H.H. Srimad Poundarikapuram Andavan Swami upanyasam

[Guest guest]

SrimatE Gopaladesika MahadesikAya Namaha,

 

H.H. Srimad Poundarikapuram Andavan Swami will continue the Padhuka

Sahasram Upanyasam series in the next tele-upanyasam. Details of the

next tele-upanyasam are as follows.

 

April 25, 2004

Time: 9.30 am EST

Padhuka Sahasram

Cost: FREE

 

Participants can register for the upanyasam by sending an email to

rangaswamy_m (AT) hotmail (DOT) com

 

Details of the Upanyasam passcode and telephone

number for the teleconferencing bridge will be sent to registered

participants.

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enthusiastically looking forward to the next address on April 25,

2004.

 

Namo Narayana,

 

SriMuralidhara Dasan

Oppiliappan wrote:

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are 5 messages in this issue.Topics in this digest:1. Fw:

Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 212/Desika

Prabhandham : Thirucchinna Maalai ( Part 1)/TaniyansSadagopan

2. manam vazhangu"M.G.Vasudevan" 3. Padhuka Sahasram-886

"rangaswamy_m" 4. Tele-upanyasam by H.H. Srimad Poundarikapuram

Andavan Swami"rangaswamy_m"

5. Re: Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting

213/Desika Prabhandham : Thirucchinna Maalai ( Part2)Sadagopan

__________Message:

1Tue, 20 Apr 2004 17:58:25 -0400Sadagopan Fw:

Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 212/Desika

Prabhandham : Thirucchinna Maalai ( Part 1)/TaniyansSrI:Dear BhakthAs

:There are three Taniyans (Benedictory /Laudatory) verses forthis

Prabhandham consisting of 11 Paasurams .Prior to coveringthem , let

us enjoy the context of the avathAram of this Prabhandham.Why This

Name for the Prabhandham

?********************************Thirucchinnam is a Vaadhyam (Musical

instrument) played duringthe occasion of

PerumAL PuRappAdu . It is majestic in sound andsweet to listen to.At

Lord VaradarAjan's sannidhi a pair of this Bugle likeVaadhyam was

played in unison . The sound of this Vaadhyam with its linksto the

Lord's arrival on the streets of Lord VaradarAjan enchanted the

mindof Swamy Desikan.He was reminded of the procession of the Lord ,

who isthe object of celebration by the three rahasyams.The

association ofThirucchinnam with the Supreme Lord made Swamy Desikan

namethis Prabhandham with the Vaadhyam that announces His

arrival.Another reason for the Name***********************There is

another tradition relating to the birth of this Prabhandham.During

one stage of Swamy Desikan's life , he had to argue withthe members

of Para Mathams , who insisted that the Tamil Prabhandhamsof the

AzhwArs are not fit to be recited in front of the Lord for a

varietyofreasons.Swamy Desikan debated these people , who wanted to

minimizethe

sacred nature of AzhwAr's divine collect and established that the

4000divine collect (aruLiccheyalkaL) were Parama Vaidhikam to recite

in frontof the Lord just as Vedic recitation follows the Lord . Lord

VaradarAjanwasvery pleased with Swamy Desikan's defense of the

sacredness of DhivyaPrabhandhams that He presented one of the two

Thirucchinnam used in Hissannidhi to Swamy Desikan and ordered that

only one Thiruchinnam be usedfrom then on.The Structure of this

Prabhandham***************************The first six paasurams of this

Prabhnahdam deal with the essence ofThirumanthiram , the seventh

covers the meaning of Dhvayam and the 8thand the 9th instruct us on

the quintessence of Cahrama slOkam .The tenthpaasuram pays tribute to

the Vaibhavam of Lord VaradarAjan .The finalpaasuram reveals that only

those who discard carnal desires in favor ofuninterrupted Bhagavath

Bhakthi alone can enjoy this

delectablePrabhandham.The Metre of the

Prabhnadham*************************The whole Prabhandham is set in

the metre of YeNN SeerAsiriya Virutthamwith 8 lines in each of the

Paasurams . The ending with "Vanthaar thAmE "marks these paasurams

with an aura of divinity by invoking the arrival ofLord VaradarAja in

front of us.Taniyan 1***********mannu Thirumanthiratthin vAzh

dhuvayatthin poruLumtunnu puhazh Geethai tanil sonna yeNNAnkin

poruLumanna vayal Kacchi AruLALar Thirucchina oliinnapadi

yenRuraitthAn Yezhil VedAnthAriyanE(meaning): The( ThUppul)

