BG 10.32

Today's [9th September 2008] lecture is from the sannidhi of Sri Thayar of Thiruchithirakootam, Sri Pundarikavalli Thayar. Kulasekara Alwar praised the Lord as Sri Rama. Sri Rama went to forest along with Sri Sita. After killing Ravana and coronating Vibheeshana as the King of Lanka, Sri Rama came to Ayodhya with Sri Sita, by flying in Pushpaka vimanam and became the King of Ayodhya. Kulasekara Alwar says that he worshiped the same Sri Rama in this Kshetram. Therefore, we can say that Sri Sita is Sri Pundarikavalli Thayar here. This is the place of the Mother of all. It happens to be the place of the lecturer's [Sri UVe Velukkdi Krishnan swami] mother's place. Thirumangai Alwar after worshiping Sri Deivanayaka Perumal at Thiruvahindrapuram, came to this place. On the way he noticed lots of Siddhas and other Yogis doing penance or thapas. Alwar asked them as to why they were undergoing such difficulties. They replied that they were seeking Moksham. The Alwar wondered why all these hardships were necessary, when by worshiping the Divine image of the Lord in Thiruchithirakootam, same Moksham could be obtained. Telling this, immediately he came to this place. In the Ten pasurams on this Kshetram, he finds no reason to voluntarily rsuffer by performing severe thapas to get Moksham; but by worshiping the Lord here, one could achieve the same result. The Lord here is in bhoga sayanam and acted as a judge. Moolavar Sri Thayar is large. Utsavar is showing abhayam by the right hand and the left hand is pointing to Her feet, for us to surrender. Two elephants on the sides are serving and Sri Thayar graces with a smile and with all ornaments on. She is also called Sri GajaLakshmi. Narada's disciple sage Pundarika was on his way from Himalayas. Wherever he saw lotus flowers, he performed pooja to the Lord with those flowers. Here also, he saw lotus flowers and collected them for pooja. But the Lord was not there. He prayed and then Sri Thayar on lotus flower and the Lord on Garuda appeared to accept the pooja. Once there was a competition between lord Shiva and Sri Parvati, on who was the better dancer. They searched for a proper referee to decide and requested the Lord, an expert dancer Himself, to be the judge. Competition was severe. At one time lord Shiva lifted one of his feet up and performed oorthva thandavam [ஊர்த்வ தாண்டவம்]. Being a female, Parvati could not perform that act and so the Lord ruled that lord Shiva as the winner. Now sloka 32:

sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

"Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth."

Sarganam = during creation, adi = beginning, anta = end, ca = and, madhyam = middle, aham = I [Sri Krishna] am, arjuna =Arjuna. The Lord is the Cause of all the beginning, the sustaining of all created and the destruction of all created. Adhi means the beginning. That is, He is the leader of all Creators. Similarly, He is the leader among all those who protect and leader among all those who destroy [samharam - ஸம்ஹாரம்]. In the sloka the order apppears to be changed. Instead of saying beginning, middle and end, the Lord says beginning, end and then middle. Perhaps to emphasize He was the middle or referee here. Vidyanam = among the knowledge or education to achieve Moksham and all other knowledge, adyatma vidya = the knowlege about atman and Paramatman. We learn so many things, but they are of little use. Only learning Paramatman and reaching Moksham is proper learning. Pravadatam = among arguments, vada = vadam. Arguments are of many types:

• Jalpam = To argue points favourable to us and argue points against the opposite party.
  
• Vithanda = Only talking of the opponent's shortcomings, loudly.
  
• Chalam = Elaborating a point not told by the opponent and maintaining that for arguments.
  
• Vadam = Without resorting to what the two opposing parties told, but to argue the true and just points in any suit. To search for truth with open mindedness and argue with proper perspective.
  

In Mannargudi, while worshiping Sri Rajagopala Swami, it was mentioned that the Lord appears in 32 forms corresponding to 32 vidyas or learning. Dhahara vidya, sandilya vidya, kuhara vidya, vaiswanara vidya, etc are all very noble learning. Of these, the Lord says He is adyatma vidya. Atma denotes soul and adyatma refers to the Lord or Paramatma. Learning of atman and Paramatman is considered the best. We will now take leave of this Kshetram.

