We have already visited some Divya desams around Srirangam. We have come to Tirukkandiyur, slightly away from there. The Lord is Sri Harasapa Vimochana Perumal aka Sri Kamala Nathan. The Lord is facing East and is in standing pose. Kamalakriti Vimanam. This Kshetram is also known as Pancha Kamala Kshetram. Lord Shiva came here and after worshiping the Lord here, got his curse resolved. Hara = Shiva, sapa = curse, vimochana = release. The large Lord Sri Narasimha and Sri Sudarshana are gracing here.
8. TIRUKKOODALUR [ADUTHURAI] திருக் கூடலூர் [ஆடுதுறை]:
This is situated in the Tiruvaiyaru - Kumbakonam road. The Lord is Sri Jagat Rakshaka Perumal aka Sri Aduturai Perumal aka Sri Vaiyam Kattha Perumal. Tirumangai Alwar has praised this Kshetram in Ten pasurams. At this place, sage Durvasa tried to curse King Ambareesha; but the Discus of the Lord, with the King, drove away Durvasa. The Lord is in standing pose. Sri Thayar is Sri Padmasani Thayar aka Sri Pushpavalli Thayar. Since sages and Devas came ia crowd [Tamil koottam கூட்டம்] and so, this place is Koodalur. Normally, Koodalur refers to Madurai in Pandya region. This Koodalur is in Chola region. There is also another place Aduturai [ஆடுதுறை], nearby. So, one has to properly enquire and reach this place.
9. TIRU KAPISTHALAM திரு கவித்தலம் [கபிஸ்தலம்] :
Situated on the banks of Kaveri and praised by Tirumazhisai Alwar, Sri Gajendra Varada Perumal is gracing in Kapisthalam. The Lord is in reclining pose. Sri Thayar is Sri Ramamani Thayar [ஸ்ரீ ரமாமணி தாயார்]. Tirumazhisai Alwar says that from Sri Gajendra Varada of Kapisthalam, he learnt Gita. Recently samprokshanam was performed. King Indradyumna was born as an Elephant, due to a curse by a sage. One day this elephant entered a pond to fetch flower for the Lord. A crocodile in the pond grabbed elephant's leg. Elephant struggled hard to get released from the crocodile's clutch, for a very long time. Finally, the elephant cried for help from the Origin of everything [Adimoolam]. The Lord rushed, seated on Garuda, and saved the elephant.
10. TIRU PULLAMBOOTHANKUDI திரு புள்ளம் பூதங்குடி :
The Lord here is Sri Val Vil Rama [Sri Dhruda Dhanvi Rama], in reclining pose. Sri Thayar is Sri Potramaraiyal [ஸ்ரீ பொற்றாமரையாள்]. Here, Jatayu was granted Moksham. There is another place, Tirupputkuzhi, which is also the place, where Jatayu was granted Moksham and it is near Kanchipuram. Am அம் = eautiful, pul புள் = bird, bhutam பூதம்= body. The last rites for Jatayu's body were performed here and Jatayu's atman was granted Moksham. Tirumangai Alwar has presented Ten pasurams on this Kshetram. Is not the place, where Sri Rama gave Moksham to Jatayu, in Maharashtra? Alwars had the power to view the Lord's actions in any place.
11. TIRU ADHANUR திரு ஆதனூர் :
Aa ஆ = cow [Kamadenu], than தன் = its, oorஊர் = place. Kamadenu, celestial cow, attained the Lord here. The Lord is Sri Aandalakkum Ayyan [ஸ்ரீ ஆண்டளக்கும் ஐயன்]. He is having rice measuring bowl [marakkal மரக்கால்] under His head! He is reclining, with palm leaf [ஓலை] and writing pen [எழுத்தாணி] in His left hand, to maintain accounts! Tirumangai Alwar has praised this Kshetram. Sri Thayar is Sri Bhargavi Thayar, daughter of sage Brighu. This temple is well maintained by Azhagiyasingar Swami of Sri Ahobila Mutt.
12. TIRU KUDANTHAI [KUMBAKONAM] திருக் குடந்தை [கும்பகோணம்]:
Kumbakonam means corner of pot. Once lord Brahma had stored all seeds for creation in a pot and kept it in the remote Himalayas. During pralayam, the pot was carried by the flood waters from Himalatas to South. Lord Shiva took the form of a hunter and aimed at the pot to break. All seeds in the pot got scattered away, in this place. Sri Thayar, as daughter of sage Brighu, married the Lord at Hema pushkarini here. On Makara Sankaranti [Pongal day], the Lord descended from sky, in a chariot. The Lord married Sri Komalavalli Thayar. Tirumazhisai Alwar and the Lord here are closely connected. Vaideeka Vimanam. The Lord is known as Sri Aratha Amudan [Sri Aravamudan]. Sri Utsavar is in standing pose, while Sri Moolavar is in reclining pose. Tirumazhisai Alwar, Nammalwar, Three Mudal Azhvars, Sri Andal and Tirumangai Alwar have praised the Lord here. Chittira Ther is very famous. Using that Tirumangai Alwar had composed Tiru Ezhukootrirukkai [திருவேழ்கூற்றிருக்கை]. Pasurams on this Kshetram [by Nammalwar] were responsible for the discovery of Naalayira Divya Prabhandam. We had earlier seen how Swami Nathamuni obtained Naalayira Divya Prabhandam.
Now, we will see sloka 51 0f Chapter 18. Slokas 51, 52 and 53 describe the means. In sloka 50, the Lord told Arjuna that He would teach the means to attain Naishkarma siddhi. We have to see or realize atman. What is the way? Which method will facilitate viewing atman? Atman is not easily perceivable, like any matter we see. Atman is more minute than atom. So, viewing means realizing the true nature of atman. Only with atman darshan, Bhakti will be induced. Those saying they have Bhakti, but not realized atman, will have very weak Bhakti. With true understanding of atman, one's Bhakti will be strong and resolute. All the Three slokas describe the means to realize atman. Now, sloka 51:
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
śabdādīn viṣayāṃs tyaktvā rāgadveṣau vyudasya ca 18.51
Visuddhaya = pure, buddhya = intellect, yukta = with. What purity? All doubts about atman are clarified and resolved. Atman, is it abstract or a concrete? Is it our brain? Does it have knowledge or no? We are ignorant of atman's characteristics. Unlike that, this person has no doubts and so has a pure intellect. Dhrtya = with determination, atmanam = mind, niyamya = controlled. We have seen earlier Three types of Dhruti - Satvika, Rajasa and Tamasa. Here, with Satvika Dhruti, mind and sense organs are controlled. With this determination, mind is thinking only about atman. Sabdadin = senses like listening, tasting, etc., visayam = matters responsible for the sensual experiences, tyaktva = abandoned, raga = desire, dvesa = hatred, vyudasya ca = dscarded. This person has abandoned desire in sensual pleasures. Hatred, in not enjoying sensual pleasures, is also abandoned. Desire and hatred are connected with sensual pleasures. We like to enjoy sensual pleasures, because we have the gyana that the matter responsible for that enjoyment is good. First we gain knowledge about that matter and then we either desire to enjoy or not. If desired, then efforts are made to get it. If undesirable, efforts are made to keep it away. If we think thses sense pleasure raising matters are desirable, our efforts go in that direction. On the contrary, if we think atman is to be desired, then our efforts would go to seek atman. And, we will hate all others. Discarding desire and hatred, this person takes effort only in pursuing atman. More is in the next sloka, to realize atman.
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