BG 14.20

Kulasekara Alwar is regarded as the Sixth among Alwars. He is the only one from Kerala. He was born in Thiruvanjikalam [திருவஞ்சிக் களம் ]. He composed Perumal Thirumozhi [பெருமாள் திருமொழி], with 102 verses. While all are addressed to as Alwars, he is the only one addressed as Kulasekara Perumal, because he regarded the miseries and celebrations of Lord Sri Rama, as his. At present we are in his birth place, Thiruvanjikalam.



From now, for some days, we will be visiting temples in Kerala. We are in Kerala, place where nature is in its beauty. Surroundigs attract our minds. From Trichur, at about 47 KMs is Kodungalur, from where at about 4 KMs is Thiruvanjikalam. Nearby is Thirukulasekarapuram [திரு குலசேகர புரம்], named after Kulasekara Alwar. As we enter the town we can notice the temple, raised in Chola architecture, for the Alwar. The Lord is Sri Srinivasa and there is a sannidhi for Alwar also. We now enter the temple. We see dwajasthambam and beyond it is maha mandapam. Then we see the sannidhi of Lord Sri Srinivasa, gracing as in Tirumala. Sri Utsavar is also Sri Srinivasa.


He is accompanied by Sri Sridevi and Sri Bhudevi. The doors of the sannidhi are beautifully carved. We can notice the Lord as in Paramapada [Vaikuntam], as in Thirupparkadal [Milk Ocean], His vibhava [incarnations] and the Lord appears as Sri Rama and as Sri Krishna, resembling the Lord at Mannargudi! We can also notice Alwars and Acharyas. This Alwar derives his glory from the very ancient temple of Lord Sri Mukunda, here. Kulasekara Alwar had composed Mukunda Mala, in praise of Lord Sri Mukunda. Some peaople say that one of his descendents had composed Mukunda Mala.
Sri Vallabheti varadeti dayapareti bhaktapriyeti bavaluntana ko videti |
Natheti nagasayaneti jagannivaseti alapanam pratipadam kuru mam Mukunda ||

Mukunda means He Who grants Moksham. Kulasekara Perumal, prays that he should chant Sri Mukunda's name daily. Alwar describes the advantages of the sense organs: tongue to chant His names, ears to listen to His names, eyes to see His divine images, hands to perform pooja and legs to reach His temples. He says that entire body is to serve Him only. It is requested that everyone should study Mukunda mala. Alwar says that he is not worried where he is born, in hell or heaven. That is His will; but, wherever he is born, he should get His blessngs and should always have devotion or Bhakti in Him. That is the only request he has. With Kulasekara Alwar's blessings we will now proceed to sloka 18. Sri Krishna describes further. In sloka 17, the Lord told that the result of satva quality was Gyana; result for rajo quality was greed or lobham; and, for tamo quality, ignorance or carelessness was the result. Now, the Lord tells where further these persons with different qualities were heading for. Sloka 18:

ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ jaghanyaguṇavṛttisthā adho gacchhanti tāmasāḥ 14.18

Where do persons with satva, rajo and tamo qualities, go, is explained here. Satvastha = those stable in satva quality. These persons develop satva quality in all ways: by taking satva type of food, by having satva lifestyle, surrounded by satva freinds, etc. Urdhvam gacchanti = [such persons, after life in the present birth] attain higher levels. Urdhvam does not merely mean up, but very high status pertaining to atman. That is he attains atma anubhavam and get atman sakshatkaram. Thus he goes up and would never have sufferings like, rebirths and deaths, hunger and oldage, etc. Rajasah = those with rajo quality, madhye = in the middle, tishtanti = remain. That is these persons will never get the high atma prapti, but swarga prapti and live in heaven. By being in the intermediate stage, they will have to come back to samsaram and suffer in rebirths, hunger, etc. Tamasa = those with tamo quality, vrittista = would develop tamo quality further, adho gacchanti = go to lower levels. It means they are reborn as animals or as human beings with very mean character, with no intellect. We may think swarga or heaven means all happiness; but, the thought that it is a tenure and one has to return back, will never keep one from enjoyment there. There are some shastra pronouncements for those who harm others. We harm others in Three ways: by speech, by mind and by action. By abusing noble persons and others by speech, one attains rebirth and is born as birds and animals. So we have to be very careful with what we speak. Mental abuse, would make one to be reborn as very low charactered humans, with ambitions for others' properties. Bodily hurting others would result in being born as plants and trees! It is rare to get birth as humans, that too with all proper organs, good mind and intellect. If we utilise this rare opportunity to develop satva quality in us, we will reach the zenith and be in atmanubhavam. Otherwise, we have to suffer in samsaram.