BG 13.32

Just as He appeared to Prahalada to bless him, even now He is appearing on this hill top as Sri Yoga Narasimha, as Sri Prahalada Varada, as Sri Narasimha, as Sri Nruhari and as Sri Aalari. We have come to that hill, where stay for a ghatika or nazhikai [நாழிகை] [roughly 24 minutes], will wipe out all our sins. It is Ghatikachalam [கடிகாசலம் घटिकाचालम]. There are two hills - Periya malai [big hill பெரிய மலை] and Chinna malai [small hill சின்ன மலை]. Sri Narasimha and Hanuman are gracing the devotees from these hills. Kshetrams of Thondai nadu are 22. We have come here after visiting Thiruallikkeni. This place is also known as Cholasimhapuram [சோளசிம்ஹபுரம்]. There are 14 peaks in this mountain range. We first enter the town.


There is temple inside the town. From there in about 2 to 2.5 miles is Kondapalayam [கொண்டபாளையம்]. Here only, these hills are there. Before we start our journey, we worship Anjaneya to give physical mental strength.



Anjaneya statue is about 30Feet tall. We are welcomed by long and steep foot steps leading to the top of the hill.


Place is bountiful with natural habitat. We see ponds here and there. We try to climb the hill and at the entrance is Prahalada, for whom Sri Narasimha avatar took place. Though he was an asura child, he remains a witness that good people can be spotted in any community.






For the benefit of devotees, the entire foot steps are covered by shelter, making it easy for them to climb even during broad day light. In earlier times to avoid scorching heat, devotees used to climb very early morning and return quickly. Now it is possible to climb up and down any time. Big hill has 1305 steps. The Lord is atop the hill at a height of 750 Feet. Lots of monkeys are there. Perhaps, they are there because their leader Hanuman is there! These monkeys help us by taking away our belongings! Help? Yes, when we are deprived of what we are holding, we seek His help! Monkeys help us in remembering the Lord! This hill is called Ghatikachalam or Ghatikadri or Thirukkadigai [திருக்கடிகை] in Tamil. Ghatikachalam means our sins are wiped off in one ghatika, if we stay in the hills. Chalam means moving or changing; while achalam means statioanary or constant. Our body changes while atman and the Lord remain constant. Therefore, our body which is not constant even for a period of one ghatika, should not be seen but the ever constant and everlasting atman and the Lord. This is the lesson we get from this hill. In Krita yug, this hill was golden; in Treta yug, it was silvery; in Dwapara yug, it was of copper; and, now in Kali yug, it is of stone. It is also said that the Lord appeared here for Seven sages - Atri, Kashyapa, Vasishta, Jamadagni, Gautama, Bharadwaja,etc., for about a ghatika time. We are now at about 600 steps from the ground. There is a small mandapam, where we can see the Lord and the seven sages. We have to still climb another 700 steps to worship the Lord Sri Narasimha. We have to necessarily remember one great Acharya of this place. He is Swami Vadoola Srinivasa, popularly known as Swami Doddayacharya. He lived here for 65 years from 1543 to 1607, and established the temple for Sri Utsavar and renovated this temple. Today we are able to enjoy all festivals, which were all started by that noble person. His descendents are still doing great service as Acharyas in this place. We will see more about the place in due course of time. We will now see sloka 31. Sri Krishna has been telling to see chalam [body] and achalam [atman] are different and achalam is superior. That is atman is superior to body, which changes. In Tamil, we call chalippu [சலிப்பு] for boredom! This body is doing the same thing and so gets bored. If we see the unchanging atman, then this monotonous boredom will vanish. But normally, we are interested to see things changing and such changes kindle interest. Here we have to note that the changing nature of body, never changes! Our Universe is changing continuously and this nature never changes! Atman, even though never changes, is showing its superiority. By looking at atman and superior Paramatman, we look at achalam, changeless. They are able to attract us. We have so far seen that atman is everlasting, always constant and is not doing any actions [akartha]. Body is opposite of all these qualities. We are fortunate to further see the nature of achalam [atman] from Ghatikachalam. Now sloka 31:

anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho ’pi kaunteya
na karoti na lipyate

"Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled."

This atman is praised as paramatman. Here in this sloka, paramatman does not denote the Lord, but the superior [param] atman, that is jeevatman. Ayam = this, paramatma = jeevatman, sarira-stho'pi = in spite of being in this body, avyaya = everlasting or indestructible or unchanging. Anaditvan = without a beginning. That is atman is never created any time; it is existing for ever, without a beginning and end. Nirgunatvat = without the Three qualities of satvam, rajas and tamas. Nirgunam does not mean without any Gyana. It means those qualities satvam, rajas and tamas, which are considered as blemishes are not in jeevatman. Na karoti = [absence of these qualities make atman] actionless. Body only acts and atman does not act. Body has all these three qualities satvam, rajas and tamas and so acts. Because from prakruti, body is made. Satvam, rajas and tamas qualities are inherent in prakruti. Without these three qualities, we will be actionless. Satvam makes us to acquire knowledge, rajas makes us to work for earning and tamas makes us to sleep, etc. Therefore, atman without these qualities is actionless. Na lipyate = [atman is] not affected by body's nature. Body has no influence on atman, in spite of residing in the body. Body has many components, like for example it is the product of intercourse of two [male and female] bodies, it is having three - vata [air], kapam and pittham [according to ayurveda], it is made of four - consuming by drinking, licking, chewing and swallowing, etc. But on the other hand, atman is single and always constant. By visiting Ghatikachalam, we can understand this principle.

