thirup paanaazhwaar and "pranavak krithi"

[Guest guest]

Thanks to Mr.PD for bringing this up again. Thanks to Mr. Sadagopan

for his excellant references and commentary on Swami Desikan's

"bagwath dyaana sObaanam". I have written a small thamizh sinthanai

"a thought in Tamil" (part 1) on bagwath bakthi and love for God. I

have also presented some views (part 2) based on a very primitive

analysis.

 

Part 1 **********Thetamil introduction starts**********************

 

oru sinthanai thodarum athan aRimukamum

 

saamanthi poo malarvathaRkku thEthi irukkiRathu

malligai poovukkum jaathi irukkiRathu

vanamaali en maalavaN meL varum kaathal poo malara

thEthiyum paarppathillai, jaathiyum paarppathillai.

 

aanmaavil uthithu ithayithil thoYththu kaNkaLil mudinthaal

athu bakthi para vasak kaNNeer

 

KaNNanaik kanda kaNkaLil arrambiththu ithayaththai ooduruvi en

annmaavil aikkiyamaanaal athu para bakthiyaam kaathal

 

ik kaathal varumaayin aan pen maRRum anthasthu pEtham kooda

paarppathillai.

adiyaar onRE, athan piNaippu.

aandavan sEvai mattumE athan ilakku.

maalavan "maayai"yaam kauviri pOl ik kaathalum than

kaRaikalai thaanE ittukk koLkinRana.

kaalakaalamaaka odik koNdirukkum

iv vadiyaarkaLin kaathal veLLaththil itho innum iru thuLikaL.

 

"a malaanaathipiraan thantha adikalE pORRi,

u yar thiru thamizh maRai chaarum thantha uththama muniyE pORRi,

m aRaiththu MaRai porul thantha, maraa thirup pugazh

- sEr paanaazhwaar thiruvadikaE pORRi

 

Sampath Rengarajan

 

 

******************Tamil introduction ends*************************

 

Part 2

 

There were two versions of loka saaranga muni's revealtions on

aazhwaar accounted so far. And there was an excellant commentary and

references on "bagwath dyaana sObaanam" and the "basis" on thirup

paanaazhwaar's "amalanaathi piraan" presented earlier here. I wanted

to go deeper and analyse into the notion of Swami Desikan. Swami

Desikan 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. Though I donot claim

authorship or merit for this primitive research of mine, I feel that

the causes of all causes Lord Arangan is the soul reason for this. I

welcome any comments from all bakthaas of this group.

 

 

Swami Desikan implied that amalanaathi piraan completely

summarises the inner meaning of tamizh maRai. There are citations

that when bramhaa was created from achuthan's novel, subsequently the

rudraas, and gayathri mantram were coming out of his Face. For

someone rational, birth from umblical chord is meaningful (bramhaa)

but the creation of others from face may not be agreed for

rationality. But there are clues to support the "content" that HIS

thirumEni "contains" EVERYTHING and EVERYONE at the end of each cycle

or pralayaa. And THIS IS THAT particular thirumEni that the aazhwaar

sees in "Aranga raajan". In paadhuha sahasram in Desikap prabandam

the reference to the other contribution of one other part of the

thirumEni is provided ie His divine lotus feet and the "unfolding

content" was "Ganges" during the instant of tiruvikrama avathaaram.

Quantifying the lord with "physical" interpretation is meaningful to

those who knows what are present in HIM. But for others they may

question the validity of the arguement that the 10 songs on the Lords

thirumEni ([gross anatomy], forgive me for this word. This is

presented here only for the understanding of the unknown and rational

readers) alone represents the essence of thamizh maRai. There are

several references to maahalukshmi residing in his thiru maarbu or

"chest". I wanna recall a personal experience and share it with the

group. During the iraappaththu festival as a member of the ubayak

kaaraas I had the privileage to touch and worship the thiruvangi, (his

dress) abayahastham, and thirup paathukai that nammperumaan wears

(uthsavar) and also the kavachams that were the aabaranams for the

Lord Arangan himself (moolavar). The pachchaik kal or known as

maragathak kal that is in the center of the kavacham for HIS chest is

supposed to have the indentations inside it as "mahaalakshmi". We

were told that this is visible only to those who are qualified souls.