BG 10.31

We understand that Bhagavad Gita of 700 verses, delivered by Sri Krishna, as the chariot driver of Arjuna, is the remedy for our samsaram or worldly life. Sri Parthasarathy, that is Sri Krishna, lived long back and preached Gita. But if we want to worship Him as seated in the Chariot driver's seat, then we have to come to Thiruchithirakootam. The Lord here is in seated pose and has another name Sri Devadi Deva [ஸ்ரீ தேவாதி தேவன்]. When Sri Krishna preached Gita He was ab;ve Sixty years old. But here the Lord, as Sri Parthasarathy, is in a smaller form. The Moolavar is larger and has been praised by Thirumangai Alwar as the toddler swallowing butter, and is called Sri Govinda. He is no different from Sri Vrnkatesa of Thirumala. To prove this, just as He is gracing with Four arms and standing at Thirumala, here the Lord appears with Four arms and is reclining. Carrying discus and conch in reclining pose is somewhat a surprise. Just as Seven hills are in Thirumala, here Seven hoods of Adisesha are there. In appearance also, one can see similarity between the Two. Lord Brahma at the navel and the Twin Consorts at the feet, the Lord is in Bhoga sayanam [enjoying sleep]. He will keep all the devotees also enjoying. Utsavar Sri Parthasarathy is seated and the right arm is in abhaya mudea and tells 'masucha:' [don't worry]. Left hand is holding the reins of the horses. Our organs are like unreined horses trying to flee in all directions. But if we worship the Lord with all senses devoted to Him, He reins in and controls our organs and leads them in proper directions. Alwar has praised this Lord as Sri Devadi Deva. He is same as Sri Govinda, same as Sri Narayana in Vaikuntam and same as Sri Krishna to be born amongst us. Next we see the Utsavar Sri Chithirakootathu Ullan [ஸ்ரீ சித்திரக் கூடத்துள்ளான்], the name given by Thirumangai Alwar. He is accompanied by Sri Sridevi and Sri Bhudevi. Sri Parthasarathy is accompanied by Sri Rukmini and Sri Satyabama. Sri Andal. Who praised the Lord in Her Thiruppavai, is also there. Kalinga was ruled by a King, who had no child. The King with his wife prayed to the Lord here. The Lord blessed them with a son Kaveran and a daughter Kaveri. Pallava King Nandi Varma had donated lots of ornaments to the Lord here. This has been indicated by Thirumangai Alwar. After mentioning Four groups in sloka 30, the Lord mentions another set of four groups:

pavanah pavatam asmi
ramah shastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi

"Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges."

Pavatam = among the circulating, asmi = I [Sri Krishna] am, pavana = wind. Shastra-bhrtam = among the weapon holding [persons], rama = Sri Rama. Jhasanam = among aquatic animals, makaram = Makara [vehicle of Varuna]. Srotasam = among running water, jahnavi = [river] Ganges. Wind is never stagnant at one place and it always is in circulation. Lord Vayu, god of Wind is strongest. Vayavyam, an yagna performed to please lord Vayu, would get wealth. Hanuman is considered as the son of lord Vayu. Circulation of air is essential for our living. When the Lord is telling He is Sri Rama, among those wielding weapons, we may get a doubt whether Sri Krishna is an avatar of Sri Rama and not of Sriman Narayana. But we have to note that the Lord speaks of the quality of handling weapons. So, the Lord is the weapon handling quality of Sri Rama. This is the same as when He mentiones He is Vishnu among Adityas. Or, like He is Sama Veda among Vedas. In all these contexts He is mentioning the quality. Both Sri Rama and Sri Krishna are avatars of Sriman Narayana and that is how Alwars have praised also. River Ganges has many names like Ganga, Jhanavi, Bhagirathi, Alakananda, etc.

