SrI: SrImathE Gopaladseika mahadesikaya nama: Dear Sri Muralidhar Swamin What a wonder anubhavam and sharing! Please allow me to share this with everyone else on the greatness of ThiruppANAzhwAr. Thanks again. Regards Namo narayana dAsan --- Rangaswamy Muralidhar Civ AFRL/SNHE <Muralidhar.Rangaswamy@xxxxxxxxxxxxxx> wrote: > Sri: > > > > SrimatE Gopaladesika MahadesikAya Namaha, > > > > Dear Sriman Madhavakkannan Swamin, > > > > Thank you very much for sharing a superb narrative > on Sri Tiruppan Azhwar's magnificent tribute > contained in 10 verses. Kindly permit adiyen to > share the following reflections on this nectarine > outpouring of the Azhwar. > > > > This is the shortest of the 24 Dhivya Prabandhams, > while ranking among the sweetest. Indeed if one > desires an example of get rich quick, this is it. > The Azhwar sang only 10 verses but attained the > highest benefit of union with the Lotus Feet of Lord > Ranganatha. This is one of two prabandhams that > contain the title in the opening line (KaNNinum > SiruthAmbu being the other). The structure of this > Prabandham has been commented upon by Mahavidwan > Paramapadavasi, U.Ve. Sri Mukkur > Lakshminarasimhachariar Swamin as: "The opening > three verses commence with the aksharams of > PraNavam. The next three verses glorify the Padhukas > (Shatari Soori/Swami NammAzhwar)". The last verse > embeds the essence of Gayathri Saman. U.Ve. Sri D. > Ramaswamy Ayyangar Swamin notes that the Prabandham > commences and ends with the eye (KaNNinuL > ukkinranadhE and amudhinai kanda kangal). > > > > The Azhwar's choice of words in itself is an act of > marvel. For example the tribute commences with the > aksharam "a" and the first three verses correspond > to the aksharams of PraNavam. Why is this? A denotes > auspiciousness all around. Being Vaidikas, we may > begin our quest of references in support of this > fact with the Parama PramANam, i.e., the Vedas. An > examination of the Rg Samhita and Sama Samhita > reveals that they commence with "agnimILE > purOhitham" and "agna AyahivIthayE", respectively, > providing a ringing endorsement of the > auspiciousness of the aksharam "a". Furthermore, "a" > is the opening aksharam of PraNavam, which > unequivocally proclaims the supremacy of Lord > Narayana. The Upanishad section of the Veda > proclaims "yadh vEdhAthO svara prOthO vedAnthE cha > pratiShTitha:" ([PraNavam which proclaims the > supremacy of Lord Narayana] that by which all Vedic > recitation is commenced and that which is the > support of all Vedantha [Upanishads]). Next if we > turn our attention to the Brahma sUtras (aphorisms > that expound on the Upanishadic messages), the > opening Sutram is "AthAthO Brahma jignyAsa" (May we > begin our enquiry of Brahman) commences with the > Aksharam "a". An examination of Narada's Bhakti > Sutras reveals that it commences with the line > "anivachanIyam Bhakthi svarUpam" lending further > testimony to the loftiness of the aksharam "a". Next > let us ask ourselves if the Lord Himself has > declared his fondness for this aksharam. The answer > is apparent in the 11th Chapter of the > Bhagavad-Gita, where Lord Krishna asserts > "aksharANAm akArOsmi" (among the aksharas I denote > "a"). Also "a" is the vowel of the Devanagari > alphabet, without which no consonant can exist. > Recognizing these facts and the alluding to the > Truth that the Lord is the supporter from inside as > well as outside for everything in the universe, the > Azhwar commences his tribute with the aksharam "a". > For the above reasons, "a" is called ViShNor > aksharam. Following the lead of the Azhwar, Sri > Ramanujacharya commences his Sri Bhashyam with the > tribute "akhila Bhuvana janma". Swami Desikan > adheres verbatim to the dicturm "mElayAr seyvanagal" > and commences four of his Stotrams with the aksharam > "a" i.e., Garuda Panchasat, aBhIthi Sthavam, nyAsa > dashakam, and Bhagavad DhyAna sOpanam in which Swami > Desikan enjoys an anuBhavam of Lord Ranganatha from > Foot to Eye much in the spirit of the Azhwar's > tribute. > > > > Next, the importance of the Lord's Feet can be > understood from the Purusha Sooktham Rk "padhOsya > vishvABhUthAni tripAdhasyAmruthan dhivI". The Lord > Himself declares his fondness for the Feet by lying > as VadapathrashAyi on the waters of PraLaya and > sucking at His toes enjoying the mahima of His Feet > as He contemplates the next cycle of creation. The > Taittriya and AitarEya BrahmaNa declare that the > Brahma Ananda AnuBhava rasa flourished at the third > Foot of Trivikrama. This is also referred to in the > Anandavalli section of the Taittriya Upanishad as > rasO vai saha. > > Furthermore, this is the only angam of the Lord that > is pristinely pure (for example the navel bears a > lotus which houses Brahma). Aidhiham has it that > Rudran performed SharaNagati at the hand of > Emperuman. However, the Feet bear unadulterated > contact with Lord Narayana and is therefore sought > after by ParamaIkanthin Prapannas. Thanks again for > your outstanding post, which sparked these > reflections in adiyen. > > > > Namo Narayana, > > > > SriMuralidhara Dasan > > > > > > ____________________________________________________________________________________ Do you Yahoo!? Everyone is raving about the all-new Yahoo! Mail beta. http://new.mail.yahoo.com Yahoo! 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