BG 13.31

In Upadesa Ratnamalai, Swami Manavala Mamunigal praises Sri Andal in the pasuram 'anjukudikkoru sandhatiyai...[அஞ்சுக்குடிக்கொரு சந்ததியாய்...]'. Sri Andal appeared in this World and sang Thirty pasurams of Thiruppavai [திருப்பாவை]. She is also known as Sri Godha. It is said that Her Thirty pasurams will remove all our sins and show the Divine feet of the Lord [பாதகங்கள் தீர்க்கும், பரமனடி காட்டும்..வேதமனைத்துக்கும் வித்து.. ]; they are the seeds of Vedas. Vedas are like a tree. From the tree, we get seeds. Thus all the essence of Vedas can be found in Thiruppavai. In Thiruallikkeni, a separate sannidhi is there for Sri Andal, in Sri Parthasarathy temple. Today's [18th February 2009] lecture is from Her sannidhi. Her Thiruppavai is like a Upanishad and is based on Bhagavad Gita, which can also be considered as another upanishad! Thus Godapanishad [Thiruppavai] is based on Gitopanishad [Bhagavad Gita]! Gita's substance is explained in Thiruppavai.


In Thiruallikkeni, Two important festivals are celebrated for Sri Andal. One is the Thiru aadi pooram utsavam. It is a Ten day festival and on all these days, Sri Andal graces the devotees along with the Lord. On the last day of the festival, Lord Sri Parthasarathy, arrives at Her sannidhi. On that day, without Ubhaya Nacchiyars, the Lord and Sri Andal alone grace procession. We are fortunate to view the Divine Couple together, Who gave to us Two Upanishads - Gitopanishad in Sanskrit by Sri Parthasarathy and Godapanishad or Thiruppavai in Southern language by Sri Andal! The other festival is in Margazhi, which reminds us Sri Andal! In the last Ten days, that is from 21st day of Margazhi till Bhogi festival, Sri Andal graces Neerattam [நீராட்டம்] or holy bath. It is a sight to see Her, in procession in the day time,and then gracing the Neerattam. On the last day, that is on Bhogi festival day, in Thiruvaimozhi Mandapam, She and Sri Parthasarathy, exchange garlands [மாலை மாற்றுதல்] as in a Marriage. Sri Moolavar, Sri Venkatakrishna adores a long velvette 'kapai' [over coat] on all the Thirty days of Margazhi and each day's pasuram is inscribed on the kapai! Sri Parthasarathy, yearly once, graces 'thirukkaitthala sevai [திருக் கைத்தல சேவை ]'. Normally, the Lord is in procession in a palanquin or raised platform or a vahanam. But on this day the Lord rests on the mere hands of the Archakas! This is on Swami Manavala Mamuni birth day, Aippasi - Moolam. This is great honor done to this great Acharya! Another very famous incident is on the final day of Sri Parthasarathy's Brahmotsavam. On this day, called Dwadasa Aradhana, the Lord from all sannidhis - Sri Parthasarathy, Sri Telliyasingar, Sri Gajendra Varada, Sri Mannatha and Sri Rama - as also all Azhvars and Acharyas, assemble in the same mandapam and grace Thirumanjanam [holy bath]. It is a rare sight and makes it easy to worship the Lord of all sannidhis simultaneously. We can show out gratitude to the Lord for such rare feats, by understanding Gita and following it in practice. The Lord expects this alone from us. We have to know the Lord, His devotees, difference between atman and body, try to reach sublime level and be content with what is blessed by the Lord to us. This is the preaching and advice of all Alwars and Acharyas! Let us now see sloka 30:

yada bhuta-prithag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada

"When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception."

