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SriRangaSri List Archive: Message 00086 Nov 2002

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Today is the Thirunakshathram of ThiruppANN AzhwAr. Swamy
Desikan refers to him reverentially as PaNN perumAL and num pANan. He 
(AzhwAr) was born in Kaartthigai Rohini- which is today). [Yesterday
(Kaartthigai-Kritthigai was Thirumangai AzhwAr Thirunakshathram. I 
missed to write about Kaliyan due to my work pressure and lazyness as 
well:-)]

aDiyEn had the bhAgyam of attending kaalakshepam sessions [by
Simhapuri Sri MS Hari in his inimitable style- I could attend only 
few of them for the 1st PAsuram which itself went to about 10-12 
hours and the SaaRRumuRai] of MunivAhana bhOgam by Swamy Desikan 
written on ThiruppANAzhwAr's Amalanadhipiraan. Both are marvelous and 
divine compositions is a GROSS underdstatement and no words can do 
justice to explaining the anubhavam of num pANan's ecstasy and num 
Thuppul KulaMani's reverence to PaaN perumAL and 
his anubhavam.

>From what (little) understood by aDiyEn from the kaalakshepam
and reading Sri UttamUr Swamy's commentary, let us contemplate on the 
same today on this auspicious day. Swami Desikan had the greatest 
affection for these moving verses of Amaladhipiraan and had written 
Muni Vaahana BhOgam out of his extraordinary reverence for 
ThiruppANAzhwAr. He also composed BhagavadhyAna sOpAnam (sthOthra in 
Sanskrit) on similar lines from toe to the crown of Sri 
Ranganathan.

In the Amalanadhipiraan pAsuram, (10th) AzhwAr does not say 
Yenn amuthanai kanda YENN kaNNgaL . He states " yenn amuthani kanda 
kaNNgaL." (the eyes that saw "MY" amudhan- my nectar). Until this 
paasuram, he has been referring to himself as en chinthai, en uLLam, 
and aDiYen etc.. At this stage of reaching crescendo his anubhavam 
of the sarvAngha soundharyam of periya perumAL , the affiliation with 
himself is gone. He (AzhwAr) becomes like a leaf that moves from one 
place to another due to the gentle breeze simply swayed by the 
current, AzhwAr is also taken from one part of ThirumEni to another 
and finally when seeing and enjoying the ThirumEni in its entirety, 
He forgets his name , his place of origin and
everything else.

It is also told that Lord RanganaathA made sure that there is no
distraction 
to the AzhwAr in the deep experience of HIS athayantha
soundharyam and 
lAvaNyam . AzhwAr engaged in such an incomparable experience
that he could not come down to refer to his coordinates or the fruits 
of the blessings of reciting his paasurams like other AzhwArs did.

He was too far away to come back to utter or give a word of
advice to us as an AchAryA. He was being pulled and dragged
by the Lord's beauty and was hastening to merge with the
Primordial Chief resting on the AdhisEshan at Srirangam

In the second line of the final paasuram, he states as to what
had happened to his mind : YennuLLam kavarnthAnai --- ( kanda kaNNgal 
maRROnRinaikkANAvE )". The heart has been stolen. Property gone 
back. There is nothing left to talk about the erstwhile state 
as ThiruppANan from UrayUr.

AzhwAr acknowledges that the eyes that have seen His amudhan can
not see anything or anybody else after experiencing the beauty of His
Lord with the eyes. Swami Desikan points out that the AzhwAr was in 
the state of ananya prayOjana kaashtai (the boundary of the state of 
not expecting any fruits other than the Lord Himself) and that led to 
declaring " kanda kaNNgaL " instead of " kanda yenn kaNNgaL " in 
the spirit of nirahankAram and nirmamathvam. [It was an emotional and 
ecstatis experience when sri Hari was explaining this and people 
listening were with moist eyes and could not even see each other with 
such an anubhavam described and narrated and experienced. Though 
adiyEn did not have such an anubhavam, was feeling proud 
of being a resident of that kshEthram at least:-)]

Swami Desikan quotes two examples to compare the AzhwAr's
extraordinary mental state of bliss. One is the statement of AnjanEyA 
to Sri RamachandrA. AnjanEya the greatest of Rama Bhakthas says that 
his Bhakthi to Sri Raman is nithyam (unchanging and eternal ); he 
adds that his thoughts do not go even go to Sriman NaarAyaNA in 
Vaikuntam , but are rooted in Sri Rama and Him alone ( anyathra na 
gacchathi ) .

The other example quoted by Swami Desikan is the Thiruvaimozhi
paasuram of NammAzhwar (4.9.10):

kandu ketuRRu mOnthu undu uzhalum eimkaruvi
kanda inbam ----kanda sathir kandozhindhEn
adainthEn un thiruvadiyE "

(Free translation): After experiencing the limitless beauty of
You both as Divya dampathi and as Nithya sEshi in Sri Vaikuntam with 
your own blessings, I have abandoned with joy the perishable alpa 
sukhams [fleeting sensual desires] born out of the activities of the 
five senses and the kaivalya sukham coming from athmAnubhavam. I have 
now firmly grasped Your lotus feet as the one and only lasting and 
incomparable sukham in all the worlds.

In the final tamizh paasuram of Munivaahana bhOgam, Swami
Desikan pays tribute to the " KaNNaniyE kaNduraittha kadiya kaathal" 
of PaaNN perumAL " and describes his prabhandham as "pazha maRayin 
poruL " (the essence of the ancient Vedas
dealing with the relationship between the Lord and Jeevan ):

kaaNpanavum uraippanavum maRRonRikk-
kaNNanayE kanduraittha kadiya kaathal
paNN perumAL aruL seytha paadal patthum
pazha maRayin poruL yenru paravuhinROm .

In his pala sruthi on MunivAhana BhOgam, Swami Desikan hints at
his composition as equal to "muktha isvarya rasOpama:" (equivalent
to the brahmAnandham experienced by the muktha Jeevans and Nithya 
sUris in Nithya VibhUthi/Sri Vakuntam ) .

That is because the subject matter deals with the paripoorna
anubhavam and enjoyment of the Supreme (ParamAnandham) to the 
exclusion of all the other pleasures by ThiruppANAzhwAr at the 
bhUloka Vaikuntam that made him declare " amudhinaikkanda KaNNgal
maRRonRinaikkANAvE ".

[Thanks to Sri MS Hari for explaining so ecstatically two years ago]
ThirupPAN PerumAL ThiruvaDigaLE SaraNam
Swamy desikan ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan






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