BG 16.24

Once Lord Sri Srinivasa wanted Swami Anantalwan to come to Him at a particular time. He accepted and said he would come after preparing the garland for the Lord. But he arrived late and so the Lord said that since he came late, He would exile Swami Anantalwan from Tirumala! Unperturbed, Swami Anantalwan asked what rights Lord Sri Srinivasa had to order him out of Tirumala? He said that prior to Him was Sri Varaha Swami; only, He could order Lord Sri Srinivasa or him to go out and that order had to be carried out by either of Them! Sri Srinivasa wanted to know the authority for that! Swami Anantalwan cited a pasuram of Nammalwar, in which Alwar mentions that Tirumala is Sri Srinivasa's haven. It is not His owned place! The Lord was delighted by Swami Anantalwan's quote! Today's [9th June 2009] lecture is from the sannidhi of Sri Varaha Perumal, on Swami Pushkarini. Demon Hiranyaksha, hid Sri Bhudevi in the pralayam ocean. The Lord took the form of a gigantic Boar! He dived into the water and brought out Sri Bhudevi on His tusks. After killing Hiranyaksha, He graced with Sri Bhudevi on His lap! To take rest, He ordered Garuda to bring His vimanam from Vaikuntam. Since the vimanam came from Vaikuntam, this hill is called Vaikuntadri. Since it was for the Lord to play, the hill is called Kreetadri! Since it was for Sri Varaha, it is called Krodadri! Since it was brought by Garuda, it is called Garudadri! Garuda brought the hill with Vimanam from Vaikuntam in Kruta yug! The Lord Sri Varaha found this to be an ideal place for resting! Thus this is Varaha Kshetram. Tirumazhisai Alwar said just verpu [வெற்பு] meaning mountain. But later realized that it meant Tiruvenkatam or Tirumala! Even now mere mention of malai [மலை] means Tirumala only! Alwar says that for mere mention of Tiruvenkatam, the Lord was pleased to grant Moksham! He wonders, what great action he did to get Moksham! Nammalwar, as a very infant girl, used to fold 'her' hands, at the mere mention of Tiruvenkatam! For good education, concentration, all round development and for family happiness, Sri Varaha is to be worshiped here. Both Sri Lakshmi Devi and Sri Bhudevi, argue with the Lord and ensure our requests are fulfilled! Tirumazhisai Alwar calls Sri Lakshmi as 'Noolatti [நூலாட்டி]', meaning She is the Head of all [Vedic] literature. He says by surrendering unto Sri Lakshmi Varaha here, he obtained everything! As mentioned earlier, the Lord, after having been kicked on the chest, by sage Brighu, came down and selected this place for meditation, to get back Sri Lakshmi, Who was at Kolhapur. He took permission from Sri Varaha to stay here. But as we see in our lives, the Tenant, Sri Srinivasa is so popular and has vast sannidhi, while the Owner, Sri Varaha is in a small sannidhi here!



But Sri Varaha made a condition that all offerings and poojas were to be First made to Him. This is strictly followed. We will now see the last sloka of Chapter 16 - sloka 24, wherein the Lord draws conclusion:

tasmāc chāstraṃ pramāṇaṃ te kāryākāryavyavasthitau
jñātvā śāstravidhānoktaṃ karma kartum ihārhasi 16.24

He tells Arjuna, iha = in this world, karma = Karma yoga, then Bhakti yoga, kartum = to do, arhasi = [Arjuna is] well qualified. Thus being well qualified, He advises Arjuna to do Karma yoga and then Bhakti yoga, in this Karma bhoomi or in this world, and then reach the Lord. Why is this sloka here? Should not the theme of this Chapter be reflected in this sloka? In this Chapter the theme was Entity [tatvam तत्त्वं தத்வம்], which is the Real. The tatvam in Vedas is the Lord or Sri Varaha! Bhakti marg was means to reach Him. Thus the means and the Destination, have to be understood by Vedas only. This is the theme of this Chapter. Tasmad = therefore. This word is highly potent with many interpretations. The Lord told that he who accepted Vedas, was the one without Asura quality. Only by accepting Vedas as the basic axiom, one's actions would be fruitful. Otherwise, happiness in this world or heaven or Moksham would not be attained. Therefore, without Asura qualities, accepting and following Vedas, with desire to reach Moksham, Arjuna should be. Therefore, te = to you [Arjuna], karya = actions to be done, akarya = actions should not be done, vyavastitau = to be decided, sastram = Vedas, pramanam = are axioms or basic reference. Pramanam or axiom is that which helps in getting true knowledge. Vedas impart true knowledge. Once the true knowledge is acquired, the same sastras or Vedas help in attaining that truth. He advises Arjuna, that to decide which is good or not, or which way he had to act or not, Vedas were the only reference to get the truth. Sastravidhanoktam = clarified or decided by Shastras or Vedas, tatvam or God, jnatva = understand. He should understand Tatvam or the Ultimate Entity, about the Lord, from Vedas properly. We desire to reach Tirumala. Why? Because He is the God and we should reach Him. This is knowledge. Then we take efforts to travel to Tirumala. So, knowledge or Gyana and efforts or Karma, are both required. Thus Karma Yoga and Bhakti Yoga are needed to realize and reach, Vedas clarified and confirmed Entity, that is, the Lord! Surely, Sri Varaha, praised as Gyanapiran or the Lord, Who imparts knowledge in us, would bless us.