When few of us reported they didnot see anything, few of us did see

the thiruvuruvam of Sri Mahaalakshmi carved in the stone. The thiru

aabaranams are not offered for special darshan of anyone anymore since

last 10 years or so.

 

One can conclude that describing the creation, preservation

and destruction of the universe, everything in it and every soul that

dwells in it, will truly represent the "Life Science". Based on some

fumdamental belief and in the line of our philoposhy, If we talk about

the process of physical creation of the universe, and the existance of

various medium, maintenance of this order by various faculties and

destruction and the "start all over again" cycle, it will represent

the true nature of life science, all holy books that talk about it and

all scientific theories that were invented, to be invented, unfolding

to be unfolded etc.. While Such rational science is by itself

dis"covering" many new facts, one should view the two other "creations

(rudraas etc, and ganges) or unfolding contents at the start" listed

above and one would also take into account some other references from

4000. There are references to "uNdu umizhntha thEvarkal" and "echchil

thEvarkaL" in the Tamizh maRai implying that HE contained or swallowed

all the demigods in Himself and unfolded or created them at the start

of every cycle. But he alone existed for ever. There are so many

references that Ezhisai or 7 musics, (also 7 worlds and 7 seas 7

mountains) and aaru angams or six vedangams, (also six gunaas), five

boodams or elements , 4 vedass, three lords, and the two (divine

couple) are all concluded in one syllabal ("pranavam" ie the concept

of amalnaathi piraan) (the modern theory of the universe being

condensed into dense sound material and unfolding from that, may find

support from this) and that the cycle unfolds and folds again as shown

in several paasurams in 4000.

 

The research points to the fact that in each shektram the lord

is in one form or another. In arangam, he is in the form of the

"pranavam" and his mode is the "creator of pranavam" itself. ie

"pranavak krithi". "pranava" by virtue of containing everything in

itslef at the time of unfolding and folding, is the cause of

everything. At some point when the cycle is not even started or

between the end and start, the "pranavaa" itself was contained and

unfolded or created by this Lord Arangan who is the "pranavak krithi".

Hence HE is the causes of all causes. Amalannathi piraan's reference

to this implied meaning makes it the "container of all maRai" and thus

amalanaathi piraan might have been viewed by Swami Desikan as the

essence of all essences.

 

As Arangan, He not only condensed everything to one sound

syllable or "oR ezhuththu" but also HE CONTAINED them all in his mouth

as Lord Krishna. Saint MaarkandEya experienced this scene as "seeing

everything insde HIM and yet outside HIM". This is the highest degree

of "vishnu maayaa" which cannot be quantified or described to our

perceptual faculties and cannot be conceived by physical, material and

mortal intelligence (the memory of each birth or born soul). So the

azhwwar has simply chosen to praise his thirumEni in "amalanaathi

piraan" that CONTAIN everything and thus that represents every life

science, or holy books, instead of going into the details of

every holy book.

 

Since HE revealed HIS Universal form only during Sri Krishna

avathaaram and also showed the entire universe in HIS mouth twice,

once to Yasodaa and then to MaarkandEya muni (who was sucked in and

breathed out), aazhwaar chose to praise Lord Sri Krishnaa's physical

eyes. In Srimath Bagwath Geetha Lord initiate Arjuna with his own

eyes to see the Universal form and so the apt reference is made to

Krishnaa's eyes here. One can, not only, see this reference in this

aazhwaars song but in many other aazhwwar's song. Hence the aazhwaar

finally suggests that a simple surrender to the "eyes of the LORD will

do than to witness this maayaa and not understanding a bit of it".

 

KaNan kaNkaLai kanDum, Arnagan adikaLai adainthum vaazhvathE kuRi,

 

Sampath Rengarajan