Sri Vaikundam - The Final Destination - Part 4 - PaaNar's Paadal Surukku

[Guest guest]

vibeeshnObi dharmaathmaa saha thair nairruthairshabai

lapthavaa "kulathnama" raajaa lankaam prayaantha mhaayaa.

Vaalmeeki RaamyaaNam

 

The above verses quote the reference that this Lord was given to

vibeeshaNan as kulathaanan or seer by Lord Raamaa. Even though the star

of vishnu is sravaNam or abijit, this Lord's birth star is rOhini. The

reference to sravaNam was made in udhdhava geetha by Sri Krishna such

that among all the stars, he is in the form of "SravaNam", in canto 11

of Srimath Bagawatham.

 

I want to attempt to clarify the doubt here as to why we are

attributing a

particular star or constellation, to a neverborn never ceased to exist, and

ever present Lord. The Lord was there even before the stars and moons and suns

were born. However, from the time these stars were created, they became the

local"co-ordinates" for this material world and universe. And as long as one is

present here in this form in this material world, one has to be addressed by

his or her thiru nakshathiram which is the position of the star at the time of

the birth. For Lord Vishnu, Oppiliappan, and ThiruvEnkadan, and VaamaNan (this

is not only the first "full human" avathaarma in the evloution of

Dasaavathaaram but also this is the only avathaaram The Lord chose to descend

and accomplish his mission, at a time his "own" star was the co-ordinate for

this earth. The significance of Lord Oppilappan's thiruvadi eqauted to

VaamaNan's thiruvadi can also be derived from here). The time stars and moons

and sun was created is attributed to one local co-ordinate of our material

world. Though Ranganaathar was worshipped by Brahmaa in sathya Logam, it is

understood that ONE must have derived backwards to calculate the timing and

co-ordinates assuming that if the stars were present on that day this Lord

incarnated what would have been the local co-ordinates of the such a date. The

reference to these stars in Rg vedam is testimony that this process of creation

(of everything including stars) and occurance of events as per these one-time

decided co-ordinates is "cyclic" and that thathuvams are ever present with HIM

as his attributes and that the reference to co-ordianates or stars can also be

derived by the "rewinding" or back calculating the process of creation and

ending, for the purpose of celebrating the birth day of our Lord's of various

temples including Arangan. Since this concept is not possible (involves

multiple computations) to be handled by Humans with limitations of their

material knowledge and tools only the "ever present" must have simply provided

them this "co-ordinates" both through vedaas and also through our achaaryaaLs

who are seshan to this "ever present" and incarnate here in this material

world.

 

I thank Sri SadagOpan for his post on Revathi, namperumaal's thiru

nakshathiram, and also especially for his quote from "Sri Bhagavad Dhyaana

Sobhaanam". For those who are on board only recently, I urge you to read the

posts on Thirup paanaazhwaar and amlanaathipiraan, made by us last year.

That will convey the required understanding of the aazhwaar's background, the

relevance of "Sri Bhagavad Dhyaana Sobhaanam" and an analysis on these ten

paasurams before reading this note.

 

Of all the 108 DD's the holiest is Arangam,

and of all the 4000 paasurams on these 108 DD's, the holiest paasurams

are the ten delivered by thirup paaNaazhwaar known as "amalan aaathi

piraan". The aahzwaar's "mana neghizhchchi" for Arangan has no parallel

and equal. This aazhwaar didnot sing on any of the Lord, other than

Arangan. Aazhwaar not only "sung" these paasurams, but also took his

place in HIM permanently as desired by HIM. It is this aazwaar who told

us the "contents" of our Lord Arangan and without HIM we would not have

known HIM to this extent. Thus when we want to talk about Arangan it is

very proper to talk about this aazwaar and his 10 paasurams. Swami

Desikan who realised this, delivered "Sri Bhagavad Dhyaana Sobhaanam"