BG 16.23

The Lord at Vaikuntam thought that He had given the persons there all Darshan and happiness. He also thought His children in the other part, that is in this Universe, needed His blessings more; there only, His auspicious qualities were to be more exhibited; there lived many, after committing sins and so they needed His mercy. Thus, the Lord, with Sri Maha Lakshmi, is gracing in this Universe. Where? 'Sri vaikunta virastaya swami pushkarini thate' - on the banks of the great temple pond Swami Pushkarini! Today's [8th June 2009] lecture is from Swami Pushkarini, to the South of which is the sannidhi of Sri Srinivasa [we can see Ananda Nilaya vimanam].





The glory of Swami Pushkarini is endless. This pond is of not recent origin; but is existing from Kruta yug! On another bank of the pond is gracing Sri Varaha Perumal, Who is the Emperor of this place and with His permission Lord Sri Srinivasa is gracing here! Theerthavari of the Brahmotsavam takes place in this pond only. Theerthavari means the Lord takes a dip in the water; but normally, the Sri Utsavar idol will not be dipped and Sri Sudarsana idol would be dipped. Kulasekara Alwar says 'koneri vaazhum kurugai pirappene! [கோனேரி வாழும் குருகாய் பிறப்பேனே!]' - let me be born as a sparrow in Koneri! Swami Pushkarini means, this pushkarini is the leader of all pushkarinis in the World! Or, the Swami's or Lord's pushkarini! Or, those devotees who bathe in this pushkarini, become lord or swami, and so Swami Pushkarini! In Tamil, this is called Koneri [kon =king, yeri = lake]. Many great persons have bathed in this sacred pond. Yearly once, it is believed that all sacred waters of all rivers assemble in this pond! It is said that about 66 Crore [660 Million] theertham [waters] are there around Tirumala. That is why Alwar prays to be born as a bird in Koneri! Nammalwar says that by being the Lord of Vaikunta, He gets, after all, the title Iswara! But His greatness is because He is available on the banks of Swami Pushkarini and is avalable for poor and ordinary people like us to surrender at His Divine feet! It is customary to bathe in Swami Pushkarini, worship Sri Varaha Swami on the banks and then worship Sri Venkatesa! While climbing up, we should chant the name Govinda many times and we should with folded hands [as in namaskaram] say 'nama: [नम: நம:]'. Nama: means 'I am not owner of myself!' That is 'I am His [property]'! If one says nama: at the bottom of the hills, the Lord recieves it on His head and would be uncomfortable like a debtor! Till He granted Vaikuntam, He would not be satisfied with having repaid the principle or interest of the debt! So, He drives away all our papas committed till we started climbing up Tirumala! He further ensures that papas to be committed in the future do not affect us! By dipping ourselves in this pond, all papas are destroyed like a spark of fire destroys bales of cotton! But after worshiping the Lord, it is possible we might commit some sins, knowingly or unknowingly! A regret would ensure that such sins do not stick to us, like water droplets on lotus leaf! All these are accomplished by just mentioning nama:! No, just sprinkling water of Koneri, is enough! We will now see sloka 23:

yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ
na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim 16.23


He, who does not accept Shastras as basic principle or axiom, will never get any happiness. Earlier the Lord talked about persons opposed to the Lord, who do not accept the Lord, who are jealous of the Lord, and living with ego and pride, with full of lust, greed and anger, and said that they were with Asura qualities. Now, in this sloka He tells Arjuna that worse than all the behaviour told earlier, is their refusal to accept Vedas, and that is the prime reason. We have to accept Vedas as axiom and live accordingly. With haughtiness, these persons ask why should they follow Vedas? Such persons are never happy, says the Lord! Ya = [he] who, mostly with Asura qualities, utsrjya = violates, sastra = Vedas, vidhi = rulings, but, vartate = lives, kamakarata = to his liking. These persons do not want to follow Vedas rulings of do's and don'ts, and live as pleased to them! They do not mind doing any heinous crime as long as it pleased them! They do not care that those actions were forbidden by Vedas and so, violate Vedas. Sa = he [that type of person], siddhim = higher form of life in heaven, na avapnoti = will never attain, na sukham = never happiness [in this life in this world], na param gatim = never the highest level [of being in Vaikuntam and reach the Lord]. Thus he does not attain happiness in this world nor in Swarga or heaven and never reach Vaikuntam and have eternal bliss! This is the fate of not believing in Shastras or violating provisions in Shastras. It is therefore, requested that we should all follow Vedas and live accordingly. Vedas preach good life in ths world and in upper worlds. Vedas guide us how to be content with what we earn, how to be happy with our family, how to avoid diseases, how peace should prevail in the world, etc. Are Vedas that great? Yes, because Vedas are not created by any human; they are the words of the Lord. The Lord says that those who do not follow Vedas [Shruti] or Smriti, are His enemies! Vedas are the base for great sages to preach Puranas and Itihasa, and Alwars to sing pasurams. Vedas are more compassionate than the compassion of a Thousand parents! There is a saying that he, who, either not accepts Vedas or misinterprets Vedas, would never reach good life. Tiruvarangathu Amudanar says that Swami Ramanuja was born to crown Vedas its due position, for the benefit of all.

