SVS 120 [ Vrushakruthi-114] ( 12.10)

114. OM VRUSHAKRUTHAYE NAMA: ॐ वृषाकृतये नम:

Removing the sins of devotees and gracing with Nectar like Divine image.

Today's [31st July 2008] Divine name is from the sannidhi of Sri Andal outside the temple [popularly known as Sri Veli [Outside] Andal. When Her father wanted Her to choose the bridegroom, She selected Sri Ranganatha aka Sri Azhagiya Manavalan. In our society, the bride looks for handsome groom, the mother, the groom's earning, the father, his learning and character, while relatives look forward for a good feast! Swami Desika says Sri Andal chose the Oldest [Purana] Person [Purusha]; Person sleeping on serpent and having bird [Garuda] as vehicle! On the 18^th Day of Aadi [padhinettam perukku] the Lord arrives at this sannidhi.

Valmiki says that the Lord Sri Rama's face was like the Moon, attractive and radiating coolness. We can not look at Sun as we see Moon. He showers mercy on devotees and throws heat on enemies. In Sristhuthi, Swami Vedanta Desika says 'gharme tapatraya virachite ghada thaptam kshanam mam...'. He prays Sri Maha Lakshmi to shower Her nectar like grace on him so that he is relieved of the heat of samsaram. In Panchratra agama, it is said that by His Divine radiance the Lord is pervading entire Universe. This radiance is like the nectar.

vasurvasumanasatyasamatma sammithasama:

amoghapundarikaksho vrushakarmaa vrushakruthi: [12]

SVS 119 [ Vrushakarma-113] (12.9)

113. OM VRUSHAKARMANE NAMA: ॐ वृषकर्मणे नम:

Capable of quenching the three great miseries by His soothing actions.

The Lord has the lotus like navel in which the creator of this world, lord Brahma is seated. He is smeared with sandalwood paste from Sri MahaLakshmi, by embracing Her. The Lord is embodiment of Vedas and so the scent of Vedas is also there. Vyjayanti garland is also fragrant. Thus, the Lord emanates variety of scents and He is Sri Parimala Rangan; yet, He desires to have the fragrance of the Thulasi mala used by Sri Andal, says Swami Vedanta Desika in his Goda sthuthi. Today's [30^th July 2008] lecture is from the sannidhi of Sri Andal at Sri Varadarajaswami temple, Kanchi. The Lord removes our tapa traya [three great miseries]- Adyatmikam, Adidaivikam and Adibowdhikam. These are caused by God, by natural happenings like lightning, thunder, etc., and by animals and other living beings. Like an oasis for a struggling person in desert, the Lord is there to eliminate our miseries. He is the everlasting remedy for our miseries and so He is Vrushakarma. Actions of Sri Rama and Sri Krishna refine us. Acharyas are also regarded as Avatar of the Lord and they also lead us in the righteous path. To get this help from the Lord we have to worship Him and not lament that we are suffering in this world. As a mantra this Divine name removes our evil effects of karma.

SVS 118 [ Pundarikaksha-112] (12.8)

112. OM PUNDARIKAKSHAYA NAMA: ॐ पुंडरीकाक्षाया नम:

Like eyes for those in Vaikuntam, also known as Pundarikam.

Swami Desika, in Goda Sthuthi, prays Sri Andal, that just like the jingling of the ornaments on Her would gladden the Lord, She should bless Desika's slokas also to gladden the Lord. From today till Thiru Adipooram [4^th August 2008] we will visit Kshetrams in which this festival is celebrated. As praised by Swami Manavala Mamunigal, Sri Andal is grouped among the Alwars and She, by Her flower garland and melodious poems, attracted the Lord. She ruled the Lord by Her devotion and ruled us by her invaluable advice. So She is called Andal [ruled] affectionately. She was born in Srivilliputhur, without residing in a mother's womb [ as we are all] and was found by Perialwar in the Tulasi garden, on Adi [ஆடி] month and in the star constellation Pooram. Earlier in the Divine name pushkaraksha [ SVS 46, Divine name 40, 5.4], we understood the beauty of the eyes of the Lord. Pundarikam also means lotus flower. The Eyes of the Lord are beautiful as fresh lotus flower. In fact the identification for Bhagavan or Sarveswara is the Lotus like eyes [செந்தாமரை கண்ணன் ]. Swami Parashara Bhattar interprets pundarikam to mean Paramapadam or Vaikuntam. We are all bound by Karma and live in this Leela vibhuti [play property of the Lord]. After release from this bond we reach Vaikuntam or Pundarikam. For the residents of Pundarikam, the Lord is like eyes or so important. Normally, we describe our dear ones as like eyes. But this comparison is apt only for the Lord. In Vaikuntam He is seen by the devotees without even winking the eyes!

