BG 9.23

When Sri Krishna's name is mentioned, are we reminded of Gita or Mahabharata war? Both will not come to our mind; but the pranks of Sri Bala Krishna will immediately appear in our mind screen. He will be imagined with butter, in the company of Gopikas, herding the cows and calves and running about in Brindavan. He is the One, Who has stolen our hearts. Gita was preached by an Older Sri Krishna. Whatever we understand in Gita, we experience with the very young Sri Bala Krishna. We are visiting the Kshetrams in Thirunangur region. Of the Eleven Kshetrams here, in one, the Lord is gracing as Sri Rajagopala, as Sri Gopala Krishna, with a whip in one hand, pole in another hand and along with cow and calf. Thirumangai Alwar has praised the Lord as Sri Krishna and we are in Thiru Kavalambadi [திருக் காவளம் பாடி].

SRI RAJAGOPALA (or) SRI GOPALA KRISHNA

Behind the temple is Thadamalar poigai [தட மலர் பொய்கை], pushkarini of the temple. Thirumangai Alwar mentions this name in his pasuram. Once elephant Gajendra, roamed all over the earth to get a flower suitable for the Lord. It found a pond full of beautiful flowers and chanting His names, the elephant eagerly got into the pond to pluck flowers. But a crocodile seized the elephant's leg by its teeth and elephant loudly cried for help. The Lord hurriedly arrived on the banks of the pond and removed the misery of the elephant [நாகத்தின் நடுக்கம் தீர்த்தாய் nagam in Tamil is elephant]. In many pasurams the Alwar mentions kalai kan [களை கண்], which means the Lord is the Protector or Saviour. Alwar prays that just as He saved the elephant, He should save him also. In Tamil, ka [கா] means garden or grove, valam [வளம்] means beautiful or fertile, padi means place. So this place is famous for beautiful gardens. What does a Protector or Saviour do? He will get what is desired by us and remove what is disliked. In Vaishnava commentaries this is called ishta prapti [इष्ट प्राप्ति] and anishta nivrutti [अनिष्ट निवृत्थी]. This is common to all - wanting to possess desired ones and keep away disliked ones. The Lord facilitates this and it is the substance of today's [8th July 2008] lecture. Till sloka 21, the Lord mentioned the transient and inferior nature of seeking swarga, etc., and cautioned that such persons will have to return back to samsaram. In sloka 22, He is going to tell the greatness of devotees seeking Him alone and explains how He helps them. We can see how this sloka fits the Lord of Thirukkavalambadi:

ananyas cintayanto mam
ye janah paryupasate
tesham nityabhiyuktanam
yoga-ksemam vahamy aham

"But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have."

Aham = I, Sri Krishna, tesham = their, yoga - kshemam = yoga and kshemam, vahamy = do. One of our important organization [Life Insurance Corporation of India -LIC] has the words 'yogakshemam vahamyaham' in their logo. Ye jana = those devotees, those who think of Sri Krishna as all for them, ananya = not [desiring] anything else [other than the Lord], mam = Me [Sri Krishna], cintayanto = thinking, paryupasate = meditate on His auspicious qualities, on His Divine beauty, on the good things the Lord has done to them. Such people, nitya = always, abhiyuktanam = desiring to be with the Lord. So, those devotees , who never think of anything else, but meditating only on Him, His auspicious qualities, His divine beauty and His actions, always desire to be with the Lord. For such people tyhe Lord gives yoga and kshemam. When we meet persons we do enquire whether their yoga-kshemam are all OK? It means whether health is alright and whether all are happy. But, here this ordinary meaning is not applicable. Yogam denotes unexpected arrival or possession; and kshemam means possessions are all in tact. Yoga- kshemam is unexpected possession of desired, and retention of possessed. When we enquire yoga kshemam of others, we should mean whether the unexpected Bhakti has been acquired and whether the acqired Bhakti is continued without any reduction. Diseases, quarrels, births and deaths are never permanent and will fade one day. But Bhakti in Him should be acquired and preserved for ever. Unexpected possession of the Lord and possessed Lord never leaves. Sri Krishna says here that to such devotees, the Lord offers Himself and never departs from them. We should therefore, be away from all others and concentrate only on Him. Think only of Sri Krishna. We should clear our mind of all others and in the empty mind we should install Sri Krishna and think only of Him. Thondaradipodi Alwar, in the pasuram 'pacchaimaamalai [பச்சை மா மலை போல் மேனி]' says he did not want even Vaikuntam but should always be worshiping Sri Ranganatha. Thiruppanalwar, in his pasuram says,' en amudhinai kanda kangal matronrinai kanave [என் அமுதினைக் கண்ட கண்கள் மற்றொன்றினை காணாவே]' - after seeing the Lord Sri Ranganatha, his eyes do not want to see anything else. In the end, when Sri Rama was readying to go to Vaikuntam, He took along with Him all; but Hanuman stayed away. When the Lord enquired whether Hanuman was not interested in Vaikuntam, Hanuman said that after seeing Sri Rama, he did not want to see anyother, including Sri Vaikunta Natha. Hanuman said he would remain here itself and meditate only on Sri Rama. For all these devotees the Lord offered Himself and remains with them for ever. In this Kshetram also as Sri Rajagopala, He offered Himself to all the Gopikas and remained in their minds even after the Lord physically left their place.

