BG 7.8

SRI VANJULAVALLI THAYAR

We have now reached an important Kshetram connected with Creation. We have seen that all Achits and Chits are His belongings. Though all creations are done by Him, there is someone to motivate Him. He creates, so that all atman should, by practicing Karma yoga or Gyana yoga or Bhakti yoga, reach Vaikuntam and avoid miseries of birth-death cycles. That is His goodwill for Creations. In His efforts towards this noble objective, Sri Mahalakshmi Thayar is the Motive force behind. For any child the Mother's affection will be much more than Father's affection. A mother will forgive all wrongs of the child and shower her affection and bring up the child. The Lord has both Mercy and displeasure at the sins being committed by atman. But Thayar has only Mercy for us. She never gets angry at our faults. Alwars therefore, took refuge in Her mercy. They approached the Lord with the recommendation of Thayar. To get Her approval and nod, the Lord creates all the Universe. This is the true meaning of Creation. Despite this, in almost all temples, the Lord is prominent and Thayar is sidelined. Offerings are first made to the Lord and then only to Thayar. In processions in festivals also, the Lord is in the front and Thayar follows behind. But we have seen that, it is because of Thayar, we are all able to approach Him and He creates this Universe for Her pleasure. Then why prominence is not accorded to Thayar in temples? The Lord is called Ingitha paradheenan - that is He depends on Her nod or approval for everything. So says Swami Koorathalvan. This may be a botheration to many. But in three Divya Desam, this practice of according prominence to the Lord is abandoned, and instead, Thayar is given the prominence. One is Thiruvellarai, near Srirangam, which we have alraedy visited. Sridevi Nachiar is predominant. Next is Srivilliputhur, aka as Nachiar Thiru Maligai. Sri Bhoodevi appeared as Sri Andal and She is Primary in that temple. The Third temple is Thirunaraiyur or Nachiar koil or Sugandhagiri, one of the Divya Desam in Chola region. This is neighboring Thirucherai, we visited last. In the garbagruha, Thayar is in the Centre and the Lord is on the side. So, when we visit we can see Thayar prominently. Here all offerings are first made to Thayar and then only to the Lord. Even in procession, She is in the front and the Lord follows Her. In olden days, normally wife will take food after the husbnd had taken. Whenever, wife takes food earlier than husband, people used to ask whether Nachiarkoil custom is followed? Thirumangai Alwar has dedicated 100 pasurams for this Kshetram in his Periya Thirumozhi and the entire Periya Thirumadal is dedicated to this Kshetram only. This temple is constructed in an unique way, with first some steps followed by landing space. Then again some more steps and landing space. Thus the Lord Sri Srinivasa is gracing on a hill top. Alwar calls Him as Nambi, meaning Flawless or Complete [Poorna]. In Gita also we are progressing on steps, Karma yoga, Gyana yoga and Bhakti yoga. Invoking His blessings we will now see the 6th sloka.

etad-yonini bhutani
sarvanity upadharaya
aham krtsnasya jagatah
prabhavah pralayas tatha

"All created beings have their source in these two natures [ chit and achit]. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution."

This sloka is a continuation of the last two slokas. The Lord said that all Achit, spread as eight entities are His. Then, He further said that all Chit, that is atman, are also His belonging. He, by sankalpam or a decision to create, creates and this is called samashti srushti. It means all are separate but integrated in a subtle form with no separate name or form. It is called nama roopa vipaga anrham. This is called samashti srushti. He Lord's body has transformed into all these achits and chits. These become the raw materials. All are in subtle form [sookshmam]. Now He says the vyakti srushti or gross creations are also His. Various names like Brahma. Shiva, Indra, Varuna, Soorya, etc., are going to be assigned to each creation. Shapes ans sizes will be formed. Reptiles, birds, animals, etc., will be formed. So names and forms will be assigned to these creations. Etad = whatever [He, the Lord] told in the last two slokas, yonnini = as raw materials or cause,Sarvani = all these which are perceptible [ both inanimate objects and living beings], bhoothani = these objects, upadharaya = understand as My [Sri Krishna's] belonging. So all effects or gross creations in sthoola [perceptible] forms, are His and the raw materials or cause which are in subtle form are also His. Mud or gold is raw material or cause. Pots or ornaments are effects. The Lord says the cause and effects both are His belongings. Bhootha means, all from Brahma to a small grass, which all have a name. We should here clearly note that the achit and chit, which are in sookshma form, by themselves can not transform to become the gross product like Brahma or a tree. It is the Lord by His decision or sankalpam, transforms the raw sookshma materials to the end gross or sthoola product. So He is the Prime cause and His body gets transformed into the sthoola and sookshma forms and so He is also the Effect. Aham = [such a graet] I [Sri Krishna] am, krtsnasya jagata = entire Universe without any exception, prabhava = the Cause for creation, tatha = and, pralaya = for merging of all. That is, in Pralaya or great deluge, all these objects, which have a name and form, merge and are within the Lord in a subtle form. When all are formed and get a name and form, the Lord is the cause for Creation. God is the Cause and He is the end product. At every stage He is there and all are associated with Him.