BG 10.30

Thirumangai Alwar has sung on maximum number of Divyadesams. Starting from Thiru Piridhi, then Badarikashrama, crossing Uttar Pradesh, Andhra Pradesh, he entered Tamil Nadu, Alwar sang on Thonda region [தொண்டை நாடு] temples, and arrived at Nadu [நடு] region. There he visits Thirokkovalur [திருக் கோவலூர்] and Thiruvahindrapuram [திருவகீந்த்ரபுரம்]. Then he entered Chola region. The first temple in Chola region was Thillai nagar Thiru Chithirakoodam [தில்லை நகர் திருச் சித்திர கூடம்]. Both Kulasekhara Alwar and Thirumangai Alwar have praised the Lord here as Sri Rama and Sri Krishna. This place is popularly known as Chidambaram. Thiru indicates the association of Sri MahaLakshmi. Chitra means beautiful. Kootam denotes a place. So, this place is beautiful with Sri Thayar and the Lord is enjoying in a reclining pose. The Lord graces the devotees in standing or sitting or reclining poses. The Moolavar Sri Govindaraja is gracing in a reclining pose. There are two Utsavars. One, Sri Parthasarathy or Sri Devadideva, in a seated pose and another Sri Chithirakootam Ullan [சித்திரக் கூடம் உள்ளான்] in standing pose. Thus all three poses are exhibited by the Lord. We are near the tall Dwajasthambam. Dwajasthambam is known in Tamil as Karulakkodi [கருளக் கொடி or கருடக் கொடி]. It is the flag mast of the Lord declaring His victory. We are welcomed by the the Three tier main Gopuram. On the right we have Garuda and on the left is Hanuman. Then we cross Maha mandapam and Ardha mandapam. Then we reach Garbhagruha, where the Lord is reclining. Sage Kanva was doing a severe penance in Himalayas. The Lord conveyed to him that He would appear to him at Pundarika Kshetram in Pundarika vanam, on the banks of Pundarika pushkarini. Sage Kanva came here and waited for the Lord. Sage Narada had a disciple sage Pundarika, who prayed the Lord to appear before him. Kshetram got the name from that sage. Pundarikam also means lotus flowers and the pond was full of lotus flowers. Sri Thayar is Sri Pundarikavalli. The Lord appeared on a Uthram star day of Panguni month. A demon king had two daughters Thilli and Villi. Once the Lord chased and drove away three demons. Of them one demon, stayed in Sri Mushnam, where the Lord is Sri Bhu Varaha. His daughters were Thilli and Villi. They prayed to the Lord at Sri Mushnam to eliminate their sins. The Lord made Villi the guard in that place. Thilli was asked to come to Pundarika vanam, where the Lord was to appear, and serve the Lord. Thus Thilli's vanam [forest] became Thillai in due course. From Sri Vaikuntam, the Lord came to Thirumala. On His way to Srirangam, the Lord saw this place and decided to make it His abode. Thus He is called Sri Govinda Rajan.


ஸ்ரீ புண்டரீகவல்லி சமேத ஸ்ரீ கோவிந்தராஜன்
Alwar says the Lord here is none other than the Lord of Thirumala. By uttering Govinda, all our sins are erased. Go means speech, cow and earth. So He mainatains cows, creates earth and guards our speech. There is a sloka by Prahalada, which says that as we get up from bed in the morning we should chant the Divine name Govinda. It would guard the whole day and night. Prahalada was born among Asuras, who were opposed to the Lord. Similarly among Rakshasas, Vibheeshana was a noble one. Now sloka 30:

prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro ’ham
vainateyas ca paksinam

"Among the Daitya demons I am the devoted Prahlada, among subduers I am time, among beasts I am the lion, and among birds I am Garuda."

Another Four groups are mentioned by the Lord. Daityanam = among Daityas. Kashyapa's wives were Dithi and Adithi. Adithi's children were all Devas and Asuras are the children of Dithi and so they are called Daityas. Among Daityas the Lord is Prahalada, who propagated the Divine name of the Lord among his clan. In spite of any harm done to him, Prahalada would never forget the Lord. He was like a lotus in fire. When he was pushed to fall down from a cliff, Prahalada was holding his chest firmly; not that he was afraid of any harm to him; but to guard against any harm to the Lord dwelling in his heart. He preached his father Hiranyakasipu about the nine methods of worshiping the Lord:

1. Shravanam = listening to the stories of the Lord
2. Keerthanam = singing His praise.
3. Smaranam = meditating on Him.
4. Padasevanam = serving at His feet.
5. Archanam = performing pooja with flowers.
6. Dasyam = being His servant.
7. Vandanam = prostrating to the Lord.
   
8. Sakhyam = being freindly with Him.
9. Atmanivedanam = submitting our soul unto Him.
   

Kalayatam = among those who give troubles, Kala = god of Death. The god of Time or Kala decides the duration of life of an individual. Mruthyu takes out life from the body. God of Dharma, decides on the just punishments for the departed soul. Mrganam = among animals, mrgendra = lion, King of animals. Paksinam = among birds, the Lord is Vainateya =Garuda, son of Vinata.