BG 9.22

We are in Thirutevanarthogai [திருத் தேவனார் தொகை], one of the Chola region Divyadesam. The Lord here is Sri Deivanayagan [ஸ்ரீ தெய்வநாயகன்]. The Consort of Moolavar is Sri Deivanayaki Thayar [ஸ்ரீ தெய்வநாயகி தாயார்]. Today's [7th July 2008] lecture is from the separate sannidhi of Sri Madhavanayaki Thayar [ஸ்ரீ மாதவ நாயகி தாயார்]. Utsavar is called Sri Madhavanayaka and His Consort is Sri Madhavanayaki.

This dhivyadesam is situated at Keezha chaalai village about 3 km towards north-west from Thiru Nangur. This temple is also called as "Maadhava Perumal Koil" in locality.

Thiru Thevanar Thogai
Sl.No		Name
1	Moolavar	Theivanayaka Perumal, Facing west direction, Standing posture
2	Uthsavar	Madhava Perumal
3	Thayar	Kadalmagal Naachiyar, Madhava nayaki
4	Theertham	Shobana Pushkarini
5	Vimanam	Shobana Vimaanam
6	Mangalasasanam	Thirumangai Azhwar

The Lord is in standing pose, while the Thayar is in sitting pose. The Lord graces with Four arms, the Upper arms holding discus and conch and the Lower right arm is in Abhaya mudra and lower left arm is holding the mace. Madhava implies it is related to Thayar. 'Ma' means Sri Maha Lakshmi Thayar; and 'dhava' means Leader. So, Madhava means the Husband of Thayar. This is different from carrying Thayar on chest, when He is called Sridhara. Thayar here is called Sri Madhavanayaki; that is Wife of Madhava, Who is Husband of Sri MahaLakshmi. Thus it proves that both are interdependent in this Divine Couple. In the Milk ocean churning episode the Lord churned the ocean with thousands of His hands. Swami Koorathalwan says that in that process many things came out of the ocean, but Sri Thayar emerging out of the ocean, straight away went and garlanded the Lord and at that time the Lord became Sri Madhava. Worshiping Her and with Her recommendation, we should seek refuge at the Feet of the Lord; and this will be to the liking of Sri Krishna. Therefore, Sri Krishna ridicules those who seek Swarga lok, and show more interest in the Poorva bhag [earlier part] of Vedas, also known as Karma kanda, which prescribe the procedures and objectives of various yagnas, like Jyothish homa, etc., and leave out Vedantha or Upanishads in the latter part of Vedas, also known as Gyana kanda. These persons are not true devotees of the Lord and will never reach Him. Arjuna wanted to know what was wrong in seeking those results? In reply, sloka 21 was told by Sri Krishna:
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam vishanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante

"When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death."

