BG 16.5

In this Kshetram, like in Thiruvanantapuram, but from much earlier, the Lord is reclining facing West. Which is that Kshetram? Alwar calls the Lord of this Kshetram as Vaattatran [வாட்டாற்றான்]! We are in Thiruvattaru [திர்வட்டாறு], also known as Thiruvaattaru [திருவாட்டாறு]. Today's [13th May 2009] lecture is from the banks of Vaattaru river. Here is the magnificent sannidhi of Sri Adi Kesava Perumal [ஸ்ரீ ஆதி கேசவ பெருமாள்]. As we come down from the Western gate, we can see the river flowing circularly. Since the river is encircling the temple, it is vattaru [வட்டாறு]! This is transformed and called Thirvaattaru [திருவாட்டாறு] now. Sri Thayar is Sri Margathavalli Nacchiyar [ஸ்ரீ மரகதவல்லி நாச்சியார்]. Vimanam is Ashtanga vimanam. Here, Sri Parasurama and Chandra meditated on the Lord, Who appeared to them. Why the river flows circular? Lord Brahma started a Yagna. But he forgot to inform his wife Saraswati, who became angry and decided to spoil the Yagna. She created a male demon Kesha and a female demon Keshi to spoil the Yagna. Lord Brahma prayed the Lord to help him. To finish off Kesha, the Lord came as Sri Keshava. Because of the many boons he had acquired, Kesha could not be killed by the Lord. The Lord pushed the demon from a cliff. As Kesha fell down, immediately, Adisesha pressed him under his serpent body and the demon could not come out! On the coiled body of Adisesha, the Lord started reclining! Even now the demon is trapped under the serpent bed of the Lord, in this Kshetram! The female demon Keshi was angry that her brother was trapped like that! She flowed as river Parali [பரளியாறு] and took the assistance of another river Godha. They flowed together with the idea of washing away all, including the Lord! They encircled the Lord. But Sri Bhudevi, Mother Earth, raised the place where the Lord was reclining and made it appear as a hill. Even now to worship the Lord we have to climb some steps.







The rivers could not submerge the place. Slightly away from this place is Moovaatu mukam [மூவாட்டு முகம்], where the Two rivers join together. Realizing their mistake, they sought pardon from the Lord and the Lord granting pardon, asked them to remain flowing always around Him. During the annual Brahmotsavam, Theerthavari [தீர்த்தவாரி] celebrated on the final day, is done at this place Moovaattu mukam. This place is also called Shenbaga vanam [செண்பக வனம்]. Nammalwar says by worshiping the Lord here, we can cut off rebirths in this samsaram. All our ages old sins would be washed away. The Lord develops in us the qualities of Devas and destroys the qualities of Asura. We can note that the Two rivers started with Asura qualities, but later got converted to Deva's qualities; Saraswati, one of the Devas, got unnecessarily angry and developed Asura quality. Thus we have to be very careful and avoid changing to Asura qualities. Nurturing good qualities is not easy, but once we make it a habit, then we can correct our bad qualities arising now and then, by praying to the Lord. In the First Three slokas of Chapter 16, the Lord listed 26 qualities, which make a person a Deva. In a single sloka [4], the Lord listed the qualities of Asura. He further explains in sloka 5:

daivī saṃpad vimokṣāya nibandhāyāsurī matā
mā śucaḥ saṃpadaṃ daivīm abhijātosi pāṇḍava 16.5

Pandava = Arjuna, off spring of King Pandu! Pandu was a satvika and had abundant good qualities. Since Arjuna was the son of Pandu, he should also possess good qualities only. We should never forget that Devas do not mean only those in the upper Worlds; nor, Asuras do not indicate only persons like Hiranyakasipu! The Lord categorises people as Devas and Asuras, purely by their behaviour and character! Generally, Devas are good. There is a saying 'vishnu bhakto deva: vipareetha asura:' - persons with devotion to the Lord Sri Vishnu are Devas and others are Asuras. Daivi = divine qualities, sampad = wealth, vimoksaya = responsible for liberation [from samsaram] or for Moksham. These earned divine or Devas' qualities will get us Moksham. Asuri = [but the wealth of] demonic or Asura qualities, nibhandhaya = will keep bonded [in samsaram]. Asura qualities will ensure bondage in samsaram, causing cycle of rebirths. Here, Swami Vedanta Desika, in his Tatparya Chandrika, enquires as to how Asura qualities could be termed wealth, like divine qualities. Instead of sampat it should have been vipat, is it not? But the person with Asura qualities considers those bad qualities as wealth, as far as he is concerned! That is what Hiranyakasipu thought! Here, the Lord pauses. Arjuna's face reflected sorrow. His body started shvering! In the First Chapter also he was very sorrowful and this stopped after the Lord started His lecture. But now, again his face displayed sorrow. The Lord was wondering why again Arjuna was weeping? Arjuna's worry was in which group he belonged to? Devas group or Asuras group? Actually, Arjuna need not have this doubt. Because, he is gifted, else he would not have been the recipient of such great lectures from the Lord Himself. Leaving aside all aspects, the single fact that the Lord chose Arjuna as His disciple to sermon such an important treasure Gita, itself shows that Arjuna could only be Deva and not Asura. Arjuna was so close to the Lord, that he was like atman to the Lord. He was so close a friend that he could share same bed with the Lord! But we have to realize that even if such a close comrade could have doubt, what should be our position?! That fear we should always have. Here Sri Krishna allays fear of Arjuna. Arjuna possessed Deva's qualities and he was born to fulfill all the duties stipulated by Shastras to him. So he need not have to get worried! Ma suca = do not worry. This is going to be repeated by the Lord again in sloka 66 of Chapter 18. Daivim = in divine qualities, abhijatosi = [Arjuna] was born, Why Arjuna was worried? Because he was a born hero and had to fight with many, when he could commit some errors. He could have ridiculed some while donating, etc. He was afraid, therefore, that by his ego, some Asura qualities might have been earned. In fact, in the last fifteen Chapters the Lord had been proclaiming that He was the Most Supreme; if Arjuna had Asura qualities, he would have contradicted that and fought with the Lord!

