [room of mirrors] in the inner corridor [prakaram] of the temple. Here, the 32 forms in which the Lord gave darshan to the sages Gopila and Gopralaya, are painted for us to see. In the 19th sloka, Sri Krishna told that a devotee is Mahatma, who views everything as Sri Vasudeva. Everything means whatever experience one could have in this Universe. Even if a single experience, one does not find in Sri Vasudeva, then one would leave Him and seek someone else. To show that He presents Himself as everything, without exception, the Lord is portrayed here. These are the forms in which He appeared long ago, to the sages. Later many kings and others have built the temple. We can see the images of Vijayaraghava Naik, Achutappa Naik and Shenbagavalli. These persons were responsible for constructing the temple. We will now see all the 32 scenes portrayed here:

1. First He appeared as Sri Para Vasudeva, as He appears as Moolavar in the garbha gruha. We can also see Narada administering mantra, sages' meditation and the sages blessed with the grand view of the Lord. The Lord appears with Sri Rukmini and Sri Satyabhama.
2. Sri Krishna as a Child kills the demon Poothana, who came in the guise of His mother and wanted to poison and kill the Child. Sri Krishna sucks away her life.
   
3. Yasoda, getting the pleasure of feeding the Infant Sri Krishna.
   
4. To show He is the Supreme God, He opened His mouth for Yasoda to see everything in this Universe. Yasoda fainted in seeing all the Fourteen worlds. We can infer that He is everything and we do not have to go anywhere else.
5. Scene of the Lord as an Infant crawling on His knees.
6. For the sake of a hand full of butter, the Lord dances before Yasoda -Sri Navaneetha Krishna. When all the other gods dance before Him, He dances to get a morsel of butter from a woman. After eting the butter, it seems, the Lord as a Child, would break the empty pot. Significance is that the Lord takes the butter - soul - into Him, and destroys the pot - body- which contained the butter.
7. The Lord derived great pleasure in taking the cows for grazing. With a small whip in one hand and other arm resting on a cow, this scene was seen by the sages.
8. Sri Krishna waits for Yasoda to churn curd to collect butter in a pot. When she goes out, the naughty Sri Krishna enters the kitchen and devours all the butter. Similarly, Sri Krishna implants Bhakti in us, without our knowledge.
   
9. Sri Krishna as a little Boy, steals the dresses of gopikas and hides them in a tree. Only when they come out throwing off their shyness and pray, He gave back their dresses. We also should shrug off our shyness and pray.
10. Sri Krishna is playing the flute, to the delight of Brahma, Shiva and all the gods, gopis and gopikas.
11. When all in Gokulam, complained to Yasoda about Sri Krishna stealing butter in their houses, Yasoda reprimands the Child by tying Him to a pounder base.
    
12. As Sri Venugopala, He enthralls beasts, birds and trees.
13. Like a well spread Lotus flower all the cowherd friends would encircle Sri Krishna. He distributes tasty 'dhadhyonna' or curd rice.
14. As Sri Gopala, He milks the cows. He likes raw milk and immediately drinks th milk.
15. He kills the demons Vatsasura and Kapisthasura, who came in the guise of a calf and wood apple [Tamil = விளாம்பழம் ]. He killed Dhenukasura, who came as a donkey.
    
16. Kalinga narthanam. To save all from the poison of the serpent Kalinga, Sri Krishna jumped into the river Yamuna and danced on the hoods of the snake.
    
17. Seated with all gopikas on the same throne, He graced.
    
18. Sri Madana Gopala, captivtes everyone's mind.
    
19. Rasakreeta. With each gopika one Sri Krishna and with each Sri Krishna, one Gopika, all danced in the forests of Brindavan.
    
20. Once when all gopikas were chasing Sri Krishna, He sought asylum in Dhadhipanda, a sage, who hid Him in a large pot and told gopikas that Sri Krishna never came to him. When Sri Krishna wanted to get released from the pot, Dhadhipanda, demanded that he should be graced with many forms of the Lord and the Lord appeared in all the Dasa avatara.
    
