BG 9.4

Thiru Indalur, one of the Chola region Divya desam, is situated inside Mayiladuthurai. We are at the sannidhi of Sri Parimala Ranganatha. Here the Lord is in Veera sayana pose. The reclining pose has been described by great devotees in various forms. Bhujanga sayanam is reclining on the serpent Adisesha. Sri Padmanabha in Thiruvanantapuram is in Anantha sayanam. In Thirukkadalmallai [Mahabalipuram], the Lord is in Sthala sayanam. In Thirukkudanthai [Kumbakonam], the Lord is in Uddhana sayanam [slightly getting up from bed]. In Sirupuliyur, the Lord is in Bala sayanam. Here, the Lord is in Veera sayanam, because He graces with Four arms and in two arms, He is holding discus and conch. Near His head is seated Sri Ganga Thayar and at the feet is seated Sri Kaveri Thayar. We can also see Sun and Moon near the head and feet. From the navel of the Lord is lord Brahma, worshiping the Lord. He is using the right lower arm as pillow and left lower arm is pointing to the feet. It is said that since Sri Ganga washed off all sins of those bathing in Ganga, She wanted to wash off her sins and so came to this place and bathed in Kaveri, in the month of Aippasi [ஐப்பசி]. To demonstrate the importance of bathing in Kaveri in that month the Lord arrives at the river on the first day of Aippasi, on Amavasya day and the last ten days of the month. Utsavar is captivating and He graces with Sri Sridevi and Sri Bhudevi. In the upper two arms He is holding discus and conch; right lower arm is in abhaya mudra; and left lower arm holding the mace. The faces of the Lord and His consort are elliptical, adding to the beauty. In Srimad Ramayanam, Anjaneya after seeing both Sri Rama and Sri Sita wonders how both are so beautiful and made for each other. Anjaneya, here also must be wondering at the beauty of the Lord and His Consort. We will now see the Third sloka of Chapter 9:

asraddadhanah purusha
dharmasyasya parantapa
aprapya mam nivartante
mrityu-samsara-vartmani

"Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."

In the 1st sloka the Lord told that He would preach the best secret, as Arjuna was sans jealousy. In the next sloka He told that Bhakti yoga was easy to perform and would make the Lord perceptible. Whenever we tell the advantages of a method, it is necessary to tell the disadvantages of the others. Sri Krishna tells the defects of the other means opposed to Bhakti yoga. He advises Arjuna not to choose samsara means as that would involve rebirths. Upanishad says 'nanya patha ayanaya vidhyate tamevam vidwan amrutha iha bhavati'. There is no other way, than to meditate on God and do bhakti. Ayanaya = attaining Sri Vaikuntam, is possible only by Bhakti. Bhakti is like a super highway, smooth to travel and easy to reach destination. Arjuna then doubts who would reject this easy path and take up other difficult paths? Asya dharnasya = this means or way [ Bhakti yoga]. While commenting on Nammalwar's Thiruvaimozhi [1.7], in his Eedu, Swami Nanjeer says this path means the path that is of liking of the Lord Sri Krishna. Paranthapa = destroyer of enemies [Arjuna], ashraddha = without interest [ to attain the Lord]; there are people not interested in the Lord but in inferior worldly pleasures. Mam = Me [Sri Krishna], aprapya = not attaining, mrutyu = death like, samsaram =rebirths, varthmani = repetitive cycles. By choosing other paths and not attaining the Lord, the atman gets damaged [not physically, but in its gyana or knowledge] and involves in rebirths. Nivartante = get fully involved [ in the rebirth and accumulation of more and more papa/punya]. Four words of this sloka are important: purusha, mam, aprapya and nivartante. Purusha means those who are eligible to reach the Lord by practicing Bhakti yoga. Such people discard this smooth path to reach Him. Mam - such people lose the greatest of wealth, the Lord. Aprapya - the Lord is waiting to take that person in His fold; but that person is not realizing and chooses other benefits. Nivartante- this samsaram is very inferior and many scholars and Acharyas have explained the disadvantages; despite all these, they want to live in this and get all disadvantage. So, Bhakti is essential to reach Him.