VedAnthAcharyan of unique lustredescribed exactly the significance of

the majestic sounding nAdhamof the Thirucchinnam of the Lord of Kanchi

, a city known forthe many swans ( Raaja Hamsam/Raaja SanyAsis) in its

environs .SrI VedAntha Desikan showed in this Prabhnadham that the

paasuramsabound in the esoteric meanings of the three rahasyams: the

enduringAshtAksharam , the rejuvenating Dhvayam and Charama slOkam of

32letters enshrined in Bhagavath GithA.The ever lasting meanings of

the AshtAsharam is saluted as "MannuThirumanthirin poruLum " . The

Dhvayam is saluted as " Vaazh dhuvatthinporuLum " ( the artha

visEshams of Dhvaya manthram that nourish thechEthanamswith its deep

and esoteric meanings ). The Charama slOkam with 32 aksharamsfound in

the 18th chapter of SrImad Bhagavath GithA is reverentiallyaddressed

as : " Tunnu puhazh Geethai tanil sonna yeNNAnkin poruLum "( the

visEsha arthams of the glorious charama slOkam with its 32

aksharamsfound in the Lord's GeethOpanishad).Taniyan

2********yEkAntham mUnRum yezhilAl urai seythumaakAntham seythu

aruLum vaLlalAi -SaakAnthaDesikanAm ThUppl ThiruvEngatEsa

GuruvaachakamE yengaLukku Vaazhvu(Meaning): The SrI Sookthis of

ThUppul VenkatEsa AchAryanare our life support . He is the most

geenrous and compassionate One ,who commented elegantly on the

esoteric meanings of the three rahasyamsfor our benefit and got us

under His spell like the magnet that attracts theiron." EkAntham

mUnRu " refers to the three Rahasya manthrams to be leant froma

SadAchAryan. Swamy Desikan elaborated elegantly about their

deepmeanings ( yezhilAl urai seythu).Those commentaries enshrined

inThirucchinna Maalai Prabhandham attracted our minds powerfullyto

this Prabhandham ( maakAntham seythu ). The genrous One , whoblessed

us this way is the "SaakAntha Desikan" ( VedAntha /NigamAnthaDesikan

)of ThUppul agrahAram near Kaanchi . His SrIsookthis arethe ones that

nourish and protect us ( DEsikan vaachakamE yengaLukkuVaazhvu)

..Taniyan 3:********paricchinamAna irunAl-yezhutthin pall vaNmai

yelAmviricchu nalam peRa OdhavallOrkku intha mEdhinikkEmaricchinna

meeLAp-piRavAmal vaazhvikkum Maal VaradharThirucchinna Osai

inimai uNDO maRRai dEvarukkE ?Thispaasuram is shaped in the form of a

rhetoric question with itsimlaid answer. This Paasuram poses a

question and answers itwithout hesitation :Is there any one(dEvAs)

