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Ramanuja List Archive: Message 00222 Nov 2005

 
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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




--- In ramanuja@xxxxxxxxxxxxxxx, "R.Vaasu" <vaasur@xxxx> 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.
>








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