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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