21. Sri Krishna gives eatables to all gopis and gopikas and enjoys. Similarly, He will give us all we need, once we approach Him.
    
22. For seven days, the Lord kept the hill Govardhanam aloft and protected all the people from the fury of Indra, who showered excessive rains for seven days. We can conclude that He is our Protector from all ills.
    
23. Brahma in a moment of ego tried to embarrass Sri Krishna by hiding all calves and His friends; but in the process he was humbled and sought apology.
24. In the company of all gopis and gopikas, Sri Krishna is singing and dancing to the delight of all.
    
25. Sri Krishna posing with Sri Rukmini and Sri Satyabhama.
    
26. When Sri Satyabhama's ego slightly surfaced, with the help of Narada, Sri Krishna showed that a bhakti dedicated Tulasi leaf was much superior to all the wealth.
27. Sri Yadava Raja, King , graces the Royal assembly, after killing the deadly elephant Kuvalayapeetam
28. As a King, Sri Krishna is enjoying music and dance in the Royal Assembly.
29. Sri Krishna performed as emissary of Pandavas and tried to persuade Dhridharashtra and others from a war.
    
30. In the great Mahabharatha war, Sri Krishna appears as Sri Gitacharya and preaches to Arjuna.
    
31. Scene from Haridhra nadhi in Champakaranya Kshetram. Sri Krishna is running away with the thodu of a gopika so that she does not win the competition.
    
32. Sri Srividya Rajagopalan. With a single cloth as dhoti and turban, the Lord as He graces in this Kshetram.

From all these we can realize that everything is Sri Vasudeva.

BG 7.23

Nammalwar in the pasuram 'kannan kazhalinai...', says that worshiping the Lord as Sri Narayana or Sri Govinda or by other names, devotees are certain to get Moksham. Two maharishis Gopilar and Gopralayar, wanted to worship the Lord at Dwaraka, at the end of Dwapara yug. To mee the Lord in Person, they started their journey from South. Narada met them near this place and on enquiry he found that both were going to Dwaraka to meet Sri Krishna. But they were not aware that the Lord had finished his avatar and had departed for Sri Vaikuntam. When Narada conveyed this news, the two sages realizing that they had missed a golden opportunity, fainted and fell down. Narada pitied on the two sages and after sometime when they regained conscience, he consoled them and said that if they could do penance or thapas in this Champakaranya Kshetram, the Lord will appear and satisfy thier quest. They bathed in a pond, which is now known as Gopralaya theertham. Then they started their meditation and after a long time the Lord appeared before them. His first appearance is known as Sri Paravasudeva Thirukkolam. He is the Moolavar in the Garbha gruha. When the Lord asked them what more they wanted, the sages not satisfied with just one appearance of the Lord, wanted Him to appear in more forms. In Gita, the Lord says that He is flexible to satisfy His ardent devotees. The Lord told them to go around Him [pradhakshinam] and everytime, He would appear to them in various forms. he sages started going around Him. They