BG 15.21

Of the many identities of the Lord, Consort of Sri [Maha Lakshmi], is a special identity. Names of the Lord like Lakshmipathi, Sriyapathi, Sripathi, Sridharan, Madhavan, Srivallabhan, etc., are based on the glory of Sri Thayar! In Gita we have been studying Purushottama Vidya. Being Sripathi [Consort of Sri] is an important identity for Purushottama! To worship Sri Sripathi, we have arrived at Thiruvallavazh [திருவல்லவாழ்], popularly known as Thiruvalla [திருவல்லா]. Nammalwar calls this Kshetram as Thiruvallavazh! Nammalwar has dedicated entire decade of 11 pasurams in Thiruvaimozhi 5.9, to the Lord of this Kshetram! The Lord is called Sri Vallabha [ஸ்ரீ வல்லபன் श्री वल्लभ] here. This place is also called Vallabha Kshetram, which is understood by many. As we enter this Kshetram, we notice many surprises. This is the only Kshetram, where Nammalwar, performed saranagati or surrendered to the Lord, in the guise of a woman!


A very large sannidhi. The majestic gopuram welcomes us. At the base there is a picture of Garuda and the idol of Garuda is on the top. Garuda is in ever ready pose to carry the Lord, and fly! Then we see the Dwajasthambam.

The tall dwajasthambam, declares the presence of the Lord inside, to the outside World! Then we see the large Balipeetam. Then we see Mukha mandapam, in which none is allowed. Further inside we see the garbha gruha, where the Lor id gracing. Let us see the sthala puranam [temple history]. Thousands of years back, there lived a chaste woman [pativrata பதிவ்ரதை] Mangalatthamma [மங்களத்தம்மா]. She had no children and used to observe Ekadasi fasting severely. On the following Dwadasi day, she would offer food to a brahmin, and then used to take food. This she was doing for many years. There lived a demon, Tholakasura, who tried to wreck her fasting many times. But she used to pray to the Lord for protection. Once the Lord decided to finish off Tholakasura, on the ensuing Ekadasi day. The Lord came in the guise of a Brahmachari [Bachelor], covering His body with deer skin, and started fighting with Tholakasura! The Lord's weapon, Sudarsana discus, cut off the demon's head, hands and legs! Even today we can see various spots nearby, where the demon's limbs and head fell! The Lord got the discus washed and sent the discus to its place. He then adjusted the deer skin and came near the house of the woman. She also, on hearing the news that the demon had been killed, wanted to invite the Brahmachari and so came out of the house. As soon as she came out, she saw the Brahmachari and noticed Sri Thayar Sri Lakshmi, on His chest, as He was adjusting deer skin! She invited the Brahmachari and requested Him to show His chest. The Lord agreed and the woman was able to worship Sri Maha Lakshmi! Thus this place got the name Thiru Vallabha vaazh or Lord in Whom, Sri Lakshmi lives! The Lord is gracing inside as a large idol! The Brahmachari was fed with Dhadhiyodanam [curd rice], with uppu mangai [உப்பு மாங்காய் - salted mango], in pakku mattai [பாக்கு மட்டை - areca nut palm tree bark ], by the woman. The Lord is offered even now this type of prasadam! Not only that, the Lord is offered, after offering the prasadam to a brahmin! This practice is continued even now! In this temple, Sri Sudarsana has a separte sannidhi. Now we will see the last sloka, 20, of Chapter 15:

iti guhyatamaṃ śāstram idam uktaṃ mayānagha
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata 15.20


Bharata = Arjuna [of Bharata dynasty], iti = thus, guhya tamam = most important secret. Arjuna by being born in a great dynasty, was fortunate to listen to Purushottama vidya, which is considered as the most important secret to be learnt. Sastram = science or branch of knowledge, idam = this way, maya = by Me [Sri Krishna], uktam = explained. Such a valuable science of Purushottama vidya was explained to Arjuna, by Sri Purushottama, the Lord Himself. Anagha = blemishless [Arjuna]. This valuable knowledge was explained in an unprecedented way to Arjuna. Every word in this sloka contains selective words to describe the glory of Purushottama! Etat buddhva = thus learnt [Purushottama vidya], buddhiman syat = [one] becomes great scholar, krtakrtyas ca = and accomplishes [all those to be] accomplished. By using the word, iti [thus], the Lord implies that never had anyone explained Purushottama Vidya like the way the Lord did to Arjuna! This valuable knowledge was hidden in Upanishads and were kept as secret by great sages. Now only, Arjuna was fortunate to learn it from the Lord Himself [from the horse's mouth!]. Why the Lord is calling this as most important secret is that this should not be taught to unqualified and undeserving persons. Deserving persons should know this science. We find Alwar in the guise of a woman, pines for the Lord. Some might ridicule this as mere romantic scenes! Such people should be considered as ignorant of atman and Paramatma. They would never understand Alwar's pasurams. What is the use of giving them these noble ideas? It amounts to waste of precious knowledge! Persons, who realize the Lord as the Supreme or Purushottama, should be taught this secret. Those eager to learn this science should be taught. It is said that there is no science [to be learned], superior to Vedas nor [anyone] superior to Kesava [Vedas shastram param naasti na daivam kesavat param वेदास्शास्त्रम परम नास्ति, न दैवं केशवात परम्]. One need not learn Vedas and perform all prescribed vidyas to have a glimpse of the Lord; but, by understanding Purushottama as described in Vedas and in Gita, one can get the same result. The Lord had explained Arjuna the science about Purushottama, so that he can also have the benefit. By understanding the real meaning of Purushottama, all the objectives specified in Bhakti marga are achieved. And, that too this science was explained by Sri Purushottama Himself! The Lord did not preach to divert anybody's attention. He had preached out of compassion and mercy. The Lord is going to tell later that this art should not be taught to those undevoted to Him, jealous of Him, fostering hatred in Him. Arjuna did not have any of these blemishes and so he was a recipient of this science! While all should learn, the Lord says that only by learning this, anyone became learned! First Arjuna should become a scholar by learning this. In Vishnu Purana, sage Parashara tells, ' tat karma ennabhandhaya sa vidya ya vimokshaye' - that is good action [karma] which releases from bondage [of samsaram], that is learning which shows us the path for liberation [Moksham]. What we are doing and learning daily, therefore, are totally useless! Knowledge other than learning Purushottama, is Agyana!