BG 16.22

Pitamahasvyapi pitamahaya pracheta sadesa palapradaya |
Sri bhashyakarottama desikaya sri shaila purnaya namonamastat ||
This sloka tells about the glory of Swami Periya Tirumalai Nambi. We are at present in the South Mada street in Tirumala and today's [5th June 2009] lecture is from the sannidhi of Swami Periya Tirumalai Nambi. It was already mentioned that he was the maternal uncle of Swami Ramanuja. His service of fetching water for Sri Srinivasa is beyond words. His important service was daily fetching water from Papavinasam and Akasha Ganga. When we visited Akasha Ganga, it was mentioned that Akasha Ganga was formed by the Lord and that He addressed Swami Periya Tirumalai Nambi as 'tata [तात]' - father! From this sloka it is seen that he was Pitamaha's Pitamaha! Pitamaha means father's father or paternal grand father. Lord Brahma is regarded as the Pitamaha or grand father of this Universe! The Lord Sri Srinivasa is Father of lord Brahma. Since the Lord addressed Swami Periya Tirumalai Nambi as father, he becomes the Pitamaha or grand father of Universe's Pitamaha or lord Brahma! He taught Srimad Ramayana by Valmiki, aka Prachetas, for one year to Swami Ramanuja, at Adipuli [now known as Alipiri]. He was thus an outstanding Acharya of Swami Ramanuja. Sri Shaila Purna means Tirumalai Nambi. Nambi in Tamil means full of good qualities. We salute that Acharya. We should understand the intimate relationship between the Lord of Tirumala and Swami Periya Tirumalai Nambi. This is marked by the 23rd day festival of Adyayana Utsavam in this Kshetram. For 21 days, the Lord listens to the sweet pasurams of Alwars. On the 22nd day, He listens to Ramanuja Nootrandadi. On 23rd day, Thanneer Amudu thiruthum utsavam [தண்ணீர் அமுது திருத்தும் உத்சவம்] takes place.














The descendents of Swami Periya Tirumalai Nambi are known as Thozhappacharya [தோழப்பாசார்யா] and are living here. He was born in circa 973. His descendents are still carrying on the Theertha Kainkaryam or water service to the Lord. On this 23rd day of Adyayanotsavam, they bring water from Akasha Ganga and take it to the sannidhi of the Lord. After removing all flowers, etc., the Divine feet of the Lord are washed with this water. The present sannidhi of this Acharya was once his house. Once, when Swami Ramnuja arrived at Tirumala, Swami Periya Tirumalai Nambi came to welcome him. Embarrassed, as Swami Periya Tirumalai Nambi was elder, more learned and noble, Swami Ramanuja asked could he not have deputed some ordinary person to welcome him? Looking around, Swami Tirumalai Nambi replied that he was the only ordinary person! That shows his humbleness. It sent out the message that in front of the Lord and His devotees, everyone is ordinary, even if well educated and well to do! Utsava Murty of this Acharya is with flower basket. All are requested to come and worship this Acharya while visiting Tirumala. Now we shall see sloka 22:

etair vimuktaḥ kaunteya tamodvārais tribhir naraḥ
ācaraty ātmanaḥ śreyas tato yāti parāṃ gatim 16.22

Param gatim = reaching the most supreme level [reaching the Lord at Vaikuntam]. Earlier, it was told that Asura quality persons would reach lowest level. He also mentioned that Kama [lust], Krodha [anger] and Lobha [greed] were the Three gates to hell of ignorance and wrong concepts. Persons avoiding these Three, raise their levels. The Lord tells what all good occur to people who avoid these evil gates. Kaunteya = Arjuna!, etair = from these [Three bad qualities mentioned earlier], vimukta = [he, who is] freed. Like Swami Periya Tirumala Nambi, who did not mind even small service like fetching water, and going after disciple to teach, and did not mind physical strain. All these he did to ensure Swami Ramanuja becomes a great Acharya and redeem. It was mentioned in the past that Swami Periya Tirumalai Nambi was a disciple of Swami Alavandar and he wanted to teach all he learnt in Srimad Ramayana to Swami Ramanuja. Swami Periya Tirumalai Nambi had Two sisters and one sister's son was Swami Ramanuja, while Swami Embar or Govinda Perumal was the other sister's son. He never considered his daily routines as duties below his status, because before the Lord, what are we all? He was free from all these Three bad qualities. By freeing from, tamo = darkness or ignorance about the Lord, tribhir dvarai = Three gates, namely, Kama, Krodha and Lobha, a person, atmana = to himself, sreyas = that which would benefit him, acaraty = starts following. If we free ourselves from these Three gates to darkness of ignorance about the Lord, then we start to gain knowledge about the Lord and then reach the Lord Himself. That is the benefit and would bring glory to us. Then, he reaches the highest level of Vaikuntam.