BG 16.4

Nammalwar tells in one pasuram that we, the residents of Bhuloka [this World] also should go to Thiruvanantapuram. He asks us to look at the people who come to worship there. Amararai thiriginrar [அமரராய் திரிகின்றார்] - all wandering Devas', Adi [ஆதி] - leader, that is Brahma, is at Thiruvanantapuram, sitting on the lotus flower. Then, Amarar kon [அமரர் கோன்] - leader of Nityasuris, that is Vishvaksena, archikkinnu [அர்ச்சிக்கின்னு] - is performng pooja, at Thiruvanantapuram. We can see a sannidhi for Vishvaksena, aka Senapathi Azhvan [ஸேநாபதி ஆழ்வான்]. We can see a sannidhi for Lord Sri Narasimha. Whenever this sannidhi is opened, nearby there will be chanting of Srimad Ramayana. When the sannidhi is closed, this chanting of Ramayana also will be stopped. It seems this is practiced to reduce the ugram [anger] of the Lord by the soothing Ramayana chanting! We can also see the sannidhi of beautiful Sri Krishna, dancing for butter! At the dwajasthambam, near balipeetam, is large statue of Hanuman, listening to Ramayana! Balipeetam and dwajasthambam are kept bright and have wonderful carvings. Hanuman is covered with butter [vennai kappu வெண்ணைக் காப்பு]; the butter neither melts away nor we find any insects near it! This is unique feature of Hanuman here. Thus Devas and their leader Brahma, and Nityasuris and their leader Vishvaksena, come here to worship the Lord. We can note the word archikkinnu [அர்ச்சிக்கின்னு] used by Alwar, for worshiping! It is a Malayalam word used by Alwar, as his mother was from this area! Therefore, Alwar calls the people of this World, also to join the worship! Thus, Three categories of people – Nityasuris, Devas and people like us – are to worship the Lord from the Three gates of garbhagruha. But all of them worship the same form of the Lord. It is not that Nityasuris worship very superior image of the Lord, Devas worship a slightly inferior image and we worship much inferior image! No, never. The Lord displays the same image to all! This quality of saamyam [साम्यं ஸாம்யம்] - equality, is exhibited by the Lord to Alwar in this Kshetram. In Acharya Hrudayam, Swami Azhagiya Manavala Perumal Nayanar says 'sa sainya sukra sishya sadhya suddha bhusurarkku .. [ஸா ஸைன்ய சுக்ர சிஷ்ய சாத்ய சுத்த பூசுரர்க்கு..]' - that is Nityasuris' leader Senapati, Vishvaksena, then leader of siddhas lord Brahma and disciples of Alwar, Bhusuras of this World, '..mukha, naabi, padangalai dhyana trayattale kattum saamyam [முக, நாபி, பாதங்களை தியான த்ரயத்திலே காட்டும் ஸாம்யம்]' - equally reveals face, navel and Divine feet to all Three class of devotees. Now, we will see sloka 4 of Chapter 16. In slokas 1,2 and 3, the Lord listed 26 qualities attributable to Devas or those with divinity. Let us list all these once again:

1. Abhayam = fearless.

2. Satva samsuddhi = concentarting on atman, with satva quality developing.

3. Jnanayoga vyavastiti = To perform Karma, Gyana and Bhakti yoga, meditating on atman.

4. Danam = donating honestly earned wealth to deserving persons.

5. Dama = control of sense organs.

6. Yajna = performing Pancha maha yagna.

7. Swadhyaya = chanting Vedas with interest.

8. Tapa = following fasts and meditations prescribed in Shastras, for the pleasure of the Lord.

9. Arjavam = maintaining mind, words and action in unison and be righteous. All these Nine qualities were listed in First sloka.

10. Ahimsa = Not hurting any living being.

11. Satyam = truth, spoken for the welfare of all living beings.

12. Akrodha = never getting angry. Anger is a deformation of mind.

13. Tyaga = relinquishing all, which are not useful for atman development.

14. Santi = remaining always calm.

15. Apaisunam = not talking about Third persons.

16. Daya bhutesu = compassionate to all living beings.

17. Aloluptvam = never after materialistic desires.

18. Mardavam = be soft to move with others.

19. Hri = shy of violating Shastras.

20. Acapalam = remaining without desire, even when favourite items are very near. These Eleven qualities were listed in Second sloka.

21. Teja = possessing capacity, that others can never conquer.

22. Kshama = remaining patient even when provoked.

23. Dhrti = resolved to complete the job in spite of obstacles.

24. Saucam = purity of mind, speech and body.

25. Adroha = never harassing weaker persons.

26. Natimanita = never display excessive pride.

All these are properties of those with Divine nature.