BG 15.20

In this Divya Desam, the auspicious quality, which the Lord exhibited was kruthagya [कृतज्ञ க்ருதக்யை or நன்றி] or gratitude. 'Sadya hrudityanayum, sadhana perukkedutthum, kruthagyatha gandham thanap padhiyile' [சாத்ய ஹ்ருதித்யனாயும் சாதன பெருக்கெடுத்தும் க்ருதக்ஞத கந்தம் தானப் பதியிலே!], says Swami Azhagiya Manavala Perumal Nayanar. Gratitude means not forgetting help recieved. We have to always remember the help we recieved and try to return by suitable help [prati upakaram பிரதி உபகாரம்]. The Lord of this Kshetram, thus remembers the help He recieved! What? How could the Lord recieve any help? We only recieve help and so we should have gratitude to the Lord. Is it not so? It seems the Lord is so grateful to this place, that even now He is gracing here as a mark of gratitude! The Lord desired to get into the heart of Alwar! Alwar praised this Lord in Thiruvaimozhi decade 8.6. But in the earlier decade, that is 8.5, starting with the verse 'mayak koottha! vamana! vinaiyen kanna! [மாயக் கூத்தா! வாமனா! வினையேன் கண்ணா!]', Alwar prayed the Lord to come to him at least for one day [oru naal kaana vaaraye! ஒரு நாள் காண வாராயே!]. Seeing Alwar crying to see Him, the Lord decided to immediately bless Alwar. Thinking that if He suddenly entered Alwar's heart, Alwar might be choked, the Lord decided to await Alwar's arrival in this Kshetram! Sri Andal also in Thiruppavai says 'chenkan sirich chiride emmel vizhiavo [செங்கண் சிறிச் சிறிதே எம்மேல் விழியாவோ!]' - 'could not You please slowly grace us!' As the Lord came to this Kshetram, all devotees started visiting and recieving His blessings. The Lord tried to impress them that He had arrived to bless King Rukmangada, for his Ekadasi fasting! But the devotees had a doubt that the Lord was using this Kshetram, to go elsewhere! The Lord standing as though in meditation, revealed that He was awaiting for Nammalwar and Alwar's heart was His destination! One day Alwar arrived and the Lord reached the heart of Alwar. The locals in this place got fear that the Lord might leave this Kshetram. The Lord pacified them that He would not kick off the ladder used for climbing, and so He would remain here, in gratitude for ever, as this place was responsible for Him to reach Alwar's heart! Thus the Lord spread the fragrance of gratitude in this Kshetram! Here we see the sannidhi of Sri Adbhuta Narayana and Sri Narasimha. There is also a sannidhi of Dakshinamurthy. We can worship Sri Utsavar during Sriveli procession daily. Potthi [போத்தி], temple priest, carries the Lord and goes round the temple Three times. In Kerala, temple priests are always in wet clothes and afresh after a bath; and this bathing is done many times a day! In this temple sprinkling water as we go around, is a custom. In Karthigai, another festival is celebrated. Sahadeva, who reconsecrated this temple, was the son of Madri, the Second wife of Pandu. After Pandu's death, Madri also got herself immolated in the pyre. To commemmorate that incident, banana leaf is spread and lamps are ignited in it. This festival 'deepakkazha தீபக் கழா' can not be seen anywhere else. Behind the temple is Sri Narasimha sannidhi with another dwajasthambam, kept in dazzling brightness!






