Thirup paaNaazhwaar and Swami Desikan

[Guest guest]

"amalaanaathipiraan thantha adikalE pORRi,

uyar thiru thamizh maRai chaarum thantha uththama muniyE pORRi,

maRaiththu MaRai porul thantha, maraa thirup pugazh sEr paanaazhwaar

- thiruvadikaE pORRi

 

Sampath Rengarajan

 

In continuation of the information that thirup paanaazhwaar's thiru

nakshthram is coming, there were some thoughts that may now be shared

with the group. Our senior Sri Vaishnavas have believed that swami

desikan had a special place in his heart for thirup paanaazhwaar among

all the other aazhwaars.

 

Thirup paanaazhwaar's thiru nakshthram and Lord Sri Krisha's

thiru nakshthram are same and is "rohini" (though the month's are

different). Kannan is the supreme being in playing the flute. Our

Aazhwaar having been brought up by "paanars" also mastered music.

Swami Desikan mentioned in the chapter "guru param paraa saaram" of

Srimath Rahsya Trasaaram that "sarvechwaran paraangusa parakaalaathi

roopaththaalE abinavamaaka oru thasaavaathaaram paNNI ..." implying

that the "Lord of all" created yet another dasaawathaaram through the

aazhwaars. In conjunction with this statement of Swami Desikan and

the thiru nakshthram of aazhwaar, one can conclude that thirup

paanaazhwaar is a revisit of krishnaa avathaaram. Sri krishnan

offered us the supreme nectar of Sri math bagwath geetha while being

on the platform of his charriot or thiruth thEr, and thirup

paanaazhwaar delivered the essence of the vedaa in "amalanaathi

piraan" as seated on the thiruth thOL of " loka saaranga muni" and in

a posture of "abinava".

 

Aahwaar's birth comes in the middle of the kaarthigai festival

when the place is decorated with jyothi mayam all around. Some refer

to him as "kaarthigaiyil uthiththa jothi". In a similar context Swami

Desikan delivered "bagwath dyaana sObaanam" starting with

"antharjyOthi .." and referred to the Jyothi in Sri Rangam. The

reference for "bagwath dyaana sObaanam" is such that it is "based" on

thirup paanaazhwaar's "amalanaathi piraan". Swami Desikan also

delivered a rahasya grantham named "munivaahana bOham", as a detiled

elaboration or "vyaakyaanam" for "amala naathi piraan". It is in this

rahasyam that Swami Desikan expalins the unique style and composition

of the "amala naathi piraan" that the first letter of the first three

songs starts with the pranavam syllabals "a", "vu" and "ma". Swami

Desikan also empahsised that these ten songs has the esssence of

"thamizh maRai" (4000), and hence the essence of all the vedas, or

contain the essense of all the vedaanthaarthangaL.

 

Some of the Swami Desikan (abimaanis) devotees even feel that

it is this eedupaadu or "exclusive mental association with thirup

paanaazhwaar" being the reason that swami desikan's thiru vullam

engaged in delivering the "Sri paathukaa sahasram on Lord ARangan and

Sri Dasaavathaara sthothram on the thasaavatharaa moorthy's at the

sannithi west of Arangan's koil. Sri paadukaa sahasram is also a

composition of the 1000 names of Lord Vishnu or "pEraayira mudaiyaan".

It is also considered that Dasaawathaara sthothram is the popular

relief or sarva nivaarani from all the planetary doshams or navagraha

dhoshangaL.

 

It is believed that, If some one would do a thyaanam on

Aazhwaar and Swami Desikan and read or chant on this holy day of

rohini, swami desikan's "bagwath dyaana sObaanam" and aazhwaar's

"amalanaathi piraan", it is certain that this will pave way for the

"aNYNYaanam" to leave and "aathyaathma nYaanam" to come in for them.

[Guest guest]

May I ask why Lokasaaranga, the priest who committed the

great apachaara of both physically and verbally abusing

the greatest of bhaktas ThiruppaaN Azhvaar, is called

Lokasaaranga *Muni*? The title "Muni" is usually reserved

for people of great learning and devotion, such as Vyaasa,

Alavandaar, and Ramanuja. It seems that none of these

attributes were present in Lokasaaranga.

 

Mani