Normally, slokas in Gita have 16 letters [aksharam] per line and 32 in one sloka. This is called anushtup chandas [metre]. But this, 20 and 22nd slokas have excess letters. Here, each line has 22 letters and 44 per sloka. Te =they, tam =such, bhuktava = pleasure is experienced, visalam = vast, svarga loke = heavens. Here, 'they' implies those who perform jyotish homa, etc., and seek heaven. Heaven is very large place with all pleasures and enjoying dances of beautiful apsaras women like Rambha, Menaka, Oorvasi, etc, Unlike the pleasures and sorrows alternating in this world, there, in heaven, happiness alone is there. Even if pleasure spots are available here, we are not equipped with that type of stamina or strength to continuously enjoy. But in swarga lok, the person going there is provided with heavenly body to enjoy continuously. Can they remain in swarga lok for ever? No. Ksine punye = all punya get reduced [as the pleasures of swarga lok are enjoyed and as time passes], martya lokam = the world of mortals or human beings, vishanti = return. By doing punya, the person reaches swarga lok or heaven and enjoys; but as time passes, the punya stock gets expended and gets reduced. Once reduced to a low level, he has to necessarily be born in this world of mortals. It is therefore, told that even a person in swarga would be in constant fear of returning back to samsaram. Can anyone enjoy with full satisfaction, if this constant fear is there? In fact, he would be facing naraka lok [hell] experience in swarga. And, he might think that instead of this, remaining in the world of mortals would have been better. Why, then seek heaven? We should note the word 'ksine' -reducing. It is not completely exhausted, but with a particular low level reached, they are reborn in this earth. Evam = thus, anuprapanna = following, trayi dharmam = three Vedas. In the last sloka the Lord told that these persons concentrate on the three Vedas' meanings. Such persons labhante = attain, kama kama = desired places and desired pleasures. Are these permanent? Ghata aghatam = they go [to heaven to enjoy] and return [to suffer in this samsaram]. He with a short sight enjoys this temporary happiness, only to come back again and grope in this samsaram. By concentrating only on the superficial meanings of the three vedas, these persons get what they want to enjoy in heaven; but they never realize the inferior and transient nature of this happiness. They little realize that Sri Krishna is the everlasting happiness and Vaikuntam is the place from where there is no return to samsaram. Upanishads emphasise this. We now take leave of this Kshetram.

BG 9.21

Thanks to the unsceduled power cuts, there was no power today [4th July 2008] for one hour from 6 AM to 7 AM and so I was not fortunate to listen to the lecture. We will have to be content with what is available in the web on sloka 20:

trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan

"Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights."

[I happened to listen to repeat of this lecture on 9th June 2009. A synopsis of the lecture is given below]

Slokas 13, 14 and 15 spoke of the glory of His devotees. Others are fools and want to abuse the Lord. The lecture was from Tiru Devanar thogai [திரு தேவனார் தொகை], where the Lord is Sri Daiva Nayaka [ஸ்ரீ தெய்வ நாயகன்] or Lord of gods!

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We pray Indra, Chandra and the like for benefits. They can not grant more than what they can. Also they have a tenure, after which, they are not there to grant any benefit. We pray them by performing Yagnas like Jyotish yagna, etc. These Yagna take time to give results; but by that time, the god, to whom we addressed the Yagna, might have gone away as his tenure might have ended. Name of this Kshetram, Tiru Devanar thogai, indicates that gods assemble in groups to worship the Lord here!

In this sloka 20, the Lord says that in the Three Vedas, there are Karma Kanda [part] and Brahma Kanda. Karma Kanda tells about performing Yagnas and achieving happiness in this world and in heaven or Indralok! What people forget is that these benefits are not granted by the gods [Devas] themselves, but by Him as their antaratma or inner soul. By themselves they can not grant anything. Also, those like going to Indralok, etc., might be better than the life in this world. One could enjoy long life, with no disease or ailments. Only happiness would be there. But, that is for a period till one's punya is exhausted. Also, though those places would certainly be better than on this Earth, compared to Vaikuntam, they are very inferior and low. So instead of spending time in performing Yagna as in Karma kanda, we should study Vedanta or the Brahma kanda and find ways to reach Him. A General Manager can not appoint another GM in the firm. Someone higher is needed to appoint in that position. Similarly, Indra can not make us another Indra. Therefore, why at all pray these gods for smaller positions. When everyone operates at His command, why not approach Him and get whatever needed?