We are unable to maintain a small brass lamp so brightly in our house, but here the plating of the very tall dwajasthambam, is kept polished! Sri Ashta Lakshmi is engraved at the base of the dwajasthambam! We worship Lord Sri Adbhuta Narayana, Who is always in the heart of Nammalwar, gracing here. Now we shall see sloka 19. In sloka 17, the Lord reasoned out why He was the Purushottama. Next in sloka 18, the Lord revealed that He was described as Purushottama in Vedas and other holy scriptures! In Chandogya Upanishad, it is told that the Lord known as Paranjothi, was the ultimate goal of jeevatman and reaching Him, jeevatman becomes Muktatma and He is the Purushottama! In Valmiki's Srimad Ramayana it is told that without Lakshmana, Sri Rama, the Purushottama, never slept! Thus everywhere, the Lord is described as Purushottama. Purusha sooktam, which is in all Four Vedas and which is always recited during Thirumanjanam, is a poem in praise of Purushottama! Now, in sloka 19, the Lord says that he who understood Him as Purushottama, is said to have known every means to reach Him. He is said to have practiced all the different methods of Bhakti. This way the glory of Purushottama Vidya is mentioned.Once we understand Him as Purushottama and have no more doubts, then we will know that all pervading is not space, but He; commanding is not by our boss, but by Him; and supporting us not the Earth, but He! Once we have understood these without any more doubts, then we have realized that Purushottama is Sriman Narayana or Sri Krishna! This Gyana will acquire us all the benefits arising out of every form of Bhakti performed to the Lord! Does it mean that with a mere Gyana that the Lord is Purushottama, we no longer have to carry out our usual ways of devotion like Sankeertana, lighting lamps, going to temples, offering flowers, etc.? The Lord says that all these acts of devotion are after all for His pleasure. So, by understanding that He is Purushottama, same happiness is attained by the Lord! Also, by realizing He is Purushottama, we will do more of these acts of devotion! Now sloka 19:

yo mām evam asaṃmūḍho jānāti puruṣottamam
sa sarvavid bhajati māṃ sarvabhāvena bhārata 15.19


Ya = he, who, mam eva = Me [Sri Krishna] alone, purushottamam janati = understands as Purushottama, asammudho = without any doubt, sa = he, sarva vid = knows everything. Here everything means, this person knew all the means to reach the Lord. That person, sarva bhavena = by all methods, bhajati = worships, mam = Me [Sri Krishna]. Here, the Lord emphasizes that one should understand Him as Purushottama without any doubt. It is possible we might have doubts initially and we should seek clarification with an open mind. After clearing such doubts, one should no longer have any more doubt. Bhakti or worshiping the Lord can be by so many methods like Sravanam, Keertanam, etc., told by Prahalada and others. By realizing Him as Purushottama, without any doubt, then we get the benefits of worshiping the Lord by all the methods! This is His opinion!
With this lecture today [4th May 2009], about 600 lectures have been performed. We will now take leave of this Kshetram.

BG 15.19

Nammalwar says that the Lord of Thirukkaditthanam is seated in his heart. Normally, if we want the Lord to be seated in a place, we ensure the place is clean. Alwar says, he requested the Lord to drive away all bad elements like anger, jealousy, etc., from his heart, so that the place was clean for the Lord to come in! Kadi [கடி] in Tamil means fragrance. Thanam [தானம்] is the mutilated form of sthanam, meaning place or residence. Thus, this place is the residence for fragrance! A large variety of flowers with captivating scent, are here. This place is famous for flowers. This place was reconsecrated by Sahadeva, the youngest of Pandavas. Sahadeva, who was an expert in Astrology, came to this place. He saw the great compound walls of this temple.


Even now we can see the grand compound wall and the greenary. He wanted to know about the history of this place from the locals. Rukmangadha was a King and he had a garden with many fragrant flowers. He used to offer these flowers to the Lord and worship. Once sage Narada came to the King, who offered a garland made from these flowers. Narada went to Indra. Indra was captivated by the flowers and enquired from Narada, where he obtained those flowers. Narada told that he got the flowers from King Rukmangadha. Indra wanted to have the flowers for him and so he deputed some Devas to daily procure those flowers from the King's garden, unnoticed by others. Thus he was recieving the flowers daily; but on earth, King Rukmangadha was noticing that he could not offer flowers to the Lord as earlier and he was puzzled! So, he reinforced the security of the garden, Still, the culprits could not be found and flowers were disappearing. It was one cold morning in Winter, and watchmen on duty had made fire out of branches from some particular trees in the garden and were basking in the heat! The smoke from those wood was surrounding the garden. This smoke had the capacity to cancel the power of Devas and so those Devas who came to take away the flowers lost their power and were caught by the garden security. They were produced before the King, but the King knowing that they had come from Indra to fetch flowers, took pity on them and released them. But those Devas said that they had lost their power and they could regain only if someone, observing Ekadasi fasting properly, came and offered his punya, and then they could go back to Indra! King searched all over this place to find any person observing Ekadasi fasting. Finally, one old woman was identified and in front of the Lord, she offered her punya to the Devas, who regained their lost power and flied to meet Indra. From that time King Rukmangadha realized the greatness of Ekadasi and decided to observe Ekadasi fasting strictly and regularly. When the old woman offered her punya, the Lord as Sri Adbhuta Narayana appeared to her and to Rukmangadha. Sahadeva on learning this history of the place decided to meditate here and reconsecrate the temple. We will now move to see sloka 18:

yasmāt kṣaram atītoham akṣarād api cottamaḥ
atosmi loke vede ca prathitaḥ puruṣottamaḥ 15.18