BG 10.29

Thirumalai Ananthazhvan [திருமலை அனந்தாழ்வான்] is a great Acharya. He was one of the important disciples of Swami Ramanuja. His birth place is near Mysore. Today's [5th September 2008] lecture is from that place,which is about 3 Kms from Srirangapatna on the way to Pandavapura. It is known as Kurangur [குரங்கூர்] at present; but it was known as Siruputhur [சிறு புத்தூர்]earlier. Ananthan denotes the great serpent Adisesha. Anath also means without an end. The greatness of Anantazhvar also is endless. From here he left for Srirangam and became a disciple of Swami Ramanuja. He was conferred with an important responsibility. Once Swami Ramanuja was explaining the glory of the Lord of Thirumala, as praised by Alwars. It is believed that during the day time we mortals worship the Lord there and in the night Celestial beings from the Upper worlds arrive to worship the Lord. Nammalwar says that the Lord was served by offering flowers. While explaining this Swami Ramanuja thought that someone should serve the Lord in Thirumala with flowers. He therefore, asked whether any of his disciples would go and remain in Thirumala and serve the Lord with flowers. None was willing. At that time Swami Ananthazhvar prostrated before his teacher and offered to take up that responsibility. Swami Ramanuja was extremely happy and embracing Swami Ananthazhvar, he remarked he was the only male ["நீரே ஆண் பிள்ளை!"]. From then on, Ananthazhvar's descendents are given the title Ananthanpillai [அனந்த ஆண் பிள்ளை]. He was born in the month Chitra and in star Chitra. Among Alwars Madurakavi Alwar was born in Chitra month and in Chitra star. Both of them had a determiantion; that apart from faith in the Lord, they had resolute faith in their Acharyas. They considered their Acharya as their God. So, Swami Anathazhvar left for Thirumala immediately, along with his wife who was pregnant. There he built a pond and made a garden. For a long time he was harvesting flowers in his garden and offering to the Lord. Thus he came to be known as Thirumala Ananthazhvan. We would have noticed the chin of the Lord in Thirumala smeared with edible camphor [பச்சை கற்பூரம்]. In the beginning when Ananthazhvan went to Thirumala, he was digging the earth for creating pond and garden. Since there was no assistant, he asked his wife to carry the dug out mud to a distant place and dump it there. She was pregnant and found it difficult for this type of work. The Lord pitying on her and also wanting to participate in the duty assigned by Swami Ramanuja, approached Anathazhvar, in the guise of a young boy and offered to help in the formation of the garden. Swami Ananthazhvar refused to allow others to share the assignment. The Lord then approached the wife of Swami Ananthazhvar without the knowledge of him, and offered to carry the mud load from a distnca, not in the view of Ananthazhvar, to the dumping yard, so that she was helped. This arrangement went on for sometime. Ananthazhvar was surprised as the speed of the work increased. So, he found that the Boy was helping his wife. Anathazhvar chased the Boy who went round the temple in the anti-clock direction [அப்ரதிக்ஷனம்]. The Boy tried to run into the temple and Ananthazhvar threw the crow bar he was having at the Boy and the bar hit the Boy at His chin. To stop bleeding edible camphor was applied, and that practice continues even now. We can see the crow bar hanging as we enter the main gopuram in the temple. In Siruputhur temple the Lord is Sri Venkatesa with His Twin Consorts. We can worship Madurakavi Alwar. Since his birth day coincides with Swami Ananthazhvar, all the descendents are called Madurakavi Dasa. Swami Ramanuja also can be worshiped here; Swami Ramanuja is with folded hands and with tridandam. We can then worship Swami Ananthazhvar. Since he was engaged in the flower service to the Lord, we can notice the flower basket in his hands. We have to learn from him, the greatness of service. The sloka we are to see is also connected. Sloka 28:

ayudhanam aham vajram
dhenunam asmi kamadhuk
prajanas casmi kandarpah
sarpanam asmi vasukih

"Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for procreation I am Kandarpa, the god of love, and of serpents I am Vasuki."