Now the Lord tells about the qualities of Asuras or wicked persons, precisely. It is a caution for us not to acquire any of them. Sloka 4:

dambho darpobhimānaś ca krodhaḥ pāruṣyam eva ca
ajñānaṃ cābhijātasya pārtha saṃpadam āsurīm 16.4

Asurim abhijatasya = those born with wicked qualities, sampadam = these are their properties.

• Dambha = donation for publicity. Spending Hundred rupees on advertisement, for a few paise worth cause.

• Darpa = becoming haughtier, with enjoying more and more materialisic pleasures. We should never go near things prohibited by Shastras. Even in Shastras permitted actions, we should be moderate and never exceed. By using forbidden things we get a feeling of haziness. That is darpa. In old Gurukula vasa, by students to acquire knowledge from Acharyas, students would not use scents and cosmetics. They would not use ghee in meals. All, to cultivate humility, while learning. A great deal of tolerance is needed while learning.

• Abhimana = pride and ego, because of wealth, education, personality, etc.

• Krodha = excessive anger, causing harm to others.

• Parusyam = being harsh with noble persons. One might be harsh with culprits like thieves. But these persons with Asura qualities, are harsh with good persons. Prahalada was calm even when provoked. Hiranyakasipu showed Parusyam on such a good person like Prahalada.

We will now take leave of this Kshetram.

BG 16.3

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Thiruvanantapuram is considered as the Main among the Kshetrams of Malayala Divya desams! Pushkarini here is called Matsya Theertham or Varaha Theertham. It is a very large pushkarini and after a bath in it, as we enter the temple, a very large Mandapam welcomes us. Photography inside the temple is prohibited. The Lord of the Kshetram is gracing reclining on the serpent. Till circa 1686, the Lord's image was made of wood [iluppai maram இலுப்பை மரம்]. We may remember the incident when the Lord, First appeared as a very large tree to Bilwa Mangala Swami and sage Diwakara, and later at their request compressed His form to mere 18 feet! Like this He was gracing for many Centuries! But in 1686, a fire accident took place in this temple. Excepting the Wooden idol of the Lord, all things were destroyed in the fire. The King was very much grieved. This temple was administered by the kings od Travancore, traditionally. That time the King was Marthanda Varma. He was worred and wondered whether to renovate only the temple and keep the idol as it was or not. But the Lord ordained the King to change the idol also. The King did not know in which material to make the new idol – same type of wood or stone? However, the King started the building works. It took nearly Forty years to build the temple as we see it today! Only in circa 1729, reconsecration or samprokshanam was performed! Nearly 4000 sculptors, 6000 workers and 100 elephants participated in day and night reconstruction work of this temple.The prakaram [corridor around temple] used for Sreeveli, is 450 Feet in length and 350 Feet wide! In it are 324 pillars. Each pillar is sculpted with a girl holding a lamp. History reveals that the King directly supervised to complete the construction. During that time a wonder took place. from the far Northern end of India, from Nepal, nearly 24,000 salagrama stones, were carried by many elephants, without any mahout, and reached the Southern tip of India, Thiruvanantapuram! The King was surprised and after worshiping all, he off loaded the salagrama stones. Again the Lord ordained the King to use just half the quantity to make His idol and the balance to be hidden so that they could be used on another occasion to make again His idol! The King accordingly used 12,000 salagrama stones and formed the present idol using Katusarkara [an Ayurvedic mix] method. The Lord in idol form is a large One reclining, viewable from Three gates - head from the First gate, navel from Second gate and Divine feet from Third gate! Right hand is stretched casually, downwards; left hand is raised to hold a lotus flower! All the Devas and Rishis are worshiping the Lord! Sri Utsavar is gracing along with Ubhaya [Twin] Nacchiyars! There is a single stone mandapam of 400 Sq.ft! Only on prescribed days, people are permited to go in it. Alwar commands us to serve the Lord by sweeping the temple! It is mentioned as Thiru alagiduthal [திரு அலகிடுதல்], in Vaishnava conversations! The last step in front of His sannidhi is called Kadai thalai [கடைத் தலை]. If we could get an opportunity to clean that, then, Alwar says, all our sins also would be swept away! Once in 1750, the King suddenly decided, just like Swami Vedanta Desika says 'mam madiyam cha nikilam chetana chetanatmakam [माम् मदीयम च निकिलम चेतना चेतनात्मकम] - 'I or my belonging, all are His [belongings]', and placed his long sword in front of the Lord and performed total surrender or saranagati! From that time all his successors are addressed as Padmanabha Dasa [servants of Sri Padmanabha]! Even at present, daily, the Royal family worships the Lord for an hour from 7:30 A.M. During that time public are not allowed for darshan! This visit of the Royal family is a grand sight. If on any day, due to any reason, the King was not able to visit the temple, he pays Rs. 160, as penalty per day! Even at present certain festivals are conducted by the Kings. During Brahmotsavam in Aippasi and in Panguni, two festivals - Pallivettai [பள்ளிவேட்டை] and Aarattu [ஆராட்டு] - on the 9th and 10th days, are celebrated by the king. Sundara Vilasam is the fort in which the King resides, and from the mantapam inside, King and others lead a procession, without any drum beat or any noise of instruments. The King would carry a bow and arrows towards a forest area. The King would shoot an arrow on Three coconuts placed. With that it is believed that all enemies had been driven away. This is called Pallivettai! After this, the King again leads the return procession and now all drums and other instruments are sounded! During Aarattu, the Lord arrives at Sankhumukam [சங்குமுகம்] spot in the beach. King accompanies and after Holy bath of the Lord [theerthavari தீர்த்தவாரி], the Lord returns.