"Therefore, I am being glorified in Vedas and Smritis", says the Lord Sri Krishna. The word 'therefore' is the logical conclusion of what the Lord told in sloka 17. That is, as He was pervading in all, as He was supporting all, as He was the Commander for all and as He possessed all, He was different from all Chit and Achit. Therefore, He was the Most Supreme entity or Purushottama, and was praised in Vedas and other scriptures. Apurusha indicates Achit, purusha indicates Bhaddha Jeevatman, uthpurusha indicates Mukta atman and utthara purusha indicates Nitya atman. The Lord alone is Utthama Purusha. In the last sloka, the Lord established by reasoning that He was Paramatma. Therefore, the Lord says in this sloka, that He is being acclaimed by Vedas and other holy scriptures! Yasmat = by which. That is by the quality of all pervading, all supporting, commanding all and possessing all. Ksaram = Ksharam [bhaddhatma], aksara = Akshara [Mukta atma], aham = I [Sri Krishna] am, atita = much, uttama = Superior. The Lord is different from Kshara and Akshara and much superior to them. We have seen that Kshara means Bhaddhatma like us, where atman is in Achit bodies, which decay. Akshara are Mukta atman, who are liberated souls and have no decaying body. Ata = therefore, [that is, being different from all others], asmi = I [Sri Krishna] am, vede = in Vedas, loke = in smrithi, Itihasa, Purana and all holy scriptures, prathita = well acclaimed, purushottama = as Purushottama. In the last sloka He described Himself as Purushottama and Paramatma. Here, He confirms that He was Purushottama. We saw the Lord reasoning why He was superior to all others. We have to see this reasoning from another angle. The Lord is different from and superior to Achit, Bhaddhatma, Mukta atma and Nitya atma. We will see the limitation or defects in each of them. Achit is subject to change in its physical form. Our body undergoes change from birth and finally, gets destroyed in death. It is the nature of all matter without Gyana, which we call Achit, to be in constant change and destruction. This defect is not there in the Lord and so He is superior to Achit. In Bhaddhatma, though atman in a body never undergoes any physical change, its quality changes according to the body in which atman is resident. This Bhaddha atma enjoys, suffers, and does all sorts of things, and so does good and evil, and accumulates papa/punya. This is a defect in Bhaddha atman, not found in the Lord and so He is superior to Bhaddha jeevatma. The Lord is same always. His nature never changes, despite the many forms He takes, whether He is Narayana or Hari or Vamana! What about Mukta atman, who is no longer burdened by the decaying body, as it is liberated? But Mukta atman had a past history as Bhaddhatma! This defect is not in Paramatma, Who is Paramatma always. The Lord never underwent the turmoils of samsaram and so He is superior to Mukta Atman also. How about Nityasuris or Nitya atman like Adisesha, Garuda, Vishvaksena, etc., who never had a birth in samsaram like Bhaddhatma or Mukta atma? Their glories are not from self made, but because of service to Paramatma. It is derived glory for them. Therefore, He is superior to Nitya atma also.

BG 15.18

We should understand that Bhagavan, God, is superior to all. It is a wonder unexplainable. It is a wonder or adbutam अद्भुतं, in Sanskrit [arputham அற்புதம் in Tamil]. The Lord as Sri Adbhuta Narayana [ஸ்ரீ அற்புத நாராயணன்] is gracing in Thirukkadithanam [திருக் கடித்தானம்]. We have come to this Kshetram in Kerala. As usual, nature is bountiful in this place, also. We first see the temple pond, Bhoomi Theertham. Vimanam is Punyakoti Vimanam. The Lord is Sri Adhbhuta Narayana and Sri Thayar is Sri Karpakavalli Thayar [ஸ்ரீ கற்பகவல்லி தாயார்]. Nammalwar had dedicated 11 pasurams [8.6] in Thiruvaimozhi, to this Lord here. In the pasuram 8.6.10, Alwar says 'arputhan narayanan ari vamanan, nirppadhu mevi, iruppadhu en nenjagam [அற்புதன் நாராயணன் அரி வாமனன், நிற்பது மேவி, இருப்பது என் நெஞ்சகம்!]'. He describes Thirukkaditthanam as surrounded by orchard of Karpaka trees! Even now, the pleasant greenary, beautiful pond and other natural surroundings, induce Bhakti in Him. This temple is opened as early as 4:30 A.M. One can have a bath in the pond and then worship the Lord and get peace of mind. As in all Kerala temples, the cleanliness in the temple, bathing in the pond, not chatting inside temple, non-usage of electric lamps inside temple, etc., can be seen here also.




Nammalwar says why the Lord here is Adbhutan or Wonder. The Lord is Sri Narayana, Sri Hari and Sri Vamana. Narayana indicates the quality vatsalyam or rejoicing over blemishes of the devotees. The faults of the devotees are pleasing to Him [like the dirt on a calf is tasty for the cow!]. This is an abnormal quality. We never praise others' mistakes! So, this quality is a wonder in Him. Next, Hari means destroying the enemies. Inherent enemies in us, like jealousy, anger, lust, ego,etc., are destroyed by the Lord. This is the second wonder. Finally, as Vamana, the Dwarf, to get back the lost Kingdom of Indra, He, Who is used to grant profusely, begged. This is also a wonder. Thus He proved to be a wonder as Narayana, as Hari and as Vamana! Alwar thus establishes the Lord as Wonder or Adbhuta! In the sloka 17, we are to see, the Lord tells that He is Paramatma and He is Purushottama. In slokas 17, 18 and 19, we are to see Three concepts, the Lord telling Arjuna. In sloka 17, He is to establish that He was Purushottama, from chosen reasons. Therefore, He is the main theme in Vedas and Puranas/Itihasas, the Lord tells in sloka 18. Again, therefore, Arjuna [as also all of us] should worship only Him, the Purushottama, the Lord tells in sloka 19. Thus He reasons out to say He was Purushottama, and hence He was the One described in Vedas and Puranas, and therefore, we all have to worship and surrender unto Him only. Now sloka 17:

uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ
yo lokatrayam āviśya bibharty avyaya īśvaraḥ 15.17

