The Lord Sri Parthasarathy, earlier acted as Pandava Dhoota [messenger of Pandavas]. In Tiru Patakam, the Lord is Sri Pandava Dhoota. The Lord is gracing as a 25 feet idol, in sitting pose! The Lord is facing East and is accompanied by Sri Rukmini and Sri Satyabhama. Bhadra Vimanam. The Lord appeared as Sri Pandava Dhoota to King Janamejaya, here. Here, there is a separate sannidhi for Swami Arulala Perumala Jeer, a disciple of Swami Ramanuja. Nearby is the sannidhi of Vishadavak Sikhamani Swami Manavala Mamunigal.
56. TIRU NILA THINGAL THUNDAM திரு நிலாத் திங்கள் துண்டம்:
This is inside Ekambareshwara temple. Like the moon reducing the heat of ambience, the Lord Sri Nilathingal Thundatthan [ஸ்ரீ நிலாத் திங்கள் துண்டத்தான்], reduces our heat in samsaram. Sri Thayar is Sri Neduruvamillavalli. He is on the banks of Chandra Pushkarini.
57. TIRU PUTKUZHI திருப் புட்குழி :
The Lord here is Sri Vijaya Raghava Perumal and graces with Sri Maragathavalli Thayar. According to sthala purana, the Lord is Sri Rama. Pul [புள்] - bird, kuzhi [குழி] - pit. Jatayu bird fought with Ravana to rescue Sri Sita and lost its life. Sri Rama performed the last rites for the bird. A pit was dug and the body of the bird was placed in a pyre in the pit. Thus, this place came to be known as Tiru Putkuzhi. Jatayu Pushkarini. A bath in this, removes all diseases. The Lord is also called Sri Poretru Nayanar [ஸ்ரீ போரேற்று நாயனார்] and Sri Samara Pungava [ஸ்ரீ ஸமர புங்கவன்]. Vijayakoti vimanam. In this place Swami Ramanuja, in his young age, learnt from Swami Yadavaprakasa. Here there is a mechanical horse called Keel Kudirai [கீல்குதிரை], which rocks when activated.
58. TIRU NINRAVUR திரு நின்றவூர்:
This Kshetram is very near Chennai city. It is said that Sri Thayar, annoyed with Samudra Raja and Adisesha, came to this place. Samudra Raja's request to bring Her back was in futile. When Samudra Raja requested the Lord, He asked him to go and again request and He would try to pacify Her! Samudra Raja came again and prayed to Sri Thayar as 'My Mother [என்னைப் பெற்ற தாயே!]' and requested Her to pardon him. Therefore, Sri Thayar is known as Sri Ennai Petra Thayar [ஸ்ரீ என்னைப் பெற்ற தாயார்]. Because the Lord helped His Bhakta, He is called Sri Bhaktavatsala Perumal. Varuna Pushkarini.
59. TIRU EVVULOOR [TIRUVALLUR] திரு எவ்வுளூர் [திருவள்ளூர்] :
Tiruvallur is the mutilated form of Tiru Evvul oor. Evvul [எவ்வுள்], which room?, the Lord asked sage Salihotra, to lie down. It is known as Veekshaaranyam and the pushkarini is Hruthapanasini [ஹ்ருதாபநாசினி]. Sage Salihotra was performing pooja with sali, a type of grain. Daily he used to perform pooja and after feeding guests only, he would eat. To test his devotion, the Lord came in the guise of an atiti or guest. After eating, the Lord asked the sage to show the room, where he could take rest. Thus, the Lord is called Sri Evvul Kidandhan [ஸ்ரீ எவ்வுள் கிடந்தான்]. Sri Veera Raghava Perumal is gracing with Sri Kanakavalli Thayar. Thousands of devotees come here on Amavasya, and add jaggery [வெல்லம் गूड] in the pushkarini. In Sanskrit, the Lord is called Sri Kimgruhesa. Vijayakoti vimanam. The Lord is in Bujanga Sayanam. Swami Vedanta Deska has composed a stotram on the Lord, Who is known as Vaidya [Doctor] Veera Raghava!
