BG 13.25

When the Lord rescues us, He does not do it alone but along with His Consort, Sri Mahalakshmi. Tradition is to first worship Sri Thayar, in any Divya desam. Sri Thayar helps us in pardoning our mistakes, reducing the Lord's displeasure on our actions and joins us with the Lord. Today's [10th February 2009] lecture is from the sannidhi of Sri Vedavalli Thayar, in Sri Parthasarathy temple in Thiruallikkeni, one of the Kshetrams of Thondai Mandalam. Once, when Sri Thayar and the Lord were in Thiruparkadal [Milk Ocean], there was a dispute among Them, and Sri Thayar left the place. She came to the Earth and decided to reach the Lord from Brindaranya Kshetram. Sage Brighu was meditating here and She appeared as his foster Daughter! The sage brought Her up as Sri Vedavalli. The Lord also appeared as Sri Ranganatha and married Her. Sri Ranganatha is Sri Mannatha or Sri Ennai Aludai Appan. Thirumangai Alwar presented 10 pasurams on Thiruallikkeni, in his Periya Thirumozhi. In the second pasuram, vedatthai vedatthin suvaippayani [வேதத்தை வேதத்தின் சுவைப் பயனை...], the Alwar mentions the name Ennai Aludai Appan [என்னை ஆளுடை அப்பன்]. Mannatha is the Sanskrit equivalent of this name. It was Sri Thayar, Who told that the Lord was Her Ruler [ஆளுடை அப்பன்], and so the Lord got the name Ennai Aludai Appan. This Divine marriage is celebrated as a festival in a grand manner.



Every Masi sukla paksha dwadasi day, this Divine marriage is celebrated as per Vedic rituals. Every item in such marriages like stepping on griding stone [அம்மி மிதித்தல்], look for Arudati star [அருந்ததி பார்த்தல்], walking seven steps together [சப்தபதி], etc., are all enacted perfectly. It is a sight from which we can learn how Vedic marriages are to be celebrated. Besides, Sri Thayar also graces in the Navaratri festival. She graces the devotees from the Thiruvaimozhi mandapam. Ninth day of this festival is entirely dedicated to Sri Lakshmi. All these incidents are piously read in the Pallava festival in Panguni month, as Stala Purana. The last day of this festival is Panguni Utthiram [பங்குனி உத்திரம்]. On that day Kalyanotsavam is celebrated. Thus on Two days this Divine marriage is celebrated. We should note that Sri Vedavalli Thayar is the Consort of the Lord as Sri Ranganatha; and Sri Rukmini is the Consort of the Lord as Sri Venkata Krishnan. With Her blessings we will now proceed to sloka 25. We have to remember that the Lord told about viveka gyana [analyzing knowledge]. That is to understand atman is separate and different from body. Sri Krishna has been telling about the methods to view atman and body as separate entities. We had already seen that, by such analysis and understanding, atman is different from body, we avoid further rebirths. This is attained by those who have mastered Karma yoga and Gyana yoga and such knowledge is fully matured. Others who have not succeeded in mastering these yoga, but who are practicing Karma yoga and/or Gyana yoga, slowly practice the mind and are able to ascend and understand that atman is different from body. Now sloka 25:

anye tv evam ajanantah
srutvanyebhya upasate
te ’pi catitaranty eva
mrityum shruti-parayanah

"Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death."

Shruti-parayana = determined in listening. This sloka is for people like us, who have not started Karma yoga nor we are in the midst of Gyana yoga and never in the stage where we have reached the advanced and matured Karma yoga and Gyana yoga stage of Yogam. So what is the course for those who do not possess any of these? We have to begin from some point. That is listening to kind words of elders and scholars. Their teachings and advices should flow through our ears and touch our heart and brain, so that we could practice them. Thus the basic need is to listen to noble words of great persons. Such listening, slowly purifies the mind by removing sins and the person gets transformed to get involved in Karma yoga and reach the stage to understand atman is different from body. Anye tu = others, ajananta = ignorant of perfroming, evam = these [Karma yoga and Gyana yoga mentioned in the previous sloka], anyebhya = from others [Acharyas, Scholars and noble persons], srutva = listening well, upasate = devote [in atman]. Te = they, shruti-parayana = deeply interested in listening, api = even, mrityum = this samsaram [of living in this Universe], atitaranty eva = are not crossing? So, even those who are interested in listening to great people's advices and teachings, cross this samsaram or rebirth cycle. Thus the Lord tells that even those who do not have any knowledge of Karma or Gyana yoga, can find a method to cross this samsaram, by listening to scholars. Purpose of this sloka is to emphasize listening to others, always. We should be enthusiastic to listen to the good words of scholars. So many holy lectures are being arranged at so amny places. These are happening for a very long time. What are those people, gathered in Thousands, going to achieve? Answer is in this sloka. We have to set apart some time in our busy schedule, to listen to noble scholars. Wherever there are lectures about the Lord and His devotees, we should ensure that those words are heard. Nammalwar says that he has got the Lord established in his heart, through his ears - meaning, he has been listening to the words spoken about the Lord. It is no wonder that Thiruvalluvar says that of all the wealth, wealth of hearing is the best [செல்வத்துட் செல்வம் செவிச் செல்வம்..தலை]. We should prostrate to great devotees and seek their advice. Even when we are incapable of doing anything, if we constantly listen to scholars, our mind will be refined. If we listen to bad words we are likely to follow bad practices. Thus even those, unfit to practice any yoga, listen to Acharyas and get reformed. Vibheeshana adviced Ravana, but in vain. We can say that we are surrounded by good things, if we get opportunities to listen to the words of good people. It is therefore, requested that wherever good things about the Lord and His devotees are being lectured, we should try to listen to those words. Just like the food we eat, is processed and digested, without our efforts, even during our sleep, good words listened to will without our knowledge, perform good things for us and make us to cross samsaram. Shruti also means Vedas and so interest in Vedas is also prescribed; and, appropriately, we are facing Sri Vedavalli Thayar!