BG 9.3

In Thiru Indhalur, the Lord Sri Parimala Ranganatha graces. There is a sannidhi of Anjaneya in the street. Anjaneya blesses all with their wishes. He induces Sri Rama bhakti in us and after worshipjng him, we walk along the street to reach main Sannidhi of Sri Perumal. Tall Raja [main] gopuram [tower] welcomes us. Renovation works are going on and so shortly samprokshanam is to take place and all are requested to attend. Crossing the Rajagopuram, we reach the Dwajasthambam and prostrate before the Lord. Turning left and again right we are welcomed by Sri Thayar sannidhi. She graces with full of mercy. Today's [10th June 2008] lecture is from Her sannidhi. She is called Sri Chandra sapa vimochana valli or Sri Sugandha vana Nayaki or Sri Parimala Ranganayaki. Vimanam of this temple is called Vedha aamodha vimanam. Aamodham means happiness [aamodham, modham, pramodham and anandam convey same meaning]. By recovering lost vedas from Madhu- Kaitapa, Vedas, which proclaimed Sri Narayana as the Supreme Lord, were happy. By recovering Vedas from the demons and clearing all the filth and dirt on vedas and re-establishing its original scent and fragrance, the Lord became Sri Sugandha Nathan. Since Chandra got his curse relieved, Sri Thayar is called Sri Chandra sapa vimochana valli. She is gracing with upper arms holding lotus flowers and lower right arm is guarantying protection and lower left arm directing to surrender. We will now see sloka 2 0f chapter 9, which is linked with this Thayar:

raja-vidya raja-guhyam
pavitram idam uttamam
pratyakshavagamam dharmyam
su-sukham kartum avyayam

"This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed."

The Lord is the destination and bhakti yoga is the means. We have to examine whether the means is easy, comfortable and without obstacles. All the advantages are there in Bhakti yoga, states the Lord. Idam = this Bhakti yoga, raja-vidya = king among all knowledge, raja-guhyam = king among all secrets. There are umpteen things to learn and Bhakti yoga is the King among them. There are many secrets by knowing which one might get wealth, health and power. But Bhakti yoga is the King among secrets. This is one interpretation. Swami Ramanuja says that raja-vidya means, knowledge to be sought after by Kings. Raja-guhyam means only Kings need to know secrets. So, Bhakti is to be known by Kings and is secret to be known only to Kings. This may raise a doubt in us. Then, what about common people like us? But here King does not mean the Royal power to reign kingdom, but all those who think that the Lord is the Master and we are His servants. We, the common people also reign the Kingdom of Service to the Lord and so we can also be regarded as kings. So we are all eligible for Bhakti yoga. This Chapter is called Raja-vidya Raja-guhya yogam. Pavitram = capable of removing dirt, uttamam = best. Bhakti yoga is the best to remove all the dirt in us. That is removal of papa/punya and samsaram. In this Kshetram also the Lord recovered, and removed all the dirt on Vedas because of bad contact with the demons. Arjuna asked as to what is his gain by following Bhakti yoga? Pratyaksham = perceptible, avagamam = feel of Me [Sri Krishna]. Person practicing Bhakti yoga can have the vision of the Lord. Arjuna felt that he was seeing the Lord and so he has practiced Bhakti yoga. Sri Krishna denies this and says this view of the Lord would not obtain Moksham for the viewer. Only by practicing Bhakti yoga one could reach Vaikuntam. Just because Arjuna listened to the Gita from Sri Krishna, Arjuna can never reach Vaikuntam. He had to undergo the Bhakti yoga as prescribed. Bhakti yoga alone can bring the Lord for perception. Vedas say we can not see the Lord [ with our present eyes], nor can converse [with our mouth], etc. Dharmyam = is the means [to reach the Lord]. Kartum = while performing [Bhakti yoga], su-sukham = most comfortable or pleasing. Avyayam = never diminishing [ even after granting all the benefits]. When we reach this temple, we never remember the road or vehicle which made us to reach. But, in Bhakti yoga, after reaching Moksham, Bhakti continues. All services we were doing here to reach the Lord , like preparing garlands or Bhajan, would continue in Moksham also. So here the means are useful even after reaching the destination. With all these advantages of Bhakti yoga, can we think of any other?