went round 32 times, and in accordance with His statement everything is Sri Vasudeva [वासुदेव सर्वं], He appeared in 32 forms and the last appearance was as Sri Rajagopalan. He is called Sri Vidya Rajagopalan. In Vedas, 32 vidyas are explained to attain Moksham. Each Vidya is a procedure to worship the Lord and reach Him. Prathardhana vidya, Shandilya vidya, Dhouma vidya, Thahara vidya, etc., are some of them. Since the Lord appears as each Vidya, He is calld Sri Srividya Rajagopalan. When grazing the cattle, the Lord used to go with friends and usually He will have His arm around a freind's neck or on shoulder. With right hand holding the whip needed to discipline the stray cows and calves, a peacock feather on His head, a single cloth used as dhoti and one end of which is used to cover the head as turban, and left arm on another cowherd freind. After marriage, the Lord continued to have his left arm on His Consort Sri Satyabhama. Left foot is on toes, while right foot is firmly on ground. Yasoda, while despatching the Lord for grazing the cows, would decorate Him with ornaments and key bunch. Alwar, in the guise of Yasoda grieves that 'she' did not provide chappal and umbrella to protect the Child from Sun and rain. The Lord [Utsavar] here has a complete golden armor [ தங்க கவசம்]. Renovation works have started and all are requested to participate. We can see the Lord as Sri Santhana Gopalan, as appeared to His parents Vasudeva and Devaki. By praying to Sri Santhana Gopala, childless couples are blessed with noble children. We have in detail seen the history of the temple and the Lord's appearance so as to suit the sloka that everything is Sri Vasudeva. A glance of the Lord here would convey all the meanings of the sloka 19 we have been seeing. Focus of the sloka is Sri Vasudeva and we can realize it by a visit to this temple. Om nama bhagavate vasudevaya [ ॐ नम: भगवते वासुदेवाया ] is called dwadasaakshari or mantra with 12 syllables. Narada administered this mantra to the two sages and , they, in turn, by meditating on this mantra were able to see the Lord. The Lord's name is in this mantra. So, he who understands everything is Sri Vasudeva, reaches Him. But such a person is very rare to be found. Such a person sees Sri Vasudeva in everything and sees everyone as Sri Vasudeva. Vasu means living in everything. Deva means play. So He is in all and that is just a game for Him. Bhagavate means with the Six qualities - gyana, bala, Aiswarya, veera, shakti and tejas. Sri Vasudeva is pervading all without exception. Alwars have told that all the objects and the pleasure and comfort they give, are all Him only. In an earlier sloka, Sri Krishna told about four types of Bhaktas - those wanting to regain lost needs, those in need of new, those wanting kaivalyam and Gyani, who wants only the Lord and nothing else. But in this sloka 19, He uss a word Gyanavan. Is he different? No. He is the same Gyani but the Bhakti has matured to a great extent. Prahalada saw the Lord everywhere. All the pleasures and comforts of this world are found by him in the Lord.