There is another important festival of Murajapam [முரஜபம்], with 100,000 lamps [laksha deepam லக்ஷ தீபம் ]. It appears that King Marthanda Varma, invited Thousands of Vedic scholars, and got all the Vedas - Rig, Yajur, Sama and Atharvana - chanted Seven times continuously. On the last day 100,000 lamps were lighted on the pushkarini. It would be a very grand sight. Also Bhadra deepa utsavam is important.

In this Kshetram lived an Acharya, Swami Vilancholai Pillai [விளாஞ்சோலை பிள்ளை] , and wrote Tatva sakai [தத்வ சாகை] and served the Lord for many years. Now we will see sloka 3 of Chapter 16. In the First Three slokas, the Lord lists 26 noble qualities of Devas. We have already seen some and now the balance in sloka 3:

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā
bhavanti saṃpadaṃ daivīm abhijātasya bhārata 16.3

Bharata = Arjuna [of Bharata dynasty], bhavanti = [these qualities] are, daivim = divine, abhijatasya = born persons. These qualities are in those divinely persons or persons blessed with punya:

• Teja = Enemies are afraid of his blazing personality. If a person is endowed with divine qualities, others will never think of doing any harm to him. He can never be conquered. None will ever think of fight with him.
  
• Kshama = Patience. It is not the patience while asleep or in faintness! It is control of our senses, when the surrounding is to make us burst out!
  
• Dhrti = Resoluteness. Resolve to complete the undertaken task, despite all hindrances.
  
• Saucam = Cleanliness, of mind, words and actions. Having mind, words and action on the same itself is a sort of cleanliness. If atman is to be clean, mind should think of Him and His devotees, body should be clean with proper satva food, proper bath and associated rites, etc.
  
• Adroha = Droha means strong person cheating weaker ones. So, adroha means mightier does not harm weaker ones.
  
• Natimanita = manam, atimanam and na ati manam. Abhimanam is praising. Durabhimana is ego or ahankara. Persons can have abhimanam because of education or wealth. But this should not be excess or should not be ati manam! So excess of ego should not be there. Our glory should be because of serving Him.
  

BG 16.2

We have been visiting Kshetrams in Malayala region, in this program Kannanin Aaramudu. At present we have arrived at an important Divya desam. From the history of the place, we can understand how the Lord arrived at this place. There was Bilwa Mangala Swami [பில்வமங்கள சுவாமி], who was performing poojas to some salagrama idols he had. With him was a small Boy. It was an agreement between him and the Boy, that he would not admonish the Boy for whatever act the Boy performed. The Boy was mischievous and was always doing something or other to irritate Bilwa Mangal Swami. One day, unable to bear the mischiefs of the Boy, he admonished the Boy! The Boy got angry and ran away from Bilwa Mangala Swami, who repented for his admonishing and so ran after the Boy. Though the Boy was not visible, the jingling of the ornaments on the Boy was heard. Bilwa Mangala Swami came near a forest, where he found a mother trying to make her child sleep. The mother at one point threatened to throw the child into 'ananthan kadu [அனந்தன் காடு = forest of ananthan]'! Immediately, Bilwa Mangala Swami, remembered this name often mentioned by the Boy! He enquired where the forest was and entered. He again heard the jingling sounds and started searching intensely! At that time he heard one blasting sound and found a huge tree fallen down. It seems the tree was 13 KMs long! The tree appeared as Sri Ananta Padmanabha Swamy. Bilwa Mangala Swamy worshiped the Lord. This story is also connected with sage Diwakara. Bilwa Mangala Swamy, was so much happy that he offered cooked rice and salted mango to the Lord in a coconut shell! The Lord appreciated and conceding to the prayers of Bilwa Mangala Swami, He shrunk His form to mere 18 feet in length, Which we see even at present. With no beginning and end, the Lord is reclining on the serpent Ananta [aka Adisesha]. One hand of the Lord is stretched to bless a Shiv lingam and the other hand is raised, with fingers spread out like a lotus flower! From His navel, a lotus flower raises with long stalk and Four faced Brahma is seated in the lotus! A very beautiful Seven tiered gopuram welcomes us.


With Seven Kalash [pot] on the top, the gopuram resembles a boat.

Another notable feature is we can view both Bilwa Mangala Swami and sage Diwakara inside the garbhaguha itself as also all the Devas created by lord Brahma. On one side we can see sage Diwakara and on the other we can see sage Kaundinya. Sri Bhudevi also can be seen. All are worshiping the Lord. Swami Vedanta Desika in his drama Sankalpa Sooryodayam, says in the words of Brahma that he [Brahma] as also his son Shiva and all the Devas, and meditating sages, did not know the glory of the Lord Sri Ananta Padmanabha. Swami Desika further says that since Brahma was the child of the Lord, like any other child, he was also chattering. Like any other parents fond of their children's chattering, the Lord was also listening to Brahma and reclining on the serpent! Sri Thayar is Sri Hari Lakshmi. In this temple we have to view the Lord in Three entrances in Garbhagruha. From one gate we can see His head, from the middle gate His navel and from the Third gate His Divine feet. By presenting Himself so, the Lord proclaims, all are equal to Him! Nityasuris view the Lord from the First gate; lord Brahma and all Devas view from the middle gate; and, people like us worship Him from the Third gate. Thus Sri Ananta Padmanabha is regarding us, Brahma and Devas, and Nitysuris as equal. Nammalwar has praised the Lord of this Kshetram in ten pasurams [10.2], starting with sezhumidarayavellam kesava...[செழுமிடராயவேல்லாம் கேசவா!]. Today's [8th May 2009] lecture is from this Kshetram. We will see sloka 2 of Chapter 16:

ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṃ mārdavaṃ hrīr acāpalam 16.2


Some more qualites, qualifying to become Devas, are listed. In all 26 qualities are listed in the Three slokas, by the Lord, as the qualities of Devas. Then He is to list the behaviour of Asuras.