Uttama purusa = the Supreme entity, anya = is different. In the previous sloka, we saw two entities Kshara [bhaddhatma] and Akshara [Muktatma]. In this sloka He says that the Purushottama mentioned is different from Kshara and Akshara. Like we have degrees - good, better and best - here, the Lord is Utthama purusha. In Sanskrit it is purusha, uth purusha, utthara purusha and utthama purusha. Utthama purusha is the most superior of all and that is the Lord. The Lord is the most Superior to Bhaddhatma like us in this Universe amd also to Muktatma in Vaikuntam and in Kaivalya Moksham. Ity = this [utthama Purusha] is, udahrta = called, paramatma = Paramatma. Paramatma means none else above Him. In Upanishad it is told 'tasya sikhayamadye paramatma vyavastita: sa brahma, sa shiva:, sondra: sokshara: parama swarat'. Paramatma is in midst of the flame burning in the heart of all living beings. That Paramatma creates [this world] as [in the body of] lord Brahma; that Paramatma destroys [this world] as [in the body of] lord Shiva; that Paramatma is leader of Devas, as [in the body of] Indra; that Paramatma is as [in the body of] Muktatma! Ya = He Who, lokatrayam avisya = pervades all the Three entities. Here we should not interpret loka to mean world as then it will mean the Lord is pervading only the Three worlds, Bhu, Bhuva and Suvar Lokas, whereas the Lord pervades much more. So, loka trayam means the Three entities the Lord has been talking about - Achit, Bhaddhatma and Muktatma. Thus the Lord is pervading in all Achit, in all jeevatma we see in this Universe and in all muktatma, liberated from samsaram. Bibharti = sustains or supports, avyaya = indistructible or everlasting and without any deficiency, isvara = commander. Here the Lord is pervading everything both inside and outside. He is supporting everything from within and from without. Swam Adi Shankara says Iswara denotes Sriman Narayana only. Thus Sriman Narayana is Paramatma, because He commands everyone, He is everlasting, He is supporter of everything, pervading everything. Therefore, He is Purushottama, Who is different from and superior to Kshara and Akshara! By these reasons the Lord is Paramatma. Swami Koorattalwan says that in Shastras there are many common names like Brahmam, Atma, Sath, etc. There are also some special names like Shiva, Indra, Brahma, etc. All these common as well as special names denote only the Lord Sriman Narayana. Here we may get a doubt. In the sloka it is mentioned that Uttama Purusha is different. But nowhere in the sloka Sri Krishna tells that He was Paramatma! It looks a Third Person is referred to! But we should never forget the context in which Sri Krishna is telling Arjuna. If we read and interpret the sloka out of context, then it would lead to confusion. In sloka 15, Sri Krishna told Arjuna that He, Sri Krishna, was dwelling in the hearts of every living being and that He was responsible for memory, forgetfulness and Gyana. Therefore, since this sloka is to further explain His qualities, Paramatma refers to Sri Krishna only! Swami Alavandar in his Stotra Rathnam, asks Who was the Consort of Sri [Lakshmi]? Who was with lotus eyes? Who was embodiment of satva quality? Who was Purushottama? He answers that all these qualifications pertain only to Sriman Narayana. Also in Gitarta Sangraham, Swami Alavandar again says that since He was pervading all, supporting all, commanding all, Sri Krishna, the Lord was Paramatma and Purushottama. Alwar reiterates the same theme in His pasurams, and further says that such a great Purushottama lived in his heart!