Brahma sampadyate = attains atma anubhavam [experiences soul]. Brahma here denotes atman. Yada = when, bhuta = living beings such as Deva, men, women, animals, trees, etc. Each of them has a soul inside. Thus the association of soul and body or prakruti and prusha, is denoted by bhuta. Prithag = difference, bhava = nature. Each of these living beings, is different, like short and tall, black and white, male and female, etc. Which is displaying this difference, in every living being, which is an association of soul and body? Is it atman? Or, body? Or, the association? Sri Krishna tells that this differencs is not exhibited by atman. Nor by the association. But only by the body. Eka-stham anupasyati = sees [the difference] only in body. Tata eva = because of that, vistaram = expansion [of family with young ones, sons, daughters, grand children and so on]. That is even the expansion of the species or families, with new borns like sons, daghters, grand children, great grand children, etc., is because of body; and not due to atman or tha association of atman and body. Thus we should first understand that we see differences among all living beings, which are the combination of separate pair of body and soul. These differences are not due to soul but only due to body. Next, from the body, younger ones emerge, and the family grows. This is also because of body only and never due to soul. These Two principles - cause for differences and expansion - are to be remembered. When we say we are tall, the word 'we' does not indicate atman but the body. If we say we are young, again the word 'we' pertains to body. That is atman 'we' is in body that has grown tall or which is young. Atman is neither tall nor young. If a person has grown from child to boy to old man, atman is constant without any change, but the body has undergone change from child body to boy's body to old man's body. In spite of both atman and body being together all along, only the body undergoes change and never the soul. Similarly, when one says he is Deva or elephant or mosquito, the perception of difference is on the body and not on the soul. Atman is neither Deva nor elephant nor mosquito. It remains always same as atman. Thus body made from prakruti undergoes changes and this difference is perceived by us. This body only is the cause for other products such as children and grand children, etc., and is the cause for expansion of family and living beings. Tada = then, that is when this knowledge dawns, that person attains atmanubhavam, or experiences soul. If we take the meaning for brahma as the Almighty, then this sloka tells about the person undrstanding these two principles, attaining oneness with Almighty or equal to Him. That is he attains all the qualities of the Lord. Or, reaches Moksham. But the theme of this Chapter is not about reaching the Lord or getting Moksham. The theme is atman sakshatkaram or atma prapti or attaining soul to experience its nature. Therefore, brahma is to be interpreted as atman and the person knowing these two principles, attains atma prapti or mukta atma swaroopam or nature of a liberated soul. These are very difficult to understand but our elders have toiled to make them easier to understand. We should be grateful to Sri Gitacharya, for having explained these concepts. We will now take leave of this Kshetram.

Brindaranya nivasaya balaramanujaya ca rukmini prana nathaya partha sarathe mangalam.

BG 13.30

Swami Ramanuja appeared in this World and explained Vedanta to his followers. In Sriperumbudur, we elaborately saw his life history. We had already seen birth, incidents in his life and various philosophical works done by him. But, we should know what was the cause for Swami Ramanuja's appearance. His parents were Kesava Somayaji and Kantimati Ammal. They did not have any child for a long time and worriedly they came to Thiruallikkeni. They prayed Lord Sri Venkatakrishna on the shores of Kairava pushkarini, to bless them with a child. We can see a portarit, in which Kesava Somayaji performs putrakameshti yagna, and when the Lord appeared he prayed for a child, like the Lord. Since there was none like the Lord, the Lord decided that He would be born to them as their child. Thus to them Lord Sri Parthasarathy was born as their child Swami Ramanuja. Today's [17th February 2009] lecture is from the sannidhi of Swami Ramanuja near the sannidhi of Sri Parthasarathy. Swami Ramanuja has rendered commentary on Gita, delivered by Sri Parthasarathy. Our lecture is based on Gita Bhashyam by Swami Ramanuja. To show that Sri Parthasarathy is Swami Ramanuja, one incident takes place. Swami Ramanuja's birthday falling on Chittirai - Tiruvadirai [சித்திரை திருவாதிரை] is celebrated in a grand manner. Normally, in such Alwars' and Acharyas' birthday celebrations, on the final day - sattumurai [சாற்றுமுறை] day- the Lord arrives and completes the festival. But here on that day Sri Parthasarathy does not arrive for the festival. When enquired, it is said that when Swami Ramanuja himself is Sri Parthasarathy, there is no need for Sri Parthasarathy to come for sattumurai!




On the right of his sannidhi is Swami Manavala Mamunigal sannidhi. On left is Swami Vedantacharya's sannidhi. Further left is the sannidhi of Swami Thirukkacchi Nambi. All these Four sannidhis are adjacent to each other. By worshiping Swami Ramanuja, satva quality, Gyana and Bhakti would develop; ignorance would decline. The name Ramnuja also means younger brother of Sri [Bala] Rama, that is Sri Krishna aka Sri Parthasarathy! Thus there is a name similarity for the Lord and the Acharya! So the Lord is Seshi [Lord] Ramanuja and the Acharya is Sesha [servant] Ramanuja!