• Ahimsa = harming no living being. Behaving without any injury to any living being is Ahimsa.
  
• Satyam = speaking truth, for the welfare of all living beings. 'Satyam bhuta hitam proktam' - even uttering lie is satyam, if the lie would save a living being. So satyam is not just truth, but truth for the welfare of all.
  
• Akrodha = Not getting angry. That is mind is not debased. Our reaction should not cause injury to others.
  
• Tyaga = Sacrificing all, which do not contribute to our atman sakshatkaram or upliftment of atman. It is not merely sacrificing materials, but behaviours like satire and mockery speeches, gambling, etc.
  
• Santi = Not allowing our senses to wander.Proper control of our senses.
  
• Apaisunam = no slander or backbite talks. Sri Andal in Thiruppavai Second pasuram says 'theekkuralai senrodhom [தீக்குறளை சென்றோதோம்]'. We should rerain from talking badly about Third persons.
• Dhaya bhutesu = being merciful to all living beings. Unable to bear sufferings of others - showing mercy, not merely to our dear ones, but to everyone. Just like Sri Ananta Padmanabha Swamy shows compassion to all equally!
  
• Aloluptvam = lola means playful. That is we should not desire in unwanted matters and keep the mind from loitering.
• Mardavam = soft natured. It is not about soft body, but being soft to move with by others.
  
• Hri = Shyfulness. One should be shy to violate any act of Shastras.
  
• Acapalam = Not greedy for materials. If a favourite dish is kept in front of us, we should control and avoid desire to taste or avoid chapalam! We should control ourselves from being downgraded.
  

BG 16.1

This Chapter describes Deva - Asura vibhgam [देवा असुर वीभागम]. The Lord classifies some as Devas and others as Asuras! In Gitartha Sangraha, Swami Alavandar summarizes this Chapter 16:

dev¯asura vibh¯agokti p¯urvik¯a ´s¯astrava´syat¯a |
tattv¯anus.t.h¯ana vij˜n¯anasthemne s.od.a´sa ucyate || (20)

He says that these were told in Chapter 16: that to gain tatva gyana and practice well, such persons were Devas and others were Asuras. Like this the Lord made a classification. In the pasuram 5.9.9. kazhalvalai poorippa yam kandu [கழல் வளை பூரிப்ப யாம் கண்டு], Alwar, by worshipping the Lord with folded hands [கை கூப்பி], found the bangles got enlarged with happiness! Alwar is performing saranagati, and so he is raising folded hands to show 'nama: [नम:]'. He says that the humming sound of bees in the garden in this place, is like or better than the music of flute and veena instruments! He is eagerly expecting the blessings of the Lord Sri Vallabha, Who is holding the rotating discus in His right hand! The auspicious quality, which the Lord exhibited here to Alwar is krupa [कृपा கிருபை] or mercy! 'Meliyilum semam kolvikkum krupai innagarile nityam [மெலியும் சே(க்ஷே)மம் கொள்விக்கும் கிருபை இந்நகரிலே நித்யம்!]' says Swami Azhagiya Manavala Perumal Nayanar in Acharya Hrudayam! Alwar has become thinner because of separation from the Lord. He was so weak that he was not able to cross the garden and enter the temple! Earlier, Alwar worshiped Sri Aravamuda in Thirukkudanthai [Kumbakonam]. From there he proceeded to Thiruvallavazh in Malayala Desam. In the Fifth Century of Thiruvaimozhi, Alwar performed saranagati at Four places consecutvely: In 5.7 [notra nonbilen nunnarivilen நோற்ற நோன்பிலேன் நுண்ணறிவிலேன்!], he performed saranagati at the Divine feet of Sri Deiva Nayaka in Vanamamalai [aka Srivara Mangala Nagar]. Next, in 5.8 [aara amude! adiyen udalam! ninpaal anbaye! ஆரா அமுதே! அடியேன் உடலம் நின்பால் அன்பாயே!], he performed saranagati at the Diveine feet of Sri Sarngapani in Thirukkudanthai. Then in 5.9, he came running to this place, Thiruvallavazh, and performed saranagati at the Divine feet of Sri Vallabha. His efforts did not yield results. Here, Alwar tried to present him in woman's form to attract mercy of the Lord. 'She' was standing in the garden and had not entered the temple. 'She' thought that 'her' weakness was so much that 'she' could not go near Him! Lamenting 'her' bad luck, Alwar performed saranagati. Alwar felt that because of 'her' past Karma, 'she' had thinned and was very weak, not able to go near Him. This feeling is reflected in all the pasurams in this decade. But the Lord is pacifying that even if 'she' became thinner, He would protect. That is His mercy or Krupa is exhibited here. His mercy is not of recent origin, it is very ancient. That is why, Swami Nayanar says it is 'nityam' or permanent! In 5.9.5, Alwar laments as to when he would see the Lord. The smoke raised in the homam performed by Brahmins here, had clouded the place from view! So, when 'she' could ever see 'her' Lord, Who is like Amrut, Sugar candy and sweet fruit! After this saranagati, Alwar then performed saranagati at the Divine feet of the Lord in Sri Krishna Avatar, in the decade 5.10 starting with 'pirandavarum, valarndavarum, periya bharatam kai seidhu .. [பிறந்தவாறும், வளர்ந்தவாரும், பெரிய பாரதம் கை செய்து..]'. All these [Four] saranagati did not yield the desired result and so after another 100 pasurams in 6.10., Alwar again performed saranagati at the Divine feet of the Lord Sri Srinivasa in Tirumala [agalagillen enriraiyum alarmel mangai urai marbha அகலகில்லேன் என்றிரையும் அலர் மேல் மங்கை உறை மார்பா] and succeeded - un adik keezh amarndhu pugundene! உன் அடிக் கீழ் அமர்ந்து புகுந்தேனே!]. Now we will see the summary of Chapter 16. Swami Alavandar says in Gitarta Sangraha, tatva jnana anushtana - the knowledge about Bhagavan, the Lord. To reinforce this knowledge and to know the means to reach Him, the Lord mentions the classification of persons as Devas and Asuras. This Gyana about Bhagavan, can be acquired only from Vedas. So, one should follow Vedas. Such people are Devas and those who do not act according to or follow Vedas, are Asuras. We should not imagine that Asuras mean persons would be having frightening faces, with horns on the heads, etc; also Devas do not imply those in upper worlds. Anyone not acting as per Vedas is Asura and anyone following Vedas implicitly, is Deva! With this classification, the Lord advises everyone to follow Shastras! Now we will see sloka 1 of Chapter 16. We will see why was it necessary to classify people as Devas and Asuras. The Lord explained Chit, Achit and Iswara in the Three Chapters 13, 14 and 15, respectively. We saw how an atman was bonded in a body and vairagyam axe was needed to cut off the samsaram; the axe could be obtained only by saranagati at His Divine feet. The Lord is pervading in every atman without any exception. Vedas preach to take asylum at His feet. Only the Lord Sri Krishna was described Vedas and in full. After this we have to now know who were following Vedas and who did not. What means are prescribed by Vedas to reach Him. Devas are those who follow Vedas and Asuras are those who violate Vedas. Therefore, this Chapter is called Devaasura vibhaga. We should take efforts to be classified as Devas and not Asuras. Sloka 1 of Chapter 16:

śrībhagavān uvāca

abhayaṃ sattvasaṃśuddhir jñānayogavyavasthitiḥ
dānaṃ damaś ca yajñaś ca svādhyāyas tapa ārjavam 16.1

These qualities are going to be continued in the First Three slokas. Abhayam = fearless, sattvasamsuddhi = purity of mind [because of increased] sattva quality [and decreased rajas and tamas qualities], jnana yoga vyavathithi = thoughts about atman [necessary for performing Karma yoga, Gyana yoga and Bhakti yoga], danam = donation [of rightfully earned wealth to deserving persons], damas ca = and control [of external sense organs and internal mind], yajna = performing Yagna [ pancha maha yagna - worshiping God, feeding guests, feeding ancestors, animals and birds, etc.], svadyaya = chanting [Vedas with enthusiasm], tapas = ritualistic [following Ekadasi fasting, etc., as prescribed in Vedas], arjavam = honest living [by mind, by words and by action]. These are the identities of Devas. Fearless means not anticipating any misery. Satva quality should always be prominent. Asura thinks about body, while Devas think about atman. Atman gyana only would help in Karma, Gyana and Bhakti yogas! Earning in illegal way and donating the wealth, will not come under Dhanam. Neither we should disrespect the reciever nor donations should be careless. We should not grant unwanted things. We should not follow rituals unspecified by Vedas and inflict self sufferings. Now we will take leave of this Kshetram.

BG 15.22

In Thiruvaimozhi 5.9.1, Nammalwar asks when as Parankusa Nayaki, 'she' would be joining 'her' Leader, the Lord! Nammalwar performed saranagati at the Divine feet of Sri Aravamuda of Thirukkudanthai [Kumbakonam] in the decade 5.8. But the Lord did not accept there. So, Alawar came to Thiruvallavazh! Where is Kumbakonam in Chola region? And, where is Thiruvallavazh in Kerala? But the Alwar travelled that great distance [mentally] and prayed at this Kshetram! In all these Ten pasurams, Alwar performed saranagati. Today's [6th May 2009] lecture is from the sannidhi of Sri Vallabha!