SVS 117 [Amogha - 111] ( 12.7)

111। OM AMOGHAYA NAMA: ॐ अमोघाय नम:
Never gets diminished.

Today's [28th July 2008] lecture is from the most important place in Ayodhya. It is called Guptar Ghat, in Sarayu river, from where Sri Rama and others departed to Vaikuntam. After completing avatar in this World as Sri Rama, the Lord wanted to depart for Vaikuntam. But the people and all living and non-living beings of Ayodhya exhibited extreme sorrow and wanted to be with the Lord. So He brought all on this spot and after a holy bath, all left for Moksham. Nammalwar in the pasuram 'karpar ramapiranai' [கற்பார் இராம பிரானை அல்லால் மற்றும் கற்பரோ..], says that all, even the tiny grass, went to Vaikuntam. Swami Koorathalwan asks whether any of them did Karma yoga or Gyana yoga to reach Vaikuntam. Valmiki says that fortunate are those who saw the Lord or were seen by Him. Our relationship with the Lord which can not be denied even by Himself. So says Sri Andal 'undhannodu uravel ozhikka ozhiyadhu '[உன் தன்னோடு உறவேல் நமக்கிங்கு ஒழிக்க ஒழியாது]. This is the interpretation of the Divine name amogha, which means never He or His actions get ever diminished. Sri Krishna tells Draupati that even the sky might fall down, but His words would never be false or untrue. In our usual usage we take the meaning of amogha to mean prosperity. But the most proesperous one can get is at Vaikuntam and that can be achieved by worshiping the Lord with this Divine name.

SVS 116 [ Sama-110] (12.6)

110. OM SAMAYA NAMA: ॐ समाय नम:
Treats even fresh devotees, as He would treat earlier ones.

Today's [ 25th July 2008] lecture is from Sri Birla mandir in Ayodhya. It has all facilities for comfortable stay. We can worship Lord Sri Rama, sculpted out of marble stone. Sama means He behaves equally with all. Sri Krishna in Gita also mentions that He is same to all. Thirumangai Alwar says that when seeing His Majesty and greatness, he tried to drift away, but he remembered the words the Lord spoke to Guha. The Lord introduced Sri Sita as his friend and Lakshmana as his brother. He further said that henceforth Guha was His friend. He is not merely approachable by learned sages but by the ordinary people also. The experience sages had in Dandakaranya, was revealed to Gopikas in Brindavan. He ate in the same way at Bharadwaja's hermitage and at Sabari's place. Just as He went behind Viswamitra, He went after Sugriva. He respected vaideekam and laukeekam [வைதீகம், லௌகிகம்] - that is Vedic rituals and worldly acts. We should avoid ego arising out of learning, being born in noble family and wealth. In the Rajasuya yaga performed by Yudhishtra, the Lord took pleasure to welcome Vedic scholars and sprinkled on His head the water after washing their feet.

SVS 115 [ Sammitha-109](12.5)

109.OM SAMMITHAYA NAMA: ॐ सम्मिताय नम:
Obeys devotees.

Today's lecture is from Ammaji Mandir, a temple raised by South Indians in Southern style. Utsavar here is captivating. We should make it a point to visit this temple when coming to Ayodhya. We will study the Divine name sammitha, meaning obeying His devotees. Yasoda tried to tame Sri Krishna by tying Him to a pulverizer, so that He would not be able to move about. But she could not tie Him with any length of ropes and after getting tired, she prayed and the Lord yielded and allowed Him to be tied, like an elephant picking up the chain so that it could be fastened. Viswamitra requested for the help of Sri Rama to guard his yagna. The Lord guarded the yagna for Six days. It is said that He Himself protected the yagna for Him [yagnovaivishnu:vishnururuvaiyagna:]. He obeyed Viswamitra totally. The Lord obeyed Thirumazhisai Alwar and got the name Sri Yathoythakari [சொன்ன வண்ணம் செய்த பெருமாள் ]