BG 7.22

Mannargudi is also known as Champakaranya [चम्पकारन्य ] Kshetram, as once this place was a jungle of Champaka trees, the flowers of which are famous for the strong fragrance. The Lord also is known as Sri Champakesa and Sri Chapakaranya Nilaya. This place is also famous as Dakshina [South] Dwaraka. The Lord of Dwaraka in Gujarat, is believed to be residing here. Haridra nadhi, the temple pond is 24 acres in area. The streets and town around the main temple are called Gopala samudram. Opposite the sannidhi is 53 feet tall Garuda sthambam or pillar. On top of this pillar is Garuda with folded hands. It is believed to have been erected by Thirumangai Alwar. To erect this, an inclined plane, supported by cotton bales, was prepared starting from a place three kilometres away. Charam [சாரம்] in Tamil means inclined plane. So the place from which this charam started was called Charam kulam [சாரன்குளம்], which got transformed to present day Cherankulam [சேரன்குலம்]. Opposite the temple on one side is Sri Vanamamalai Mutt and on the other side is Sri Ahobila Mutt. The Main Gopuram is 154 feet tall. Corridors, fountains and the garden inside give a pleasant view. The area of the temple is 24 acres. The temple is enclosed by seven corridors [sapth praakaara]. After crossing the first corridor, we can see the 1000 pillar hall. Totally 16 Towers [gopuram] and 24 Canopies [vimanam] are there. With that bird's eye view of the temple, we proceed to continue with the 19th sloka. This sloka is very important and so we have to study the meaning carefully and elaborately. Samsaram is terminated by Bhakti and how a Bhakta behaves, are mentioned here. Sri Krishna tells that after a multiple births only, a Bhakta reaches Him. How many births after? 10 or 100 or Million? Nobody can say. It could be in Billions also. But in one birth, that soul realizes Bhakti in Him. That slowly develops and matures over many births. Finally, in one birth, that soul realizes, Sri Vasudeva is everything and that knowledge and resolute way of life, makes that birth as the last and he reaches the Lord in Vaikuntam. Maturing of Bhakti will take many births difficult to assess. Here our ancestors have inquired and commented. Since it takes many, many births and consequent sufferings, does not the Lord have any mercy on the souls? Does He not have compassion on us? When we are considered as His children, is it not His duty to redeem us immediately and relieve us from the sufferings? He says that we have to have so many births even for Bhakti to dawn. After Bhakti is realized, one is not granted Moksham immediately; but one has to spend more births to have the Bhakti matured and reach the final stage. These do not appear to be the comforting words of a Person with mercy or compassion. This accusation is pointed towards the Lord by both Atheists and God believers, in great distress. Reply is same for both. To get Bhakti in Sri Krishna, we have to destroy the papa accumulated over millions of births. Destroying papa is by the continuous performing of our duties - Karma yoga - without any attachment to results. This will take one to Bhakti. After spending many births, continuing Bhakti, one finally reaches the Lord. This procedure has to be followed. We may wonder, why all these lengthy and time consuming procedure? What is the loss for the Lord, if He grants Moksham straight away to all and relieve them of the sufferings? Bhagavat Bhaadarayana, aka Veda Vyasa and Krishna Dwaipayana, says this accusation can not be made on the Lord. Vaishamya naidrunye na papekshatvat - God does not have any mischievous objective. He is impartial and never tries to mislead anyone. Naidrunya - He can not be faulted as merciless. He is not breathing over our shoulder and guiding us in every step. He has given independence and sees what we choose. He has provided the basic requirements and infra structure equally to all. He has provided a body with all organs to acquire knowledge; He has provided all materials for all to enjoy; and He has created all scriptures and shastras to abide by. So it becomes the responsibility of anyone to choose and decide. If one takes a wrong route, then one starts committing papa and gets ruined. But, if one takes the right path, then also the Lord helps in one's progress in the right direction. Why can't the Lord, correct us in the initial step itself so that further wrong things are not done? If, He did that, then the logic that atman has intelligence has no meaning. He is not like a Shepherd or a cart driver, maneuvering the animals at every stage. We are provided with intellect and thinking power and so it is expected we think and decide the path we have to follow. If a boat is provided to cross a river and one either by not knowing how to steer the boat or misuses it and gets drowned in the river, how can one blame the boat provider? If a lamp is given to read, but is used to burn away the house, can the lamp provider be accused? If a knife is given to cut fruits and enjoy, is it justified to kill others and blame the knife provider? The Lord has provided all basics so that we choose and take the right path. How can we blame the Lord for having wasted the opportunity or irresponsibly choosing the wrong path? He has not prevented anyone from choosing the right path and develop Bhakti to reduce the births. When in that birth, a person realizes everything is Sri Vasudeva only, he gets Moksham. Our papa is of two types. Sanchita or accumulated papa is a heap of bundles. We have not even unpacked any of them. Another is prarabda papa, is the one to which we are exposed. After finishing this, one more bundle from sanchita papa will be opened to have its effects. One gets Moksham, only when all the prarabda papa are expended completely.

BG 7.21

A


SRI VIDYA RAJAGOPLASWAMY

Vasudevasuthandevam kamsachanoora mardhanam |
Devaki paramanandam krishnam vande jagatgurum ||
Worship Vasudeva's son, killer of Kamsa and Chanoora, Devaki's delight, Universal Guru Sri Krishna.
Sri Krishna was born as the son of Vasudeva and so He is also called Vaasudevan. We are studying Bhakti yoga in 7th Chapter in Gita. We are to see 19th sloka. In this sloka, Sri Krishna tells that His devotee considers Sri Vaasudeva as everything in life - food, water, etc.- and he can not live without Him for a second. This intimate relationship is explained here:

bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

He calls that type of a devotee as Mahatma, and is so difficult to find. There are many ardent devotees, but to find a devotee among them, who considers Sri Krishna is his life, breath and everything, is very rare. When planning from where this sloka could be explained, it became obvious that it should be from a kshetram of Sri Vasudeva and so we have come to this place, famous for its vast lake like pushkarini. It is Mannargudi. The Lord here is Sri ParaVasudeva and also called Sri SriVidya Rajagopalan. In this pond, all sacred rivers' and ponds' waters are available. It is called Haridra Nadhi [Haridra river], though it is a very vast pond. In the centre of Haridra nadhi is a sannidhi of Sri Gopala. On the various banks of this pond, are the sannidhis of Sri Srinivasa, Sri Rama and Anjanea. Long ago, one could travel by boat to reach the sannidhi at the centre. Haridra nadhi and the Lord are closely connected. Haridra means turmeric [Tamil - Manjal]. Though the pond looks greenish blue, why it is called haridra nadhi? When Sri Krishna took avatar, it was His habit to bathe in this with gopikas and play. The Lord used to gargle this water, and that sanctified this water. Like Sri Andal praised Yamuna as thooya peru neer [sacred great water]. While bathing Sri Krishna and the gopikas used to cleanse their bodies with turmeric and also sprinkle turmeric powder on each other. Thus this was called Haridra nadhi. Sri Krishna as a Child used to like competition and He liked more to win in those competitions by hook or crook! Flouting rules was a delight to Him. Once there was a competition as to who appeared first after a bath in Haridra nadhi and comes fully dressed with all ornaments in proper place. Sri Krishna and the gopikas plunged into the pond and started the competition. Everyone came up ashore and started picking up their respective dresses and wearing them. Ornaments were all collected and each started wearing them also properly. One gopika was very quick and she had almost completed all and about to wear the ear rings and finish as first. Sri Krishna would not allow that girl to come first, and so He took one of her ear rings [in Tamil thodu] and wore it on His ear. Males have a different type of ear rings and they are called in Tamil kundalam. The girl could not find her one thodu and so she could not complete and was not declared winner. Sri Krishna, on the other hand, however, had His regular kundalam on one ear and a thodu on the other. Seeing this all gopikas cheered Him and declared Him as the winner. Beacause even this type of different rings on different ears gave the Lord a new look!! This is how Sri Rajagopala graces here. Yet another story also is there. Yasoda was in the family way and Nandagopa and Yasoda were discussing what child is going to be born. Yasoda felt a son would be born, while Nandagopa thought a daughter would be born. Were they to make and keep ready ornaments for a male child or for a female child? They decided to have both made ready. Later, Sri Krishna appered as their Child. While decorating the Child, Yasoda picked up the ornaments for a male child. But she felt that Nandagopa, perhaps, wanted to see a daughter and so to please him, she took some ornaments for female child. Thus on one ear the Lord was decorated with a kundalam and on the other a thodu! Samudrika lakshanam, which details the requirements for a beautiful girl or a handsome boy, suggests that for a male to look handsome, he should have slightly female face. [the converse, females having slightly male face will be disastrous!]. Sri Krishna perfectly fitted in this and so both kundalam and thodu multiplied His charm. For the Gopikas, Nandagopa, Yasoda, Vasudeva and Devaki, Sri Krishna was everything; but it is so difficult to come across one such. Ignorant of Vedas and Shastras and living with daily eating and sleeping -such people are in Millions. Some among them know God, but have no interest. Out of these a few try to search atman and want to experience it. Further rare among them, are devotees who want to be associated with God only. Now, the devotees, who consider everything in life is Sri Vasudeva only, are the rarest among rare. Gyanavan = person fully matured in Gyana [ Bhakti], bahunam janma = in many births [having practiced this bhakti], ante = finally, vaasudeva sarvam = [the gyana of] everything is Sri Krishna only, prabadyate = reach, mam = Me [Sri Krishna]. Iti sa mahatma = Such a great soul, su-durlabha = is very, very difficult[ to find]. Such persons are there, but it is exceptionally difficult to locate them. Nammalwar, Perialwar, Sri Andal, Prahalada are all in this category. Alwar says in a pasuram on Thirukkolur [ birth place of Madurakavi Alwar, near Alwar Thirunagari], that Sri Krishna is unnum soru [eating food], parugum neer [drinking water], thinnum vetrilai [chewing betel leaves]. Water is essential or Dharakam, to live; food is necessay for nourishment [ poshakam ]; and chewing betel [pan], is luxury [bhogyam]. For Alwar all are Sri Krishna.