BG 13.24

We have already seen how Peyalwar and Thirumazhisai Alwar had sung in praise of the Lord of Thiruallikkeni. Thirumangai Alwar has praised the Lord of all sannidhis, in Ten songs. We are entering gopuram and reach the dazzling, tall Dwajasthambam. On one side we can see Thiruvaimozhi mandapam. The Lord listens to a century each of Thiruvaimozhi, everyday, on all the ten days of Irappatthu [இராப்பத்து], here only. Adyayana utsavam is the main festival. The Lord listens to all the 4000 verses of Nalayira Divya Prabhandam, in every Divya desam, in the 21 day festival. Sri Parthasarathy also listens to all the pasurams, surrounded by all Alwars. In the first 10 days during Pagal patthu [பகல் பத்து], the Lord listens to the First 1000 verses and Thirumangai Alwar's Periya Thirumozhi [பெரிய திருமொழி], consisting of 1000 verses. After this, is the Vaikunta Ekadasi, eagerly witnessed by lakhs of devotees in Srirangam and in Thiruallikkeni. During recording of this lecture, we also witnessed the Lord emerging out of Paramapada vasal or Vaikunta vasal [பரமபத வாசல், வைகுண்ட்ட வாசல்].


Then, Thiruvaimozhi is started. On Vaikunta Ekadasi day, the Lord is in Thiruvaimozhi mandapam, under Punyakoti vimanam. All devotees worship the Lord, Whose beauty is beyond description. The Lord graces with the scars of Bhishma's arrows which struck Him in the Mahabharata war. The right hand is showing abhaya - never fear; as it was Sri Gitacharya, in reality, advised Arjuna not to worry. While the Lord in other Kshetrams may have to tell besides showing abhaya mudra, it was Sri Parthasarathy , Who actually said to Arjuna never to be afraid. In the left hand the Lord is holding a small stick, to drive the cattle and horses. Already we saw that Sri Ranganatha was the Lord of this Kshetram. Sri Moolavar is called Sri Venkatakrishnan [ஸ்ரீ வேங்கட கிருஷ்ணன்]. He is large and stands majestically in the garbhagruha, with moustache. Sri Utsavar is called Sri Parthasarathy. This Kshetram is connected with Tirumala. King Sumati, once went to Tirumala. He prayed to Lord that He should grace the King with a form other than the One in which The Lord graced with Four arms, with one arm pointing to His divine feet, one arm on His lap and the other two arms holding discus and conch. The Lord usually graces as desired by His devotees. The Kong desired to see Lord Sri Venkatesa with just Two arms as a Chariot Driver, Sri Parthasarathy! The Lord conveyed to the King that each Kshetram had an unique appearance of the Lord, and it would not be proper to change that; and so, the King should go to Brindaranya Kshetram, which was already praised by sage Sanatkumara and sage Narada, and where Thulasi plants and Kairavini pushkarini were there. If the King meditated there, the Lord would appear as desired by him. Getting this message from the Lord Sri Venkatesa, the King straight away came here and meditated. Once a disciple of sage Veda Vyasa, asked his master as to which place was best suited for him to meditate. Veda Vysaa suggested this place and handed over an idol to his disciple to establish and worship at Brindaranya Kshetram. That idol only is being worshiped by all of us even now! Sri Moolavar is what is described in Purana. This idol has the Lord gracing with right arm holding conch and left arm in dhana mudra. First, a hut like temple was built; but later on, the Lord by His will power, has made it into a very large temple. When the disciple established the idol, same time King Sumati came here and worshiped. The King was conveyed a message by the Lord of the Seven Hills that He was the same, the idol he was worshiping! That is how the Lord got the name Sri Venkata Krishnan. We will now see sloka 24. We saw the Lord mentioned about viveka to Arjuna. Viveka is analyzing and viewing atman and body as Two separate entities. Such a person, who analyzes, though living in this world, is never reborn. In sloka 24, the Lord tells how to develop viveka. To analyze and view atman separately, is not easy. It is not external to us. Atman also is too minute to be percieved physically. If atman is separated from body, it tantamounts to death! Then, how to separate atman and view? The Lord prescribes ways and means to view atman separated from body! By practicing yoga, atman and body could be seen separately. We see so amny objects in this world; but we never realize that the Lord is dwelling in all of them. The skill to view the Lord is possessed by yogis! Prahalada was able to see and declare the presence of the Lord in the pillar. We see sugarcane, but do we see sugar in that? By some process sugar is seen by us. Similarly, by practicing yoga, it is possible to see atman separately. Here the Lord mentions two ways. One is the superior Yoga, which has been attained by the full maturing of well practiced Karma yoga and Gyana yoga. Suppose Karma and Gyana yoga have not been fully practiced and have not matured; we have just started Karma yoga and Gyana yoga; even then, by starting Karma yoga and Gyana yoga, slowly one could analyze and view atman. This is the second method. Thus in this sloka, the Lord tells the First method in the first line. That is when Karma yoga and Gyana yoga are fully practiced and matured. In the second line, the Lord gives out the second method, when even those in the initial stages of Karma and Gyana yoga, need not feel despair, and they can also view atman, by slowly practicing Gyana and Karma yoga. Now, sloka 24:

dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare

"Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires."

