With Eight arms and placing Hiranyakasipu on His lap, the Lord tears off the demon and quenches His anger. We are at the steps of the main sannidhi. Bhakti is a step to reach the Alwar, who is the next step to reach the Lord Sri Vayalali Manavalan [ஸ்ரீ வயலாலி மணவாளன்]. Utsavar is Sri Vayalali Maindhan [ஸ்ரீ வயலாலி மைந்தன்]. Moolavar is in the sitting pose, seated on a rice bag [வரக் கோட்டை]. He is also called Sri Kalyana Ranganathan or Sri Vedharaja Perumal. As He marries Sri Amruthavalli Nachiar, the Lord poses on the rice bag. Along with Him are Sri Sridevi, Sri Bhoodevi and Sri Nachiyar. Right palm is in abhaya mudra and the left arm is in ahvahana mudra welcoming the devotees. Whom is He welcoming? Surely, it should be the Alwar, as Parakala Nayaki. Alwar says in his pasuram that after worshiping the Lord here, the Alwar felt that He was too great for him to go near and so withdrew from Him. Seeing this, the Lord is beckoning the Alwar to come near Him. Pasuram 'mai vanna narunkunji..' [மை வண்ண நறுங்குஞ்சி குழல் பின் தாழ மகரம் ...]. This is in Alwar's Thirunedunthandakam [திரு நெடுந் தாண்டகம்] and is composed as though the Alwar, in the guise of a woman, telling 'her' freind. He tried to entice Parakala Nayaki, by first exhibiting His jet black curly hair. 'She' did not fall a prey to that. The Lord then tried to dazzle 'her' with brightness by shaking the diamond ear rings on His ears. The Lord, Sri Vayalali Maindhan [Utsavar] is standing with right arm showing protection and left arm on His lap, assuring the devotees that He would reduce their ocean of sins to knee deep level. Unlike the Moolavar, Who is very large, Utsavar is quite small. In Tamil 'maindhan' means youth. Alwar says that 'she' was won over by this Youth! He came to 'her' with the mighty bow and came with Lakshmana [இருவராய் வந்தார்]. Very near this sannidhi, in the corridor is Sri Chilaivalavan [ஸ்ரீ சிலை வலவன்]. In one pasuram, Alwar sends a bee as a messenger to this Lord. The Lord was holding the bow [ Tamil - சிலை], to kill the enticing deer, kill Ravana and rescue Sri Sita. All those assignments were over and now should He not deploy that bow to rescue 'her' - Alwar? 'She' yearns for Him, more and more as the beauty of the Lord with the bow is captivating. Like the Moolavar, the Lord here also is with Four arms. The lower right arm is showing protection and the left arm is in ahvahana mudra, beckoning the Alwar to come near Him. In one pasuram Alwar mentions that the Lord is singing in maivalam [மைவளம்], which is present day Nattakuinchi raag, to draw the attention of Alwar in woman's disguise. But the sweet song was so melodious and with the Lord beckoning 'her', the Alwar could not find 'her' body and all the ornaments. 'She' could see only the Four shoulders of the Lord. 'Her' mind was lost to Him. All other organs also reached Him and so nothing was left with 'her'. The Lord wants that His devotee should present all senses to Him; if that was not done, then He will act in such a way to get all senses and mind lost to Him. In sloka 27, the Lord tells Arjuna to submit all to Him. Every action should be presented to Him:
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
"Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunti, as an offering to Me."
Tat kurushva = do that, mad arpanam = [as] offering to Me [Sri Krishna]. This is what we daily recite in 'kayena vacha amnasaindhri aiva... Narayana iti samarpayami'. Whatever we do by mind, words and organs, we should submit to the Lord. Yat karoshi = whatever you do [of worldly living], yad asnasi = whatever you eat [ for living], yad juhoshi = whatever yagnas you do, yat dadasi = whatever gifts [dhana] you do, yat tapasyasi = whatever meditations you do, tat kuruushva = do all of them, mad arpanam = in My [Sri Krishna's] favour, kaunteya = Arjuna. He advises Arjuna not to do anything for his own benefit, but in favour of the Lord. What will happen if we do not do that way? Just like in Alwar's case, the Lord will find ways and means to get us submitted to Him. We should notice that the lord has been mentioning activities in devotion to thr Lord; like cleaning the temple, lighting the lamps, or making garlands for the Lord, etc. We may get a doubt. What about our other activities like going to workplace to earn, getting married, acquiring property, etc., which are all our worldly activities? Are we to do them or stop them? Not even in one sloka the Lord had ever mentioned these. Is Gita meant for those not involved in worldly activities? Are Gita preachings useless? Are our daily activities irrelevant to Gita? The Lord replies these doubts. Whatever He told earlier are shastra praptam or related to what are emphasized in Vedas. Karma yoga or Bhakti yoga come under this topic - shastra praptham. There are others which come under the topic - loukeeka praptham; or activities to be done to live in this Universe. Activitees required to live in this world or loka is called loukeekam; what we have to do as per Vedas is vaideekam. Here, the Lord says that just as we have to present all our Vaideeka actions, we have to do all our loukeeka actions also in His favour. In loukeeka praptham there are two sub divisions -swabhava praptham and artha praptham. Swabhava praptham is all actions peculiar to anyone depending on his self, like a kshtriya fighting, etc. Artha praptam consists of all activities which are required to make an honest living. Any activity done should be just and fair and never illegal. All actions should be governed by shastras, society and country rules and regulations. Every action should be dedicated to the Lord. Even while eating we should realize that the food or the cook or the person eating are all His bodies and governed by Him. So we have to offer everything to the Lord and then eat. Every ritual is in His command and so all of them should be dedicated to Him. A gift offered should be thought as His property is given to Him by Him. Every action should thus be dedicated to Him. This is what Alwar implies when he says that all his mind and organs were at the Lord. Swami Vedanta Desika in his Tatparya Chandrika, has mentioned that when we chant this sloka we should modify it this way:
yat karomi yad asnami
yaj juhomi dadami yat
yat tapasyami bhagavan
tat karomi tvad-arpanam.
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