BG 16.21

The Lord of Tiruvenkatam is very much interested in flower decoration! Thomala seva [தோமாலை சேவை] is famous in Tirumala temple. In all other temples we might find Tiruvaradhanam [திருவாராதனம்] mentioned in the daily poojas; but not in Tirumala temple. Instead, Thomala seva is mentioned. Because the Lord is so much interested in getting decorated with flowers. Swami Kurumbaruttha Nambi [குறும்பறுத்த நம்பி] also presented flowers made from clay, to the Lord. Swami Anantalwan also served the Lord with flowers. Thomala means malai [மாலை - garland] hanging from thol [தோள் -shoulder]. Or thodukkappatta [தொடுக்கப்பட்ட - assembled] malai [மாலை - garland] and so Thomalai. It is believed that Swami Anantalwan, to whom we are indebted for this seva, is present as a tree [magizha maram -மகிழ மரம்] in the garden here. To prove this, every year, Sri Malayappa Swamy - Sri Utsavar - arrives twice in this garden. Once on Sri Andal's birthday - Thiruvadi Pooram [திருவாடி பூரம்]; and again, on the next day of Theerthavari in Brahmotsavam. All honours are presented to the tree, believed to be Swami Anantalwan! Our elders have advised that we should serve the Lord in some form, however small it might be. That way, Swami Anantalwan was dedicated in his service to the Lord. We can see another thing connected with Swami Anantalwan, at the entrance to the temple. Today's [4th June 2009] lecture is from the main gopuram entrance.


At the entrance, inside, on the cieling, we could notice a long crowbar. A board indicates that it is Swami Anantalwan crowbar! Swami Anantalwan came earlier, along with his wife and wanteed to establish a garden. For this, he started making a pond to collect water. With crowbar, he dug out earth and asked his wife to throw the mud excavated at a distant place, by carrying it on baskets. She was pregnent and so could not walk fast. Seeing this, the Lord, Who knew that Swami Anantalwan had come on the orders of Swami Ramanuja, wanted to help the couple. He also thought, this way, He also would have participated in Swami Ramanuja's order! The Lord took the form of an young Boy, and approached Swami Anantalwan and offered to carry mud. Swami Anantalwan refused, saying that he was carrying out Swami Ramanuja's order and did not want to share that with others! But the Boy, cleverly approached wife of Swami Anantalwan, and offered to relieve her strain, by carrying the basket full of mud for some distance. She agreed and gave the basket after bringing it from the digging place to some distance. By this arrangement, the work of throwing mud away, was speeded up! Swami Anantalwan got doubt and asked his wife how the work was speeded up! The wife told the truth. Swami Anantalwan got angry and chased the Boy with crowbar in his hand! The Boy ran and entered the temple, and Swami Anantalwan threw the bar on the Boy and hit Him. Next day as the garbhagruha was opened, Archakas saw blood oozing from the chin of the Lord! To prevent blood flowing out Archakas applied pacchai karpporam [பச்சை கற்பூரம் - refined camphor] on the Chin of the Lord and this practice is continuing even now! It reminds us Swami Anantalwan! That crowbar also is displayed at the entrance! Swami Anantalwan is also regarded as the Father-in-law of the Lord! Once, the Lord and Sri Thayar were playing in the garden maintained by Swami Anantalwan! They plucked away many flowers. Swami Anantalwan was worried as quantity of flowers to be presented to the Lord was getting reduced and so made a special watch! When he found the Divine Couple was plucking flowers, he chased Them! The Lord ran away, but Sri Thayar was caught. Swami Anantalwan still cahsed the Lord, Who ran around the temple in apradhakshinam [அப்ரதக்ஷினம் - anti-clock wise]. To commemorate this incident, bhagh savari utsavam [भाघ or बाघ ] or back savari utsavam. In Sanskrit, bhagh means garden; or, in Hindi, bhag [बाघ] means escape; or, in English, back means reverse order! Swami Anantalwan has spelt out how a true Sri Vaishnava devotee should be. When he was asked by a devotee, how he should behave, to be a true Vaishnava, Swami Anantalwan said after keeping the devotee to wait for a long time: 'Kokku pol iruppan, kozhi pol iruppan, uppu pol iruppan, ummai pol iruppan [கொக்கு போல் இருப்பான், கோழி போல் இருப்பான், உப்பு போல் இருப்பான், உம்மைப் போல் இருப்பான்]'! That is, like a kokku [crane bird] waiting for the proper fish, one should wait for enjoying the Lord only and not in worldly matters. Next, like kozhi [hen] picking only the food it required from the heap of mud, one should pick the means of reaching the Lord only, in the heaps of Vedas. Thirdly, like uppu [salt], when added to water, is invisible to eyes but can be detected by taste, one should be invisible and at the same time serve the Lord. Finally, ummai pol [like the devotee], one should be patient. These are the qualities of a true Vaishnava! We will see more of Swami Anantalwan's services in the coming days; now we move on to sloka 21:

trividhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet 16.21


Discard these Three, advises the Lord. Tyajet = discard! The Lord says that the Three qualities He was to mention, were the gates for hell, and so should be avoided. Even gate to heaven is to be avoided, as one had to return from heaven after tenure! Gate to Vaikuntam only should be chosen! We should know these gates to hell to avoid them. Narakasyedam = to [reach] naraka [this is not the abode of lord Yama, but naraka here means the ignorance about the Lord, or lack of efforts to reach the Lord, or the wrong assumptions about the Lord], trividham = Three types of, dvaram = gates [are there], for, atmana = these persons, themselves, nasanam = to get destroyed. What are those gates? Kama = lust or desire, krodha = anger, tatha = and, lobha = greed. Kama ia desire to have sensual pleasures. Krodha is anger when such desire is prevented or not fulfilled. Lobha is greed or more lust after enjoying. Today what we witness as terrorism or enemity between countries or economic meltdown, can be traced to these three! We can see in our lives also, how we spent our lives earlier and how we spend now. Now, people want to raise standard of living very fast! This leads to greediness. We compare with others. Everyone wants to be ahead of others. We are not content with what God has provided us. We want to be like others! These Three qualities would erase God from our thoughts and would lead to, worse than hell. These qualities will prevent us from realizing Brahmam! Tasmat = therefore, etat trayam = these Three [qualities], tyajet = are to be discarded. Swami Anantalwan also said the same in different format to the devotee! We will now depart from this garden.