BG 9.2

In this Kannanin Aaramudhu lectures, today [9th June 2008] we are to start the study of Chapter 9. Sri Krishna tells about the glory of Bhakti in the three Chapters 7, 8 and 9. Bhakti has several stages. When it matures fully, it may result in anger or madness. A Bhakta might not be very clear in Godly matters. His mind is confused. If Bhakti is less, we might use our worldly knowledge to distinguish various matters. As Bhakti increases, this clarity diminishes and we are mad at the Lord. Is it correct for a person with great devotion to lose such common knowledge? It is because of this confusion in the advanced stage of Bhakti, that Vidhura offered the peels of fruits and threw away the eatable portion, to Sri Krishna. Can we regard him as Gyani or a fool? He did that not because he lacked common sense; but it is an exhibition of great Bhakti. He was confused when Sri Krishna came to his house and his deep devotion resulted in confusion. We are to see this great devotion in Chapter 9. We have seen many Bhaktas, who would quarrel with the Lord. They would demand with liberty. They would be eager to embrace Him. When they chant and sing His names, we might even think they are mad and without shame. Vidhura, Sanjaya, Prahlada, Dhruva, etc., are all like these persons as we see in Puranas. Reaching that stage is not that easy and what we are, is at very initial stage. When Bhakti gradually increases, then like an adament child to its mother, would quarrel with the Lord to have His darshan or blessings. We have come to a Kshetram, where Thirumangai Alwar quarreled and demanded the grace of the Lord. We are at Thiru Indhalur, one of the Chola region Divya desam.

This temple is inside Mayavaram or Mayiladuthurai. The Lord is called Sri ParimalaRanga or Sri Sugandha vana Nathan and is in reclining pose.

UTSAVAR
We are at Chandra or Indu pushkarini of the temple. Chandra or Indu, got his curse removed by bathing in this pond. Therefore this place got the name Indhu + oor = Indhalur. Fragrant trees were abundant in this place and so this is called Sugandha vanam [ fragrant forest]. The Lord is hence called Sri Sugandhavana Nathan or Sri Parimala Ranganathan. We can now start after a bath in this pushkarini and worshiping the Lord. Now sloka 1:

sri-bhagavan uvaca
idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yaj jnatva moksyase ’subhat

"The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence."

Sri Krishna tells Arjuna. Anasuyave = [Arjuna!] without jealousy. Sri Krishna addresses Arjuna as one who is not jealousy of Sri Krishna. It means that Gita should be listened without jealousy. Because, one might think that the Lord stole butter, He played with girls and married many; how come He is given this pride and fame? We get bad names for doing all these which Sri Krishna did and so how He could be regarded highly? All such doubts should never crop up in our minds, if we think at least for a moment that He is the Leader for all this Universe and all are His property. How can one regard taking one's own property as stealing? There is no purpose in developing jealousy on Him. Jealousy is nothing but appearance of good quality in a person as a bad one to us and then we are at jealous at that person. It means that person should possess some good qualities. We can not be at jealous at a person devoid of any good quality. Te idam = this, tamam = highest, guhya = secret. Sri Krishna is to tell the most precious of secrets- Bhakti yoga. There are many secrets in life for betterment. But what Sri Krishna is going to tell is superior to all of them. Pravakshyami = I [Sri Krishna] am going to explain in detail [to Arjuna]. Jnanam = [knowledge] of Bhakti yoga, vijnana sahita = procedures to perform Bhakti yoga, yaj jnatva = by knowing which, moksyase = get liberated, asubhat = from all sins and punya [preventing to reach the Lord]. Sri Krishna tells that He was going to explain Bhakti yoga and its procedures, by knowing which all impediments of papa and punya would be removed to reach the Lord. The Lord had chosen Arjuna to tell this as he is without jealousy. Only when there is blind faith, one will never feel jealousy. This may look contrary to common belief that we should be very clear in understanding what is good and bad. Yes, that is correct. By such rational thought we should decide that the Lord Sri Krishna is our ultimate aim. After this decision, we have to have blind faith only. Let us also not forget that we are having this blind faith not on some mean mortal but on the Lord. Why should Bhakti be regarded as secret? Why not publicize and make available to all? Yes, it should be more public. But let us see what is Bhakti. He is the Lord, Master, Propreitor and we are His servant and property. This knowledge is Bhakti. Without this there can not be Bhakti. So, trying to propagate Bhakti yoga to persons without this basic knowledge may result in failure. Secrets can not be made public to everybody. If the listener is not jealous and is regarding the Lord as the Leader, then Bhakti yoga can be told. In this Chapter Sri Krishna is going to tell about Bhakti yoga and the procedures to follow it. Humility is essential for Bhakti. Without that we can not worship the Lord. Ego should be totally absent. Asubhat means all the impediments which prevent us from reaching Him. These are our timeless karma and associated papa/ punya, accumulated over infinite births. Bhakti yoga is to remove these obstacles. In the sloka it is said that by understanding Bhakti yoga these obstacles are cleared. Swami Vedanta Desika in his Tatparya Chandrika, tells that mere understanding will not help, but practice is essential. Unless it is practiced Moksham can not be achieved.