BG 7.20

Till the 12th sloka, Sri Krishna hinted His greatness. In the 13th and 14th sloka, He further told the prakruti acts as a screen and hides these greatness from realization by us. Then He told that surrender unto Him - saranagathi- is the only way to realize Him. In the 15th sloka, He indicated the Four types of persons, who never realize Him. In the 16th sloka, He described the Four types of devotees, who solicit Him. In the 17th sloka, He mentioned, how among these devotees, Gyani, who seeks only Him, is the most superior. Now we will see the 18th sloka:

udarah sarva evaite
jnani tv atmaiva me matam
asthitah sa hi yuktatma
mam evanuttamam gatim

"All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own soul. Being engaged in My transcendental service, he wants to attain only Me, the highest and most perfect goal."

When we worship the Lord and Sri Thayar, here, how can we ask for any material wealth, when He is available? This is what is explained in this sloka. We are listening to today's [3rd April 2008] lecture from the sannidhi of Sri Govindaraja, in Therazhundur. As told earlier, both the sannidhis of Sri Ranganatha andSri Govindaraja are outside the sannidhi of Sri Gosakha. Around this sannidhi we can see a number of ponds. Alwar praises the multiple ponds and green fields spread out in this Kshetram.

Sarva evaita =all these [four types of devotees mentioned in sloka 16] are , udhara = generous or magnanimous. We may have a doubt here. How can Sri Krishna call all these devotees are generous? After all two types are devoted to him to gain material benefits only. So, how can they be magnanimous? The Lord feels that at least for material gain sake, they have come to Him, stretching their hands, instead of going to all sorts of other persons and gods. The Lord is praised because He is able to shower on them bountiful. But, is it not bad to ask the Lord for such trivial things? For the starter or in the initial o phase of devotion, such requests are not bad. In fact, all have to run the family and live comfortably. So, there is no harm in requesting the Lord for these. But, we should neither be greedy nor stop with asking only material wealth. We should slowly advance and reach the stage of Gyani. The Lord is happy that for some reason we approach Him for favours. In fact, these material benefits become a catalyst or encouragement to approach Him for higher things in life. Though, all these persons are generous ones, me matham = My [Sri Krishna's] opinion or policy is, jnani tu atmaiva = Gyani [most superior devotee] is [Sri Krishna's] Soul. This is a bit difficult to accept. All scriptures, puranas, Alwars and Acharyas have been telling that the Lord is our soul and never they have mentioned that the best of devotees is His soul. But, we have to accept these words as they have come from His mouth. Our intelligence says He is our atman; but the Lord's opinion is, a Bhakta is His atman - says Swami Azhagiya Manavala Perumal Nayanar. In his Tatparya Chandrika, Swami Vedanta Desika enquires into this and poses a question, how this policy opposed to Vedas, has been told by the Lord? Answer is, that for the moment we have to keep aside all Vedas' pronouncements and we are listening to the Lord and have to accept what He says. Gyani always thinks of Him. Yuktatma = he [Gyani] wants to be always with [Sri Krishna]. He can not tolerate a moment of separation, like many Alwars. Bhakta sees Him in everything and everywhere. They are so mad after the Lord that they send insects and birds as messengers and convey their plight of separation. Similarly, the Lord also can not think of separation from Mahatmas. Mam eva = I [Sri Krishna] alone, anuttamam gathim = nothing more is to be attained. He does not want anything else. Like the Cow and Calf, in this Kshetram, attaching themselves to the Lord and dependent only on Him, for all needs, we should also develop our Bhakti in Him. With a heavy heart, we will now take leave of the Lord here and move on to the next Kshetram.