Four groups are told. The Lord says He is the weapon Vajra among weapons. This weapon is held by Indra who got it made from the back bone of sage Dadeechi [ததீசி]. We have to note that the Lord speaks of weapons in the Three worlds and do not cover the weapons held by the Lord. Among cows the Lord is cow Kamadhenu, which grants whatever is desired. Prajama = creator of people. Among the creators of people, the Lord is kandarpa = Manmada, the love god. To beget children, male and female have to have intercourse and this is helped by Manmada. This way the world develops. He carries bow made of sugar cane and arrows made of flowers like lotus. Though Manmada is considered to be very handsome, even he is nothing before the beauty of the Lord. Among serpents the Lord is Vasuki [வாசுகி]. Here the Lord talks of single hooded serpents. Vasuki was used as rope to churn Milky ocean. Sloka 29:

anantas casmi naganam
varuno yadasam aham
pitrnam aryama casmi
yamah samyamatam aham

"Of the many-hooded Nagas I am Ananta, and among the aquatics I am the demigod Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, the lord of death."

Among snakes the Lord is Anantha or Adisesha. Sarpam is single hooded while nagam has multiple hoods. Anantha's glory is infinite. Adisesha means service. In senral kudaiyam [சென்றால் குடையாம்..] pasuram, Alwar says Adisesha serves the Lord as umbrella, throne, bed and chappals [paduka]. Swami Ramanuja is considered as incarnation of Adisesha, prime among His servants; Swami Ananthazhvar served Swami Ramanuja. Yadasam = among those living in water, the Lord is varuna = Varuna. Pitrnam = among deceased ancestors, aryama = Aryama, the Lord is. Samyamatam = among those awarding punishments for the crime or sins done, the Lord is, yama = lord Yama. Some are assigned the duty of awarding the just punishments for the criminals and other evil doers. Yama is the son of lord Surya. Just like we call the feet of the Lord placed on our heads as we worship in temples, as Satari, in Swami Ramanuja's sannidhi in Thirumala, it is called Ananthazhvan. We will now depart from Thirunarayanapuram region.

BG 10.28

Today's [4th September 2008] lecture is from the Lord Sri Yoga Narasimha Swami sannidhi in Thondanur. We learn from Alwar's pasurams that the Lord might forgive persons doing evil to Him; but He can not forgive those opposed to His devotees like Prahalada. The sthala puranam [temple history] says that Sri Narasimha here was installed by Prahalada in Krutha yug. The Lord is seated in the yoga posture, with both hands on His knees and with a hearty and beautiful laugh. On His right hand rests a stick called Narasimha dhandam. It has a history. When Swami Ramanuja arrived at Thondanur, the King of this place was Bittadeva Raya, who was following Jainism. When Swami Ramanuja met the King, he described how Vedas were the repository of true knowledge and established Sriman Narayana as the Ultimate God. The King's daughter was possessed by a brahma rakshas and the King's efforts to bring her to normalcy was not successful. Swami Ramanuja with the help of the Narasimha dhandam, was able to drive away the brahma rakshas and she became normal. The King was convinced and embraced Vaishnavam and became a disciple of Swami Ramanuja. Therefore, this Narasimha dhandam could have existed even before Swami Ramanuja, whose 1000th birth anniversary is to be celebrated in a few years. Some 1000 Jain phillosophers wanted to argue with Swami Ramanuja on atman and other related topics. Swami Ramanuja then remembered he was the incarnation of the 1000 hooded serpent Adisesha. So, Swami Ramanuja assuming Adisesha form was able to answer every question of the Jains, who were separated from Swami Ramanuja by a screen, during the arguments session. After winning them, they were all converted as Vaishnavas and Swami Ramanuja performed the pancha samskaram, which makes one a true Sri Vaishnava. We can see in Swami Ramanuja sannidhi, Adisesha above the head of Swami Ramanuja, who is seated with right palm in upadesa [teaching] mudra. Like the serpent his figure is narrow at the waist and broad at the top. Also we can note the serpent like formation at the waist. These temples were receiving large donations from the Kings of Hoysala dynasty and as proof we can see their emblems in the temple. In pancha samskarams for the Jains, Swami Ramanuja, imprinted on thier shoulders -chakra on the right and conch on the left. This is called samasrayanam [சமாஸ்ரயணம்] or thruvilachinai sadhippadhu [திரு இலச்சினை சாதிப்பது]. We should imagine such a scenerio. With Swami Ramanuja facing the Jains to imprin the emblems of Sri Vishnu - discus and conch- on their shoulders. To do this, naturally, Swami Ramanuja should be holding the discus seal in his left hand and the conch seal in his right hand. That is why when we visit this sannidhi we can note that the conch is on to Swami Ramnuja's right and the discus to his left. Near this sannidhi is the sannidhi of Sri Nambi Narayana. There als the Lord is holding the discus and conch in the left and right hands respectively. By visiting these sannidhis on a thiruvadhirai star day, we can witness the thirumanjanam [திருமஞ்சனம்] and appreciate the splendour of this place. Swami Ramanuja is decorated witha variety of ornaments and dresses. We will now see sloka 27:

uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam

"Of horses know Me to be Uccaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Airavata, and among men I am the monarch."