BG 9.20

We are in Thiruvaali, one of the Chola region Divyadesam. Including this Sri Narasimha is gracing in Five Kshetrams. With the Five great elements or Pancha bhootha, as His body, the Lord is gracing the devotees. In this Kshetram, He is representing Water. Why it is so? In this Kshetram only the Lord is Sri Lakshmi Narasimha. Sri Lakshmi is merciful and at our plight She melts like water. Alwar had a very deep love for the Lord here. He sends bees as emissaries to tell the Lord of Thiruvaali, famous for yagnas, of 'her' [Alwar in the disguise of a woman] plight. Thus the Lord had stolen Alwar's mind. Alwar, in this female disguise, was sleeping with 'her' mother; when a well built handsome Male comes. In the words of the mother, Alwar says: whether this Male was a thief or not, she did not know. But the Lord had come to take away 'her'. Because Alwar was the property of the Lord. So, how anyone could say taking one's own property as stealing? The Lord called 'her' to come with Him, and 'she' also immediately followed Him, ignoring 'her' mother. The mother laments this event next day to her neighbor. She says that she was not aware where the couple had gone, to Thiruvaali or to Lanka. Alwar implies that 'she' was in great love with the Lord of Thiruvaali; and the Lord also reciprocated. Hence, in their madness of love, they could have gone anywhere. From this we understand that we are all His property and we have no authority to question why He takes people with Him. Bhakti, maturing into madness will be irrational. All the thirty pasurams of Thirumangai Alwar reflect this great Bhakti. We will now see 19th sloka:

tapamy aham aham varsam
nigrhnamy utsrijami ca
amritam caiva mrityus ca
sad asac caham arjuna

"O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. All in all times, past, resent and future, are in Me."

The Lord lists some more items and declares He represents them also. By taking these as His bodies, the Lord does related actions. He talks of rain here and aptly the Lord Sri Narasimha is representing water, in this Kshetram. Aham = I, Sri Krishna, tapamy = burn or produce heat. We know heat is produced by the Sun or fire or a lamp. So the Lord implies that He is the motive force in all these to produce heat or light. He is the antaratman in the Sun or fire or lamp, and commands them in their jobs. Even the heat in our body is because of Him. Aham = I, Sri Krishna, nigranhamy = suck [ by evaporation] water from various sources like ocean or lakes, etc., by the Sun's heat, utsrijami = and as cloud produce, varsam =rain. He produces warmth and heat in this Universe and produces rain by collecting water from various sources, there by cooling the Universe. Why should He do both? Why heat and then cool? If we ponder over this, we will find that we are never happy with only heat or cold, but we aspire for coolness when it is hot and viceversa. Thus the Lord is responsible for everything, we need. It is worth remembering the Fourth pasuram of Thiruppavai -aazhi mazhaik kanna..[ஆழி மழைக் கண்ணா]. Amrutham = life saving, ca = and, mrithyu = death. Here, amruth denotes various lifesaving devices and not the nectar obtained by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama mantra, anything which saves a life from departing a body. Similarly, He is also all those which make a soul to depart a body. If we think of this, we can understand the life cycle. As an example rats are there and to prevent their growth excessively, snakes are there. To arrest their growth, mongoose are there; and so on. Arjuna = Arjuna, aham = I, Sri Krishna. am, sad = all those existing in the present, and asad = all those different from present; that is both past and future. So, all that are existing now are His body; and all those which existed or which will be existing, are His body. He is the soul of all in the present, past and future; He is the soul of life saving and death causing; and He is the soul of warmth, cold, rain, heat producing and clouds. By these Four slokas, the Lord exhausts everything we can perceive in this Universe and says that He, as One, is the Soul of all these and command them to do their jobs. This knowledge makes one matured in Bhakti. We will now take leave of this Kshetram.

BG 9.19

This place is known as Aali Nadu [ஆலி நாடு] and so Thirumangai Alwar is called Aalinaadan [ஆலி நாடன்]. Sri Lakshmi Narasimha is gracing with Sri MahaLakshmi seated on His right lap. The Lord is embracing Sri Thayar by His right hand. Embracing is called aalinganam [ஆலிங்கனம்]. This word became shorter as aali and so this place is known as the country of Aali. In the Pancha Narasimha Kshetram both Thiruvaali and Thirunagari are there. In both places Sri Narasimha is there. In Thirunagari, the Lord is known as Sri Vedharaja Prumal. Utsavar in Thirunagari is called Sri Vayalaali Maindhan [வயலாலி மைந்தன்]. Sri Vedharaja Perumal is also known as Sri Vayallali Manavalan [ஸ்ரீ வயலாலி மணவாளன் ]. Why are we talking of Thirunagari from Thiruvali? Both are considered as one Kshetram. We can see the statue of a sage outside garbhagruha, in the Ardha mantapam. He is Poorana Maharishi. He meditated here on the Lord, and Sri Thayar, appeared as his daughter, Sri Amrutavalli Nachiyar. Though born in Thirvaali, She got married with the Lord of Thirunagari. To mark this, every year in Panguni month, on the 8th day of the festival, Kalyanotsavam of the Lord of Thirunagari and Sri Amruthavalli Thayar, is celebrated in Thiruvaali Kshetram. This festival of marriage is done in the mantapam, near dwajasthambam. In fact, after the marriage of the Lord and Sri Thayar, when they left Thiruvaali to reach Thirunagari, Thirumangai Alwar, as a robber, tried to rob all the ornaments and jewels from the Divine couple on the way. We will see that history later. The Vimanam is Kesari astha vimanam [ [kesari = lion].



