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

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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

 

 

 

 

 

 

 

 

 

 

 

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