In this sloka three groups are mentioned. Viddhi = understand, mam = Me [Sri Krishna]. Amrtodbhavam = from [milk ocean] originated along with amrut or the nectar. When the milky ocean was churned, at that time, along with Amrut, which was the main product Devas and Asuras desired to have, other products also came up. Uchaisravas [உச்சைரவஸ்] is a celestial horse and Airavatam [ஐராவதம்] is celestial elephant. These were obtained on churning. The Lord says He is Uchaisravas among horses and Airavatham among elephants. Naranam = among humans, naradhipam = leader of men or King. Devas wanted to have amrut to get strength over Asuras. But since the task 0f getting amrut could not be done by Devas alone, they had to seek the help of Asuras. Both jointly churned the milky ocean, with the help of the Lord. The Lord got for them amrut but ditributed only to Devas by taking the beautiful damsel form, Sri Mohini. Swami Koorathalwan wonders. Normally the product from a material should be connected with that. If we process milk, we can get butter, curd and ghee. But here, when milky ocean was churned unrelated elephant, horse, parijata tree and even deadly poison were obtained. Though outwardly it looked that the Lord helped Devas to get Amrut, Alwar says, it was a trick used by the Lord to get Sri Maha Lakshmi, for Himself! Airavatam aws Indra's elephant and due to the curse of sage Durvasa, Indra lost his wealth and the elephant. With Lord's help, Indra regained his elephant. According to Dharma shastras, a King has to be respected like a god. Kings also should realize their responsibilities and function to protect and ensure welfare of their subjects. We are also now worshiping the king among ascetics -Swami Yatiraja.

BG 10.27

Srirangam karisailam anjanadirim
tharkshyat simhachalou srikoormam purushottamam cha
badarinarayanam naimisam srimad dwaravati prayag
mathura ayodhya gaya pushkaram
salagrama girim nishate ramanujoyam muni:
In this sloka some of the Kshetrams Swami Ramanuja visited have been mentioned. We worshiped Sri Thirunarayana in Thirunarayanapuram. We also saw that both Moolavar and Utsavar Sri Ramapriya of Thirunarayanapuram were got re-established by Swami Ramanuja. To understand how Swami Ramanuja came to this place, we have come to Thondanur. It is near Thirumarayanapuram. Swami Ramanuja left Srirangam and proceeded Westwards along river Kaveri. He crossed Thottiyam. Then he entered Kongunadu [கொங்கு நாடு] [Erode region]. Then turning North, he entered the forests of Sathyamangalam. He entered Karnataka and crossing Kaveri, he arrived at Vanni pushkarini. We can see that pond even today. It is near a place called Ramanathapuram [not the one in Tamilnadu] and on the banks of Kaveri. It is about 50 miles from Mysore in the North West direction. From there he proceeded towards Mysore [in those days Mysore was there or not is not known]. He came to a place called Mithilapuri Salagramam, presently known as Salagramam. There we can see the lake where Swami Mudaliyandan [முதலியாண்டான்] aka Dasarathi [ nephew of Swami Ramanuja] washed his feet and so is considered as Sri Pada Theertham [ஸ்ரீ பாத தீர்த்தம்]; which in Vaishnava custom is sacred and considered to eliminate our sins. One of the very important disciple of Swami Ramanuja, Swami Vaduga Nambi [வடுக நம்பி], was born in Salagramam. From Salagramam, Swami Ramanuja arrived at Thondanur. Thondan in Tamil means servant. It has a very big lake. He stayed here for sometime and conducted his daily routines and preached his disciples. There was a person Swami Thondanur Nambi here. Along with him, Swami Ramanuja started to go to Thirunarayanapuram. We can see the mountain just opposite the lake. On this hill the Lord Sri Narasimha is there. When Swami Ramanuja was in Thondanur, the Lord appeaed in his dreams and asked him to come to Thirunarayanapuram and retrieve the Moolavar idol. That time the King Bittadeva Raya, later got chritened as Vishnuvardhana, was ruling and he became a disciple of Swami Ramanuja. With the King's help he reached Thirunarayanapuram. This is the route Swami Ramanuja followed coming from Srirangam. We have already seen how the Moolavar and Utsavar were established. In Thondanur, he had philosophical arguments with others and established Visishtadvaita siddhantham. Sri Krishna told that among stagnant waters, He is Ocean. This lake in Thondanur also is like an ocean. We will now see sloka 26:

ashvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih

"Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila."