Utsavar, though small in size, is captivating. Alwar calls Him as Sweet to think [சிந்தனைக்கு இனியாய்]. We may take efforts to seek Him; it may or may not succeed. But if He comes to us then we can reach Him. So, Alwar says the Lord should first enter his mind. That is, all our efforts can be successful, only if the blessings of the Lord is there. Utsavar is also called Sri Thiruvaali Nagaralan [திருவாலி நகராளன்]. The Lord not only enters mind but so many others. We will see 18th sloka of Chapter 9. He lists some more, in which the Lord resides:

gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam

"I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed."

In the first half of the sloka the Lord lists some which can be regarded as places or materials. Later half tells another thing. Gathi = all places or objects we desire for. Swarga lok or Satya lok are desired and He is in them. Bharta = here the usual meaning of husband is not implied; but any thing that supports. Such supports can be husband, father, pillar supporting roof, air supporting so many flying objects and creatures, etc. Prabhu = all those which command. Sakshi = all those which witness every action. As an example, even when we do an action in so called secrecy, there are many witnesses. Space, Sun or Earth are witnessing. Nivasa = all living places, like house or land, etc. Saranam = that which gets us what we want and avoids what we do not want. For example, we go to a doctor to get good health; or, go to doctor to remedy a disease. So doctor is saranam. Even a medicine or tonic can be saranam. In Sri Vishnu Sahasranamam, the Divine names beshajam and bishak, suggest He is medicine and doctor. Suhrt = all those who think well of one. That is possessing good mind for the welfare of all. The Lord resides in all and they are all dependent on Him. Then, He is also the place from where all originate and into which all mingle. Prabhava = originate, pralaya = merging, sthanam = place. Nidhanam = entities from which others originate and into which others merge. In prabhava and pralaya, the Lord talked of the Entity from which others originate. After these originate, from them again others may originate and merge, and these are called nidhanam [निधानं ]. Avyaya = never undergoing any change nor changing in quality or quantity, beejam = seed. Seed implies cause. That is the raw material, the maker and the implements. Mud changes into pot. But the Lord, though manifesting into various objects, never undergoes a change. When mud changes into pot, mud is no longer there. But when Lord transforms into Universe, He still remains. The Lord is in every thing mentioned.

BG 9.18

Sri Narasimha Avatar is an important one. For the sake of Prahlada, the Lord appeared as Sri Narasimha and remained in this world for a very short time. In order that the later devotees also should worship Sri Narasimha, the Lord is appearing in many temples all over. We also went to Ahobilam and worshiped Nava Narasimha. But going to Ahobilam frequently [for the people of this region] would be difficult. To satisfy the eagerness of devotees of this region, we have come to a kshetram, where the Lord graces as Sri Lakshmi Narasimha. We have come to the region of Thirumangai Alwar; and we have already visited Sirgazhi and Annan koil. We have now come to the first of the Pancha Narasimha Kshetram. This place is called Thiruvali [திரு வாலி].


