Panguni Uttiram

Introduction

Panguni Uttiram is one of the most significant days for every Sri vaishnava. It wins a unique
place in many aspects of visishtadvaita philosophy and Srivaishnavism. It is also distinctly
remembered along with Srirangam, the Bhooloka vaikuntham.

The prefix 'visishta' is to qualify Brahmam as Visishta Brahmam i.e. Brahmam which is always
in communion with the sentient and the non sentient. Chit and achit are inseparably
dependant on Brahmam. Sri Ranganatha, the Para Brahmam, once in a year chooses Panguni
uttiram to physically exhibit that Sri Ranganachiar is inseparable from Him. While we worship
Sri Ranganachiar near the north gate and Sri Ranganathan near the south gate throughout the
year, it is on this day that both of them give a spiritual delight to thousands of blessed eyes by
their deities coming together in one podium throughout the night. This is the only day in the
year when they are together. This festival is beloved to all the devotees of the divine couple, as
it is a union, after a love quarrel. On the sixth day of Panguni festival Namperumal sets off to
Urayur and stays there with His consort Kamala valli nachiar for a whole day. Annoyed with
this, Sri Ranganachiar refuses entry to Namperumal on the 9th day, which is Panguni uttiram
day, into Her temple. They engage in a quarrel and finally Nammazhvar intervenes to pacify
them. As intimacy strengthens after a love quarrel, both of them come together and stay in the
same mandapam from that afternoon to the early hours of the next day. Their togetherness
concretely explains the otherwise abstract usage of the word 'visishta'.

Dvaya maha mantram - Phrase I

Many fine concepts of Srivaishnavism are studded in the three precious and guarded jewels,
namely, Rahasya trayam. On Panguni uttiram day, the divine pair explains the meaning of the
term 'Sriman Narayana' as mentioned in the first and the second phrases of Dvaya maha
mantram. Sri Mahalakshmi enjoys an inimitable status in this mantra. The first phrase is about
performance of unconditional surrender, Saranagati, by the jivatma. As said in the Pancaratra
agama (" lakshmi: purushakratve nirdishta parama rishibhi:"), She behaves as a
mediator (Purushakara: - Putu sanoti iti purushakara:) between the jiva and Paramatma
during the course of Saranagati. Our sins make Bhagavan furious and suppress His
compassion. By Her smart dialogue, She convinces Him and transforms the punishing ruler to
be a kind provider. Bhagavan, the only means for moksham, (upaayam) sheds His anger and
grants moksham. Saranagati would fail without Her intervention. Bearing this necessity in
mind, let us understand the need for Her to be inseparable from Him. The fact that anybody
can anywhere at anytime perform saranagati, elevates it from the other means like gnana
yoga or bhakti yoga. However this liberal policy casts a restriction on the divine couple which is
a blessing in disguise to us.

Look at these logical statements:

Premise 1: Saranagati can be performed any time.

Premise 2 : Saranagati would fail in the absence of Sri Mahalakshmi as Purushakara.

Premise 3: : Saranagati would never fail.

Conclusion

Sri Mahalakshmi should at all times be present with Sriman Narayana.

The above is explicit in the word 'Sriman Narayana'. A dissection of this word would result as
Sri: + mat + Narayana. In Sanskrit, the pratyaya 'matp' stands for nitya yogam ie.
Togetherness at all times. So the literal meaning is 'Sri: is always together with Narayana'.

Nammazhwar's Surrender

Nammazhvar, having unsuccessfully surrendered at four places in his fifth centum in

tiruvoimozhi, finally succeeds surrendering at Tirumala for the reason that this is where he
followed the right procedure of pleading to Sri Mahalakshmi first as a Purushakara and then to
Perumal as upaaya.

'agalakillen irayumenru alarmel mangai urai marba!

nigaril pugazhai ! ulagam munrudayai ! ennay alvane !

nigaril amarar munikkanangal virumbum tiruvengadathane !

pugalonrilla adiyen un adikkeezh amarndu pugundene'

Translation

(O Lord of the seven hills - the one who supports alarmelmangai thayar who declares that She
would not separate even for a moment!... I, a destitute, surrender to thy lotus feet.)

