Fw: Pushpa, ThyAga, BhOga ...18 (Concluding)

[Guest guest]

- divya ramanan

sgopan (AT) computer (DOT) net

Tuesday, November 16, 2004 4:11 AM

Pushpa, ThyAga, BhOga ...18 (Concluding)

Dear All, We saw about the bhOgam of Sirangam in the last few

postings. Here is the time for us to look at the vaibhavam and bhOgam

of PerumAl. This PerumAl is very old. Brahma used to worship this

PerumAl in satya lOkam. Kings in Surya kulam used to do

ThiruvArAdhanam to this PerumAl in Ayodhya. Valmiki has described

about the beauty of Raman’s walk (nadai azhagu). Actually, it was not

an in-born quality of Raman. He learnt this from NamPerumAl. Words are

not enough to explain the nadai azhagu of NamPerumAl. The only way to

know this is to visit Srirangam and have a darshan of Him in utsava

kAlam.

PerumAl was completely enjoying the bhOgam of this place when He came

for the first time. If we notice Garudan, we can see that he is very

big here. There can be two reasons for this size. If we compare the

size of the vimAnam and that of Garudan, Garudan’s size is just

enough to lift the vimAnam. Here is another interesting reason.

PerumAl’s vaibhavam is very big here. Garudan is considered to be the

mirror for PerumAl. In order to accommodate the big vaibhavam of

PerumAl , Garudan is also big. Now, it is easy to conclude why

everything here comes with synonym 'big' (Periya PerumAl, Periya

PirAttiyAr, Periya Thirumandapam). Garudan was waiting for the order

of PerumAl after arriving at Srirangam. PerumAl was totally immersed

in bhOgam. Due to the tiredness Garudan decided to sit in front of

PerumAl. Similarly, ubaya Nachiars also decided to sit.

NamPerumAl and ThAyAr used to play with the flowers in the chandra

pushkarani. There is a tree by the side of this pushkarani, called as

‘pinnai maram’. This tree can even be found in BrindAvanam. This tree

is referred to as big tree, which means its vaibhavam is even bigger

that the one in BrindAvanam. We all could think, how it is possible.

BhAgavathAs used to recite ThirvAymozhi sitting under the shade of

this tree in Srirangam. Where as in BrindAvanam, Krishna used to play

on that tree. The significance of our sampradAyam is the sambhandam of

Azhwars’ and Acharyas’ Srisookthis on PerumAl. Hence, the tree that

listened to ThiruvAymozhi is superiror when compared to the tree

where Kannan used to play.

For ordinary souls, the darshan of NamPerumAl is more than enough to

realise His bhOgam. His divyAyudhams are the fruits in the branches

(His shoulders) of Him (a tree that grants anything). His hand

indicates us to not get scared of our pApam. His head show His

Swamitvam, meaning He is always there to protect us. Smile in His

face shows His Soulabyam, meaning He is easily approachable. His feet

is strongly held on Asana padman, and is such that He is ready to

dance for Azhwar’s pAsurams.

Let us look at the direct reference with the word matching bhOgam of

PerumAl in two cases. Anyone could have sung on PerumAl. The very

important link to the bhOgam of PerumAl can be drawn from Andal’s

NachiyAr Thirumozhi. She was the most appropriate to sing on this

PerumAl (as She married RanganAthar). She called this PeumAl as

‘InnAmuthar’. The very word itself conveys the meaning of bhOgam of

PerumAl.

During Panguni Uttram, Swami Ramanujar recited Gadyatrayam before

PerumAl and ThAyar. He asked for two specific things.

To grant Parabhakti, ParajnAnam and Paramabhakti to him To grant the

same to people who have sambhandam with him

NamPerumAl immediately granted them. He could not refuse as Sriranga

NachiyAr was beside Him during that time. After this, Swami Ramanujar

requested NamPerumAl on future couse of action for him, for which

NamPerumAl told him to chant Dvaya mantram with its meaning all the

time and live happily in Srirangam. This can be referred to Swami

Ramanujar’s Gadyatrayam,

DvayamarthAnu sandhAnEna saha sadaivam vakta, yAvachharIrapAtham athraiva Sriranga SukhamAsva’

If we notice the above words, we can see the word Sukham. The very

fact of living in Srirangam itself is bhOgam. This was what Swami

ManavAla Mamunigal reiterated by saying that ‘Intharangathu inidhiru

nee yathirAsa..’ .

We need to mention the vaibhavam of PirAtti here before concluding our

series. Her vaibhavam is such that, PerumAl does not have to do much

while creating the universe. He can just make out from the look of

PirAtti. He creates this universe by just noticing the direction of

movement of Her eyelids. PirAtti vaibhavam is alsways more than that

of PerumAl's here, and also in Pushpa ('agalakillEn iraiyummentru

AlmErmangai urai mArpA..') and ThyAga mandapams ('saishA DEvi sakal

bhuvana prArtanA KAmadhEnu', known as Perum DEvi thAyAr. She was the

One who broght KurathAzhwan into our sampradAyam. Words are not

enough to describe Her vaibhavam)

DesAntaram (move towards different world )and DehAntaram (change in

body) are required for mOksham. But, living in Srirangam does not

require these conditions. aDiyEn would like to conclude the series

with the following words of ManavAla Mamunigal,

‘Thennarangar sIrarulukkilAga petrOm, Thiruvarangam ThiruppathiyE iruppAgappetrOm,

manniyasIr mAran kalai unavAgappetrOm, Madhurakavi sorpadiyE nilaiyAgappetrOm…’

More than anything else, vAsam in Srirangam with the antimaupAyam,

thoughts on our AchAryan is the easiest way for us to attain mOksham

(just the change of place from Srirangam to SriVaikuntam in terms of

bhOgam, but the same in terms of quantifying that)

aDiyEn would like to apologise for any errors in this series.

aDiyEn rAmAnuja dAsan,

ramanan

Meet the all-new My – Try it today!