BG 9.1

Today [6th June 2008] we will start Chapter 9 study, first by seeing the condensed form in Gitartha sangraha, by Swami Alavandar.

svam¯ah¯atmyam.manus.yatve paratvam.ca mah¯atman¯am
 vi´ses.o navame yogo bhaktir¯upah.prak¯ırtitah. 13

Navame = in the 9th Chapter, yogo = yoga, bhaktirupa = in bhakti roopam, prakirtita = explained. In Chapter 9, Bhakti yoga is explained. Bhakti yoga explanation started in Chapter 7, but is concluded in this Chapter only. Four aspects are explained in this Chapter:
1) Sva mahatmyam = the Lord explains His glory Himself. This was told in Chapter7 but is repeated again by the Lord. Why should He repeat? If Arjuna had understood it properly, immediately Arjuna should have started the war as advised by Sri Krishna. So, repetition has become necessary.
2) Manusyatve paratvam = The Lord's Supremacy, even born as a man. In whatever form He appears, His Superiority as the Lord of all the Worlds, is always exhibited.
3) Mahatmanam visesha = Glory of mahatman, that is Devotees of the highest order, like Thirumazhisai Alwar or Bhaktisara. His devotion was so great that the titles of the Lord and the devotee were exchanged.
4) Yogo bhakti rupa = Bhakti yoga is glorified.
His greatness, His ever supremacy irrespective of how He appears, greatness of devotees and Bhakti yoga are explained in Chapter 9. We will see further this Chapter.