There is an unique feature in Sri Parthasarathy idol. During thirumanjanam [திருமஞ்சனம் holy bath], thousands of devotees gather to witness, when the beauty of the idol can be seen fully. He is bathed in milk, curd, honey, tender coconut water and of course with fresh scented water. As the thirumanjanam proceeds, we can see the copper color radiating image of the Lord. But after a couple of hours after thirumanjanam is over, we can notice the face of the Lord changed to dark blue! Alwar says that the Lord is white in Krita yug, then changes to red color in Treta yug, to mango green color in Dwapara yug and to black color in Kali yug! We can see this practically in Sri Parthasarathy! Thus it is not just an idol but has all the powers of the Lord. We will now proceed to the next sloka and see how Swami Ramanuja interprets it. Sloka 29:

prakrityaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati

"One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees."

In this sloka also the Lord describes how one has to distinguish atman from body. We do many actions, like eating, walking or sleeping. If we do actions permited by shastras, we get punya. That is by performing an yagna allowed by shastras, we get punya. By injuring another and not conforming to shastras we acquire papa. Every action we do, is with the conscience that we are doing. But are we doing? Here the word 'we' or 'I' indicates atman and atman by itself can not do yagna nor injure others. So if atman acts means it is with association of a body. Without a body atman can never act. So in this sloka the Lord derives the point that for all the actions [kriya in Sanskrit] atman is not responsible. So atman has to be understood as akartha or non-performer [of actions]. But atman in a body does actions because of past Karma. Atman by itself never does anything. Past Karma is stuck to atman. We do not know when those Karma have stuck to atman. It is there without a beginning and Karma ia always associated with atman. This Karma makes atman to be born with a body. Because of association with a body, it acts appropriate to that body. Atman, by itself does not perform any actions. We have seen the natural characteristic of atman is when it is liberated or a muktatman is in its natural state. Actions arise because of association with body. Why should atman be associated with a body? Because of effects of past Karma, done in infinite births. This Karma accumulated over infinite births, is being expended in every birth, by performing actions appropriate to the body in which atman resides in that birth! This truth that atman by itself is akartha or non-performer is to be understood. This is another difference between atman and body, explained by the Lord. Body is meant for performing actions. Atman is non-performer. Prakritiyaiva = by prakruti [related body] alone, sarvasa karmani = all actions [like eating, walking, seeing,etc], kriyamanani = are being performed. Body is made of prakruti and it does all the actions. Can body by itself perform? No. Only when an atman is inside the body, body performs actions. Atman with the past Karma indulges in actions through the body. As long as past Karma is there, atman will reside in one body or the other. A Karma-less atman does not need a body made of prakruti. So instead of saying he does, we should say he [representing an atman] does, because of past Karma, by being inside a body! By saying we do or did it, all the results of the action will stick to atman. The papa/punya of every action, we claim to have done, will also be ours, that is, they will stick to atman. Therefore, we should slowly understand that since actions' results stick to atman, we should refrain from doing actions. If one thinks himself to be a Deva, he wants to enjoy the company of damsels like Rambha, Oorvasi, Menaka, etc. But the same one, if he thinks himself to be an atman and not a Deva, then atman never will want the company of these women, nor atman would want to do anything. If atman in a lion's body thinks it is lion, it starts running after deer to eat. Atman in a human body, thinks it is a man [or woman] and runs after earning. All these actions, like desiring company of women or running after a prey or struggling to earn, occured because atman thought it was Deva or lion or human being. Atman in lion's body does not think of doing human's actions. Nor vice-versa! If this thought that atman and the body it is residing are same, is discarded, then atman will not perform actions. Yah pasyati = [like this] when sees, tatha = in that way, atmanam = atman or soul as, akartaram = non-performer, pasyati = is the [proper] viewer [perceptor or has vivekam].

BG 13.29

Aapadamapahartaram dataram sarvasampatam |
Lokabiramam sriramam bhuyobhuyo namayaham ||
Sriramarameti ramerame manorame |
Sahasranama tat tulyam rama namam varanane ||
These slokas stste the greatness of Sri Ramachandra. Sri Rama rescues those in distress. He grants all types of wealth to us. Sri Rama, Sri Sitarama, blesses the World with happiness. We shall prostrate to Sri Rama, repeatedly. Parvati Devi asked lord Shiva as to, when Lord Sriman Narayana has many names and when Bhishma mentioned 1000 names and which could take time to utter, which single name would be equivalent to those 1000 names, in granting comfort. Lord Shiva replied that the name Sri Rama is equal to the 1000 names, in granting boons. This Divine name is like the nectar granting immortality, and would even stop the soul from departing. Rama - this two syllable word would make the person uttering, to experience immeasurable bliss. Today's [16th February 2009] lecture is from the sannidhi of Sri Rama, in Sri Parthasarathy temple in Thiruallikkeni. We have already worshiped Sri Parthasarathy in standing pose, Sri Mannatha aka Sri Ranganatha, in reclining pose, Sri Telliya Singam in sitting pose and Sri Gajendra Varada, in swiftly arriving pose. Sri Ramachandra is in standing pose. As we enter the temple, this sannidhi is on the right side. Just opposite this sannidhi is the sannidhi of His devoted servant Anjaneya. We can see Sri Rama along with Sri Sita, Bharata, Lakshmana, Shatrugna and Hanuman.