Pasyanti = [they] see. That is they view atman and body as separate entities by analyzing power. Here Three words atmani, atmanam and atmana are mentioned. Each has to be interpreted differently. In atmani, atma means body. Atmani = in the body, atmanam = atman or soul, atmana = by mind. Thus body, jeevatman and mind are to be understood by these three words. Its meaning changes with context. So, soul which is in body has to be viewed separately. How? Dhyanena pasyanti = by meditation, seen. This Dyanam comes after full practcing of Karma yoga and Gyana yoga. This person is superior to those practicing of Karma and Gyana yoga. These people see the atman in body, by mind in meditation. This meditation is not possible for ordinary persons like us. When we sit in meditation, within a few minutes it is disturbed; because our Krama yoga and Gyana yoga have not matured. Continuous practice of Karma yoga and Gyana yoga, would have removed the impuritues of the mind, which, then would be pure. Only a pure mind can involve in Dyanam. We have to continuously perform our prescribed duties. This would enable impurities to be removed from the mind, and yoga slowly matures. That condition would make one to analyze and see atman separately. Atman is still in the body; and, only when it is in the body one could attempt to practice yoga! In this very earth, where we are living we can see atman separately. He sees by his purified mind in meditation. This is the First method explained in the First line of the sloka. Anye = [but] others, those not fully practiced Karma and Gyana yoga, sankyena-yogena = by Gyana yoga [sankya means buddhi and so sankya yoga means yoga attained by intellect, that is Gyana yoga], karma-yogena = in Karmayoga, capare = attain. This is the same expalined in Chapters 2, 3 and 4, where we had dealt with Gyana yoga, which is inherent in Karma yoga. Karma yoga means performing our prescribed duties without any attachment or for any result. It is done by one without the conscience that one is doing. So by Karma yoga and by subsequent Gyana yoga and by a few with Karma yoga and Gyana yoga fully practiced and matured, view the atman in the body, analyzed as separate from body, and realize atman. This is what Sri Krishna tells Arjuna in this sloka.

BG 13.23

We had already visited Thirumazhisai, birth place of Thirumazhisai Alwar. He had come to Thiruallikkeni and worshiped Sri Parthasarathy Perumal. Though Sri Parthasarathy is popular, the Deity of this Kshetram is Sri Ranganatha, also known as Sri Mannatha [ஸ்ரீ மன்னாதன் ] and Sri Enna Aludai Appan [ஸ்ரீ என்னை ஆளுடை அப்பன்]. In a single pasuram, Alwar praises Thiruallikkeni and Sri Ennai Aludai Appan. He had come here, meditated and praised the Lord. We will worship the Alwar. He appears with folded hands and with the Lord in his mind. Peyalwar was his Acharya. According to history, Peyalwar taught him all and converted him to be an excellent Srivaishnava. A Ten day festival is celebrated for Thirumazhisai Alwar. On the last day - satthumurai , offerings are prepared and first offered to Peyalwar and then offered to Thirumazhisai Alwar, as prasadam of Peyalwar. We worshiped Peyalwar outside and then worship Thirumazhisai Alwar, here. While praising the Lord, this Alwar says that the Lord is reclining on the Five hooded snake bed! Since Sri Parthasarathy is in standing pose, the Alwar saw Sri Ranganatha on snake bed! He asks whether the Lord needed rest after measuring the Universe with His Divine feet, and after walking all over the Country in Sri Ramavatar? The Lord's feet is so smooth and soft, that the Alwar feels, the Lord needed rest. Sri Moolavar, Sri Ranganatha, is with Four arms, but with no weapons! Even the usual conch and discus are not held by Him. Right upper arm is used as rest for the head and left upper arm is lifted up. Lower arms are on His body. It appears He is relaxing after a strenuous feat! Snake bed has all the characteristics of proper bed: whiteness, softness, coolness, scent and largeness. On the satthumurai day of the festival, Sri Varada, graces the sannidhi. Sri Varada's sannidhi is adjacent to the Alwar's sannidhi. It is the birth day of the Alwar -Thai Makam [தை மகம் ]. We will now proceed to next sloka, 23. A jeevatman is bonded inside a body. But how is that atman going to realize that atman and body are different? This is answered in slokas from 23 to 36. from now on we are going to see viveka: [विवेक: விவேகம் or பகுத்தறிவு]. Viveka means analysing and understanding. We analyze and understand. Swami Alavandar in his Gitarta sangraha, has summarized the aspects covered by Chapter 13. Deha swaroopam - body's real nature, atma apti hetu - means like the Twenty qualities, to reach or visualize atman, atma vicodanam - understanding atman and realizing the same, reason why atman is imprisoned in a body [this we had seen very recently: inherent qulaities of satvam- rajas -tamas in the body, consequent pleasures and pains, and atman, desiring to experience them, resides in a body. Once bonded, atman can not retrace the path; so, what should be done after atman is bonded in a body? Atman should try to avoid further birth in future. For this first, it should be understood that atman is different from body. If this difference is not understood, then body will be misunderstood as atman, and pleasures of body will be thought as happiness for atman. All those which cause sufferings to body, will not be done, thinking they are bad for atman. This way neither kaivalyam nor atman reaching Vaikuntam, will ever be attempted. Therefore, viveka gyana - analysing knowledge is needed. That is to clearly understand, atman is different from body. The Lord tells from sloka 23, to view atman and body as separate entities. By having this point of view or looking from this angle only, we will be able to differentiate atman and body. Otherwise, we are likely to assume that body and soul are one and same. Actually, this analysis is starting from next sloka. In sloka 23, the Lord gives the advantage of such analysed knowledge. It is like telling the advantages of any endeavour we are to take up, so that we will be enthusiastc. So, the Lord tells that by differentiating atman and body, we will know the advantage of no more rebirths. Sufferings of the cycle of rebirths could be avoided. By realizing atman, liberation or Moksham is attained. Arjuna is encouraged to have this analytical approach. Now, sloka 23:

ya evam vetti purusham
prakritim ca gunaih saha
sarvatha vartamano ’pi
na sa bhuyo ’bhijayate

"One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position."

The Lord tells that he who understands these, even if he [atman] is in a body, and experiencing pleasures and pains, would never have rebirths. Evam = this, purusham = atman, vetti = is understood [of its nature], prakrutim = [and] prakruti [its Five great elements and the body made of them]. Earlier the Lord told the body as Kshetram or cultivable land, and atman which realizes so is Kshetragya. Gunai saha = the Three qualities of satvam, rajas and tamas. That is atman's nature, body's nature and the body associated Three qualities are to be understood. Such a person, sarvatha vartamano'pi = even if residing in a body always, sa = such a person [jeevatman], na bhuya = never again, abhijayate = will have birth. That is he attains atma prapti and is never born again. Understanding atman means, it is superior to body, atomic in size, embodiment of Gyana, embodiment of happiness, experiences happiness in itself, etc. Such a great atman, why should he be bonded inside the body? Because atman desired to experience the pleasures and pains, through the body, which is always associated with satva-rajas-tamas qualities. Thus atman lowers its status. Body is perishable and never permanent, it is composed of the Five great elements; atman resides in a particular body because of past karma; after karma is spent, body is cast off, etc. Atman also realizes the Three qualities always associated with the body. Thus atman, body and the Three qualities are all combined. This combination results in actions and consequent acquisitions of papa/punya, and resulting in rebirths. To come out of this cycle, atman should realize it is in a cycle. Atman is still in this body due to past karma. Even then, once realized the nature of atman, body and the Three qualities, gets liberated after death and is never born again. In spite of being in this World, atman does all necessary to avoid rebirths.

BG 13.22

Swami Manavala Mamunigal has praised the greatness of the Mudalzhvars [முதலாழ்வார்கள் ]. Alwars are Ten, of them the First Three are called Mudalazhvars and are Poigai Alwar, Bhootatalwar and Peyalwar. Thiruallikkeni was praised by Peyalwar. Today's [5th February 2009] lecture is from his sannidhi. While the temple and the sannidhi compliment mutually, this street is named as Peyalwar sannidhi street. He has praised Sri Parthasarathy Perumal in one pasuram. Peyalwar's pasurams are in Moonram Thiruvandadi [மூன்றாம் திருவந்தாதி]. He says that Sri Thayar emerging from the Milk ocean, when the Lord churned the Ocean, sat on His right chest! Peyalwar is enthusiastic to praise Sri Thayar and this is evident in the very First pasuram, 'thirukkanden, ponmeni kanden..[திருக்கண்டேன்! பொன்மேனி கண்டேன்!..]'. He first sees Sri Thayar only. He sees Sri Thayar in the Lord of Thiruallokkeni also. While commenting on this, Swami Periyavacchan Pillai says that She ascended on His chest, while all the Devas were watching! Normally, Mylapore [மயிலாப்பூர்] is considered as the birthplace of Peyalwar. Alwars associate Mylapore and Thiruallikkeni together. It is believed that Mylapore was the City and Thiruallikkeni was a sub-urb of Mylapore. Alwars always praise the women of Mylapore and Thiruaalikkeni; they show great respect and regard for Acharyas. Among the Three Alwars, Peyalwar was the First to praise Thiruallikkeni. The Lord also graces this sannidhi on some days in festivals. Festival for Peyalwar also is celebrated in a grand manner. Both Sri Parthasarathy Perumal and Sri Azhagiyasinga Perumal, on their respective Brahmotsavams, on the Fifth day in Nacchiyar Thirukkolam [நாச்சியார் திருக்கோலம்], grace this sannidhi. Peyalwar was also eager to see Sri Nacchiyar! On the sathumurai [சாத்துமுறை] day, Swami Manavala Mamunigal also arrives here.




We will now see sloka 22. We had seen slokas 19, 20 and 21, where the Lord described aspects of atman. In sloka 19, it was told that atman is bonded in the body intimately. In sloka 20, it was told that body acts at the command of soul inside. Atman experiences the pleasures and pains consequent of the actions performed by body. In sloka 21, it was further told that the Three qualities -satvam, rajas and tamas - are inherent in the body and influence pleasures and pains. To feel such happiness and sorrow, atman resides ina body. This makes atman to be born in a body, and because of birth, atman experiences the inevitable pleasures and pains. Thus the inter dependent relationship between atman and body was explained. After taking birth in a body, what does the atman do further? This is explained in sloka 22. How atman is residing in body and how atman uses the body are explained. Are these not already known? Why should Sri Krishna expalin these? The Lord is trying to impress on Arjuna [and on all of us] that atman and body are totally different. Now sloka 22:

upadrastanumanta ca
bharta bhokta maheshvarah
paramatmeti capy ukto
dehe ’smin purushah parah

"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul."