The first phrase irayum agalakillen conveys the same meaning as the matp pratyaya in
Sanskrit.
 Panguni Uttiram and Sri Ramanuja's Surrender

Dvayam and Nammazhvar are the guiding lights to the saranagati performed by Sri Ramanuja
on Panguni uttiram day. Not wanting his saranagati to fail, Ramanuja appropriately chose this
day of togetherness, and surrendered before Sri Ranganachiar and Sri Ranganatha. He
narrated the procedure of Saranagati in his instant outpouring of words revered as Gadya
trayam. It is a divine pleasure to observe this being chanted on this day at around 11.30 pm at
the majestic panguni uttira hall before the divine duo.

Dvaya maha mantram - Phrase II

Having understood the role of Sri Mahalakshmi in the first phrase of dvaya mantram let us
dwell on the second phrase. Here, we plead for eternal service (kainkaryam) as a
reward to the performed saranagati. Again, as the phrase includes the words 'Srimate
Narayanaya', it deals with the togetherness of the divinity. Together they accept our service.
What if we serve Narayana alone? Can you expect a male, and that too a male who has to
create this universe, protect it from asuras and rakshasas punishing them, absorb it during
deluge, to appreciate and enjoy the service culminating from love and affection of a poor jiva,
without the aid of a caring female, Sri Maha lakshmi. ? Her company multiplies Bhagavan's
pleasure while accepting our service. Our preceptors say "Oru mithuname uddesyam" (i.e.
only a duo is to be served). Thus, Panguni uttiram and the togetherness of the divya dampati
on that day, concretely explain dvaya maha mantra.

Panguni Uttiram and the Dawn of Sri Rangam

Service to archa form (deity form) and divya desams are significant in Sri vaishnavism. Here
too, the Panguni festival dominates the stage. Srirangam, is the first of the eight svayam
vyakta archa kshetrams. Narayana and Jagannatha were the first names of Sri Ranganatha
when He was elsewhere.

The history of Peria perumal is quite fascinating. Pleased by the penance of the four headed
Brahma, He emerged from the ocean of milk housed in the pranavakara vimana. Brahma
consecrated Him in his satya loka on the second day of the waning moon in tula rohini. The
most important festival conducted by Brahma was during the month of Panguni. After being
worshipped by Brahma for long, Perumal descended along with the vimana to ayodhya on the
request of Emperor Ikshvaku, the son of Manu. He was worshipped by all the emperors of Manu
dynasty and finally by Sri Rama Himself. Panguni festival was being conducted without break at
ayodhya.

Out of gratitude, Rama, after His coronation, gifted this vimana housing the reclining Peria
Perumal to Vibheeshana on the fifth day of the waxing moon. Sage Valmiki narrates this
incident in Ramayana as

'Aradhaya jagannatham ikshvaku kula daivatam' and 'labhdhva kuladhanam raja

lankam praayat vibheeshana:'.

Vibheeshana was returning to Lanka along with the vimana and on the way he noticed that
panguni festival was due and there was not enough time to reach lanka. While flying above
Srirangam he saw its serene beauty and decided to descend. He temporarily sanctified the
vimana and Perumal in the island between kaveri on a saturday, the seventh day of the waxing
moon, in the month of panguni when the moon was in rohini and guru was in revaty. It was
then this deity became revered as Sri Ranganatha. After the festival, when vibheeshana was
preparing to leave with the vimana, the then chola king Dharma varma pleaded to leave it
along with Peria Perumal at Srirangam. Vibheeshana yielded when we realized that it was also
the wish of Sri Ranganatha and Perumal promptly reciprocated by facing South towards lanka.
From that day the reclining deity, Peria Perumal and the standing deity Namperumal along with
Sri Ranga nachiar are bathing the devotees in spiritual ecstasy during the Panguni festival
especially on the Uttiram day. Therefore, the dawn of Srirangam and Peria Perumal are
profoundly related to Panguni uttiram.

Conclusion

Last but not the least, Panguni uttiram is the day on which Sri Ranganachiar was born. We
benedict Her as 'panguniyil uttira naal paar udittaal vaazhiye'. Sita, an incarnation of Sri
Ranganachiar, was wedded to Sri Rama on this same Panguni uttiram day.

Let me rest here as I am unsuccessful in writing the glory of Panguni uttiram with my little
knowledge. Let us have darshan of the divya dampati together at Srirangam on this day which
falls on 21st March this year.

- Dasan Velukkudi Krishnan

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