Thirumangai Alwar says Sri Rama is standing with Sri Sita and Lakshmana, and with Bharata and Shatrugna. Alwar divides the accompanying persons into Two groups: Sri Sita and Lakshmana, ans Bharata and Shatrugna. Why did not Alwar group all Four in a single group or why not in Four groups? Alwars' pasurams are pregnent with many subtle and deep inner meanings. Here, Sri Sita and Lakshmana, went along with Sri Rama to the forest; while Bharata and Shatrugna remained in the country and looked after the Kingdom. Sri Rama graces every Punarvasu star, procession. In Panguni month Punarvasu time, Sri Rama graces Ten day festival. During dhavanotsavam festival, on one day Lord Sri Rama is taken on procession. Sri Ramachandra is famous for His walk [நடை அழகு]. He walked majestically, like a lion coming out of its den! Sri Rama lived, what Sri Gitacharya preached! We are seeing slokas in which difference between atman and body are described. While body has many forms and shapes, atman remains same in all living beings. He is said to have seen, who is able to distinguish atman and body separately and see atman is same in all. Sri Rama is surrounded by His brothers Lakshmana, Bharata and Shatrugna, and the hunter chief Guha, monkey King Sugreeva and enemy Ravana's rakshasa brother Vibheeshana. He considered all of them as His own brothers, irrespective of their origin or family background. This si precisely the substance of the slokas we have been seeing. If we see atman and body together, we would notice monkey or hunter or rakshasa. Sri Rama on the other hand, viewed atman of all of them and so He could consider all of them as equal. This practical behaviour of Sri Rama has been preached by Sri Krishna in Gita! In fact this principle we can see in every sannidhi in this temple. In Sri Rama's sannidhi we understand that we have to view all as equal. In Sri Narasimha's sannidhi, we understand that the Lord appears even to a child, for his devotion. In Sri Varada's sannidhi, we understand that the Lord is the rescuer. All these are preached by Sri Parthasarathy. We are now to see sloka 28. We have to understand all atman are identical and we should not be disillusioned by the body appearance and think atman are different from each other. Such a person who sees atman as uniform, does good to himself. On the contrary person who thinks atman and body are same, does great harm to himself. Now, sloka 28:

samam pasyan hi sarvatra
samavasthitam ishvaram
na hinasty atmanatmanam
tato yati param gatim

"One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination."

Na hinasty = [he] does not harm, atmana = by mind, atmanam = to the soul. That is he does not harm the atman or soul by samsaram. Not only that, param gatim = the supreme place or passage, tato yati = [he] attains that. He does not struggle again in samsaram and so he does not harm the soul. He attains atman sakshatkaram and experiences atmanubhavam. He relinquishes samsaram and so does not have rebirth and suffer. This is attained by that person, who sees the atman in every living being is same. Sarvatra = everywhere, that is irrespective of the species like Devas, humans, movables and non-movables, etc. Samavasthitam = living same or equal, ishvaram = leader or commander, that is atman. Every atman is the commander of the body it is residing. The Lord is the commander for all the bodies, while individual atman is the commander for the individual body it is residing. Here, in this sloka, ishvara denotes atman in a body and not the Lord. This atman could reside in any body, irrespective of the species, and is same as any other atman in any other body. Atman's swaroopa and swabhava - appearance and characteristic- are identical with those of any other atman. Such a person, who sees atman and body are different and who sees all atman are identical, does not harm his atman by mind. Mind is our companion. He could be freindly or be an enemy. This depends on our thoughts. Let us consider A as a person. If A thinks he is A and he has these physical measurements and these qualities; then A thinks A's body and mind are one. This way A's mind does harm to A. If A thinks that atman and body are different and thinks that atman in any body is same, A's mind is freindly and does not harm A. Here harm is samsaram. By not doing harm means, prevents sufferings in samsaram. By misunderstanding atman and body are same, mind does harm to the body. It is like wrongly understsnding the question and answeing in an examination. The result will, naturally, be bad. Similarly, by wrongly understanding atman and body are one and the same, result will be bad. That is continuing in the birth-death cycle. A person, let us say A, declaring himself as A, everytime, confuses the unintelligent body and his intelligent soul as one. It is as good as calling himself a fool. But this is repeated by all without any thinking. But a person who sees the difference between body and soul and who sees souls in all living bodies as same, attains atman prapti or enlightenment and reaches the supreme path. He has no more rebirths. Vivekam is the requirement for attaining this.

