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Ramanuja List Archive: Message 00082 Nov 2004

 
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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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