Thirumangai Azhvar with Sri Kumadhavalli nachchiar

This Kshetram is always associated with Thirunagari. Today's [1st July 2008] lecture is from the Dwajasthambam in Thiruvaali temple. Along with this temple, Sri Narasimha is in Five temples in this region. In Thirunagari, the Lord appears in Two Sri Narsimha forms. In Thirukkuraiyalur and in Mangaimadam, Sri Narasimha can be worshiped. Sri Narasimha made possible, two impossible forms together. Lion's head and human body can not be seen together; and Sri Narasimha made this possible. Similarly, He has attracted persons going astray, as devotees. Thirumangai Alwar has sung Three pasurams in praise of the Lord here. Kulasekara Alwar, who appered long before Thirumangai Alwar, has mentioned this Kshetram [ஆலி நகர்க்கு அதிபதியே!] in one of his compositions. Sri Narasimha killed Hiranyakasipu and His anger was at peak; all others did not know how to pacify Him. Lord Brahma prayed Sri MahaLakshmi and She along with Prahalada went near Him. She then sat on His right lap and the Lord also embraced Her with His right hand, while His left hand is on His left lap. Upper two hands are holding the discus and conch and in this pose the Lord graces here. We are to see the sloka 17. The Lord indictes various separate materials and living beings in the Four slokas, 16,17,18 and 19, and states that He, as One. is in many forms. All these are His dependents and under His control. In slokas 13, 14 and 15. He told of types of Bhakti - sadhya and sadhana. But to do this bhakti, we should know His greatness. Greatness of devotion and the Person on whom we are to devote should be realized to succeed in Bhakti. Prahlada realized the greatness of the Lord; at the same time he also realized that the Lord will appear anytime he was in peril, and this simplicity of the Lord, also made Prahlada to devote in the Lord. Just like He was present in a pillar and appeared to save Prahlada, He is available in everything we see. He si inside every atman. By being inside all, He controls and reigns each and everything. Sloka 17:

pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca

"I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama and the Yajur Vedas."

Jagata = in thsi Universe, aham = I, Sri Krishna, am, pita = father of all, mata = mother of all, dhata = all those responsible for the conceiving of an infant and its growth, pitamaha = father's father [grand father], pavitram = most sacred or pure, vedyam = concepts in Vedas, omkara = Pranavam or AUM [ considered as the seed for Vedas], rk = Rig veda, yajur = Yajur veda, sama = Sama veda, asya = [I. Sri Krishna] am. The Lord is antharyami in materials as well as atman. He is the father of this Universe. Here we should understand this means He is the father of all living beings in this Universe. Thus He is the Creator. As Mother He sustains all. Though dhata could mean lord Brahma, here the Lord means all those whose help is needed from the time a child is conceived to its growth. By indicating pitamaha or grandfather, all the generations are covered. He is in every relation a person can have. Thus there is no orphan in this world. Even a child without mortal parents, can claim the Lord as their Father and Mother. Vedyam suggests the various concepts in Vedas. Omkara indictes various words used in Vedas. That is words as well as the meanings of them are all He only. Since om is the seed of Vedas, entire vedas are all indicated. All are His body and He resides in all as Antaryami.

BG 9.17

SRI PADMAVATHI THAYAR

Thirumangai Alwar appeared as the last of Alwars. But he holds an unique position. In the history of all other Alwars we do not find much of news about their marriage and efforts taken. But Thirumangai Alwar, loved a woman, proposed to her, acted according to her conditions to get her hand and finally got her married. He loved a girl and took all efforts to succeed in that love. Many damsels of Swarga lok, the Kingdom of Indra, used to come down to earth and play in select places and return to their place. One day some women of Indra lok arrived at Thiruvellakkulam. But one of them was so much attracted by the beauty, decided to stay back and live on earth. She was brought up by a local doctor. She was christened Thirumamagal [திருமாமகள்]. She grew up to an attractive girl, at the same time by daily worshiping the Lord, her spiritual mind also developed. Once she was plucking kumuda [ a sort of water lily] flowers. Because of her interest in those flowers, she got the name Kumudavalli. Thirumangai Alwar who was at that time in this place, happened to see Kumudavalli and he fell in love with her. He requested her and her father, the doctor, for marriage with him. While the doctor was unable to say no to the offer, Kumudavalli was not that easily yielding. She stipulated certain conditions for marriage, which the Alwar was ready to accept. She said that the Alwar should first come as a true Srivaishnava. That is he should undergo pancha samskaram [ five rituals]. For that one needs an Acharya and even today these rituals are very important among Vaishnava community. In Swami Ramanuja sampradhayam [tradition], person who has undergone pancha samskaram is certain to reach Vaikuntam. It is also considered as a marriage between us and the Lord. These rituals are:

1. Thapa: [ताप:]- Using hot metal [usually silver] emblems of chakra [discus] and shankam [conch], impressions are made on the right and left shoulders, respectively.
   