Among trees Sri Krishna is peepal tree. Among devarishis, the Lord is Narada. Among gandarvas [celestial singers], He is Chitrratha. And, among siddhas, He is sage Kapila. Here also Four groups are indicated. trees are very important in our lives. Peepal tree [Ficus religiosa] is considered as King among trees and so its name in Tamil is arasa maram [அரச மரம்]. During visit to Thirumanam kollai [திருமணங்கொல்லை], it was mentioned that King of Mangai [Thirumangai Alwar], was administered the King of mantras [Ashtaksharam], by the Universal King, the Lord, under the King of trees, Peepal tree. In Naimisaranyam, the Lord is in the form of a Forest. In Pushkar, He is a Pond. Tree lives for others. Its bark, leaves, fruits and flowers are all used by us. So we have to honour trees, especially when the Lord says He represents them. Like us they are also body of the Lord. Earlier He mentioned about Maharishis and He said He was Brughu. Now, He mentions Devarishis. Narada means he who cuts off the ignorance attached to humans. It also means he who grants the knowledge to humans. He, thus removes the darkness of ignorance in us. Narada with his veena travels everywhere and spreads the glory of the Lord. Sage Kapila founded Sankhya philosophy. In Srimad Ramayana his story is narrated. Sagara was the King of Ayodhya and he had 60,000 sons called sagara puthras. Another wife of him had only one son. Once Sagara performed asvamedha yaga. The ceremonial horse was allowed to wander. Only when it returned the yaga could be completed. Here, the horse went to the nether world -patahala lok, where sage Kapila was meditating. All the 60.000 children went in search of the horse. They went to pathal lok and saw the horse by the side of the sage. They mistook that the sage had captured the horse and so attacked the sage, who was in deep meditation. But when his meditation got disturbed and he looked at them, all the 60,000 sons of Sagara were reduced to ashes. Their grand son Bhagiratha, wanting to wash off their sins with Ganga, brought the river from heavens after a very great effort. Siddhas are those who have mastered siddhi. Ashta maha siddhi are anima [taking micro forms] , mahima [ taking gigantic forms], darima [ becoming very heavy], lahima [ becoming very light], prapti [attaining anything], prathanyam [completing the task undertaken], aiswaryam [commanding all] and vasitvam [attracting all ]. Siddhas master these skills.

BG 10.26

At present we have arrived at Akka Thangai Kulam [அக்கா தங்கை குளம்], twin ponds. In local conversation it is called akkathangi kulam. Two daughters of a King, created these ponds for the use of people of this place. When doing public service one should not see profit and loss. The elder sister, got the pond after seeing the profit and loss and so it is not good. While the younger sister did not see the profit and loss, and so the pond is very good. It is used by people for all their needs. The other pond -akka kulam- is used for washing. From this we should learn how to do charity. On the shore of these ponds is the sannidhi of the Lord. Three important festivals of the Lord should be participated by everyone. The moment Thirunarayanapuram is mentioned, we remember Vairamudi seva [வைரமுடி ஸெவை].
[see http://jumpcut.com/view?id=A15C2280632211DD9ACA000423CF381C&type= for video clip].
SRI RAMAPRIYA IN VAIRAMUDI SEVAI