60. TIRU ALLIKKENI [TRIPLICANE] திரு அல்லிக்கேணி [திருவல்லிக்கேணி]:
This is a prominent Kshetram within Chennai city. Sri Pandava Dhoota appears as Sri Parthasarathy here. Kairavini pushkarini. There was a King Sumati. He once prayed Sri Venkatesa of Tirumala, to appear to hm with Two hands as Sri Parthasarathy. Therefore, the Lord appeared as Sri Venkata Krishna on the shores of Kairavini pushkarini. Sri Moolavar has only conch and no discus! Sri Utsavar is Sri Parthasarathy Perumal, appears with Four arms. One could notice the countless scars on His face, caused by the arrows of Bheeshma! Swami Ramanuja's father came here and prayed for a child and it is believed that Sri Parthasarathy Himself was born as Swami Ramnuja. That is why Swami Ramanuja could render such a wonderful commentary 'Gita Bhashyam' on Gita.
With Sri Parthasarathy's blessings, we will now see sloka 59. In sloka 58, the Lord told that if Arjuna followed His advice and not acted on his own, he would get liberated from the bondage of samsaram. Othrwise, he would have to face rebirths only. In sloka 59, the same substance is told in another way. He told that if His advice was not followed, Arjuna would have to suffer in samsaram. Now, Arjuna gets a doubt. Earlier, it was told that samsaram would continue if Karma yoga was not performed. Arjuna felt that he would do all Karma, except fighting the war. The Lord replies this doubt. Though, Arjuna might not heed His advice and not fight, he would still engage himself in fighting, ultimately. Fighting the war as advised by the Lord, would at least pave the way for Moksham; but fighting, discarding the advice of the Lord, would not get him Moksham but very inferior rewards. Arjuna wondered how he would be engaged in fighting, when he had decided not to go by the advice of the Lord? The Lord replies how Arjuna would any way be fighting, in sloka 59:
yad ahaṃkāram āśritya na yotsya iti manyase
mithyaiṣa vyavasāyas te prakṛtis tvāṃ niyokṣyati 18.59
Yad ahankaram asritya = by involving in ego or pride. That is, by deciding on one's own, discarding advice of the Lord. Na yotsya = not to fight, te = your [Arjuna's], vyavasaya = determination, mithya = will be false, prakrti = [because, your - Arjuna's] nature, tvam niyoksyati = would induce you [Arjuna, to fight]. That is even if Arjuna decided to discard the advice of the Lord and determined not to fight, his nature would tempt him to fight. How? Arjuna is puzzled. This puzzle is resolved in sloka 60:
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yan mohāt kariṣyasy avaśopi tat 18.60
Sri Krishna says that even against Arjuna's determination, involuntarily, Arjuna would continue to fight. Arjuna was a Kshatriya and that was his nature or swabhavam. Due to past Karma, Arjuna was born as Kshatriya. Therefore, bravery, fighting nature, etc., were inherent. These qualities would not allow him to remain idle. Duryodana and Karna would ridicule him for not fighting. Their humiliations, would arouse Kshatriya nature in Arjuna and would ready himself to fight! Though, Arjuna might not fight because of the Lord's advice, his Kshatriya quality would not allow him to remain idle and induce him to fight. Svabhavajena = natural born, svena karmana = the duties [he is] accustomed to [in all previous births], nibaddha = bound [by them], kartum necchasi = [even if he] decided the action [of not fighting], yan mohat = [by Arjuna's] delusions or wrong concepts [that fighting would not get Moksham], karisyasi = [Arjuna would still] fight, tat = that [war], avasopi = wthout control or involuntarily [by him], because of his nature or swabhavam. He was used to fighting and he would not remain idle, when people complained. He would not be able to sit in meditation, when people complain about the misdeeds of Duryodana; and, he would start to fight against tyranny. Thus, fighting, Arjuna would do, whether followed Sri Krishna's advice or not.
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