2. Pundra: [पुणड्र:] - decorting the body on forehead, arms, etc., with symbols of the feet of the Lord [popularly known as thiruman -srichoornam -திரு மண், ஸ்ரீ சூர்ணம் ]. These are to be drawn daily on 12 places on the body.
3. Nama [नाम ] - A new name will be christened. Usually, a dasya nama [name indicating the servant or disciple of Lord or an Acharya - like Venkatesa dasa or Ramanuja dasa]. By this he joins the single community of servants of the Lord.
4. Mantra [मंत्र:]- Important mantras Ashtaksharam [ also known as Thirumanthram], dwayam and charama sloka [from Gita] would be taught by the Acharya.
5. Yaga [याग] - Performing daily pooja [திரு ஆராதனை ] will be taught.

This ritual qualifies aperson to chant mantras. When Alwar was asked to get himself qualified thus, the Alwar went to Thirunaraiyur [திரு நறையூர் or நாச்சியார் கோயில்], in search of an Acharya. The Lord of that place Sri Nambi, performed the pancha samskaram for Alwar, who returned to Kumudavalli. Her next condition was that the Alwar should daily feed 1000 Srivaishnavas, for one year. The Alwar fulfilled this condition also and arrived at this place to get married to Kumudavalli. So this place is the birthplace [பிறந்தகம்] of Kumudavalli. That is why Alwar arrives here during the Eleven Garuda seva. He comes as the son-in-law [மாப்பிள்ளை] to his in-laws' place. Therefore, the devotees of this place welcome the Alwar with the respects shown to a son-in-law. By bringing Kumudavalli to this place and through her making the Alwar a great devotee, we can note the intimate connection between this Alwar and the Lord of Thiruvellakkulam. Moral of this story is that brides should demand devotional character from the would be bridegrooms and not merely profession or wealthy status. The Alwar appears always with Kumudavalli Nachiyar. In the sloka 13, the Lord mentioned sadhya bhakti and by slokas 14 and 15, He told the sadhana bhakti. Sloka 14 mentioed the initial stage of Bhakti and sloka 15 described the advanced stage of Bhakti. Starting from sloka 16, the Lord Sri Krishna gives an explanation. In sloka 15, He told that the devotee sees Him as One in many separate entities. Arjuna was confused as how single can appear as plural or vice versa? The Lord said that as the Cause, He is One; and as effects or results, He appears as many. As an example, mud is one; but can be formed into many objects with varying utilities, like pot, cup, plate, toy, wall or roof. Similarly same gold is made into various ornaments for various parts of the body. Cause cotton is made into various effects such as dhoti, shirt, screen or bed spread. So cause is singular and effects are many. Similarly, the Lord also is Cause before creation and so is One. After creation, this Cause appears as many, many in this Universe. In the coming four slokas -16,17, 18 and 19- the Lord tells in what forms He is appearing:

aham kratur aham yajnah
svadhaham aham ausadham
mantro ’ham aham evajyam
aham agnir aham hutam

"But it is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering."

He says He appears as all the various parts of a yagna. Though the list mentioned contains many, we should not forget that He, as One, appears in all. Aham = I, Sri Krishna, am, kratu = all the various yagnas performed to obtain swarga, etc., aham = I, Sri Krishna, am, yajna = activities like pancha maha yagna, one is expected to do daily [ brahma yagna, deva yagna, pithru yagna, manushya yagna and bhootha yagna], aham = I, Sri Krishna, am, svadha = offerings made to pithrus [deceased ancestors] for their welfare, aham = I, Sri Krishna, am, ausadam = havis or the sacred offerings made in sacred fire in yagna, aham = I, Sri Krishna, am, mantra = all the chanted mantras in an yagna, aham = I, Sri Krishna, am, eva = alone, ajyam = ghee offered in the sacred fire in yagna, aham = I, Sri Krishna, am, agni = the sacred fire itself, aham = I, Sri Krishna, am, hutam = the entire homa or yagna or yaga. In the yagna, He is the total yagna, the fire, ghee offered, the person performing, the mantras chanted, offered havis, and what not? He appears as all these separate entities and all these entities are in His control and are dependent on Him. What we see as separate are many and are the effects of the Single Cause, the Lord Sri Krishna. Bhakta sees all these as He alone. This He praises as Gyana yagna. We will now pray to the Lord and Sri Padmavati Thayar and take leave of Thiruvellakkulam.