Asmin deha = in this body [anyone's body], para = supreme, purusha = soul or jeevatman. Atman is superior to body as atman is everlasting and is not made of the Five great elements. Atman is embodiment of Gyana or intellect, and ananda or happiness. But due to karma, is bound by a body. Upadrasta = seeing [the nature of body] for activation. This means that atman uses the nature of the body and its organs and deploys them for various activities. Atman sees with the eyes of the body; atman hears with the ears in the body; atman tastes with the tongue of the body, etc. When we say we taste, what is actually meant is that the atman in our body tastes the food with the aid of the tongue in the mouth of the body! Soul sees through the eyes in the body, etc. This is implied in the word upadrasta. Anumanta ca = and permits or understands [that such actions are done by the body]. Soul stimulates the organs to do their respective functions. That is atman permits the organs to perfrom the task. Bharta = supporter [normally, this word is used to denote husband. It is also correct, as usually husband supports the family]. Soul supports the body. This is evident when soul departs the body. Atman supports the body by its power. Bhokta = experiences pleasures and pains of the body.

Eyes see a dance and atman enjoys it. Tongue tastes and atman enjoys the taste,etc. Neither the eyes, nor the tongue or any other organs enjoy what they are doing, as they have no intellect or Gyana. Atman alone has Gyana and so it enjoys. Maheswara = great commander, atman. We should not mistake it for the Lord, here. Atman commands and rules this body and so is iswara for the body. This power of the atman is its natural power. Paramatma = atman, the superior. We should, here also, not interpret it as denoting the Lord, Who is usually referred to as Paramatma. Atman is paramatma, because it is superior to body, organs, mind, prana, etc. Is there, then, an inferior atman? Yes, many times mind is referred to as atman and it is inferior atman! Mind is achit and so inferior. Thus the atman inside the body :

• Activates the body.

• Stimulates to act.

• Supporter of body.

• Enjoys/suffers the actions of the body,

• Commands the body.

• Superior to all.

If organs and body are acting as per commands of atman, then why after old age, some organs fail to act? That is because of ill health and strains. This is a sort of suffering and is an effect of birth. If organs obey the commands it is happiness; if they do not obey, it is sorrow. Thus body is an instrument for atman to enjoy or suffer. Thus, atman in spite of its superiority, is residing in the body due to past karma.

BG 13.21

Thiruallikkeni is also known as Brindaranya Kshetram and Thulasikanana [துளசி காநன] Kshetram. Brinda and Thulasi are same. Our sins will be wiped off if we have the Two syllables of Brinda and Three syllables of Thulasi, according to the Kshetra Mahatmyam. The unique feature of this temple is that in the same temple we see the Lord Sri Parthasarathy, standing, Sri Ranganatha, reclining, Sri Thelisinga Perumal, seated and Sri [Gajendra] Varada, flying, to bless the devotees. Today's [4th February 2009] lecture is from the Gopuram.


As we enter we see the large mandapam, from where the Lord starts all processions. On one side is the beautiful oonjal [swing] mandapam. Kings of Thondai mandalam, have constructed many structures in this temple. Thirumangai Alwar in his pasuram has acknowledged this service of the King. We are now at Nammalwar sannidhi, near this mandapam. Outside the Lord's sannidhi, is the separate sannidhi of Nammalwar. What is the connection between Nammalwar and the Lord Sri Parthasarathy? What is the connection between the words spoken by Nammalwar and the sloka we are to see in Gita? We have seen upto sloka 20 and studied how atman is bound inside the body. Alwar once pined to see the Divine feet of the Lord, Who drove the Chariot. Ten day festival is celebrated for Nammalwar.



We can see that Alwar is preaching devotees, with his right hand in upadesa mudra. This is the way Acharyas preach disciples. In this the thumb and fore finger are joined. These two fingers are used to select and pick up any item we desire! Similarly, Alwars and Acharyas, select and pick up those precious matter from Vedas, Puranas and other sacred literature and teach them to the disciples so that they are able to grasp and prosper. Nammalwar was born in Alwarthirunagari. What is the connection between Gita and Alwar? The mandapam nearby is also used as Vahana mandapam. For all processions in festivals, all vahanams start from here only. During festivals, the Lord arrives here after 'patthi ula [பத்தி உலா]' [walk to refresh]. Then He mounts the vahanam and graces satthupadi [சாத்துப்படி]. Then He starts in procession in all the Four streets, and returns back here. Alwar was pining to see the Divine feet and the processions of the Lord Sri Parthasarathy. That is why Alwar here, witnesses every procession of the Lord! Madurakavi Alwar was Nammalwar's disciple. Madurakavi Alwar arrived at Alwar Thirunagari, when Nammalwar was in deep meditation or yoga. At that time Alwar did not speak to anyone nor opened his eyes. Madurakavi Alwar came near the tamarind tree, where Nammalwar was seated in yoga. Madurakavi Alwar wanted to know whether Nammalwar was alive and would converse. To test whether he was alive, he dropped a stone near Nammalwar and immediately Nammalwar opened his eyes and saw Madurakavi Alwar. After confirming Alwar was alive, Madurakavi Alwar wanted to test whether Nammalwar was knowledgeable. So he asked one question: 'setthathin vayitril siriyadu pirandal etthai thinru enge kidakkum? [செத்ததின் வயிற்றில் சிறியது பிறந்தால், எத்தை தின்று எங்கே கிடக்கும்?]' Alwar opened his mouth and answered: 'atthai thinru ange kidakkum! [அத்தை தின்று அங்கே கிடக்கும்!]' ....
[Just at this moment there was power break down for about Five minutes and so could not listen to what was told by the lecturer. What was heard after Power resumed, is given; but before that today's sloka 21 is presented from the web]

purushah prakriti-stho hi
bhunkte prakriti-jan gunan
karanam guna-sango ’sya
sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species."

