thoo nilA muRRam - part 3 - "sengan odu mAl thiru mArbA"
From the Bhakti List Archives
Sampath Rengarajan • Wed May 19 1999 - 05:08:31 PDT
Dear bAgawathAs,
In the previous part we discussed very briefly on "engaL perumAL".
The previous pAsuram ended with the word "engaL pirAn" on thiru
atthiyoor perumAL. This pAsuram start with the word engaL
"perumAn". One observation the 4000 researchers and tamil
scholars have made is that the word "perumAL" is rare to be seen
in the entire 4000 pasurams. Such word is used here for our
Sri ArAvaumdhan (even here it is used as perumAN and not perumAL).
Going to the next word that catches out eye in this pAsuram,
as per our Sri PV Pillai, this particular address as
"thiru mArbA" (this pAsuram) is referring to the poorva kaNdam of
dwayArttham. Sri AppuLLai delivered a more comprehensive vyAkyAnam
for this pAsuram combining all these. He delivered that, "in order
to become "engaL perumAN" you chose to descend down to "thiru
kudanthai" and rested on thiru anantha AzhwAn (AdisEshan)". By
saying so it is implied that our Lord has to come to this holiest
of all the holy cities thirukudanthai to earn his paratthuvam.
This reminds us of Sri Battar's verse "vEdhAnthAs thathvasinthAm
murabidurasi yath pAdha sinhaistharanthi" ie., vEdhAnthAs see the
holy feet of pirAtti in his thiru mArbu or chest and only then
do a nirnanayam or validation that HE is the param poruL or the
para thatthuvam. vEdhas also declare HIM as Sri Lakshmi nAyakan or
harischathE lakshmicha bandhyow" (sri purusha sookttham). His
(Sri Amudhan's) paratthuvam of Sri ArA Amudhan is once again
emphasised by the reference to His chengan.
This sengan is referred to Sri Arangan and many other
lords on bOga sayanam. But this utterance is the most suitable
reference only for Sri ArAvaudhan and NONE else.
It is perumAL utthama lakshaNam that is cited when His eyes are
referred as "sengan". Many reference have been made on this
"sengan" of the Lord in both sanskrit and tamil usages. Sarva
Utthaman means He is the one who is superior to everyone. When the
Lord is referred as the one with "sengan", His saravEswara thuvam
is indicated. In this pAsuram "sengan odu mAl" of Sri Amudhan
refers to His sarva swAmitthuvam. The word "thiru mArbA" means the
one who has Sri or "thiru" in His "mArbu" or chest. When the
Lord is addresses as "thiru mArbA", it indicates that thiru or Sri
is the "root cause" or purushAkAram for His natural sowlabyam to
take effect such that HE can come to thiru kudanthai and be
available to all of us simply to attain us (instead of we
attempting to attain HIM, in thiru kudanthai He has come down to
specifically attain us !!) and keep us as his bhakthALS for ever.
When Sri ANDAL refers to "chengan" one can also assume
that she is actually referring to her most adorable hero
Sri Amudhan. This is due to one simple and BIG reason. While all
the other Lords on "bOga sayanam" are supposedly in "sayanam" or
"kaLLa nitthirai" (verse 2 thiru pAvai) Sri Amudhan is looking at
us, looking at you, looked at SriANDAL and AzwArs in his utthAyana
sayanam. No where in the 108 DD you can see this "WIDE OPEN eyes"
looking into you one on one, piercing your heart and soul and make
them melt down and wander pouring all around as if a water when
poured will travel in all directions on a plain floor or plain
level.
If I say it tamil, "Vanthirunthu than vadivazhagai kAtti kaNNAl
nammai AtkoLvAn. minnal pOl oru thERippu, Nam nechin ullukkul oRu
ooduruval. vanthiruppOrukku veRum kal nechAga irnuthAlum avar tham
eeram kasivAre em perumAn than nOkkilE". HE has come to thiru
kudanthai to show HIS beauty or sowntharyam to us and to capture
all our hearts and souls. His eyes when looked at, for a fraction
of a second one feel that a lightening struck them in their eye.
Such a sparkling sight for a moment. Then ther is a piercing in
our heart that takes place by HIS very sight. At this moment if
one who is present there is a non believer or even a tough
hearted person as similar to a hard rock formed stone, the pocket
of water or dampness or "eera patham" stored inside such hard rock
stone will also ooze out due to the very sight of Sri Amudahn.
May be this is the reason that Sri thiru pAn AzhwAr ended his
pathigam on Sri Arangan by invoking Sri Amudhan, saying that "en
amudhinai kaNda kaNgaL maRRa onRinai kAnAthE". ie Having seen Sri
Amudhan's eyes (in Sri Arangan) I shall not see anything else for
ever" and vanished into Sri Arangan.
One can see and tell if the eye is "chengan" or not only
when they are open. And such is possible only here in thiru
kudanthai utthAyana sayaNam. ie., perumAL has risen from His
serpant bed in response to Sri thiru mazhisai AzhwAr and is
looking at us with His head lifted up and eyes opened. Hence any
reference to chengan elsewhre in 4000 on bOga sayana perumAL
must be directed to our Sri ArAvamudhan.
Sri kOmaLa vaLLi thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan
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