using the same contents of amalan aathi piraan as a tribute to both the

aazhwaar and arangan. The clue or sookshamam that I would like to offer

here is that as per our achaaryaa vaibavam, all our poorvaachaaryaaLs

starting from this aazhwaar, worshipped Arangan first with amalanaathi

piraan prior to doing anything either a bagwath vishayam or kainkaryam

or nitya karmaa. The rationality for this had already been provided by

in an analytical article last year as mentioned above. From saara

saaram to munivaahana bOgam, Swami Desikan delivered 17 sillarai rahsyangaL in

manip pravaaLa. He took the essence of all these sillari rahasyangaL and

delivered in Tamil, "amruthaa svaathani" named so, as it contains the nectar or

amirtham in it. In this, prior to delivering the sillarai rahasyangal, he also

delivered the essence of kaaka and vibeeshaNa saraNaagathi, and the essence of

varaaha saram slOkam, anjali's speciality, and also the keerthi of sri

baashyakaarar as a sampaashaNai and finally he delivered 3 paasurams all of

them conveying the secret of Paanar's experience as the ultimate destination,

permanent state, and the complete knowledge (param) as Arangan HImself with his

contents in Sri Rangam. The three such paasurams are presented below with

approximate translations in English ( I have attempted with my limitted

knowledge and if anyone has anyother meanings please correct me) and are

somewhat self explanatory.

 

1.

paa vaLarun thamizh maRaiyin payanE koNda

paaN perumaaL paadiyathOr paadal paththil

kaavalanun kaNavanumaayk kalanthu ninRa

kaaraNanaik karuththuRa naankaNda pinbu

kOvalanun kOmaanumaana vannaaL

kuravai piNai kOviyar than guRippE koNdu

sEvaludan piriyaatha pedai pORsErnthu

theevinaiyOr thanimaiye laantheernthO naamE

 

The growing use of such thamaizh Marai (4000) is being conveyed in those

ten songs of paaN perumaal (thirup paaNaazhwaar).

He stood as the combination of the protector and the beloved. On

having understood and having seen that He is the cause of all causes, on

the day HE became the King and our Lord, I with the blessings of the ever

attached Ranganaayaki, merged with HIM like an etrenal part of HIM and

removed the loneliness (loneliness due to separation from HIM) I acrued

due to my theeVinais or bad karmaas.

 

 

2.

aathimaRaiyena vOngum arangath thuLLE

aruLa aruNG kadalaik kaNdavan nampaaNan

OthiyathOriru naangu miraNdumaana

oru paththum paRRaaka vuNarnthu uraiththOm

neethiyaRiyaatha nilai yarivaark kellaam

nilaiyithuvE yenRu nilai naadi ninROm

vEthiyar thaam viriththu raikkum viLaivukkellaam

vithaiyaakumithu venRu viLambinOmE

 

In Aranagam where the very first and root of vEdaas is present he is

the one who saw the ocean of "grace" and he is our paaNan (thirup

paaNaazhwaar). Those 2x4+2 = 10 ten paaurams that paaNan delivered we

chant with attached emotions (with ardent bakthi). Those of us who

"realised" that they donot know anyother dharmaas than this state stood

requesting for a "place" in this is the only "permanent state". We

"claim" that HE is the root causes of all the "creations" and "end

results" that are explained and detailed by the vethaas.

 

 

3.

kaaNbanavum uraipanavu maRRon RinRik

kaNNaNaiyE kaNdu raiththa kadiya kaathaR

paaN perumaaL aruL seytha paadal paththum

pazha maRaiyin poruLenRu paravukinROm

vENperiya viri thirai neer vaiyaththuLLE

vEthaantha vaariyanenRiyamba ninRom

naaN periyOmallOm naam naRun theethum

namakku uraip paar ULar enRu naaduvOmE

 

Without seeing anyother than KaNNan and without talking of anyother

than KaNNan and having seen KaNNan and having talked about kaNNan our

paaN perumaal delivered those ten paadals (paasurams) and we explain

that those are the ten songs that are the meanings of the ancient

vedaas. We stood, stating that "Being enveloped by the wide and large

kauveri (vishnu maayaai), HE is the abode (controller and executor) of

all the vedaanthaas (all the philosphies and reasons that were derived

from the vedaas). And that we are not the greatest who is sought for,

and that there is one (HIM) who will teach us the the good and bad.

And that we seek HIM in arangam.

 

Finally,

\

koNdal vaNNanaich kOvalaNaay veNNay

uNda vaayan ennuLLam kavarnthaanai

aNdar kOn ani arangan en namuthinaik

kaNda kaNgaL maRRonRinaik kaaNaavE

\

Swami Desikan ThiruvadikaLE saraNam

Thirup paanaazhwaar thiruvadikaLe saraNam

Sri RangaNaayaki samEtha Sri Ranganaatha Swami thiruvadikaLe saraNam

Sampath Rengarajan