SVS 114 [Samathma -108] (12.4)

108. OM SAMATHMANE NAMA: ॐ समात्मने नम:
Among His devotees, He sees no inequality.


Worshiping Paduka will get us yoga kshemam [yoga = acquiring something new, kshemam = retaining such acquisitions]. Even Ramarajya was with certain mistakes; but Padukarajyam was perfect. In Nandigrama, we will see today's [28th July 2008] Divine name Samathma - impartiality. In Swami Desika's Dayasathakam, we can see this quality of the Lord. The Lord Sri Rama, Who was close to great sages like Vasishta, Viswamitra and Bharadwaja, was also close to hunter Guha, monkey king Sugriva, hunter woman Sabari, vulture Jatayu and demon Vibheeshana. Similarly Sri Krishna was intimate to the poor brahmin Kuchela, clumsy flower woman, illiterate Gopikas, etc. He treated all equally and no partiality was shown. When Vali responded to the call for fight by Sugriva and tried to get ready, Tara, wife of Vali advised Vali not to venture as Sri Rama was helping Sugriva. For that Vali replied that if Sri Rama was friend of Sugriva, He was Vali's friend also. Tara then tells that Sri Rama is nivasa vruksha: sadhunam - He is shelter to devotees. Apannanam para gathi: - He is rescuer for people in distress. Aarti means sufferings and we are therefore, aarthas. For them He is asylum. Sri Rama considered the pity of Sugriva for losing his wife to Vali more than His losing Sri Sita. Forgetting His own sufferings in wild forests, Sri Rama was more worried about the welfare of Bharata, having to bathe in Sarayu in winter!!

SVS 113 [ Sathya - 107] (12.3)

107. OM SATHYAYA NAMA: ॐ सत्याय नम:
Fulfills the wishes of devotees.

The last two Divine names revealed that He was a wealth to His devotees and He regarded His devotees as a treasure. Vasumana as a mantra can bestow His blessings, like a mother would. Today's [22nd July 2008], Divine name sathya suggests that the Lord is benign to all uniformly. We are at Nandigrama, a suburb of Ayodhya. In fact because of the reign of Sri Paduka from Nandigrama, its fame exceeds that of Ayodhya. Swami Desika says that to describe the greatness of Paduka, perhaps the Lord or the 1000 hooded Adisesha could attempt, using the vast sky as paper and ocean as ink!! He regards Bharata as the Prime Sri Rama Bhakta. When Sri Rama was exiled, Bharata went to the forest to bring back Sri Rama and coronate Him as the King. After many arguments, Sri Rama agreed to give His Divine Paduka to Bharata and promised to return to Ayodhya after 14 yeras to take over as the King. Bharata vowed not to enter Ayodhya without Sri Rama and as a servant of Paduka, administered the Kingdom from Nandigrama. In shastras the Lord shows all good and virtuous paths. But we do not heed. During Vibheeshana saranagati, Sri Rama asks Sugriva that while He was waiting for Ravana and others to surrender to Him, could He let down Vibheeshana? He wants to be favorable to everyone. But we do not realize this. In the war, Sri Rama destroyed Ravana's horses, chariot and made him to stand without a weapon. At that time He told Ravana to go home and come next day. Implying, Ravana should not be misled by the sheer valour of the Lord, but should ponder over the Lord's real qualities of mercy and come next day with folded hands and surrender. Ravana never realized this.

SVS 112 [ Vasumana-106] (12.2)

106. OM VASUMANASE NAMA: ॐ वसुमनसे नम:
Thinks devotees as treasure.

We should not destroy wells in our houses in the name of improvement or fashion. We should preserve these ancient facilities, as it is possible that a great person might need such a facility when visiting our houses. In Ayodhya wells are seen only in some places like Vedanta Desika Bhavanam. In the last Divine name vasu we understood that the Lord dwells in devotees minds as wealth. He considers devotees as treasure. In Srimad Ramayana, the Lord Sri Rama felt that Vibheeshana should have come with his brothers also; so that He will have more brothers, like Guha, Sugreeva and Vibheeshana. He gets a devotee once in a way with great efforts.

