Thiru SiRu Puliyoor Pasurams of Kaliyan : Part VII( Periya Thirumozhi Paasuram 7.9.7 )

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Arul Maa Kadal of Thiru SiRu Puliyoor Dhivya Desam *******************************************************************

In the previous Paasuram , Thirumangai asked us to worship

the holy feet of the BhagavathAs , who worship Chala Sayana

NaaTan's Thiruvadi , to get rid of our sorrows and sins .

 

In this Paasuram , Kaliyan reveals that the many archAvathArams

taken by the Lord is to increase the population of BhAgavathAs , who

develop Bhakthi for those ArchaavathAra Moorthys ; the growth in

the community of BhAgavathAs is willed by the Lord for our redemption :

 

sEyOngu taNN ThirumAlirumchOlai malai uRayu(m)--

MaayA ! yennakku urayAyai ithu MaRai nAnkin uLAyO

theeyOmpu kai maRaiyOr Siru PuliyUr Chala Sayanat--

thAyO Unathu adiyAr manatthAyO aRiyEnE --( Periya Thirmozhi : 7.9.7)

 

(Meaning) : Oh Lord who is enjoying Your residence with the tall hills

and the cool dhivya desam of ThirumAlirum Cholai ! Oh Mysterious One !

Please tell me one thing . Are You residing inside the four VedAs ?

Or are You residing in the dhivya dEsam of SiRu PuliyUr , where the Veda Viths

performing Yaagams and Yajnams in VadhikAgni are abundantly present ?

Or are You residing inside the minds of Your adiyArs ? I do not know

the correct answer . Please tell me what is your favorite residence !

 

Special Notes:

*********************

Kaliyan starts this Paasuram with a question to the Lord of ThirumAlirumchOlai,

while he is standing before SiRu PuliyUr EmperumAn performing MangaLAsAsanam

for latter . It sounds odd context . ThirumAlirum ChOlai is qualified by Kaliyan with

the VisEshanam , "sEyOngu taNN ThirumAlirum ChOlai malai uRayum Maayan " .

In our sampradhAyam , VyUha, Vibhava and Archaa Moorthys are recognized as

arising from Para VaasudEva Moorthy at Sri Vaikuntam . Kaliyan hints that

Para VaasudEvan descended from Sri Vaikuntam and landed on the tall mountains

of ThirumAlirum ChOlai nourished by the cool waters of Noopura Gangai . He is

Maayavan or mysterious one . His sankalpam will not be transparent to us . He has

descended on the tall hills of ThirumAlirum ChOlai . The Para VasudEvan at

ThirumAlirum ChOlai is located south of SiRu PuliyUr. In the last paasuram

mention was made of narakams , which are considered in the southern direction

under water . One who destroys Narakam through His anugraham is known as

NarakAnthakan . Kaliyan thinks of the Para VaasudEvan at ThirumAlirumchOlai as

THE NarakAnthakan . Hence by osmosis of thoughts about narakam , Kaliyan

minds flashes to ThirumAlirum ChOlai MaayOn . After that experience , Kaliyan

wanted to pin point the Lord about the other places , which are His preferred

residences among the three possibilities :(1) Inside the four Vedams or

(2) dhivya dEsams like Siru PuliyUr , where BhAgavathAs skilled in nurturing

VaidheekAgni for the performance of Yaagams eulogizing SiRu PuliyUr EmperumAn

or (3) the minds of Siru PuliyUr EmperumAn's adiyArs . Kaliyan concludes

that the Lord stayed inside all these sites to enter the minds of adiyArs as

the most relished site by Him for His residence . Among all the dhivya dEsams

including ThirumAlirum ChOlai , SiRu PuliyUr is the best because of its

abundance of Vedic scholars gifted in performing Yaagams and Yaj~nams

to perform the aarAdhanam of Chala Sayana NaaTan . They become dear to

AruL Maa Kadal EmperumAn of SiRu PuliyUr . These bhAgavathAs are

blessed by the Lord of SiRu PuliyUr to increase in size so that they can be

approached by all of us as aasrayaNa purushALs . By worshipping their

holy feet , we gain BhAgavatha Seshathvam and become dear to

the Lord of SiRu PuliyUr and thus reach sathgathi .

 

These Vedic Scholars of SiRu PuliyUr were not only experts in Karma

KaaNDam ( Poorva MeemAmsai ) but were thoroughly conversant with

Jn~Ana KaaNDam ( Utthara MimAmsai or Brahma MeemAmsai) . They

knew very well that Poorva and Utthara MeemAmsai together is yEka Saasthram

( Unitary Saasthram and not in conflict with each other ) . Poorva MeemAmsai

starts with " aTAthO Dharma Jign~asaa and the vichAram ends up with

the last soothram of Brahma MeemAmsai : " anAvrutthi sabdhAth ,

anAvrutthi SabdhAth " .

 

Brahma Jn~Ana sampAdhanam ( acquirement ) was not specifically

mentioned by Sage Jaimini in his Poorva MeemAmsai although he was

a sishyar of Veda VyAsa , the author of Uthara MeemAsai or Brahma

MeemAmsai .The AchAryan , Sage VyAsa united the two MeemAmsais

in to a continum by including the third adhyAyam ( Saadhana adhyAyam )

of the Brahma SoothrAs as a link to Karma VichAram emphasized in

Poorva MeemAmsam . From the third adhyAyam of Brahma Soothram ,

the evolution is towards the fourth adhyAyAm of Phala adhyAyam

emphasizing MOksham ( PiRavAmai ) as the Phalan of Brahma VichAram .

 

Poorva MeemAmsa VichAram arrives at the conclusion that the KarmAs

described in Poorva MeemAmsa Saasthram are insignificant (alpam )

and not lasting ( asTiram) . BruhadhAraNyakam (5.8.10) points out :

" anthavathEvAsya tath bhavathi " ( the Phalans obtained by KarmAs

described in Poorva MeemAmsai are persihable ) . MunDaka Upanishad

1.2.7 states : " adhruDA: Yaj~na roopA : " ( The boats called Yaagams are

feeble boats to take you across the ocean of SamsAram ) . It is essential

therfore to study Karma KaaNDam to know about the karmAs yielding

alpa , asTira Phalans . After that and a s a result of that study ,

Brahma VichAram starts ( Brahma Jig~nAsaa) . Upanishad vaakyams

in support are : " na punar MruthyavE tadhEkam pasyathi" ( For gaining

the Phalan of not being born into samsAric world again , the Jeevan sees

the matchless Parama Purushan ) . ChAndhOgya Upanishad ( 8.16.2) declares :

" na pasyOMruthyum pasyathi " ( The one who sees Him does not see SamsAram ) . SvEthasvathAram (1.6) says : "TEna amruthathvamEthi " ( The Jeevan attains

immortality through Him ) . Purusha Sooktham caps all these declarations with

its own declaration : " TamEvam VidhvAn amrutha iha Bhavathy "

( One who understands/ comprehends Him this way attains immortality

in this birth already ) .

 

Such is the power of the BhagavathAs of SiRu PuliyUr and aasrayaNam of

their Thiruvadi leads on to Sathgathy for the aasthika janangaL .

Srimath Azhagiya Singar Thiruvadi ,

Oppiliappan Koil VaradAchAri Sadagopan