....The soul in the body has to feel the happiness and miseries as they are inevitable in this World. Now we can see the equation correctly. Atman desires in pleasures and so atman resides in a body. Because of this association with body, atman does so many activities, which make to acquire more and more karma. Thus cause and effect are the same. That is, atman takes a body as residence to spend karma; while being resident, more and more activities are performed, which make atman to acquire more and more karma. It is a cause - effect - cause cycle. Karma causes to reside in a body and enjoy [or suffer] effects. Effects cause more actions and so more karma accumulate as effects. Such acquired karma causes again residing in a body, and so on. Purusha =atman, prakruti-stha = residing in body, gunan = [satva, rajo and tamo] qualities, prakruti-jan = always associated with body. These three satva-rajas- tamas qualities are always associated with the body. Action is propelled by these three qualities. That is why pleasures and pains. Thus atman housed in body, experiences happiness and sorrow, result of the actions driven by satva-rajo-tamo qualities of the body. Sad-asad-yoni-janmasu = [thus, atman] takes variety of births in many bodies [like Devas, human, animal, bird,etc.], karanam = reason being, guna-sangha = [attachment to] the group of [satva-rajo-tamo] qualities. That is the attraction or attachment to the pleasures and miseries, generated by the actions caused by these qualities. This attachment causes more and more births. This is what Nammalwar gave as reply to Madurakavi Alwar's question. Atman again and again takes birth in bodies. That is, atman, experiencing the happiness/sorrow as results of the actions of the body and remaining always in a body, in every birth. Therefore, this sloka is closely connected with Nammalwar.

BG 13.20

We have arrived at a very important Kshetram, in Kannanin Aaramudu program. We have visited many Kshetrams in villages; but the only Kshetram in a Metro city - yes, your guess is correct - is Thiruallikkeni [திருவல்லிக்கேணி] [popularly known as Triplicane, in Madras city]. In Tondai Naadu Kshetrams, the Lord as Sri Gitacharya, is gracing in Thiruallikkeni. There is intimate contact with our program on Gita and the Lord of this Kshetram, Who preached Gita.


The Lord stands majestically with beautiful eyes. With large Crown, holding conch in His right hand and left palm pointing to His Divine feet, the Lord graces devotees. This Kshetram is also called Brindaranya Kshetram [ப்ருந்தாரண்ய க்ஷேத்திரம்]. Today's [3rd February 2009] lecture is from the banks of the pushkarini, called Kairavani Pushkarini [கைரவணி புஷ்கரிணி]. In fact, this Kshetram has got its name because of the pond: Thiru [திரு]+ alli [அல்லி] + keni [கேணி]. Alli is night lily, similar to lotus and keni means pond. It is very beautiful pond with a mandap [நீராழி மண்டபம்] at the centre. Lots of plants with flowers have been grown around the pond. For the past few years these plants are very much cared for and offer a pleasant sight. In this pond the Lord graces float festival [தெப்போற்ச்சவம்] often. Sage Durvasa was once meditating on the banks of a river, south of Vindya mountains. That time Viswakarma, a Deva was flying over. His shadow came on the sage, who got angry and cursed him to be without a body. Viswakarma came to the sage and apologised and prayed for redemption from the curse. On the advice of the sage, Viswakarma went to Kubera, who took him to lord Shiva. Lord Shiva advised Viswakarma to go to Brindaranya Kshetram and meditate on the banks of Kairavani Pushkarini, near sea, when the Lord would redeem him from the curse. Viswakarma did accordingly and was relieved of the curse. A notable feature of the pond is that we can never see a single fish in it, despite the pond being so near to the ocean. Once sage Mudgala was meditating here. When he opened his eyes he saw a big fish plying with youngones. Seeing this the sage got worried that such scenes might disturb his detachment from saintly life and so decided to remove the fish and its family away. He ordered that before next day all fish in the pond should vacate and move to the sea; and, no fish should ever remain in the pond. The fish in the pond obeyed and till now no fish lives in this pond. Around this Pushkarini, there are Five 'theerthams' [தீர்த்தங்கள்]: Indra, Meena, Agni, Soma and Vishnu theerthams. Starting Masi Amavasya, for Sevan days Theppotsavam [float festival ] is conducted. First Three days are for Lord Sri Parthasarathy. Next four days are for Lord Sri Narasimha, Lord Sri Ranganatha, Lord Sri Rama and Lord Sri Varadaraja.