BG 7.19

Thirumangal Alwar was the last of the Alwars. When he came to worship Sri Devadiraja, he was confused. The Lord was so great and he was after all a human, and so he started leaving the place without any poem on the Lord. Normally, Garuda sannidhi is in front of the Lord's sannidhi; but here Thirumangai Alwar sannidhi is in front of the Main sannidhi, but at the end of the street, near Darsa pushkarini. Today's [2nd April 2008] lecture is from Alwar sannidhi. When the Alwar started leaving and came as far as the present sannidhi of Alwar, he realized something was pulling his feet towards the Lord. When he turned back to see the Lord, He appeared to Him as Sri Narasimha. Immediately, he got the feeling of a woman in deep love with the Lord and started singing poems on the Lord. There is a sannidhi of Sri Narasimha by the side of Alwar's. Even now in the festival, the Alwar is dressed up like a woman -Nachiyar Thirukkolam. Alwar sent bees as emissaries to tell the Lord about 'her' plight at the separation, in his Thirunedunthandakam. What we are to see in the 17th sloka and the Alwar's action of sending the bees as messengers, are the same in essence. He prostrates to the six legged bee, which has been collecting honey from flowers. Since bee is going to carry message, Alwar has no hesitation to prostrate. He asks the bee to go to the Lord Aamaruviappan, the Lord of Devas, and to tell that it had come from Alwar. Bee wondered, how a small insect will be heard amidst all great persons near the Lord, such as Prahalada, Markandeya, etc? Alwar allays that fear by saying that if it shouts it came from His 'beloved' Alwar, He would be certain to listen. When He calls the bee near Him, Alwar tells the bee that it should just tell Him that Parakala 'Nayaki', is longing for Him and He should not further allow 'her' suffering. Bee said that it would go after a couple of days; but Alwar says that before that 'her' life would be gone. So, bee should go instantly. Alwar further reminds, the messenger of Sri Sita episode in Ramayana and bee is bound to get supreme reward. In Ramayana, Hanuman acted as emissary of both Sri Rama and Sri Sita. When he went as messenger of Sri Rama, the reward he got was fire in his tail! But, when Hanuman came as the messenger of Sri Sita, he got an embrace of the Lord. So the bee as messenger of Parakala 'Nayaki' will be rewarded properly. Then the Lord blessed the Alwar. This is the transaction between a Bhakta and the Lord. Naturally, such devotees stand much higher than those who approach Him for material wealth or atman anubhavam. These supreme devotees are called Gyani by the Lord. Now the 17th sloka:

tesam jnani nitya-yukta
eka-bhaktir visisyate
priyo hi jnanino ’tyartham
aham sa ca mama priyah

"Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me."

Tesham = among them [ the four classes of devotees mentioned in previous sloka], jnani = the person who seeks only association with the Lord, nitya yukta = always wanting to be with [Sri Krishna], eka bhakti = with the singular objective or devotion only in Sri Krishna, visisyate = is the best [of all the four types]. Jnanaina = to this devotee or Gyani, aham = I [Sri Krishna], atyartham = most, priyam hi = loved. Ca mama = to Me [Sri Krishna] also, priya = [he is ] loved. We should see the subtle difference. For Gyani, the Lord is the most loved, while for the Lord, Gyani is a loved one. The Lord places Himself slightly inferior to the Gyani, in love. He feels that He is not able to reciprocate the love in the same degree. For Gyani, the Lord is the single entity to be loved. But the Lord has multiples of devotees. In reality, though, we can never equal the love and care of the Lord for us, but here, the Lord praises the devotee wanting Him alone, as the greatest. If devotees like the Alwar could think of sending insects as emissaries, we can judge the devotion they had for the Lord. Other types of devotees might forget the Lord after they got the material happiness or the atmanubhavam; this Gyani, on the contrary, is constantly devoted to Him. Bhaktas like these approach the Lord to cure them of the disease of samsaram, as a patient would go to a doctor. But after the treatment, a Gyani, wants to remain always with Him. For the other three types of devotees, their objective is different from the means. Whereas for Gyani, objective and means are the same. He is phalam and phalapradhayina.