SVS 111 [ Vasu-105] (12.1)

105. OM VASAVE NAMA: ॐ वसवे नम:
Lives in devotees' mind with love.


Ayodya is considered as a part of Sri Vaikuntam. That was because Ikshvaku kula dhana [wealth of Ikshvaku dynasty] Sri Ranganatha wanted to settle in this world and He wanted an appropriate place. The Lord at the beginning of Creations, gave the idol of Sri Ranganatha [திவ்ய மங்கள விக்ரஹம்] to lord Brahma to worship and do his duty. Lord Brahma after sometime gave the Lord to lord Surya to worship and it became the property of that dynasty, Raghu vamsam. Then this idol was installed in Ayodhya. Valmiki says that Sri Rama along with Sri Sita worshiped Sri Ranganatha. This was later gifted to Vibheeshana, after Pattabhishekam. Vibheeshana later installed it amidst the twin river of Kaveri, now known as Srirangam. Thus Ayodhya and Srirangam are connected. Today's [18th July, 2008] Divine name is vasu [வஸு]. Vasu also means wealth. He lives permanently in the hearts of His devotees and they consider Him as the greatest wealth. When Viswamitra requested Dasaratha that Sri Rama be deputed with him to guard yagna, Dasaratha felt the misery of separation, though for just ten days only. But his misery went beyond imagination when Kaikeyi demanded the exile of Sri Rama for Fourteen years. Not only Dasaratha, every living being, including trees, were sunk in sorrow. Entities in our body are 24 [prakruti, mahat, ahankaram, etc.]. The 25th entity is our soul, Jeevatma and the Lord, residing in every Atman is the 26th entity. Even if one is counting something, the moment he counts 26, it seems the Lord appears as He is waiting to show Him to His devotees. Nammalwar says that he was casually mentioning the name Thirumaliruncholai, and the Lord immediately occupied Alwar's mind as the Alwar mentioned His residing place. He can not dream of separation from His devotees nor they can.
Vrushakapi is considered as a mantra and it realizes all our wish. Similarly, Ameyatma also is a mantra and can get us good status, when chanted.

SVS 110 [ Sarvayogavinisrutha-104] ( 11.10)

104. OM SARVAYOGAVINISRYUTHAYA NAMA: ॐ सर्वयोगविनिस्रूथाय नम:
Capable of understanding and reaching easily by any of the many means.

We have seen the incident involving Malakara, in Mathura. When Kuchela, came to see the Lord, He noticed the Bhakti of Kuchela and not the quality of the small puffed rice [அவல்] he brought. Sarvayoga vinisrutha means we can approach Him by any means, provided we have Bhakti. When Anjaneya recommended Sugriva to do saranagati and get the help of the Lord, Sugriva did not do that but sought friendship in the presence of Agni. The Lord did not mind that and gave protection, as He was aware of the knowledge limitations of animals like monkeys.
ajasarvesvarasiddhasiddhisarvayudharachyuta vrushakapirameyatma sarvayogavinisrytha| (11).

SVS 109 [Ameyatma -103] (11.9)

103. OM AMEYATMANE NAMA: ॐ अमेयातमने नम:
Infinite capacity to bless devotees.

In the Divine name vrushakapi, the Lord's dharma swaroopam was shown. We are in Ayodhya. Swami Madvacharya has interpreted the word kapi to mean Varaha and vrusha means dharma. Kashyap prajapati addressed, thus, the Lord as Vrushakapi, says Swami Madvacharya. Ameyatma has the same meaning as Aprameya, seen earlier. We are in Valmiki sadan, where all over the place, without leaving any gap, all 24,000 slokas of Srimad Ramayana are engraved. Many great Acharyas' idols are kept. The Lord can not be understood by atheists and haters; while He is easily available to devotees. In the yuddha kanda, when Lakshmana was hit and fell down, Ravana tried to lift and carry Lakshmana to his palace. But in spite of his great strength, he could not lift Lakshmana. Afterwards, Hanuman, seeing Lakshmana, comes and effortlessly lifts Lakshmana and takes to their camp. Brahma blesses Valmiki to start composing the epic and blesses that Valmiki would be able to know as easily as one would see one's palm, everything in Sri Rama's history, including the secret dialogue between Sri Rama and Sri Sita, which even Lakshmana would not be aware.