On the second day, Lord Sri Parthasarathy graces Thirumanjanam [holy bath] in the float itself. On the Fourth day Sri Narasimha, called Sri Azhagiyasingar or Sri Thelliyasingar, graces in the float. At that time He graces in standing pose with ahvahana [beckoning] mudra. On fifth day, Sri Mannatha or Sri Ranganatha Perumal, considered as the Deity of the Kshetram [தலப் பெருமாள்] graces in the float. Then Sri Rama graces in the float. Finally, on the Seventh day, Sri Varadaraja graces in the float. This festival is witnessed by Thousands of devotees. We can notice a relationship between the slokas [19, 20,etc.] and the float festival. Float is floating on the water in the pond. The Lord is inside the float. Water in the pond is like our body; float is like the atman in the body; the Paramatman resides in atman, just like He is inside the float. This pond is near the ocean, where the Lord arrives, mounted on Garuda vahanam, for theerthavari [தீர்த்தவாரி], in Masi - Magam [மாசி மகம்].




The Lord arrives at the beach or sea shore, to refresh Himself. Three Alwars, Peyalwar, Thirumazhisai Alwar and Thirumangai Alwar have praised the Lord of this Kshetram. Peyalwar says that the jewels, which the waves of the ocean spread ashore, are illuminating in the night! Now we will see sloka 20, where the Lord describes tha activities of body and soul as a consequence of the bondage between the Two. What is the action of this soul-body combination and what is the result? We assume that both are one; though both are different. We should remember that body as such can never act. It is without any Gyana or knowledge. Atman is having Gyana. He resides in the body due to past Karma. Once the Karma is expended, atman can not be bound by the body. In this sloka the Lord says, what body does and what atman experiences:

karya-karana-kartrtve
hetuh prakritir ucyate
purushah sukha-duhkhanam
bhoktrtve hetur ucyate

"Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."

There are Two versions of this sloka. One is Kaarya -kaarana [கார்ய காரண कार्य कारण] and the other is Kaarya -karana [கார்ய கரண कार्य करण]. Better is Kaarya'kaarana. Karya indicates the body and kaarana indicates the Eleven organs in the body [Five karmendriya, Five Gyanendriya and Mind]. Kartrtve = their actions [of the body and the Eleven organs], hetu = cause, prakruti = body. Therefore, for the activities of body and the organs, cause is body itself. We will explain this shortly. So, for all actions body is responsible. Due to these actions there will be results. Purusha = atman, sukha-dukhanam = happiness and sorrow [as results of the actions of the body], bhoktrtve = experiences, hetu = cause. ucyate = is told. So, for all activities, body is the cause; but the consequent pleasures and miseries are experienced by atman. Thus there is division of work between atman and body. From this we have to understand that action is possible only when atman and body are associated; similarly, experience is possible only when atman and body are associated; not otherwise. Body alone can never act nor experience the happiness and sorrow. Atman, if it wants to experience, has to deploy body as an instrument. Thus this instrument body is the cause for actions. But a body without soul can never act. This we see in reality. So we have to interpret that a body with soul, only acts. On the other hand, atman by itself can never experience pleasures and pains. Though atman only experiences, as atman alone has Gyana, it requires a body to feel. So, atman, in a body experiences the happiness and sorrow. Though body is subject to activities like listening to music or eating food, it is atman, which enjoys the experience. Thus in this association of a body and a soul, the body is cause for all actions and atman is cause for all feelings.

BG 13.19

Paduke yatirajasya gatayanti yetakyaya |
Tasya dasarathehe padau srirasa daryamyaham ||
This sloka is 'thaniyan [தனியன்]' of Swami Mudalayandan. He was the nephew of Swami Ramanuja. He was principal [chief] and commanded, and so he got the title mudaliyandan. His original name was Dasarati. Dasarati means son of Dasarata and can indicate Sri Rama, as well as Bharata. He was born in 1027, in Chittirai - Punarvasu, and is considered as incaranation of Bharata. Swami Ramanuja was born in 1017. Ten years later in Purushamangalam, presetly known as Pettai, Swami Mudalaiyandan was born. Presently we are in his birthplace. Swami Ramanuja idol in this place was installed by Swami Kandadai Aandan [கந்தாடை ஆண்டான்], son of Swami Mudaliyandan. The Utsavar idols of Swami Ramanuja in Srirangam also were installed by Swami Kandadai Aandan. Swami Mudaliyandan was acclaimed as reincarnation of Sri Rama and Bharata. Swami Ramanuja embraced sanyasam [priesthood]. By doing so one should renounce all his properties and relatives. One should be detached from everything. One should take a vow to renounce all, by standing in neck deep water and repeat the renouncement Three times. But Swami Ramanuja while repeating his renouncement, declared that he renounced all, except his nephew Swami Mudalayandan! It was not because he was his nephew; but, Swami Mudalaiyandan was a great devotee and was leader among many Acharyas. Swami Mudalayandan reformed the administartion in Srirangam temple and made the temple prosperous. Even now, the Maniyakara [மணியக்காரர்] appointees, do all the administrative works started by Swami Mudaliyandan. They ensure all functions, such as Tirumanjanam, procession and other activities of the Lord, are properly supervised to ensure they conform to conventions and punctuality. Swami Koorattalwan used to envy that he did not have the blood relationship, which Swami Mudalaiyandan was privileged to have. Today many descendents of Swami Mudaliyandan, are there as great Acharyas. They are all titled Kandadai [கந்தாடை]. One of them is Koil Kandadai Annan Swami in Srirangam. Another is Koil Kandadai Sirupuliyur Suddhasatvam Annan Swami, also in Srirangam. In Cholasimhapuram [Sholingur] two houses [திருமாளிகை] are there of Koil Kandadai Chandamarutam Doddayacharya Swami. Koil Kandadai Ilayavalli Swami also is present in Cholasimhapuram. In Sriperumbudur Koil Kandadai Appan Swami is there. In Tiruvallikeni [Triplicane] Koil Kandadai Appan Tirumalai Swami is there. Similarly, Koil Kandadai Appaacchi Anna [Kumara Varadacharya ] Swami is there. Like these Eight houses [tirumaligai ] are there. All are with many disciples and are descendents of Swami Mudaliyandan. It was felt that by just taking the holy water, dipped by Swami Mudalayandan's feet [Sri pada theertham ஸ்ரீ பாத தீர்த்தம்], would ensure devotion in Him. In spite of such eminence, Swami Mudaliyandan considered service to Swami Ramanuja as most important.