BG 8.30

Among the Alwars, Thirumazhisai Alwar is Fourth and is considered as the incarnation of Sudarshana, the discus of the Lord and appeared in the Kshetram Thirumazhisai [ near Chennai] in the Tamil month Thai [தை ] in the star Makha. He had visited many Divya desam. He composed many works, but we have only two with us now: Thirucchandha viruttham and Nanmugan Thiruvandhadhi. Today's [6th june 2008] lecture is from his sannidhi in Kumbakonam. It is outside the Sri Sarngapani temple and is managed privately. Here, many thousand years back Thirumazhisai Alwar was in yoga. It is reporeted that this Alwar lived in this world for 4,700 years. He spent his last 700 years in Thirukkudanthai and he departed this world while in yoga from this place. We can find the connection between the Alwar and the conclusion of 8th Chapter and the introduction of Chapter 9. While all Alwars are addressed as Alwar, only this Alwar is addressed as Thirumazhisai Piran [திருமழிசைப் பிரான்]. Similarly, while the Lord is addressed as Piran in every temple, only Sri Aravamudhan is addressed as Sri Aravamudha Azhvar [ஸ்ரீ ஆராவமுத ஆழ்வார்]. There appears to be exchange of the names between the Lord and the devotee, we may wonder. But there is a reason. This Alwar and the Lord here have been very intimate and exchanging their clothes and food were quite common. Once Alwar came to this temple and in worshiping the Lord, Alwar went around the sannidhi [pradhikshanam]. Eager to see His great devotee, the Lord's head turned to Alwar as he went around the sannidhi, like a flower turning to the movement of Sun. This caused great surprise to other devotees and temple servants. He is called Bhaktisaran, meaning he is the essence of devotees or he showed the devotion in its essence. After going round the sannidhi, the Alwar entered the sannidhi. Some devotees felt Alwar was to be given the prime honours; while many others opposed it. A great devotee Perumpuliyur Adigal, wanted the Alwar to be given proper honours but it was rejected. Seeing this the Alwar requested the Lord to come out of his heart to show who he was. The Lord did accordingly, to the surprise of all. Then the Alwar went near the Lord in the garbhagruha. Alwar thought the Lord would get up and converse with him. Alwar thought the Lord must be tireed very much and this he expressed in his poems - nadandha kaalgal nondhavo.....At the end of the pasuram the Alwar said ezhundirundhu pesu vazhi kesane [எழுந்திருந்து பேசு வாழி கேசனே!]. Accepting the command of the devotee, the Lord also tried to get up from His bed. We can notice that Sri Aravamudhan is not lying flatly but His head is slightly raised. Repenting for his request, the Alwar immediately requested the Lord not to get up. This demonstrates the power of unwavering and concentrated devotion [bhakti]; and this is the essence of Chapter 9 we are to see in the coming days. In this temple the Moolavar is Sri Varantharum Perumal and the Uthsavar is Sri Bhaktisaara Varadan. Thayar is Sri Padmasani. We can also see Nammalwar, Swami Nathamuni, Swami Ramanuja and Swami Manavala Mamunigal.
We will see the greatness of Chapter 8 as told to Parvati by lord Paramasiva. Bhava sarma was a brahmin, living with all bad habits. He never did any of his prescribed duties. In the death bed he remembered the palm trees which yielded liquor and so after death he was born as a palm tree [ as mentioned in the Chapter 8, one attains the same thoughts in the last moments]. Under this tree there lived a brahmarakshas couple Kusubalan and Sumati. Before death, the wife out of greed forced her husband to beg in chairities indiscriminately, resulting in getting this brahmarakshas appearance after death. One day she asked her husband the means to get rid of the brahmarakshas form. The husband, who was well learned, explained that they should realize Brahman. She inadvarently, repeated the 1st sloka of Chapter 8, where the Lord is explained as Sri Purushottama. Instantly, listening to this, the palm tree with a blast broke up and Bhava sarma appeared. The brahmarakshas couple also regained their earlier forms. Such is the greatness of one, the first, sloka of Chapter 8. All the three, later on, after refining their lives attained better worlds.

BG 8.29

We are studying Chapter 8 of Bhagavad Gita from the sannidhi of Sri Aravamudhan in Thirukkudanthai. We are to see the last sloka of this Chapter, in which Sri Krishna tells His glory and person understanding this gets all the comforts in this universe and also in the other worlds. But we are awe struck. The Lord is so great and is at a place beyond Indra lok and Satya lok, and where even great souls are not able to reach easily. But Nammalwar allays our bewilderment. Nammalwar performs the total surrender [saranagathi - சரணாகதி] five times. By surrendering, that is clinging to His Divine feet, we can reach Him or travel by archiradhi marg. In the pasuram on Vanamamalai [5.7], he starts his first saranagathi. Again at the feet of the Lord here [5.8] he did the second saranagathi. The idol of Nammalwar here portrays him keeping his hand near the heart, as he says when he chants the name Sri Aravamudha, it sweetens his heart. If we are enjoying Nalayira Divya Prabhandam, it is because of the Lord here. Swami Nathamuni was living in Kattumannar koil, near Chidambaram. Some Sri Vaishnavites met him and recited the pasurams on this Kshetram, starting with Aravamudhai [ஆராவமுதாய்..].Swami Nathamuni lived in the 9th and 10th centuries. Nammalwar lived Thousands of years earlier. In the intervening period Nalayira Divya prabhandam went out of usage and was lost. Therefore, it was the sankalpam or determination of the Lord, to revive Nalayira Divya Prabhandam and make it popular by Swami Nathamuni. In the last pasuram it was stated by Nammalwar that these 10 pasurams out of 1000 [ஓராயிரத்துள் இவை பத்தும்], and this caught the attention of Swami Nathamuni. So, he inquired about the remaining 990 pasurams, and the Srivaishnavas replied they were not aware. Swami Nathamuni then found that these were composed by Kurugur Satagopan and so he took up journey to Kurugur or the present Alwar Thirunagari, near Tirunelveli. It was his luck that there was one Parankusa Nambi living and who hailed in the family of Madhurakavi Alwar, disciple of Nammalwar. When enquired Parankusa Nambi also replied of his ignorance of the 1000 pasurams of Nammalwar; but was knowing the 11 pasurams Kanninun chiruththambu of Madurakavi Alwar. He suggested that Swami Nathamuni could recite these under the tamarind tree, where Nammalwar was reported to have been dwelling when he was alive in this world, for 12,000 times, perhaps Swami Nathamuni might succeed in getting help. Swami Nathamuni did likewise and Nammalwar appeared before him in yoga and taught Nathamuni entire Nalayira Divya Prabhandam. From Swami Nathamuni we thus got this invaluable treasure. Like a small seed is the cause for a gigantic tree, the 10 pasurams on the Lord here were responsible for us to get and enjoy this great treasure. It is because of Sri Aravamudhan we have inherited this great literature. That is why in the namavali archana [recitation of Divine names] of the Lord here, one name is mentioned: Dravida sruthi darsakaya nama: Dravida sruthi implies Tamil Vedas, which is Nalayira Divya Prabhandam. The Lord is praised by both Tamil and Sanskrit Vedas. Understanding that nothing else we need other than worshiping the Lord, is the essence of the last sloka of Chapter 8, we are to see. He advises Arjuna not to set his eyes on dhoomadhi marg and inferior pleasures:

vedesu yajnesu tapahsu caiva
danesu yat punya-phalam pradistam
atyeti tat sarvam idam viditva
yogi param sthanam upaiti cadyam

" A person by understanding all these reaches beyond what by performing yagna, tapas and chairity as stipulated in Vedas, could yield noble results; he reaches the highest and most ancient place."

Vedesu = in Vedas, yagnesu = yagnas, yat punya phalam = whatever punya results, pradhishtam = will be recieved. Similarly, tapasu = meditations, danesu = chairities. That is in accordance with the stipulations of Vedas by performing Yagnas, meditations and gifts, whatever punya results would accrue, atyeti = stands beyond them. Who stands beyond all the good results achieved by yagna, meditation and loftiness? Idam sarvam = all these, viditva = having learnt, tat = that person. Whatever we learnt in the Chapters 7 and 8 is here mentioned by the Lord as all these. In Chapter 7, He told He is also the means. He is the Cause of the Universe. All souls are twained by Him. He is the support of all. He is prevading in and out of all and the entire Universe. All are ruled by Him. Such a great He was learnt in Chapter 7. This was to explain the 4 types of devotees and only one type wanted the Lord alone and nothing else - Bhagavallabharti. For him everything is He only and considers Sri Vasudeva for everything. Such persons are rare also was told by the Lord. In Chapter 8, what each type of these devotees should know and follow was explained. The routes and destinations were all explained. His greatness was also detailed. So after learning all these, the best course would have been learnt as saranagathi or clingfing to His feet. Yogi = person now desirous of reaching the Lord, thinking always about archiradhi marg, param sthanam = higheast place [ Vaikuntam], adyam sthanam = very ancient place [ Vaikuntam], upaiti = reaches. Such a person reachaes the place which has no equals or superiors, where happiness only is there, where there is no hatred or enmity, where there is no hunger or thirst or oldage, that is Vaikuntam and the Lord confirms it here. So He is the goal and to reach Him we should have archiradhi marg in mind always and for that also He alone can help. We should be doing all good things as long as we live here and never even think of harming anybody. This ensures happiness here and paves the path for archiradhi marg.

BG 8.28

The last among Alwars, Thirumangai Alwar had composed Thiruvezhukottrirukkai [திருவெழு கூற்றிருக்கை] on the Lord of Thirukkudanthai, Sri Aravamudhalwan. It is an artful poem in that the poem when written will appear as a picture. Alwar had composed this to appear as a chariot. Chariot and Thirukkudanthai are closely connected. The Lord appeared in a chariot to marry Sri Komalavalli Thayar. Garbhagruha is a stone chariot. In the Tamil month Chithirai and in star Chitra, the lord appears in procession on a chariot. That chariot is of wood. What we see now is chitra roopa [image][சித்திரம்] of Alwar's poem, depicting a chariot. The design of a chariot is at the bottom it is narrow and expands to the seat of the Lord and then again from the cieling of the seat it narrows to the top. Alwar's poem starts with numbers. At the bottom most it is 1,2,1. Next level of the chariot base is 1,2,3,2,1 and then 1,2,3,4,3,2,1, etc. At the seat it is 1,2,3,4,5,6,7,6,5,4,3,2,1.
A sample is shown below:

orupE runthi yirumalarth thavisil,
orumuRai ayanai yeenRanai, orumuRai
irusudar meethini liyangaa, mummathiL
ilangai yirukaal vaLaiya, orusilai
onRiya IreyiR Razhalvaay vaaLiyil
attanai, moovadi naanilam vEndi,
muppuri noolodu maanuri yilangum.
maarvinil, irupiRap porumaa Naagi,
orumuRai yeeradi,moovula kaLandhaanai,

In the first line oru perunthi = one great navel [of the Lord, in which lord Brahma emerged], yiru = [though by reading, number 2 is indicative, actually it means ] glorious, malarth thavisil = in the petals of [lotus] flower, oru murai = once, ayanai = lord Brahma, yeenranai = was created[by You, the Lord]. Note the numbers 1, 2 and 1. Similarly all other lines of the poem. One interesting feature is that the only Lord, Who appears in Thirumangai Alwar's all Six compilations, is Sri Aravamudhalvan. In the slokas 24, 25 and 26 of Chapter 8, we have to observe that we should seek refuge in Him and wait with eagerness to reach archiradhi marg. Like the Alwar we should concentrate only on that. Thirunedunthandakam [திருநெடுந்தாண்டகம்] was his the last [6th] compilation. In this in the end he mentions the Lord of Thirukkudanthai and it is said that after this only the Alwar departed his life in this world. It is to be mentioned that the wooden chariot used in procession was presented by this Alwar. The chariot like poem also was presented by the Alwar and it is called the chariot of gyana. In the pasuram kudanthaimeya [குடந்தைமேய] in Thirukkurunthandakam [திருக் குறுந்தாண்டகம் ], he says that a gold basket of precious stones will be nothing before the Lord of Kudanthai. The Lord is the repository of all literature, raw honey and pure gold. We will now see the 27th sloka:

naite srti partha janan
yogi muhyati kascana
tasmat sarveshu kaleshu
yoga-yukto bhavarjuna

"Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion."

Arjuna = Arjuna, tasmat = therefore, sarveshu kaleshu = at all times and always, yoga-yukta = associated with yoga, bhava = be. Here yoga does not mean neither Karma yoga nor Gyana yoga nor Bhakti yoga; but it means one should always be thinking of archiradhi marg. So, archiradhi marg should be our objective and we should do all to travel by that route. Kascana yogi = any yogi, ete = these two, sriti = krishna and shukla routes, janan = knowledgeable, na muhyati = will not be worried. By knowing the two routes and their destinations, any yogi will never worry. He will know which is to be preferred. We have seen the Lord in more than 40 kshetrams and we would have realized what value it is and the inferiority of all the pleasures of the world. We will therefore choose shukla or archiradhi marg and reject the dark or krishna marg. Once we decide the greatness of archiradhi marg, we can pray the Lord for good health and with thoughts on Him at the time of death our souls will depart by that 101st nerve [sushumna nadi] and the Lord will lead us in His light along the archiradhi marg. We will travel and see all the 12 places mentioned and everywhere we will be welcomed as the servants of the Lord and honoured. Then after taking a bath in the Viraja river we go to the other side of the river. There 500 apsaras women will decorate us with garlands, beautiful robes, sandal paste, precious ornaments, etc. We reach Thirumamani mandapam and from a distance we have the view of the Lord seated on the serpent Adisesha, along with His consorts Sri Sridevi, Sri Bhudevi and Sri Neeladevi. We are brought forward near the Lord. We have traveled a journey and will never have to return to the sufferings of the world. The Lord with affection lift us up and get us seated on His lap [as a child on its father's lap] and with a hug and kissing our forehead would enquire where we had gone all these days. In this great moment of happiness we find difficult to express and narrate. With a form similar to the Lord's, we are then introduced and joined in the company of other Mukthas to have everlasting happiness. So this should be the only thought of any devotee always.