We can see elephants here as in all temples in Kerala. Earlier we saw that a woman was following Ekadasi fasting and the Lord killed the demon Tholakasura. To commemmorate that incident a Ten day festival is organized here. Ninth [Palli vettai பள்ளி வேட்டை] and Tenth [Aarattu ஆராட்டு] day festivals are important. They are similar to Paarivettai [பாரிவேட்டை or ambu podudhal அம்பு போடுதல்] and Theerthavaari [தீர்த்தவாரி] in Tamilnadu temples! The Lord Sri Utsavar is taken on procession, riding an elephant and visits a nearby place. After a ceremonial hunting and other celebrations, the Lord returns to the temple. Next day, the Lord visits the nearby Pushkarini. In the previous day it is believed that the Lord washed Sudarsana discus, in this pushkarini. On Aarattu day, the Lord graces Thirumanjanam, to the accompaniment of various musical instruments. Then He returns back to the temple riding an elephant. This place is famous for Chendai melam [செண்டை மேளம்] also called Pancha vadyam [பஞ்ச வாத்தியம்], when special drums are beaten. This beating will automatically induce in us sympathetic vibration! The beating starts with a slow pace and picks up speed with time! All these celebrations are done to remember Mangalatthamma, who followed Ekadasi fasting. We can see a beautiful picture of the Lord! In deep blue hue, the Lord captivates all! In upper arms the Lord is holding discus and conch, while the lower right arm is holding a lotus flower and left lower arm is in kati mudra - arm placed on His waist. The garbha gruha is designed specially. If we see His head with crown, then we might not be able to see His Divine feet; and, if Divine feet are to be seen, then His head might might not be visible! While viewing Thirumanjanam or Mangala harathi, we could feel a layer of smole between us and the Lord! The pushkarini in the temple is called Ghanta karna pushkarini [घंटा कर्ण] or Chakkara Theertham. Ghanta karna prayed the Lord and got Mukti here. Ghanta karna was an ardent devotee of lord Shiva. When he prayed lord Shiva to grant him Mukti, lord Shiva told that only the Lord, the Consort of Sri, could grant and so directed him to pray Sri Vallabha! Ghanta karna did accordingly and reached Moksham. He was called Ghanta karna, because he held bells [ghanta] near his ears [karna], and would shake the bells so that he did not hear names other than what he desired! Sage Durvasa is closely associated with the Lord here. Even now it is believed that Durvasa comes every midnight to the temple and performs pooja. People also believe that one could hear the sounds of conch and drums, in the midnight. Another incident is that the Queen of King Kulasekara Varma, found out the idol and got reinstalled in this temple. Lord Sri Krishna gave this idol to His chariot driver Satyaki, at the end of Dwapara yug. Then it was handed over to Garuda, whom we saw on the top, to look after. He hid the idol in the river bed of the river Netravati, flowing nearby. It is now about 5000 years after the start of Kali yug. It appears the Lord remained hidden for nearly 3000 years. Then one day the Lord appeared in the dreams of the Queen and indicated His presence in the river bed! Thus about 2000 years back, this idol was installed again and the temple was reconsecrated! We should remember that no new idol was installed, but as in other places where Pandavas, reconsecrated, here also the old idol was brought out and temple was reconsecrated. Alwar is reported to have lived 5000 years back and he had worshiped the Lord. So, this temple after absence of poojas for a long time was reconsecrated.
We will now see the glory of Chapter 15. We saw that Chapter 15, described Purushottama Vidya. Different from and much superior to Bhaddha jeevatman and Mukta jeevatman, the Lord is Purushottama. In the First few slokas, samsaram was described as Aswatta tree and was to be cut off by vairagya axe, which could be obtained by performing saranagati at the Divine feet of the Lord. Next the Lord said that atman was pure or parisuddha, and was bonded inside a body. Everyone was finding difficult to view the atman separated from the body. Only Gyana eyes and not the physical eyes, could reveal the real atman. Finally, the Lord told about His emeinence and glory! He said that Sun, Moon, Fire, Earth, etc., were all His body and proof of that was found in Vedas. In sloka 15, the Lord told that He was inside heart of every living being and all Vedas described His glory only. He granted all the results of various Vedic Karma! This is the most important sloka. Finally, He revealed that He was Purushottama, superior to Bhaddha, Mukta and Nitya atman. Parvati desired to hear the greatness of Chapter 15, from lord Shiva. In Gauda country there lived a King, Gauda Narasimha. One of his ministers was scheming against the King, who was a good person. The minister died and was reborn as a horse. That horse was sold to the same King. The horse repented for its past and mentally decided that never to tread evil path. Once the King went for hunting, riding on the horse. The King came under a tree and got down from the horse. At that time one leaf fell on the horse. The King noticed some writings on the leaf and read out, and the horse died instantly! Its atman went up glowing! Seeing a sage, the King enquired about the incident. The sage replied that he used to study Chapter 15 of Gita and preached the same to his disciples. One of the disciples used to write the slokas on the leaves. One such a leaf had fallen on the horse and due to the glory of each sloka of Chapter 15, the soul of the horse was liberated! Realizing the greatness of Chapter 15, the King handed over the Kingdom to his son and went to the forests to meditate on Chapter 15!

BG 15.21

Of the many identities of the Lord, Consort of Sri [Maha Lakshmi], is a special identity. Names of the Lord like Lakshmipathi, Sriyapathi, Sripathi, Sridharan, Madhavan, Srivallabhan, etc., are based on the glory of Sri Thayar! In Gita we have been studying Purushottama Vidya. Being Sripathi [Consort of Sri] is an important identity for Purushottama! To worship Sri Sripathi, we have arrived at Thiruvallavazh [திருவல்லவாழ்], popularly known as Thiruvalla [திருவல்லா]. Nammalwar calls this Kshetram as Thiruvallavazh! Nammalwar has dedicated entire decade of 11 pasurams in Thiruvaimozhi 5.9, to the Lord of this Kshetram! The Lord is called Sri Vallabha [ஸ்ரீ வல்லபன் श्री वल्लभ] here. This place is also called Vallabha Kshetram, which is understood by many. As we enter this Kshetram, we notice many surprises. This is the only Kshetram, where Nammalwar, performed saranagati or surrendered to the Lord, in the guise of a woman!


