Arangan's name in Sahasra naama.

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SRIMATHE RAMANUJAYA NAMAHA.

 

There is solid evidence in Naan mugan Thiruvandhadi that it is Lord

Rama who has taken His abode in Thiruvarangam.

 

I request the fellow bhagavathas to refer to verses 29 & 30 of this

Thiruvandhadhi.

In verse 29, (ugappuruvam thane..) Raman's beauty is described as

also His valour in having overcome Kumbhakarnan.

 

Sri AppiLLai's vyakhyaanam for this pasuram is too detailed and

describes Rama's beauty from every type of text, from sruti to

smriti texts. Rama's thirumEni is desired as `ugappuruvam', `oLi

uruvam', and `magappuruvam' and such a Rama is one who is in

Thriuvarangam is what the aazhwar says in the next pasuram. (avan

ennai aaLi arangil..)

 

Both Sri Peria vaachhan piLai and AppiLLai, continue the vyakhyanam

for the 30 th verse as continuation of the previous verse which

extols Sri Raman.

The previous verse ends a `yaidaan avan' – the avan is Raman.

In the next verse, aazhwar begins as `avan ennai aaLi arangil' – the

avan is therefore Raman who staying Arangam , protects me from this

world or samsara which is like an arangam or stage.

 

Therefore the one residing in the Archa vigraham of Ranganathan is

Saakshaath Rama Piraan Himself.

 

Now about Arangan nama not finding place in Vishnu sahasra naama.

I request the readers to refer to the 3rd verse of Naan mugan

thiruvandhadhi.

After declaring in the first 2 verses, that Narayana is the Adi

devan, the aazhwar describes in the 3rd verse the abodes where He can

be found.

 

He is one who is lying on milk (paalil kidandathuvum)

He is one who established Himself at the ancient city of

Thiruvarangam (pandarangam mEyaduvum)

He is one who is sleeping on the banyan leaf (aalil thuyindraduvum)

Then aazhwar asks who will know His greatness. (aararivaar?)

 

 

The milky ocean and aalilai are His ancient abodes. By placing

Thiruvarangam along with them, the aazhwar concedes the praachIna

sthithi (paNdu) of Thiruvarangam. Bhagavan can not just keep Himself

confined

to the first two abodes as He is more concerned about making Himself

easy for access to chethanas and therefore chose Arangam in the very

earliest of times. Since it is the `avatharangaLin ellai nilam' ,

Arangan is considered as the foremost among His archa rUpams. This

is further established in the expression in the pasuram "gyaalatthu

oru poruLai". This is with reference to archa rupam on the earth.

This might perhaps be expressed in "architha" in sahasra naamam.

 

Since He is the ancient one known by name in archa vigraham to

mankind (gyaalatthu oru poruL), it can deduced that all the 999 names

are Arangan's names and I wonder whether it is actually Ranga sahasra

naama.

We must also refer to the context in Mahabharatha where it has been

rendered by Bheeshma.

 

Another reasoning I can think of is the beginning with Thiruvarangam

and ending with Vaikuntham of the divya desams. The 108 desams are

like 108 beads of the japa mala. The ends of the japamala are

generally connected and not left untied. The Bhooloka vaikuntham and

paraloka vaikuntham are thus indeed next to each other.

 

Arangam in Tamil means the stage (earth - where the jivas pass their

time as an intermediary one before they attain Him) where He has been

established. From there

onwards, every other manifestation of Him till His sthithi in

Vaikuntham is being described in Sahasra naama. That may be perhaps

why He as Arangan is not directly mentioned.

 

Another way of looking at this :- If we assume that He is Aranga

nathan because of His Lordship over Arangam, it can well be that He

is the Purusha or Purushotthama, the in-dweller of 'pur' or place.

This name is found in Sahasra nama.

 

If on the other hand, it is said that the 'A' in Arangam is the Tamil

adaptation of Ranganathan, (words starting with 'r' or 'hru' in

sanskrit are adapted with 'a' or 'e' or with 'u' as in Aradanam

(ratnam), IrAman and UrOhiNi (ROhiNi)) , then we must know the meaning

of Ranga in sanskrit. That might perhaps give us a clue about

Arangan's name in sahasra naama.

 

Requesting fellow bhagavathas to shed more light on Arangan's name,

 

regards,

Jayasree saranathan

 

 

 

 

ramanuja, "R.Vaasu" <vaasur> wrote:

>

> AdiyEn.

>

> Its a very interesting info.(Also according to our Srivaishnava

sampradayam, the lord who is meditating/sleeping inside as Moola

moorthy is Lord Rama and the one who comes to us with his smile as

utsava moorthy is Lord Krishna)

>

> NamperumaaL has the kattiyam,"PerumaaL thaan aaraadhiththa

perumaaL". So, applying Narasimhan Swamy's observation, it implies

Sri.Rama worshipped Sri.Krishna.( which, kind of validates the

Kattiyam.)

>

> Also pl.be informed that, after "Aravanai " amudhupadi, and

before Veena recital for the day,(night?) the MangaLa haarathhi

(thirumandhikkaappu) is believed to be witnessesd/worshipped by all

the PerumaaLs.Thats why, we say,

>

> "Yengum sutri, Ranganai sEvi." , which is self explanatory.

>

> So,all the 1000+ names are aliases of NamperumaaL -Ranganaatha-

only

> Refer - Sri.Saranaagathi Gadhyam -SriRanganatha ,Mama naatha

NamOsthuthE."

>

> Simply because "The" SahasranaamaavaLi is rendered during the

Sahsranaama archanai for NaperumaaL, its being followed in other

DhivyakshEthraas.

>

> Similarly Thiruppaavai does not also refers directly Lord

NamperumaaL directly,(pl.correct adiyEn, if I am wrong) but in the

Thaniyan (Uyyakkondaar) it clearly says,

>

> "Anna vayal pudhuvai AandaL Arangarkku pannu thiruppaavai..."

>

> So,

>

>

> AvanE ThiruvEnkatamudaiyaan

> AvanE Paarthasaarathi

> AvanE Azhagiya singan

> AvanE Thrivikraman.

> AvanE Raamanum,Krishnanum.

>

> Avanthaan Srirangan, Azhagiyamanavaalan, NamperumaaL.

>

> AdiyEn,

> Manniya seer thondar adip podi.

> VaasudEvan.

>