SVS 108 [ Vrushakapi-102] ( 11.8)

102.OM VRUSHAKAPAYE NAMA: ॐ वृषाकपये नम:
Incarnated as Sri Varaha, embodiment of Dharma.

We are in Ayodhya on the banks of river Sarayu. Like Ganges, it is sacred as in it Sri Rama had bathed. Sages Vasishta, Vamadeva, Jabali, Kashyap, Kathyayana, Gautama, Suyagna and Vijaya - Eight great sages - had lived on this river banks. Bharata was daily washing the sandals of Sri Rama, in Nandigrama for Fourteen years. Swamy Desika says in PadukaSahasram, an incident. Sri Rama laid on the shores of ocean at Thiruppullani; and wanted the King of oceans to appear and give way for the army of monkeys to cross to reach Lanka. But the Ocean King never appeared and so Sri Rama got angry and called Lakshmana to get His bow so that He would dry up the entire ocean. Samudra Raja, the King of oceans, hurriedly came and apologised and suggested a way to cross the ocean. Swami Desika says that Samudra Raja need not have been afraid. He says that Sri Rama could never dry up ocean, as in it were the waters of Sarayu, with which Sri Rama's paduka were washed and being so sacred, nothing could dry them! Such is the greatness of Paduka more than of Sri Rama. The last Divine name Achyuta suggested that the Lord would never let down His devotees. Now, today's [15th July 2008] Divine name Vrushakapi means the Lord is embodiment of Dharma or virtues. Valmiki says Sri Rama was Dharma in action. This meaning is common in Sankara, Parashara Bhatta and Madwa bhashyam on SVS. The Lord exhibits Himself in Five forms - Param [ as Sri Vaikunta Natha], Vyuham [in Milk Ocean], Vibhava [as Sri Rama, Sri Krishna, etc., at some times], Antharyami [always in everyone heart] and Archa [in the idols in Temples and in salagrama]. According to Parashara Bhatta, the Lord's parathvam, ie. His para exposition is shown in the Divine names 1 to 123. Sri Varaha Avatar was mentioned earlier in the Divine name trikaguptama. When Swayambu Manu wanted to create generations with his wife Shataroopa, he found that there was no land and only water. The Lord accepting His prayers brought out Mother Earth and established Dharma.

SVS 107 [Achyuta -101] ( 11.7)

101। OM ACHYUTAYA NAMA: ॐ अच्युताय नम:

SVS 106 [ Sarvadhi -100] (11.5 )

100. OM SARVADHAYE NAMA: ॐ सर्वाधये नम:
Prime Cause of every effect.

According to the commentary [bhashya] of Swami Parashara Bhatta, we have reached an important milestone -the 100th Divine name, in Naimisharanyam. Sarvadhi means He is the original Cause of all results. We get results of our various actions; and if we trace, we can find the Lord alone is the Prime Cause. We obtain dharma, artha and kama in our daily actions. Dharma is discipline, kama is desire and artha is material benefits. But there is a fourth requirement and that is also called purushartham or must be possessed. That is Moksham. When King Parikshit, decided to spend the time of Seven days before his death, in listening to sage Sukha's rendering of Srimad Bhagavatham, he was very much delighted. Devas wanted to offer the King, nectar [amruth] capable of reviving King's life after death and ensure longevity, in return for Srimad Bhagavatham, Parikshit, declined and said after listening to the Lord's stories, he never wanted anything, including life saving amruth. The Lord is the Only One Who can grant Moksham and this is the essence of all Vedas and Puranas. Adi Shankara, Swami Parashara Bhatta and Madwacharya have made commentaries on SVS. Each of them has interpreted and so the counting of the Divine names vary. In this lecture based on Swami Parashara bhatta, we have reached the 100th Divine name and this completes the Prthama sathakam or First Century।

SVS 105 [ Siddhiye-99] ( 11.4)