BG 16.20

Today's [3rd June 2009] lecture is from the sannidhi of Vazhi Emperumanar [வழி எம்பெருமானார்] - Swami Ramanuja in the Route [on the hills to reach the Lord's temple]. What is the speciality of this place? Earlier we saw that Swami Ramanuja studied Srimad Ramayana for one year at Alipiri [or Adipuli], under a tamarind tree. Swami Periya Tirumalai Nambi, who lived in Tirumala and who was the maternal uncle of Swami Ramanuja, lectured on Srimad Ramayana for one year. Why did he go down the hill to teach Swami Ramanuja? Could not Swami Ramanuja climb up and received the teachings? Swami Ramanuja at first thought that Tirumala hills was the Divine body of the Lord and so hesitated to step on the hills! But Swami Tirumalai Nambi was determined to teach Swami Ramanuja. So, he used to come down daily, after serving the Lord with water from Akasha Ganga and teach Swami Ramanuja on Srimad Ramayana, entire day. In the evening he would again go back to the hill top. This routine was followed by Swami Tirumalai Nambi, who was a bit sad that he could not worship the Lord during day time! But the Lord out of compassion, was present at Adipuli during day time. Two imprints of the Divine feet of the Lord appeared, as Swami Tirumalai Nambi was lecturing. Even now we can see those imprints. Our journey up the hill starts from there only. Earlier, before the present steps were not laid, from Alwar Theertham, pilgrims used to come to Gali Gopuram and climb up. Now, people do not come via Alwar Theertham, but directly climb on the steps laid. Earlier, there were no steps laid to make climbing easier. That way, the Tirumala Tirupati Devasthanam, popularly known as TTD, has done enormous service for the pilgrims to worship the Lord. They have constructed many choultries, hospitals, Universities, schools, and are administering the crowd of pilgrims, without causing any pollution but with dedication. Steps were laid sometime in the 15th Century. A shepherd started laying steps. Also Swami Kandadai Ramanuja Muni started laying the steps, with difficulty. There are many devotees who walk, nay crawl and prostrate at every step, the entire distance. Such is their utmost dedication and Bhakti! The Lord also blesses them equally! Swami Ramanuja had visited this place Three times. In the First trip, was the lecture on Srimad Ramayanam. That time he had decided not to climb up, as mentioned earlier. Next time he visited to decide whether the Lord there was Sri Vishnu or lord Subhramanya. Earlier, the Lord had deposited His discus and conch with Emperor Thondaman. Since discus and conch were not there, a doubt arose as to whether the idol was of Sri Vishnu or not. To resolve this dispute Swami Ramanuja came and solved the problem. Swami Ramanuja placed the weapons of Lord Sri Vishnu and closed the doors. He waited to see whether the Lord, if the idol was of Him, would carry those weapons and grace or not. When the doors were opened, the Lord was carrying discus and conch. That is why Swami Ramanuja is titled 'appanukku chankazhi alitthavan [அப்பனுக்கு சங்காழி அளித்தவன்]' - presented conch and discus to the Lord! Normally, Acharya only imprints discus and conch on shoulders [during samasrayanam]. Therefore, Swami Ramnauja is the Acharya of Lord Sri Venkatesa! Finally, during his Third trip, Swami Ramanuja established the Periya Jeer Mutt. Swami Ramanuja decided to climb up the hills, as many elders prior to him had climbed up; also, he was convinced that a mother would not mind her child stepping on her body. While climbing he found difficult to climb up, at this place known as muzhangal muricchan [முழங்கால் முறிச்சான்] - knee breaker, where the terrain was very steep. As he was climbing, he and his disciples felt great thirst and hunger. They rested on a rock near this sannidhi. At that time an young Boy came and offered some prasad and a mango fruit to them. But the disciples refused to accept, as they could not accept from anybody, unless the Boy was a disciple of an Acharya! They inquired as to who was the Boy's Acharya? The Boy replied that Swami Anantalwan in Tirumala was His Acharya! He was asked to chant the taniyan [தனியன்] - sloka praising the Acharya! The Boy immediately chanted ' akilatmagunavasam agyana timirapaham asritanam susaranam vande anantarya desikam' - Prostrate Anantaalwan Acharya, who has all good qualities, capable of dispelling the darkness of ignorance, devotees could easily approach him'! Swami Ramanuja's disciples were not impressed with the taniyan, as it did not say about Swami Ramnuja, who was Acharya of Swami Anantalwan! It was customary to mention about Acharya's Acharya in Acharya's taniyan! The Boy instantly, rectified by mentioning another taniyan and said: ' srimat ramanujacharya sri padambhoruha dwayam saduttamanga sandharyam anantaryam aham bhaje' - Prostrate Anantarya who was praised by all and who was like the twin lotus feet of Swami Ramanuja'! The disciples were now satisfied and accepted the prasad and mango fruit. Swami Ramanuja also ate some and the mango seed thrown here grew into a tree and remained for many years. This place needed repairs and so the present Jeer - Srimad Paramahamsedyadi Periya Koil Kelvi Appan Sriranga Ramanuja Jeer - took lots of troubles and with the assistance provided by devotees, to renovate this sannidhi. Therefore, every pilgrim going up the hills, should worship Swami vazhi Emperumanar. To remind Swami Ramanuja's visit here, his foot imprints are on a stone here. It could have been the Lord's foot prints or Swami Ramanuja's. Now we will see sloka 20:

āsurīṃ yonim āpannā mūḍhā janmanijanmani
mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim 16.20

Tata = thereafter, these Asura quality persons attain, adhamam gatim = lower and lower levels. Earlier the Lord mentioned that He Himself pushed them into hell. That is those in samsaram, lowest among humans, cruel minded and lacking any auspiciousness. Okay, what happens to those pushed into hell? Will they be able to come out? Yes, but it is not so easy. Thay are, asurim yonim = with demon like character, janmani janmani = birth after birth, mudha = with no knowledge [about the Lord or about the means to reach Him], aprapyaiva = without getting any knowledge to reach, mam = Me [Sri Krishna], tata = thereafter, adhamam gatim= they attain, even worse than what they already got, levels or births. By this sloka the Lord tells what these Asura quality persons attain. Asura quality persons never accept God and think, out of ego and pride that they were responsible for whatever success they might have attained in life. They never accept that their past Karma and God alone had brought them the present birth and life. They think that they alone are responsible for their life and they needed nobody's help or favour. Such Asura quality persons never try to think about God nor they try to develop any knowledge in that direction. Without this knowledge or efforts, they would never attain Him. But on the contrary, they oppose Him and are envious of Him. Thus without any knowledge about Him, they attain births after births and reach worse and worse levels. Fortunately, we are climbing up in the path treaded by Swami Ramanuja and with Swami Vazhi Emperumanar's blessings we will rise higher and higher.