He is gracing seated and with folded hands. He is regarded as the indispensable sandals [paduka பாதுகை] and tridanda [த்ரிதண்டம்] of Swami Ramanuja. Swami Ramanuja's Acharya was Swami Periya Nambi, who had a daughter Athuzhai [அத்துழாய்]. When she was married, her in-laws demanded an assistant [ to accompany her daily for bathing in river]. Such an assistant was called vellatti [வெள்ளாட்டி]. They demanded a vellatti as dowry! So, Athuzhai came to her father and told the demand. Swami Periya Nambi directed his daughter to Swami Ramanuja. When she reported to Swami Ramanuja, he glanced at his disciples, and Swami Mudaliyandan volunteered to go as vellatti for Athuzhai! Such a great Acharya was prepared to serve as accompaniment for Athuzhai. That was the service spirit and loyalty to Swami Ramanuja. This great Acharya, Swami Mudaliyandan has composed Ten sentences [பத்து வார்த்தைகள்] for us to follow and practice. Of them most important we have to learn is: our atman is enslaved in the body, like Sri Sita was arrested and kept in custody to suffer in Ashoka vana, by Ravana. There, She was surrounded by salt water; but our atman is surrounded by ocean of samsaram! There, Hanuman consoled Her and brought the news from Sri Rama; but here our Acharyas bring the news from the Lord to retrieve us. We are imprisoned in a body from beginningless time. We are all waiting for grace of the God and liberation. Like Hanuman brought the ring from Sri Rama to Sri Sita, Acharyas are carrying the conch and discus as the insignia of the Lord. We are blessed in samasrayanam, one of the rituals in pancha samskaram, with those seals. During Hanuman's visit, many female demons [ராக்ஷசிகள்] were torturing Sri Sita, with exceptions of some like Trijada, like oasis in a desert! Likewise in our sufferings in this samsaram, some noble persons associate with us and bring relief to us. Thus Swami Mudalayandan, comapred our sufferings here to Sri Sita's sufferings in Ashola vana. We are going to see sloka 19, reflecting these words of Swami Mudaliyandan:

prakritim purusham caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakriti-sambhavan

"Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature."

In this sloka, Sri Krishna tells how our body made of prakruti and atman are having indispensable relationship. In sloka 19, the Lord tells that atman is always associated with a body. In sloka 20, He tells the consequences of this bondage. In slokas 21 and 22, He tells why an atman is bonded like this. Thus, these Four slokas tell about the imprisonment of atman in a body. It is like Sri Sita imprisoned in Ashoka vana, according to Swami Mudaliyandan. Prakrutim = body. Earlier we had seen that prakruti is primordial matter. The Lord initially created using prakruti. Prakruti was transformed into pancha bhoota or the Five great elements - space, air, fire, water and earth. Our body is a compound of all these Five. So here we have to interpret prakruti as the body formed from prakruti. Purusham = atman or soul [and not males or females, but all living beings]. Anadi = [both body and soul] are beginningless; from time immemorial. Thus soul and body are related for very long time. Atman's present body alone is not mentioned, but all previous infinite births. Atman from time immemorial is bound by one body or the other. Thus we should know that both body and atman have been bonded together always. Vikaram = changes and, gunam ca = qualities are of the body. What are vikaram and guna? Vikara [विकारं] is iccha-dwesha, desire-hate, love-hate, etc. These feelings emanate from the body. Gunam [गुणं] are the Twenty noble qualities one should possess to acquire atman darshan. Thus the inferior love-hate feelings and the superior Twenty noble qualites, all originate from the body, a product of prakruti. Thus, body and soul have totally different nature. In spite of this difference, both atman and body are bonded intimately. Why so? would be seen later. Thus atman has been bound in infinite births by various bodies, and experiencing happiness and sorrow. In explaining vikaram, Three things have to be remembered: Gyanam [intellct to percieve], Iccha [desire to acquire or hatred to discard] and Prayatnam [efforts]. If we see a thing, say gold, we percieve it as gold. Then we like to possess it. Then we make efforts to acquire that object, here gold. Similarly, if we may percieve danger, like a snake. Then we hate or have fear. Then we try to move away. Thus for any object we percieve, these three factors are encountered: Knowledge, desire or hatred and effort. These Three are indicated by the Lord in the word vikaram. In the teachings of shastras, if we realize the truth, then desire and follow, then we acquire punya; on the contrary, if we see the shastras, hate their teachings and do not try to follow, then we acquire papa. Thus same body, is the cause for acquiring punya-papa to get us bonded in the birth-death cycles, as well as the cause for noble Twenty qualities, threshold for Moksham. Thus, body is needed, but has to be deployed properly for liberation from samsaram. Without bady, gunas also can not originate. With the body we should cultivate gunas or noble qualities and avoid vikaram or bad qualities which will immerse us further in this ocean of samsaram. We will now take leave of this Kshetram.