99. OM SIDDHIYE NAMA: ॐ सिद्धिये नम:
He is the Objective of means.

Near Chakra theertham, in Naimisharanyam, the Brindavanam of Sri Vansatakopa Sri Veeraraghava Satakopa Yatindra Mahadesikan [43rd Jeer of Sri Ahobila Mutt] is there. The Lord Sri Lakshmi Narasimha and the idol of the Jeer are here. This Jeer belonged to a village Devanarvilagam [தேவனார்விளாகம்], near Sri Oppiliappan Koil. His ancestral house is preserved and we should maintain such Acharyas' belongings with the same care as we do of the Lord's. The last Divine name indicated that He is siddha or everlasting. The Lord is the Objective of various means by which we try to find Him. He is the Ultimate objective of all searches we make. Once we attain Him, do we need any other? We pray Him to fulfill our wishes; but these wishes should be only for attaining Him. That makes Him very happy and He decides to make our living happy and smooth. Siddhi means achieving the result or ultimate stage. We say some persons have attained siddhi. When in Dhandakaranya all sages wanted to enjoy being with Lord Sri Rama, He told that their desires would be fulfilled in His next avatar. As Gopikas, they enjoyed the company of Sri Krishna. Compared to this other siddhis like flying or walking on water, etc., are nothing and in a way hindrance. These superhuman feats make one haughty. Viswamitra sought the help of Sri Rama, and the Lord followed the sage with folded hands.

SVS 104 [ Siddha-98] ( 11.3)

98.OM SIDDHAYA NAMA:
Everlasting.

Due to power cut, I could not listen to the lecture today [4th July 2008] and I regret for the disappointment.

SVS 103 [ Sarveswara-97] (11.2)

97. OM SARVESWARAYA NAMA: ॐ सर्वेश्वराय नम:
Reaches out Himself to all devotees.

Sarveswara, today's [3rd July 2008] Divine name, suggests that Lord, by Himself reaches out to His devotees. He does not wait till they come to Him; but rushes forward to welcome them. This is evident from Vibheeshana saranagathi. He says He was sad that He did not go to Vibheeshana's place and offer protection but made him to come to His place. In Bhagavatham, Akrura was sent by Kamsa to fetch Sri Krishna. Accordingly, Akrura brings them in a chariot from Brindavan to Mathura. On reaching Mathura town, Sri Krishna told Akrura that He and Sri Balarama, would walk into this town, admirng the beauty of the town. They then walk through the streets. In Mathura a florist Malakara, lived in a hut, in a corner. He used to make garlands and would think that such beautiful and fragrant flowers were meant for the Lord alone.Like, Perialwar, he was immersed in the glory of the Lord. Malakara was not aware of Sri Krishna's visit to Mathura. Suddenly, the Lord and Sri Balarama, entered the hut of Malakara to the greatest surprise of him. He offered all the flowers. This is the quality of sarveswara, reaching out to His devotees, Himself. Swami Desika in Padukasahasram says, that to enable all those who are not able to visit temples to worship the Lord, Sri Padukadevi arranges for the Lord to come in the streets in procession and fulfill His quality of sarveswara.

SVS 102 [ Aja-96](11.1)

96. OM AJAYA NAMA: ॐ अजाय नम:
Removes obstacles, to make devotees reach Him.

All the 18 puranas made by Vyasa were propagated from Naimisharanyam The Eighteen puranas are: 1.Matsya 2. Markandeya 3. Bhavishya 4. Bhagavatha. 5. Brahma 6. Brahmanda 7. Brahmavaivartha 8. Varaha 9. Vamana. 10. Vayu 11. Vishna 12. Agni 13. Naradeeya 14. Padma 15. Mooga 16. Garuda 17. Koorma and 18. Skanda. Of these Six each are regarded as Satvika, Rajasa and Tamasa puranas. Apart from these Vyasa partitioned Vedas and composed Mahabharata, considered as the Fifth Veda. Such a great person lived in this place. We can be proud of being born in the country where Naimisharanyam exists. Today's [ 2nd July 2008] Divine name is aja:, which means without birth [He is not born]. Another meaning of this is removing obstacles. In order that we may worship Him, He removes the impediments. Though punya is good, both papa and punya are like handcuffs. Papa is steel one and punya is golden handcuff. Both bind us in this samsaram. In a way papa is better; the person doing papa is at least afraid of doing it again. But, from punya we enjoy and we get more involved in this samsaram, for more enjoyment. Sufferings make us to pray to Him. Kunti, prayed Lord Sri Krishna to give her sufferings so that she would never forget Him. Punya induces interest in this worldly life.