BG 15.17

In Thiruvaimozhi, 6.1.7, oruvannam senru pukku [ஒரு வண்ணம் சென்று புக்கு] pasuram, Alwar [as Parankusa Nayaki] deputes a bird [parrot] as messenger to the Lord Sri Rama, Who is gracing here as Sri Pambanaiappan! Alwar wants the bird to convey to the Lord that here was a 'woman' suffering and He had to rescue 'her'. The bird did that duty and brought the Lord and pacified Parankusa Nayaki! In this Kshetram the auspicious quality, which the Lord exhibited to Alwar, was 'rakshana sthairyam [रक्षण स्थैर्यं ரக்ஷண ஸ்தைர்யம்]'. It is the resolve of the Lord to rescue His devotees. Alwar tells that though he had, heard of this resolve, in Ramayana, he was yet to be rescued and did not want that name He had tarnished! Sri Rama as also Lakshmana were well trained in fighting and they would never let down those surrendered to them. Swami Azhagiya Manavala Perumal Nayanar, calls Thiruvanvandur as Pampottara desam - region North of Pampa [river]. If we remember the Lord here we need not feel any fear from anybody, as the Lord is here to rescue! Especially, Sri Rama is known for His determination to protect His devotees. In Srimad Ramayana, Sri Rama along with Sri Sita and Lakshmana, is wandering in the forests. Sages in the forests surrendered at the Divine feet of Sri Rama and prayed for rescue from Rakshasas! Sri Rama assured them full protection. Time was running, and Sri Sita got doubt whether Sri Rama had forgotten His assurance. She wondered whether the bow and arrows in the hands of Sri Rama were mere toys! To test His mind, Sri Sita told Him to keep away dangerous weapons like bow and arrows, as they may tempt Him to harm others! Because Sri Sita had heard of a story of a sage turned killer! One warrior wanted to go on pilgrimage; he wanted to keep his sharp sword safely with someone. He found a sage meditating and requested the sage to take care of the sword till he returned. The sage agreed and kept the sword in a corner. As the sage started his meditation, his mind was on the sword and so he kept it close to him. Slowly, he started trying the sword and later became a killer! Thus even a person like a sage became a killer, because he was having a dangerous weapon. Similarly, Sri Sita feared that Sri Rama might deploy His weapon on others! But Sri Rama was able to know what Sri Sita meant, and at that time He said that He might let down Sri Sita or Lakshmana, but He would never fail in His assurance to those surrendered to Him! He says that He would never betray His promises! Alwar as Parankusa Nayaki, reminds those words to the Lord through birds and bees! We see the daily festival of Sriveli, as in most of the Kerala temples. In the evenings, temple priest would offer food to the Lord and place them on bali peetam. A small idol of the Lord would be carried in procession and the priest would go round the temple Three times. It is different from the Sri Utsavar we normally see in Tamil Nadu temples. Here the Sri Utsavar will be in procession only during Sriveli [it is Sri Bali transformed]. At the entrance of the temple we can see the dancing Sri Krishna! He is dancing with one foot on the hood of Kalinga and the other foot raised! We also see Gajendra Moksham. Around the temple we see the Lord in Dasa avatars! Inside is Sri Rama! Vimanam is Vedalaya vimanam. In the last sloka we saw that the Lord is the soul of all Vedas. In sloka 16 the Lord explains further. Other than the Lord who else would be preaching Arjuna? Because, the Lord alone knows all the Vedas. He is only described in all Vedas. Then, who else could preach Vedas to Arjuna? Sloka 16:

dvāv imau puruṣau loke kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate 15.16

He tells about two types of people. Imau = these, dvav = Two [types], purushau = people, loke = in Shastras [ loke does not mean world here]. Two types of peaople are mentioned in Shastras or Vedas. Who are they? Ksara = decaying, ca = and, aksara = non decaying or everlasting. Kshara means bhaddhatma, who are in decaying bodies. These atman are in bound bodies or achit, which decay. Akshara means atman, which are not in decayable bodies, but are Muktatman, who are liberated and would never come to this samsaram nor would ever get bonded in decayable bodies! Akshara could be those in Vaikuntam or in Kaivalya Moksham. Thus Kshara [bhaddhatma] and Akshara [Muktatma] are mentioned by the Lord. But we see only Bhaddhatma and not the Muktatma. Ksara = decayable, sarvani = all, bhutani = living beings [we see]. That is whatever we see with our physical eyes are all destroyable. Again we should remember that the bhaddhatma does not decay but the achit body gets decayed. Aksara = [while] the Muktatma is, ucyate = regarded as, kutastha = leader. Kootastha means the foremost or the First or leader of a group. Nammalwar is regarded as prapanna jana kootastha or the leader of all those desiring Moksham! But here the Lord talks of Kootastha in another context. Muktatma has got liberated from bhaddhatma like us, and so any Muktatma is foremost or the First. Another way of looking is, kootastha means anvil in a blacksmith shop. The blacksmith keeps the hot iron to be transformed, on the anvil and hammers the hot iron into knife or other articles. While the iron piece gets transformed, the anvil does not undergo any change. Thus the anvil which does not undergo any change, but changes the articles beaten on it, is called kootastha. Bhaddhatma undergoes change, while Muktatma never changes, like kootastha or the anvil! According to Shastras, Two types of people we come across - Kshara and Akshara. All we see in this Universe are Kshara or Bhaddhatma; but leader or never changing is Akshara or Muktatma! The Lord is going to describe further about Bhaddhatma and Muktatma, and finally the most Superior Paramatma or Purushottama! He is our saviour and has resolved to rescue us as mentioned by Sri Andal as 'Ootramudaiyai [ஊற்றமுடையாய் = resolved to rescue]. Now we will take leave of this Kshetram.