qualified to possess the level of glory ofLord VaradarAjan and as a

result enjoy the sweet nAdham ofThirucchinna Vaadhyam ? The answer is

" defenitely not "andthe most enjoyable Thirucchinna vAdhya nAdham

belongsexclusively to the Supreme Lord of Hasthi Giri , Lord

VaradarAjan .The famous question is : " Maal Vardahar Thirucchinna

Osai inimaiuNDO maRRai DEvarukkE ? " ( Can any other God or

demi-godhope to gain the sweet sound of Thirucchinna Vaadhyam as a

mark ofhonor to accompany the sanchArams of the most merciful

VaradharAjan ? ).Swamy Desikan states clearly that there is no one ,

who is equal orsuperior to Lord VaradarAjan (SrIman NaarAyaNan as the

archAvathAranat Kaanchipuram) and to qualify ofr the distinction of

announcement of Hisarrival with the MangaLa dhvani of Thirucchinna

Vaadhyam.Swamy statesfurther that those BhaagavathAs , who can

comprehend and reflect onthe Meanings of the AshtAkshara Manthram

elaborated in His Prabhandhamwill never ever be born in this Karma

BhUmi due to the dhivyAnugraham ofthe DayALu , Lord VaradarAjan .The

structure of Thirucchinna Maalai

Prabhandham*****************************************There are 11

Paasurams including the Phala Sruthi slOkam .Here is how the eleven

paasurams are organized:1. Elaboration of AkAram enshrined inside the

PraNavam--Creation2. Meaning of AkAram housed inside

PraNavam--Rakshakathvam3. Meaning of UkAram, MakAram & the associated

fourth vibhakthi4. Thirumanthiram: Meaning of "Nama: " sabdham5.

Meaning of NaarAyaNa Sabdham in Thirumanthiram6.Meaning of th 4th

case associated with NaarAyaNa Sabdham7. Meaning of Dhvayam8. Meaning

of Charama SlOkam9.

The sacred sports of VaradarAjan as Lord KrishNa10. The collected

meanings of the thre rahasyams11. Only those who do not seek

evanescent pleasureswill enjoy the Thirucchinna Maalai Prabhandham.In

the subsequent postings , we will add the line by line meaningsof each

paasuram to enjoy the arrival of Lord VaradarAjan in ourhomes

..NarAyaNa , NaarAyaNa , NaarAyaNaDaasan , Oppiliappan Koil

VaradachAri SadagopanSrimate Sri Laksminrisimha Divya Paduka

SevakaSrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya

Nama:__________Message:

2Tue, 20 Apr 2004 16:19:40 +0530"M.G.Vasudevan" Subject:

manam vazhanguDear sri vaishNava perunthagaiyeer,It is generally said

that I lost my heart at the first sight when I saw my lover.

This statement makes a straight and simple 'allegation' that the other

person, that my lover has stolen my heart as though * by searching in

my body, where it is kept as an attachment * or socketed in my body

in some plug attached to the bodyFurther, he, at ease picketed it,

without myself knowing or realizing his act of that picketing. So he

has become a 'robber' at one stroke. Only consolation is that this

fellow, my lover, is not filing a defamation case, in a court of law,

against me for this blatant accusation of mine. Actually 'my' position

at that moment was, * I was a bit more senseless, than normal time

[means normally also I am senseless but this time a bit more] * a lot

more flabbergasted or stupefied, * lost the balance off, at or by his

striking features, * had not realized there existed some hitherto

'unknown connection' between him and me, which now suddenly 'started

working' on seeing him. Now just look at from the other

person viz. my lover's position or standpoint of view [my lovers'

shoes may be more apt]. He also was expecting that * Some body,

foolish enough like me, will stance upon him. * With the impression

"Me [the lover], by my physical appearance, beauty and capacity will

snatch her eyesight first, * through that can beseech her mind [or

his mind] for she was my property all the time". All of a sudden, he

also saw this fellow [me] coming. Then rest as stated above happened.

This, perhaps is all, what happens when somebody claims 'love at first

sight' took place. The medium of communication for all these to happen

is "the eyes". The main culprit "eyes" are not blamed, but the mind or

heart [or to be very precise] the 'manam' is blamed for that is the

subject who carries the object 'eyes' or medium 'eyes'. To describe

it in today's management jargons, the eyes play the utmost important

'role' in this act of * one side winning the heart and other

side losing heart - or 'lose win' from my position * the reverse is

also true - 'win lose' - from my lover's position* in the end both

sides gaining - 'win win' situation - on the unison of the lover and

beloved. So that act of 'kaaNudhal' or 'kaaNdal' is very vital in all

these. Whenever any person seeing 'krishNa' the lover [and he the

beloved], is in the 'lose win' position, then changed as 'win win'.