SVS 101 [ Sarvadharshana-95](10.10)

95. OM SARVADHARSHANAYA NAMA: ॐ सर्व धर्शनाय नम:
He exhibits His majesty to devotees.

In Naimisharanyam the holy pond is called Chakra Theertham. Nemi means the Lord's discus and since it fell in this place, it got the name Naimisharanyam. To wash off blood stains, Nemi or Chakra, bathed in this pond and so it is called Chakra Theertham. A dip in this pond will get us Moksham. Sarvadharshana means the Lord exhibits all His majesty and greatness. Earlier, we saw the Lord does so many unimaginable tasks to infuse faith in Him. Karma kanda of Vedas are in a way do this. While preaching Gita, the Lord graced Arjuna with His gigantic Vishwaroopam, so that Arjuna gets faith in Him. Many do not realize the Lord in spite of His exposition. Thiruppanalwar was born in a community considered to be lowly. So, he never came into Srirangam temple; but prayed the Lord by singing from the banks of river Kaveri. Once Lokasaranga, a brahmin, wanted the Alwar to give way for him to go to temple. Thiruppanalwar was engrossed in his singing and so did not notice, Lokasaranga, who threw a stone at the Alwar, which injured him. Alwar coming to his senses, apologised and gave way. But in the temple Lokasaranga did not get the grace of the Lord and he was told that he had disrespected a great Bhakta. Lokasaranga rushed back to fetch Thiruppanalwar, who refused to set foot in the temple. To honour the Lord's order, Lokasaranga carried Thiruppanalwar on his shoulders and brought him inside the temple. Alwar saw the Lord and His greatness and he sang the famous Amalanadhipiran, describing the Lord's various organs. In the pasuram he says kaatave [காட்டவே], meaning He showed or exposed Himself and the Alwar could appreciate. This Divine name sarvadharshanaya is also a mantra and when properly meditated, eyesight problems can be rectified.

10th sloka:
suresa saranam sarma viswaretha prajabhava aha samvatsaro vyala prathyaya sarvadarshana.

SVS 100 [ Prathyaya-94](10.9)

94. OM PRATHYAYA NAMA: ॐ प्रत्ययाय नम:
Creates faith in devotees।

We are at Naimisharanyam [ can be reached by train from Sitapur or by bus from Lucknow,U.P.]. This is a very famous Kshetram where many sages and rishis have meditated and seen the Lord. It is a Divya desam, where river Gomati flows incessantly. Many Puranas were publicized from this holy place. The Lord Sri Devaraja appears as a forest. Thirumangai Alwar has composed Ten pasurams in praise of this Kshetram. Divine name vyala indicated that the Lord is able to attract His devotees. Prathyaya indicates that the Lord can be depended upon. The Lord acts in such a way as to create confidence in devotees. We pray to God to seek our desires fulfilled. This is because we are confident that the Lord would listen to our prayers. Our faith in Him grows. We repose great faith in a surgeon so that our physical maladies are solved. We should have similar faith in the Lord. Vedas are divided into two parts - karma kanda and gyana kanda. The former explains how various yagnas like hrakameshti yaga for begetting children, etc., are to be performed. We do these to attain the prescribed results. But all these are all temporary benefits and only attaining the Lord is the permanent and for this Gyana kanda is to be understood. Then, why not only Gyana kanda? It is to impart faith in Him that Karma kanda is there.

SVS 99 [Vyala -93](10.8)

93. OM VYALAYA NAMA: ॐ व्यालाय नम:
Accepts devotees with love.

Vyala means He attracts everyone to Him. In Koodaraivellum [கூடாரை வெல்லும்] pasuram of Thiruppavai, it is implied that the Lord wins His enemies by His prowess. But He attracts His devotees by His various qualities like sowseelyam, soulabhyam, etc. In Srimad Ramayana, saranagathi can be found at every instance and so it is called saranagathi shastram. Of the various saranagathi, Vibheeshana saranagathi in yuddha kandam is considered to be most important. Swami Vedantha Desika has written a detailed commentary on this called abhaya pradhana saram. On the seashore, Sri Rama inquired as to whether to accept Vibheeshana or not and asked for the opinion of all. Sugreeva did not want to accept Vibheshana as he was the brother of Ravana. But the Lord said that the moment Vibheeshana thought of surrender, He had accepted him in His fold. He accepts anyone, even if he is the most contemptuous and hated, if he surrendered in devotion.