BG 16.19

'Prabhatye tam girim praya: srinivasa anukampaya |
Ikshusara sravantyeva yenmurtya sarkarayitam ||'
This is the First sloka of Daya Satakam, by Swami Vedanta Desika. The Lord Sri Srinivasa is like sugarcane! As such tasting sugarcane is difficult and could be problematic to some. His mercy or compassion is the juice from the sugarcane! Even though drinking sugarcane juice is easier, how long we could preserve it? But if the juice could be processed and made into sugar, then it would remain for a very long time. Thus, handling sugarcane juice is easier than biting sugarcane; and, handling sugar is much simpler than sugarcane juice! Thus, the juice - mercy, flowed down from sugarcane - Sri Srinivasa; and, had solidified as sugar and stands as Tirumala hills! Around Tirumala are many 'Theerthams' like Pandava theerthem, Japali theertham, etc,. Today's [2nd June 2009] lecture is from Akasha Ganga, one of the many theerthams, and which is connected with Tiruvenkatam. Swami Periya Tirumalai Nambi was serving Lord Sri Srinivasa in Tirumala. He was the maternal uncle of Swami Ramanuja. Daily he used to go upto Papavinasam and bring water in pot for the Lord. Once the Lord took the form of a young Boy. When Swami Periya Tirumalai Nambi was returning with pot full of water, this Boy approached him and requested for water to drink. The Lord as Boy addressed him as 'tata [तात தாத]', which in Sanskrit meant father! Thus the Lord personified Swami Tirumalai Nambi as His father and requested for water! But Swami Tirumalai Nambi declined to offer water and proceeded to go to the temple! The Boy, from behind, threw a stone and made the water to leak out from the pot; and, He drank water as it flowed out! Realizing pot was emptied, Swami Tirumalai Nambi chided the Boy, as he had to go back again to the far away Papavinasam to fetch water. The Boy replied that he need not go that far and pierced the earth at a nearby place and water sprang out abundantly! It is believed that Ganga sprang out and so it is called Akasha Ganga. This water was brought by the Lord Himself and is used for the Lord in the temple. Swami Tirumalai Nambi found the Boy had disappeared and he collected water from Akasha Ganga and presented at the temple. The Lord, through Archaka, conveyed that He had already drunk water. Then, Swami Tirumalai Nambi realized that the Lord had appeared as the Boy. Thus water could be presented to the Lord from Papavinasam or Akasha Ganga or another place inside the temple. We can see a well very near the sannidhi of the Lord and it is called Bangaru bavi [பங்காரு பாவி बंगारू भावी] or golden well. Thus for poojas, water is collected from any of the Three places. Once when Swami Alavandar visited, there was some problem in bringing water from Akasha Ganga. He decided that water from this golden well could be used.











Alwar says that the many water falls in Tirumala are making sound, and beckon all the devotees to come and get all sins washed away! Alwar says that he who came to the Tirumal hills, with many water falls, and worshiped to the amusement of others, who thought the person was mad and so making noise, would climb to reach Vaikuntam! Why should anyone feel shy to shout one's own Father's name? If others made fun of Alwar for shouting the Lord's name, Alwar would use their clappings as metre to sing more and more of His name! Now, we will see sloka 19. With ego, muscle power, pride, lust and anger, these Asura quality people are living. What is the destination of such people? The Lord answers in sloka 19:

tān ahaṃ dviṣataḥ krurān saṃsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu 16.19

The Lord says that He pushed them again and again in Asura quality rebirths. Aham = I [Sri Krishna, the Mightiest and Most Superior],ksipamy = push, tan = them [Asura quality persons], dvisata = haters [of the Lord], kruran = cruel [minded towards the Lord], into, samsaresu = in samsaram [this society], naradhaman = as lowest among humans, ajasram = many, many times [in samsaram]. We are born and do actions to collect papa/punya; and after reaching appropriate hell or heaven, we are again reborn and continue in the cycle. These persons are not simply pushed into rebirths in samsaram. Even Swami Tirumalai Nambi or Swami Ramnuja or Swami Vedanta Desika were also born in samsaram. They lived a noble life. But these persons are not born in such noble families. Asuris = most wicked natured, yonisu = families, asubhan = [they are also] most inauspicious. Therefore, we learn that we should not abuse God. We think that we are the designers of our lives. Our births are decided by our past papa/punya. After obtaining a birth as human, we should utilise the opportunity properly. Instead if we miss the opportunity, and commit papa, we have to repeat in this cycle. Are our past Karma, shaping our life? Think of the various persons around us. One could argue that a person in his forties, gets what he did earlier. But, what about an infant or toddler? Why should an infant is born rich or intelligent? One could again argue that those could be due to the papa/punya of the parents. But how the Karma of someone else could affect us? We should realize that cause and effect should be for the same person. One's cause can not have effect for another! Therefore, our past Karma decides our birth and circumstances. It is hence, necessary to accept past Karma and rebirths. Transfering our effects of Karmas done in one birth to the next birth, is decided by the Lord. Accepting this is Deva quality; and, thinking that the self was responsible for all, is Asura quality.