BG 13.28

We see the Lord mounted on Garuda and nearby, is an elephant in a pond, at the sannidhi of Sri Gajendra Varada. Thirumangai Alwar describes this in a pasuram. The Alwar in every pasuram on Thiruallikkeni, says 'I saw, I saw [கண்டேன், கண்டேன்]'. In a pond with many fishes, the elephant entered to pluck a lotus and offer it to the Lord. But a crocodile in the pond grabbed elephant's leg and elephant could not come ashore. This struggle lasted for Thousands of years, in Devas' calendar! Crocodile was slowly gaining strength, and the elephant started sinking with only the tip of trunk or proboscis was just above the water surface. Earlier, the elephant thought it could fight the crocodile alone. Then its herd tried to help in vain. At the last moment, the elephant cried for help from the Lord. It cried and appealed to the Prime Cause to help. Crocodile was a cursed Deva and to get rid of the curse, it had to cling to the feet of a devotee. Alwar wonders that when great persons like lord Brahma meditate for thousands of years, the Lord did not appear, but graced for a mere call of an elephant! The Lord was in Vaikuntam. The moment He heard the call of the elephant, He took leave of none, nor decorated Himself properly to go out, nor made any preparations, and swiftly mounted on Garuda and arrived at lightning speed at the pond. Very humorously it is told that when His Consorts and Vishvaksena, enquired as to where the Lord was heading so fast, He wanted to reply them that gajam [elephant] was in distress. They heard only the syllable 'ga' and when He uttered the next syllable 'jam', He was at the pond! All His ornaments and garlands were misplaced in the speed! Today's [13th February 2009] lecture is from Sri Varadaraja Perumal sannidhi. Here brahmotsavam festival is celebrated in Vaikasi [வைகாசி], as in Kanchipuram. The Lord graces the devotees, from various vahanams. We may be able to understand the speed with which He rescued the elephant, by watching the Lord in procession along with Ubhaya Nacchiyaars!



Seeing the Lord rescuing an elephant, some sages thought that they should also allow themselves to be grabbed by a crocodile in a pond and call Him! The Lord arriving on the shore of the pond, merely touched His discus, which instantly tore the crocodile to pieces and rescued the elephant. We see such a great Gajendra Varada. We will now seek the blessings of the Lord and see sloka 27:

samam sarveshu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati

"One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees."

Ya pasyati = [he] who sees, sa pasyati = he sees. It should be understood here that he who sees it in this way, sees the truth. We have to see in the angle, that which is to be seen. That is called as seeing here. Such a person sees that atman is different from body. How he has to see? is being told by the Lord. Sarveshu = in all or every, bhutesu = living beings, tishtantam = established, parameswaram = the supreme leader [as told earlier this word denotes jeevatman and not the usual Lord, as atman rules any body. Atman is superior to body, organs and mind]. Samam = equal [in all living beings]. This person regards all atman in all living beings, is same. There is no difference among atman in various living beings. Even though there are infinite atman, their nature and appearance [swabhava and swaroopa स्वाभाव, स्वरूप] are the same. How is it possible? An atman in an elephant's body does what an elephant does; and in human body, it behaves like any human being! Then how atman can be same? An atman resides in a body due to Karma, and undergoes the change appropriate to that body. But if we can see atman separately from the body, then all atman are identical. We can see variety of cows, each having different color and size. But the milk yielded by all of them, are identically, white in color! Similarly, though each atman is residing in different bodies, atman remains identical in all living beings. Atman is seen different only when seen with a body; but if we can see it different and separate from a body, it is same in all living beings. By such separation, one understands that the body differs from living being to living being, it is destroyable, it is commanded by atman, it is supported by atman, etc. That person understands atman is the commander, supporter, everlasting, identical in all living beings, etc. This knowledge is vivekam. But a doubt may arise that along with body, atman also is destroyed after death. To answer this we have to see our own growth from childhood. We were born as infants, then small boy or girl, then youth, then middle aged and then old person. In the old age, we think of our childhood days and feel we are not able to be active like that. We see here that while body has changed from youth to old age, atman represented by 'I' in everyone of us, remains the same! This 'I' does not change with time, like the body has changed! So atman inside does not undergo changes. Similarly, after death, atman enters another body and remains the same. Vinasyatsu = in destroyable [body], avinasyantam = everlasting [atman], he who sees in the right perception, sees the truth. Thus everlasting atman is inside destroyable body. In variety of bodies the atman is same without any difference. Our Karma has bonded these two and so we are under an illusion. Anyone going to Ganges on pilgrimage, brings Ganges water. It is considered sacred. Whether Ganges water is brought in copper vessel or silver pot or in golden pot, its sanctity does not vary from vessel to vessel. Atman is like Ganges water. Its characteristic remains same in every body it is resident.