BG 15.16

This temple at Thiruvanvandur was reconsecrated by Nakula. Nakula, when he came here, enquired about this Kshetram and understood that the Lord here had appeared to sages Narada and Markandeya. We know that Narada is the son of lord Brahma. Because of a curse by his father lord Brahma, Narada is always on the move - triloka sanchari [त्रिलोक संचारी]! Lord Brahma first created Four sons [Sanaka, Sanatkumara, etc.] by his mental power, to assist him in his job of creations. Sage Narada did preach these Four a number of philosophical thoughts. As they gained gyana, they lost interest in this Universe. There are three types of behaviour - Karma bhavana [करमा भावन ], Brahma bhavana [ब्रह्म भावन ] and Ubhaya bhavana [उभय भावन]. In Karma bhavana, a person indulges only in worldly activities. In Brahma bhavana, one is always experiencing Brahmam [God] and is totally away from worldly activities. In Ubhaya bhavana, one is having both, like lord Brahma, doing worldly activities as well as meditating on Brahmam! Lord Brahma sought the help of his Four sons in his Karma or duty of creation. They refused to obey their father and said that they were interested only in Brahma bhavana. Lord Brahma was angry and he thought Narada was responsible and so, he cursed Narada that he would never stay at any one place and be always on the move! While thus wandering, once Narada came to this place. He worshiped the Lord here and prayed for Two boons, when the Lord appeared. One was that his wandering should stop so that he was able to compose one Purana from here. The other boon was that he should be blessed with Tatva Gyana or the knowledge about Brahmam and His creations. The Lord blessed Narada with the boons and Narda composed the mammoth Naradeeya Purana. Once sage Markandeya prayed the Lord that he should be able to see the great Pralayam, creation and have glimpse of all. Immediately, the Lord wide opened His mouth and Markandeya entered the body of the Lord through His mouth! Inside he could see all the Seven Worlds, Seven Seas, Seven Mountains, and everything. Afterwards he saw everything dissolved and only a tender small Banyan leaf, floating on the water. And, on that tiny leaf he could see the Lord lying as a small child sucking His toe! this also happened in this Kshetram! Learning these from the locals, Nakula decided to stay here and meditate on the Lord. Now, we will see sloka 15, a very important one:

sarvasya cāhaṃ hṛdi saṃniviṣṭo
mattaḥ smṛtir jñānam apohanaṃ ca
vedaiś ca sarvair aham eva vedyo
vedāntakṛd vedavid eva cāham 15.15

Sarvasya = of all the living beings, hrdi = hearts, aham = I [Sri Krishna], samnivista = well existing. The Lord says that He resided in the heart of every living being and commanded. Because of this existence, matta = by My [Sri Krishna's] control, smrti = rememberance, jnanam = percieving for the First time, apohanam = forgetfulness. By being in the heart of all living beings, the Lord is responsible for every living being's remembering, acquiring knowledge about what was perceived and also, forgetting! The Lord is in our body so that we are able to remember, to acquire knowledge and to forget what we knew! All these activities in every living being were controlled by Him! Sarvair vedai = by all Vedas, aham eva = I [Sri Krishna] am alone, vedya = described, vedanta = the final result of all Veda Karma [here vedanta does not mean Upanishads], krd = grant, vedavid = knowledgeable in vedas, ca = also, aham = I [Sri Krishna] am. The Lord alone grants the result of the many actions we do according to Vedas. The Lord alone knows Vedas. Though this sloka has got many detailed commentaries, we will see what are possible in the given duration. Shastras say 'antapravishta sasthaa jananam sarvatma' - sasthaa means Leader and indicates Sriman Narayana. He is pervading inside us. From inside He commands, controls and sustains everyone. This is what the Lord says in this sloka. Shastras say that our heart is like an inverted lotus bud! The Lord remains in this heart. Our body is Achit and in that is Jeevatman or Chit. Within this jeevatman is Paramatman! The combination of all the Three [Achit body, Chit atman and Paramatman] is called a living being or jeevarasi or bhuta! The Lord is thus present in all living beings. He is not merely present, but present and ruling! Space is also present everywhere; but it does not command nor rule the place it is! Smriti means something experienced earlier is remembered. Gyanam means the First time perception of anything. If we come to Thiruvanvandur for the First time, it is Gyanam. If we happen to visit again this place after some years, we remember the place. This is called Pratyajigya. That is, we remember after seeing the place or person again. But smriti, means, we do not visit that place again to remember, but without physically seeing the place or person, we remember. Gyanam, the First perception, can be of Four types: Pratyaksham, Anumanam, Shastra and Yoga. These are the ways one could perceive an entity and gain Gyana. Apohanam is forgetfulness. All these three - Gyana, Smriti and Apohanam - are in His control in every living being.
Swami Vedanta Desika in his Tatparya Chandrika uses 'eva [only]' in Three places in the Second part of the sloka. Sarva vedam eva aham vedya - the Lord is described by Vedas only. That means the Lord [God] can not be realized by other Gyana [pratyaksham and anumanam]. Vedas are called pramanam and the Lord is prameyam. In Brahma sootram, it is said 'shastra yonitvat' [1.1.3] - meaning this knowledge is only from Shastras. Aham eva vedya - all Vedas describe only the Lord [and none else]. But we come across the names of Indra, Varuna, Brahma, etc., are n't we? All those gods are the body of the Lord and He alone commands them. So all those words really mean the Lord only! Aham vedya eva - only by describing the Lord, will Vedas get merit. By telling that He alone knows Vedas it is implied that others like great sages Parashara, Agastya, etc., do not know vedas to the extent known by the Lord!

