thoo nilA muRRam - part 3 - "sengan odu mAl thiru mArbA"

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Dear bAgawathAs,

 

In the previous part we discussed very briefly on "engaL perumAL".

The previous pAsuram ended with the word "engaL pirAn" on thiru

atthiyoor perumAL. This pAsuram start with the word engaL

"perumAn". One observation the 4000 researchers and tamil

scholars have made is that the word "perumAL" is rare to be seen

in the entire 4000 pasurams. Such word is used here for our

Sri ArAvaumdhan (even here it is used as perumAN and not perumAL).

 

Going to the next word that catches out eye in this pAsuram,

as per our Sri PV Pillai, this particular address as

"thiru mArbA" (this pAsuram) is referring to the poorva kaNdam of

dwayArttham. Sri AppuLLai delivered a more comprehensive vyAkyAnam

for this pAsuram combining all these. He delivered that, "in order

to become "engaL perumAN" you chose to descend down to "thiru

kudanthai" and rested on thiru anantha AzhwAn (AdisEshan)". By

saying so it is implied that our Lord has to come to this holiest

of all the holy cities thirukudanthai to earn his paratthuvam.

 

This reminds us of Sri Battar's verse "vEdhAnthAs thathvasinthAm

murabidurasi yath pAdha sinhaistharanthi" ie., vEdhAnthAs see the

holy feet of pirAtti in his thiru mArbu or chest and only then

do a nirnanayam or validation that HE is the param poruL or the

para thatthuvam. vEdhas also declare HIM as Sri Lakshmi nAyakan or

harischathE lakshmicha bandhyow" (sri purusha sookttham). His

(Sri Amudhan's) paratthuvam of Sri ArA Amudhan is once again

emphasised by the reference to His chengan.

 

This sengan is referred to Sri Arangan and many other

lords on bOga sayanam. But this utterance is the most suitable

reference only for Sri ArAvaudhan and NONE else.

 

It is perumAL utthama lakshaNam that is cited when His eyes are

referred as "sengan". Many reference have been made on this

"sengan" of the Lord in both sanskrit and tamil usages. Sarva

Utthaman means He is the one who is superior to everyone. When the

Lord is referred as the one with "sengan", His saravEswara thuvam

is indicated. In this pAsuram "sengan odu mAl" of Sri Amudhan

refers to His sarva swAmitthuvam. The word "thiru mArbA" means the

one who has Sri or "thiru" in His "mArbu" or chest. When the

Lord is addresses as "thiru mArbA", it indicates that thiru or Sri

is the "root cause" or purushAkAram for His natural sowlabyam to

take effect such that HE can come to thiru kudanthai and be

available to all of us simply to attain us (instead of we

attempting to attain HIM, in thiru kudanthai He has come down to

specifically attain us !!) and keep us as his bhakthALS for ever.

 

When Sri ANDAL refers to "chengan" one can also assume

that she is actually referring to her most adorable hero

Sri Amudhan. This is due to one simple and BIG reason. While all

the other Lords on "bOga sayanam" are supposedly in "sayanam" or

"kaLLa nitthirai" (verse 2 thiru pAvai) Sri Amudhan is looking at

us, looking at you, looked at SriANDAL and AzwArs in his utthAyana

sayanam. No where in the 108 DD you can see this "WIDE OPEN eyes"

looking into you one on one, piercing your heart and soul and make

them melt down and wander pouring all around as if a water when

poured will travel in all directions on a plain floor or plain

level.

 

If I say it tamil, "Vanthirunthu than vadivazhagai kAtti kaNNAl

nammai AtkoLvAn. minnal pOl oru thERippu, Nam nechin ullukkul oRu

ooduruval. vanthiruppOrukku veRum kal nechAga irnuthAlum avar tham

eeram kasivAre em perumAn than nOkkilE". HE has come to thiru

kudanthai to show HIS beauty or sowntharyam to us and to capture

all our hearts and souls. His eyes when looked at, for a fraction

of a second one feel that a lightening struck them in their eye.

Such a sparkling sight for a moment. Then ther is a piercing in

our heart that takes place by HIS very sight. At this moment if

one who is present there is a non believer or even a tough

hearted person as similar to a hard rock formed stone, the pocket

of water or dampness or "eera patham" stored inside such hard rock

stone will also ooze out due to the very sight of Sri Amudahn.

May be this is the reason that Sri thiru pAn AzhwAr ended his

pathigam on Sri Arangan by invoking Sri Amudhan, saying that "en

amudhinai kaNda kaNgaL maRRa onRinai kAnAthE". ie Having seen Sri

Amudhan's eyes (in Sri Arangan) I shall not see anything else for

ever" and vanished into Sri Arangan.

 

One can see and tell if the eye is "chengan" or not only

when they are open. And such is possible only here in thiru

kudanthai utthAyana sayaNam. ie., perumAL has risen from His

serpant bed in response to Sri thiru mazhisai AzhwAr and is

looking at us with His head lifted up and eyes opened. Hence any

reference to chengan elsewhre in 4000 on bOga sayana perumAL

must be directed to our Sri ArAvamudhan.

 

Sri kOmaLa vaLLi thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam

Sampath Rengarajan

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