BG 13.27

Today's [12th February 2009] lecture is from the sannidhi of Sri Thelliyasingam [ஸ்ரீ தெள்ளிய சிங்கம்]. Sri Venkatakrishna graces in standing pose, while Sri Thelliyasingam aka Sri Azhagiyasingam Perumal graces the devotees in the seated pose. Sri Narasimha emerged from a pillar, to make true the statement of the child devotee Prahalada. Sage Atri meditated here and desired to see the Lord as Sri Narasimha. To fulfill his desire, the Lord is gracing as Sri Yoga Narasimha. Sri Moolavar is seated in the Yoga style, with both legs folded, Two upper arms holding discus and conch and the lower Two arms placed on His knees. Though the Lord appeared with anger, His devotees admire the great beauty in Him. The images of the Lord in all sannidhis in this temple, are sculpted at the entrance here. We can see Sri Rama along with Sri Sita and Lakshmana. Next we see Sri Moolavar, Sri Parthasarathy. In between we can see Sri Yoga Narasimha. On the left we can see Sri Gajendra Varada, Who rushed with speed to rescue. We can see some of the festivals graced by Sri Azhagiya Singar! Hiranyakasipu was angry that his son Prahalada was chanting the name of the Lord in the place of learning and blasted a pillar in angry! Sri Narasimha emerged from that pillar. This happened long ago. But we are fortunate to worship Sri Narasimha in Thiruallikkeni! On the First day of the Brahmotsavam festival, the Lord appears as Sri Dharmadi Deva, with Dharma as the Peetham.

In the evening the Lord appears with flute under Punnai tree. On Second day the Lord mounts Adisesha and graces.

In the evening the Lord appears mounted on lion! Lion on lion!! Next day is the eagerly awaited Garuda seva.


In the evening the Lord graces on Hamsa or Swan vahanam. Once, when lord Brahma lost Vedas, the Lord again brought Vedas and preached, in the form of Hamsa. On Fourth day it is Soorya prabhai.



In the Eleventh Chapter, we saw that the Lord appeared with dazzling brightness, equivalent of Thousands of Suns shining! In the evening the Lord appears in Chandra Prabhai. While Sun is hot, Chandra or Moon cools and likewise the Lord cools off our heat. Both these Soorya and Chandra Prabhais, signify that the Lord Sri Narasimha is unapproachable like the hot Sun, to Hiranyakasipu; and, kindly graces devotees like Prahalada, like Moon! On Fifth day the Lord is in the guise of a Damsel - Nacchiyar Thirukkolam!

In the evening the Lord graces on the shoulders of Hanuman. Hanuman is known as Siriya Thiruvadi [சிறிய திருவடி]. On Sixth day the Lord graces from Thanga [gold] chapparam.



Chapparam is a chariot without canopy. Right hand is in abhaya mudra while left arm is welcoming in the ahvahana mudra. That day, evening the Lord graces, mounted on elephant. Though lion and elephant are enemies, here the Lord Sri Narasimha is on an elephant! On Seventh day the Lord graces from the World famous Ther [தேர்] or Grand Chariot! It is pulled by large number of devotees. On Eighth day the Lord comes in a Pallakku in procession.


Next the Lord is mounted ona horse. The Lord jumps and leaps to rescue us. On Ninth day the Lord arrives in Aalum pallakku.

In the evening the Lord graces from Punyakoti vimanam.


With His blessings now we will see sloka 26:

yavat sanjayate kincit
sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat
tad viddhi bharatarsabha

"O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field."

Bharatarishabha = Bull of Bharata dynasty [Arjuna], tad viddhi = understand this. Sri Krishna tells Arjuna that atman is imprisoned in a body due to past Karma. The Lord wants atman to be viewed separately from the body. Why we are unable to see atman separately? We are easily confused that atman and body are same. This confusion is in great scholars also. Why so? It is replied in this sloka. Both - soul and body- are bonded intimately. It is like fastening two things tightly and with many knots. One can not easily separate them! Atman and body are bonded by rope Karma, tightly! First we should understand that our atman and body are bonded, we have to loosen the bond and then view both separately. Yavat = whichever, sattvam = living being, sanjayate = is born [and dies]. Stavara - jangama = [living beings are] stationary and movable. Kshetra = body, kshetrajna = atman, samyogat = bondage. How these two are bonded? In the womb of a mother, body slowly graces and an atman is bonded inside. How this atman entered this body? It is because of Karma. We have to realize that atman and body are different; but this knowledge is hidden by Karma. Bondage of these two results in birth; and separation, in death. Karma prevents atman going straight to Moksham, on separation.

BG 13.26

The Lord Sri Krishna, as the Cowherd, using Arjuna as the calf, milked Upanishads as cow, has given us the milk, Bhagavad Gita. We have been enjoying this Gitamrutam for the past about Two years. We are at present at the sannidhi of Sri Parthasarathy, Who preached Gita. Sri Moolavar is Sri Venkatakrishna and Sri Utsavar is Sri Parthasarathy. We now worship Sri Moolavar.