BG 15.15

Sri Rama is our saviour and grants us Vaikuntam and relieves us from the undesirables in this World. With His bow, Sarnga, and the arrows, He is capable of destroying all our enemies. Devas prayed to the Lord to rescue them from Ravana, who was oppressing them. The Lord was born as Sri Rama to Dasaratha and destroyed 14,000 rakshasas including Kara and Dhooshana! Ravana and his army were destroyed in a great war! He rescued all the Worlds, Devas and their wives, humanbeings and all. Such a great saviour Sri Rama, did not save one person! What a pity! If that was the only atman not saved, how much that person would have suffered! If Sri Rama could not save, who else could ever save? In Srimad Ramayana, Hanuman tells Ravana that once Sri Rama decided to kill someone, no one, be he lord Brahma or lord Rudra or Indra, could ever oppose His decision. Similarly, if He decided to help us, we need the help of none else. Nobody would be able to stand and fight Sri Rama. Such Sri Rama, if He did not save one, who else could ever save that one! That one was Parankusa Nayaki and 'she' had no other way but to send messenger to Sri Rama about 'her' plight! We are in Thiruvanvandur [திருவண்வண்டூர்] and Nammalwar has praised this place in Thiruvaimozhi [6.1]. In the pasuram 6.1.10, verukondu ummaiyan...[வேறு கொண்டு உம்மை யான்...], Nammalwar says that the Lord is in Thiruvanvandur, on the North of river Pampa. 'She' tells the messenger bees, that He had forgotten to save 'her' and so requests the bees to remind Him, Who powdered the fortress in Lanka, that He had to rescue 'her' also! The Lord in this Kshetram is Sri Pambanai Appan [ஸ்ரீ பாம்பணைஅப்பன்]. He is using pambu [பாம்பு], snake, as anai [அணை], bed, and so He is Pambanai Appan. Another interpretation is since this place is along river Pampa, the Lord is Pampa[i பம்பை] river anaindha [அணைந்த], that is along or He is the Lord of the place along river Pampa! The Lord is also called Sri Kamala Nathan [ஸ்ரீ கமல நாதன்] and Sri Thayar is Sri Kamalavalli Nacchiyar [ஸ்ரீ கமலவல்லி நாச்சியார்]. Vimanam is Vedalaya vimanam. Pushkarini is Shanka Pushkarini.


This temple was reconsecrated by Nakula of Pandavas. Earlier we had seen temples reconsecrated by Yudhishtra [Thiruchitraru Thiruchengunnur திருச்சிற்றாறு திருச்செங்குன்னூர்], Bhima [Thiruppuliyur திருப் புலியூர்] and Arjuna [Thiruvaranvilai திருவாறன்விளை]. Nakula and Sahadeva were born to Madri, second wife of Pandu and are the youngest of Pancha Pandavas. One reason attributed to the name of this place is that the name Thiru Pandavanur [திரு பாண்டவநூர்] got transformed to Thirvanvandur! Another interpreattion is that when Nakula came here and enquired the name of this place, he was told by the locals that Thiruvan [திருவன்], meaning the Lord, undu [உண்டு], meaning existed! So the place got the name Thiruvan undu oor [திருவன் உண்டு ஊர்], which in due course became Thiruvanvandur! Nakula was told that the place had the glory of the Lord having appeared to Narada and Markandeya! Noticing the glory of the place, Nakula decided to stay and meditate on the Lord. Presently, we will see sloka 14 of Chapter 15. We are seeing slokas which carry very important concepts. What the Lord told in slokas 12 and 13, is continued in sloka 14 also. Sri Krishna tells Arjuna that all luminous objects like the Sun, the Moon and fire are under His control and they derive their luminescence from Him only! This theme is continued in sloka 14 also. Since we all like food, this sloka is of special importance to us! Food we consume has to be properly digested; otherwise, many body problems arise. The Lord says that He is responsible for proper digestion of food in living beings and proper distribution of energy derived from digestion! The food we eat is classified into Four types, depending on how we consume:
1. Swallowing. Like rice balls in our daily food.
2, Biting and chewing. Hard snacks like murukku [முறுக்கு].
3. Licking. Like pasty honey or payasam or lehiyam [லேகியம்].
4. Drinking. Like water and sharbet.
Whatever be the type, all of them have to be digested in stomach. The difference is only before the food enters stomach! The Lord says that He as jataragni [ஜாடராக்னி जाटराग्नी ], in the stomach, which digests and sustain living! Now, sloka 14:

ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham 15.14

Pacamy = I [Sri Krishna] [get the food] digest, chaturvidham = the Four types of, annam = food. Pacamy [पचामि]means, normally, cooking. But here it means digesting. Aham = I [Sri Krishna], vaisvanaro = [normally it means god of Fire or Agnidev, but here it is] jataragni or the fire responsible for digestion. It is believed that in the deep ocean there is a fire called vatavagni [வடவாக்னி वटवाग्नी ] to maintain proper temperature of the ocean and is believed to have face of a horse! Similarly, in our bodies, as also in all living beings, there is a fire controlling and maintaining temperature. Praninam bhutva = in all living beings, deham asrita = in bodies [of the living beings], prana apana samayukta = with the air prana and apana [प्राण, अपान]. The Lord as the fire in the bodies of all living beings, in association with prana and apana airs, digest the Four types of food consumed. According to shastras, there are Five types of air, in our body:

• Prana, in the heart.
  
• Apana, at the seat.
  
• Vyana
• Udhana
• Samana, through out the body.

The Lord thus continues with the concept that He is the capacity in all living beings to digest what is eaten. He is in the body of every living being and tries to do good for this Universe. He is inside fire or agni; and, as agni, He digests the food eaten by all living beings and provide them with energy. This fire in us causes hungry feeling and we supply our stomach with food. Eating at unspecified times and eating improper food are to be avoided. Over eating has also to be avoided. Since the Lord is inside us to digest the food we eat, we should be careful in what we eat and eat only food offered to the Lord! We should never think that we can eat anything and at any time and expect proper digestion. Next sloka is very important. We will await!