In the Panguni month Brahmotsavam, on the Fourth day, the Lord wears the Vaira mudi [Diamond Crown]. Though it is called now vairamudi, long ago it was called Vaina mudi. Garuda is called Vainatheya; and since he presented this Crown, it was called Vaina mudi. But being studded with diamonds its name has changed to Vaira mudi. Once the Lord was reclining in Kshirabdi [Milk ocean]. At that time a demon Virochana, stole away the Crown of the Lord. The Lord sent Garuda to fetch that Crown. Garuda chased the demon and after a long battle, retrieved the Crown. He went to Brindavan, when Sri Krishna was there in Dwapara yug. We have seen earlier that the Lord Sri Ramapriya here was donated by Brahma to Lord Sri Rama and got passed on in succession to Kucha, Kanakamalini and landed in Yadava dynasty. Vasudeva [வசுதேவர்], father of Sri Krishna was performing pooja to this Lord. Garuda after retrieving the Crown presented it to Sri Krishna. The Lord felt that Crown would suit Sri Ramapriya and so decorated Sri Ramapriya with that Crown. Later, Sri Krishna and Sri Balarama brought Sri Ramapriya here and installed. From that time the Lord comes in procession with this Crown, annually, on this day alone. It is preserved in Mandya and brought for the festival with due honours by Government officials. Sri Ananthapura Dasa and the Archakas, recieve the Crown and decorate the Lord with that Crown. The Lord mounts on Garuda and comes in procession. Lakhs of devotees come and worship Lord Sri Chellapillai with Vairamudi. Similarly there are Two festivals - one in Aippasi [ஐப்பசி ] and another in Aani [ஆனி] months, are celebrated. In the Aani festival on Fourth day, the Lord is decorated with a Crown called Krishna Raja mudi. This Crown was presented by the King Krishnaraja Wodyar [கிருஷ்ண ராஜ உடையார்]. It is studded with green emaralds. In the Aippasi festival on the Fourth day, He displays Raja mudi. It was presented by Raja Wodyar. It is studded with uncut diamonds and ruby stones. Swami Ramanuja in his gadya thrayam, describes the three Crowns as Kirita, Makuta, Choodavadhamsa. The Lord appears more beautiful from the rear. Now we will see sloka 25:

maharsinam bhrgur aham
giram asmy ekam aksharam
yajnanam japa-yajno ’smi
sthavaranam himalayah

"Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas."

Here again the Lord mentions Four groups. In each group the Lord tells He is the more important among them. Just like among various Crowns the Lord has, Vairamudi has a special place. Maharsinam = among the great ascetics [maharishis], aham = I [Sri Krishna] am, bhrugu = sage Brughu. He is Brughu among Maharishis such as Marichi, Angiras, Vasishta, etc. In most temples we can see either sage Brughu or Markandeya. In many temples sage Brughu had meditated and saw in Person the Lord and got His idol installed. Rishi means he who could 'see' the mantra. Maharishi is the one who makes avvailable that mantra for the welfare of people. Apart from being a maharishi, Brughu has another glory also. In Venkatesa Mahatmyam [ the Glory of Lord Sri Venkatesa of Thirumala], all sages assembled and performed yagna. At that time there was argument as to Who should be offered the havis or the sacred offerings. They decided that havis should be offered to Satvika God. Sage Brughu was deputed to search the most sattvik God. When he visited Kshirabdi, the Lord was reclining along with Sri MahaLakshmi. The sage thought the Lord was indifferent to him and so kicked on His chest, where Sri MahaLakshmi resides. Sri MahaLakshmi could not bear this insult and so departed and came to Kolhapur, in Maharashtra. But the sage later realized the Lord was the God to recieve the havis. Meanwhile, the Lord left Kshirabdi and came to Thirumala. Giram = among intelligible words, asmy = I [Sri Krishna] am, ekam aksharam = mono syllable Pranavam, AUM [ॐ]. There are many sounds which carry no intelligence. But there are many sounds which are having meanings. In such sounds or words, He is AUM. Pranavam has enormous meaning and it should be learnt from a proper teacher, after making a request. Very precisely it can be said that it represents Jivatman is always servant of Paramatman. 'A' [அ] indicates Lord Sri Vishnu and 'M' [ம] indicates Jivatman. 'U' [உ] indicates Jivatman is servant to the Lord. This noble meaning can not be found in other words. in Srirangam, the vimanam is called Pranavakara vimanam [பிரணவாகார விமானம்]. Yajnanam = among religious sacrifices [yagna], japa yajna = meditation. Yagnas are many types. Chanting mantras and dropping havis in sacrificial fire is one type. Deva pooja is Yagna. But the Lord says He is japa yagna, where persons sit and meditate on the Divine names of the Lord. In sacrificial fire type, sometimes one has to kill some animals. Though on the outer glimpse it might look violent, it is not so. But japa yagna is without any such ordeal. Sthavaranam = among rocks, himalaya = Himalaya mountain. We will now move to an adjacent Kshetram.