BG 16.18

Rig Veda says that the Lord is having Sri Maha Lakshmi on His chest. Even if all kith and kin are lost, it directs people to go to the [Tirumala] hills of the Lord, with many devotees and chanting the Divine name Govinda! Before we climb the hills, we first worship Garuda [known as Periya Tiruvadi பெரிய திருவடி in sampradhayam], standing as a large statue. On the other side we worship Anjaneya [known as Siriya Tiruvadi சிறிய திருவடி in sampradhayam], who is connected with the hills. We had earlier seen what is presently known as Alipiri, but was Adipuli [அடிப்புளி], where there was a tamarind tree, under which Swami Ramanuja learnt Srimad Ramayana, from Swami Periya Tirumalai Nambi, for one year! After passing Alpiri, we come to the Seven hills, which has Seven names. Though Lord Sri Srinivasa arrived at the hills in Kali yug, the hills are here from Kruta yug. At that time this hill was called Vrushabadri [வ்ருஷபாத்ரி]. In Treta yug, it was called Anjanadri [அஞ்சனாத்ரி]. In Dwapara yug, its name was Seshadri [சேஷாத்ரி]. In Kali yug it is called Venkatadri [வேங்கடாத்ரி]. In addition it is also called Vedadri [வேதாத்ரி], Garudadri [கருடாத்ரி] and Anandadri [ஆனந்தாத்ரி]. While appreciating the nature surrounding the hills, we can learn about the reason for these names. Once there was a demon called Vrushabasura and he fought with the Lord, on the hills. While the demon was about to be killed, he prayed the Lord to pardon and accept him as His devotee; and that the hills should be named after him. in Tretayug, Sri Rama was present. Hanuman's parents were Anjana Devi and Kesari. They had no children, and Anjana Devi came here and meditated. The god of wind, Vayu, brought her one fruit everyday, to sustain her life. With the blessings of the hills, she delivered Hanuman. Thus the hills came to be known as Anjanadri. In Dwapara Yug, there was a competition as to who was mightier between Vayu and Adisesha. Once Vayu wanted to worship the Lord, but was stopped by Adisesha, guarding. It resulted in the competition. Adisesha was to coil around Meru mountain and prevent Vayu from lifting off the mountain! This competition took place for a long time and caused inconvenience to people. Under the command of the Lord, Narada played his musical instrument Veena. This music drowsed Adisesha a little and he lifted his hoods a little. In this brief period, Vayu with his force carried the apex hill top and threw it in this place. But Adisesha to prevent damage to others spread his body here and recieved the hill top on him. Thus this was known as Seshadri. Since Lord Sri Venkatesa is residing here, it is known as Venkatadri! It is believed that Vedas are serving the Lord by being a mountain and so this is called Vedadri. The Lord had ordered Garuda to bring this mountain and Vimanam from Vaikuntam, and so it has the name Garudadri. The Vimanam over the Lord is called Ananda Nilaya Vimanam. Therefore, the hills are known as Anandadri. Vedas grade happiness as Modam, Pramodam, Sammodam, Aamodam and Anandam. Brahmam is Anandam. Worshiping the Lord here is Anandam! What else devotees need? Venkatam is Vem [வேம்] + Katam [கடம்], and gives the same meaning in Tamil and Sanskrit. Vem means sins and kata means destroyed. Thus remaining even for a little on the hills our sins are burnt away! In Tamil vem means burning and katam means sins. Thus in both languages same meaning is conveyed. At the entrance to the hills, are Jaya and Vijaya in very large statues guarding the entire hills. Poigai Alwar says that afte we enter the hills and worship the Lord, we should not return! Now we will see sloka 18. We will see the connection between the slokas to follow and the hills, later. Sloka 18:

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ
mām ātmaparadeheṣu pradviṣantobhyasūyakāḥ 16.18

The Lord says that those with Asura qualities consider Him as enemy! They are jealous of Him and do not accept that the Lord administers this Universe! They think they are the rulers. Ahankaram = ego [that they are responsible for their success in life and they needed none's help], balam = strength [of their own responsible for their life], darpam = pride [consider all others as secondary or insignificant], kamam = lust or desire [to satisfy their senses], krodham = anger [ against all those preventing them from enjoying what they desired], ca samsrita = and think they have attained. Atma = self [ and the likes of Asura quality people], para = others [devoted to the Lord], dehesu = in their bodies, mam = [residing] Me [Sri Krishna], pradisantobhy = [these asura quality persons] hate and, asuyaka = are jealousy. These persons hate the Lord and are jealous of the Lord Who resides in Asura quality persons as well as Deva quality persons. There is no reason to hate the Lord. Then why do they hate? Because of the papas committed in infinite births. These sins make them to be born with Asura qualities. Ravana, Kamsa, Kumbakarna, all the 14,000 Rakshasas in Dandakaranya, etc., hated Him and fought Him. We might say that now Ravana like persons are not there. But in each of us, we sometime think that a particular deed was done by one's own effort and skill. Many times we ask why God had granted a particular hardship. This itself is opposing the Lord. Unless we get a unshakable faith in Him, these doubts are opposed to Him. There are answers to all our questions and instead of searching them, if we start questioning the Lord, it tantamounts to opposing Him! When we see good qualities also as bad, it is jealousy! It is misunderstanding other's good qualities. Asura quality persons should cross all these bad qualities and surrender unto Him, as we cross the hills to have a darshan of the Lord.