A very large sannidhi. The majestic gopuram welcomes us. At the base there is a picture of Garuda and the idol of Garuda is on the top. Garuda is in ever ready pose to carry the Lord, and fly! Then we see the Dwajasthambam.

The tall dwajasthambam, declares the presence of the Lord inside, to the outside World! Then we see the large Balipeetam. Then we see Mukha mandapam, in which none is allowed. Further inside we see the garbha gruha, where the Lor id gracing. Let us see the sthala puranam [temple history]. Thousands of years back, there lived a chaste woman [pativrata பதிவ்ரதை] Mangalatthamma [மங்களத்தம்மா]. She had no children and used to observe Ekadasi fasting severely. On the following Dwadasi day, she would offer food to a brahmin, and then used to take food. This she was doing for many years. There lived a demon, Tholakasura, who tried to wreck her fasting many times. But she used to pray to the Lord for protection. Once the Lord decided to finish off Tholakasura, on the ensuing Ekadasi day. The Lord came in the guise of a Brahmachari [Bachelor], covering His body with deer skin, and started fighting with Tholakasura! The Lord's weapon, Sudarsana discus, cut off the demon's head, hands and legs! Even today we can see various spots nearby, where the demon's limbs and head fell! The Lord got the discus washed and sent the discus to its place. He then adjusted the deer skin and came near the house of the woman. She also, on hearing the news that the demon had been killed, wanted to invite the Brahmachari and so came out of the house. As soon as she came out, she saw the Brahmachari and noticed Sri Thayar Sri Lakshmi, on His chest, as He was adjusting deer skin! She invited the Brahmachari and requested Him to show His chest. The Lord agreed and the woman was able to worship Sri Maha Lakshmi! Thus this place got the name Thiru Vallabha vaazh or Lord in Whom, Sri Lakshmi lives! The Lord is gracing inside as a large idol! The Brahmachari was fed with Dhadhiyodanam [curd rice], with uppu mangai [உப்பு மாங்காய் - salted mango], in pakku mattai [பாக்கு மட்டை - areca nut palm tree bark ], by the woman. The Lord is offered even now this type of prasadam! Not only that, the Lord is offered, after offering the prasadam to a brahmin! This practice is continued even now! In this temple, Sri Sudarsana has a separte sannidhi. Now we will see the last sloka, 20, of Chapter 15:

iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata 15.20


Bharata = Arjuna [of Bharata dynasty], iti = thus, guhya tamam = most important secret. Arjuna by being born in a great dynasty, was fortunate to listen to Purushottama vidya, which is considered as the most important secret to be learnt. Sastram = science or branch of knowledge, idam = this way, maya = by Me [Sri Krishna], uktam = explained. Such a valuable science of Purushottama vidya was explained to Arjuna, by Sri Purushottama, the Lord Himself. Anagha = blemishless [Arjuna]. This valuable knowledge was explained in an unprecedented way to Arjuna. Every word in this sloka contains selective words to describe the glory of Purushottama! Etat buddhva = thus learnt [Purushottama vidya], buddhiman syat = [one] becomes great scholar, krtakrtyas ca = and accomplishes [all those to be] accomplished. By using the word, iti [thus], the Lord implies that never had anyone explained Purushottama Vidya like the way the Lord did to Arjuna! This valuable knowledge was hidden in Upanishads and were kept as secret by great sages. Now only, Arjuna was fortunate to learn it from the Lord Himself [from the horse's mouth!]. Why the Lord is calling this as most important secret is that this should not be taught to unqualified and undeserving persons. Deserving persons should know this science. We find Alwar in the guise of a woman, pines for the Lord. Some might ridicule this as mere romantic scenes! Such people should be considered as ignorant of atman and Paramatma. They would never understand Alwar's pasurams. What is the use of giving them these noble ideas? It amounts to waste of precious knowledge! Persons, who realize the Lord as the Supreme or Purushottama, should be taught this secret. Those eager to learn this science should be taught. It is said that there is no science [to be learned], superior to Vedas nor [anyone] superior to Kesava [Vedas shastram param naasti na daivam kesavat param वेदास्शास्त्रम परम नास्ति, न दैवं केशवात परम्]. One need not learn Vedas and perform all prescribed vidyas to have a glimpse of the Lord; but, by understanding Purushottama as described in Vedas and in Gita, one can get the same result. The Lord had explained Arjuna the science about Purushottama, so that he can also have the benefit. By understanding the real meaning of Purushottama, all the objectives specified in Bhakti marga are achieved. And, that too this science was explained by Sri Purushottama Himself! The Lord did not preach to divert anybody's attention. He had preached out of compassion and mercy. The Lord is going to tell later that this art should not be taught to those undevoted to Him, jealous of Him, fostering hatred in Him. Arjuna did not have any of these blemishes and so he was a recipient of this science! While all should learn, the Lord says that only by learning this, anyone became learned! First Arjuna should become a scholar by learning this. In Vishnu Purana, sage Parashara tells, ' tat karma ennabhandhaya sa vidya ya vimokshaye' - that is good action [karma] which releases from bondage [of samsaram], that is learning which shows us the path for liberation [Moksham]. What we are doing and learning daily, therefore, are totally useless! Knowledge other than learning Purushottama, is Agyana!