For all the time we are krishNa's property and he also waits to grab

us at the opportunity of 'seeing' 'kaaNudhal'. That is why krishNa is

said as 'manOharan' one who does the beautiful act of 'manas harathy'

- 'snatches the mind'. adheera bimbaa adhara vibhramENa harsha ardhra

vENu svaram padhaa cha |anEna kEna api manOharENa, haa hantha, haa

hantha, manO DhunOthi || 1-36 sree krishNa karNa amrutham by leela

sukharmeaning: oh, what can I do? My mind wanders without a cause and

base, for * the beauty of the red bimba fruit like

bottom lips [red colour kOvaip pazham] * that wealth of a 'fabulous

flute music' poured out of that red lips* some unknown power which

pulls out the heart thereby killing the mind [means losing senses in

his beauty and the flute music which he pours out - see here the poet

does not identify krishNa by name but only tips us as flute player -

who else it can be except my krishNa]. Many bhakthaas vouch the above

statement that once you see krishNa, he snatches your heart [or mind]

by his beauty his flute music, his naughty pranks etc. Generally he

is accused as manchOr besides 'makhan chOr' - butter thief. That is

not the point I want to discuss here. Two aazhvaars say that krishNa

does NOT act in the above manner - that is not snatching or na

harathy - but we ourselves voluntarily place our heart in his hands -

both say - 'kaNdavar tham manam vazhangum'. A bhakthaa like you and

me, if we * see krishNa - krishNanaik kaNdavar* give voluntarily our

heart and / or mind - tham manam vazhangum. The position here is - I

give voluntarily as I have seen him [or realised?] - 'dhadhaami'. He

just accepts my heart with grace.The word used is 'vazhangum' -

'gives' or 'donates' with full consent of the mind or in full

agreement - in fact, feel very happy to do that. 'vazhangudhal'

always means one who gives voluntarily, more so involuntarily.

Carrying out that act of 'vazhangudhal' involves * giving with all

happiness while doing it [not pleasure but happiness]* feels he is

duty bound to do that act of 'giving' * does not expect any thing in

return for that act of 'giving' * in the heart of heart feels elated

that lord has kept us in such a position to do this vazhangudhal and

thereby feels grateful to him Just recollect 'dhaanam

vazhangudhthal'. Sri swamy dhEsikan puts Sriman naathamunigaL in a

special status and eulogizes as 'thaaLam vazhangi thamizh maRai

innisai thantha vaLLal' - the donor who gave

the rhythm to the music of 4000 dhivya prabhandham' [in adhikaara

sangraham and in turn in sri rahasya thraya saaram].[Another meaning

for this word kaNdavar is a person 'who has realised'. Just recall

the beauty of a sentence 'kaNdavar viNdilar - viNdavar kaNdilar'].

Now the paasuram:puNdarika malar adhan mEl bhuvani yellaam

padaiththavanE,thiN thiRalaaL thaatakai than uram uruvach chilai

vaLaiththaai,kaNdavar tham manam vazhangum kaNapuraththu en

karumaNiyE,eN dhisaiyum aaLudaiyaai, raaghavanE, thaalElO -

kulasEkara aazhvaar in 8-2 perumaaL thirumozhiHere in this verse, the

aazhvaar has become the mother and sings lullaby to make the child

sree raama, the beacon light of the raghu clan, who is also the

thiruk kaNNa puram emperumaan, to sleep, by highlighting * the

capacity of him to create that lord brahma who was given a life and

seat in the lotus flower springing from his naval and then he went on

to create the whole world.