A very grand majestic appearance! His Divine feet are firmly placed on the Sesha peetam. Like He stood firmly in Kurukshetra war and brought victory to Arjuna, He should firmly stand in our minds and bring us victory in our struggle in samsaram! The Lord stands with Two arms only, as prayed by King Sumati to Lord Sri Venkatesa of Tirumala to appear as Sri Parthasarathy with just Two hands! He is holding conch in the right hand and left arm is in dana mudra, offering His divine feet to the devotees. The conch thundered with sound and created fear among the enemies. In the beginning of Gita we saw that the Lord blew His conch Panchajanya [பாஞ்சஜந்யம்], and hearing the sound, the sons of Dhridarashtra were frightened. In His waist He is wearing 'oddiyanam [ஒட்டியாணம் - golden belt]'. On the left of this belt is the long sword. Also is fixed on the belt is a dagger. We can worship Sri Mahalakshmi on His right chest. He is wearing the long salagrama garland. On His face we can simultaneously see majesty, anger, compassion, wonder and the kindeness to preach Gita to Arjuna. Like Sri Venkatesa has refined camphor [pacchai karpooram பச்சை கற்ப்பூரம்] on His chin, the Lord here also has refined camphor. The Lord displays moustache, not seen on the Lord in other places! Perhaps, to threaten the enemies in the war, He appeared like this! He displays bright oordvapundram [thiruman திருமண்], guaranteeing uplift of devotees. The eyes shower mercy. His lips form a smile and at the same time are about to open and deliver Divine words! Yes, after all these are the lips which spoke 700 slokas in 18 Chapters! He is wearing a tall Crown, with ear shields. Are they to decorate the ears or shoulders or the curly hair? On His right is Sri Rukmini Thayar, with right hand down and left arm holding a lotus. She graces as the Match to the Lord. Further to His right is Sri Balarama, elder brother of the Lord. To His left is Satyaki [ஸாத்யகி], the charioteer of the Lord. Next is Sri Pradyumna, Son of the Lord. Next to Pradyumna is Sri Aniruddha, the Grand son of the Lord. It is a full family appearance and so we can also worship with family and get His blessings! Sri Utsavar Sri Parthasarathy graces in many forms in the festivals. On the First day of Pagalpatthu, the Lord appears as Sri Venkata Krishna. As told earlier, sage Atreya brought an idol given to him by his master Veda Vyasa. Both he and King Sumati, worshiped that idol as Sri Venkata Krishna. On second day, the Lord appears as Sri Venugopala, with flute in His hands. On the Third day, the Lord appears as dancer on the serpent Kalinga! He danced on the hoods of this poisonous snake and drove Kalinga out of river Yamuna. On Fourth day, the Lord appears as Sri Chakravarti Thirumagan [Sri Rama ஸ்ரீ சக்கரவர்த்தி திருமகன்]. Sri Rama demonstrated all the preachings of Gita. On the Fifth day, the Lord appears as the mischievous Boy of Gokulam, stealing butter and curd! On Sixth day He appears as Sri Paramapada Natha, as in Vaikuntam. Here the Lord is seated with one leg folded and other stretched and with Four arms. On Seventh day, the Lord appears as Sri Krishna killing Bakasura, the demon in the form of a wild crane! This demonstrates that the Lord will rescue us from the evils of ego, anger, passion, etc. On the Eighth day, the Lord appears as Sri Pattabi Rama, the Crowned King of Ayodya! On His left Sri Thayar graces as Sri Sita. On the 9th day, the Lord appears as Sri Murali Krishna. Earlier He was playing the flute standing and now He plays seated, on the low branch of a tree! On the Tenth day, the Lord appears as a Beautiful Woman in Nacchiyar Thirukkolam! With white silk saree, the Lord graces seated! In this guise, the eyes are full of mercy; while as Sri Parthasarathy, His eyes blow out anger seeing the enemies of His devotees. In the Irappatthu part of the festival, on the second day, the Lord again appears as Sri Venugopala! Difference being, He is accompanied by cows! On sixth day, He appears as Sri Venkatesa of Tirumala! On Seventh day, the Lord wears mutthangi, a robe of pearls.



On this day Nammalwar appears in the guise of a woman - nacchiyar thirukkolam for Nammalwar. On Eighth day, the Lord appears as Sri Rajamannar, like He is in Mannargudi!



He is holding a whip in one hand and appears as Sri Rajagopala! On the Ninth day, the Lord appears as Sri Govardhana Giridhari! He lifted Govardana hill and protected people for Seven days from the fury of Indra! On the Tenth day, Nammalwar reaches the Divine feet of the Lord - Azhvar Moksham [ஆழ்வார் மோக்ஷம்]. In Thiruvaimozhi mandapam, Alwar is placed at the feet of the Lord and is covered by Thulasi leaves. Afterwards, the Lord releases the Alwar for our benefit. On the final day - Eleventh day- it is Iyarpa [இயற்ப்பா] day and the Lord appears in a long coat! Thus the Lord attracts devotees!