* The tact and talent of sending an arrow to remove her basic capacity

by bending the bow at that lady thaatakai, who had lot of physical

strength.* The capacity of him in making the viewers to donate their

hearts on seeing him* The capability of ruling all eight directions -

dhisaigaL. Another aazhvaar - Thirumangai - also becomes the mother

and wonders what happened to my daughter for she blabbers some thing

- may be she has seen krishna vaNdamarum vanamaalai maNi mudi mEl

maNa naaRum enkinRaaLaaluNdu ivarpaal anbu enakku enRu oru kaalum

pirigilEn enkinRaaLaalpaNdu ivaraik kaNdaRivadhu evvooril yaam enRE

payilginRaaLaalkaNdavar tham manam vazhangum kaNNapuraththu ammaanaik

kaNdaaLkolO?Thirumangai aazhvaar in 8-2-9 periya thirumozhiAazhvaar

mother says - My daughter is talking to herself - saying on her own -

may be after seeing that thiruk kaNNapuram lord souri raajan and

giving [donating] her heart - * On the crown of

that person there is the good smell of thulasi and other leaves of

forest groves, wherein bees are attracted, come and sit.* I love this

person and will not ever get separated from him* She learns from many

'Where I can meet him, at which place? etc In both these paasurams

the highlight is that phrase 'kaNdavar tham manam vazhangum kaNNa

puraththu' or kaNapuraththu - both representing same person, that

lord of thiruk kaNNa puram dhivya dhEsam - souri raajan. - the king

who has beautiful hairdo. That is some thing very rare. May be

different aazhvaars have sung the same lord identifying same guNam

character of that lord using different words. But to use just "same

words" is something very special. Those two having no immediate

relationship like periyaazhvaar and aaNdaaL - father and daughter or

guru and teacher like namaazhvaar and madhura kavigaL, but an

'overall relationship of thirumaal adiyaargaL'.[to quote an example

of father daughter - follow

footsteps in using words - eg karpooram naarivara says dad,

karuppooram naarumO asks daughter - there are many like this]What is

the result of this 'manam vazhangiya' act - 'paattinaal unnai en

nenjaththu irunthamai kaatinaai kaNNapuraththu ammaanE' says

thirumangai aazhvaar in 9-1-9 periya thirumozhi. You came and sat in

my heart. How I learnt this? For I am singing you 'oh lord'. Dear

bhakthaas Please donate your heart to that kaNNapuraththu ammaan and

join in singing his praise - krishNa krishNa - then he will occupy

the seat in the heart - then can sing more and more krishNa krishNa.

DhaasanVasudevan m.g.

__________Message:

3Wed, 21 Apr 2004 10:52:49 -0000"rangaswamy_m" Subject:

Padhuka

Sahasram-886Sri:SrimatE Gopaladesika MahadesikAya Namaha,Translation

by U.Ve. Dr. V.N. Vedanta Desikan Swamin:886. praNihithapadhapadhmA

pAdhukE!

rangaBharthu:shuBhatharagathihEthuschArumukthApravALAsThirapariNatharAgAm

shuDdhabODhAnubaDdhAmsvajanayasi munInAm thvanmayIm chitthavrutthimOh

Paaduka! Yogis contemplate on the Lotus Feet, which are on You. You

assist the Feet for free walk; the dhyana on the Feet leads yogis for

a lovely auspicious progress to salvation. Your pearls and corals, by

their colour and appearance create an image of the Lord's smile

exposing pearl-like teeth and coral-like lips. Their mental

realization is pure white, undiscoloured by doubt and is permanently

bound in love (raga=red). The contemplation, the mind, the process is

totally yourself as such; clinging on to You, let us say. May I then

say that You have made the yogi-mind Your relative?Namo

Narayana,SriMuralidhara DasanSpecial Notes by V.Sadagopan (V.S):SlOkam

8861) UtthamUr Swamy's anubhavam: Oh RangaNnAtha PaadhukE! Lord has

firmly placed His lotus feet on You and takes His celebrated and

auspicious steps with Your assistance. Righteous people meditating on

You think of Your Lord's red lips resembling BhimbhA fruit and His

sparkling white teeth, when they think of Your corals and pearls.

Through such associative thoughts, You make the thoughts of the Yogis

center on You for practising Bhakthi or Prapatthi yogam .2) SrImath

Andavan's anubhavam:Oh PaadhukE ! On You the Lord's lotus feet are

firmly placed. You take the Lord and the devotees that have taken

refuge in You along the high roads. You attract your devotees through

Your beautiful pearls and corals. You display the auspicious

attributes to grant mOksham to all from children to seasoned yogis.

They seek You out for Prapatthi as

the ones, who have no one elseto come to their rescue ( ananya gathi:

). The inner meaning is that Prapatthi anushtAnam is available to one

and all (PaNDitha Paamara SaamAnyam , SarvAdhikAram). That SadAchAryAs

can make it happen for one and all is the subtle essence of Prapatthi

Saasthram.3) Rang Bharthu: PadhukE ! Your Lord's sacred feet are well

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