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[sri ramanuja] RE: ThiruppANAzhwAr Thirunakshathram - Kaartthigai RohiNi- today- Let us enjoy the anubhavam of AzhwAr's through Acharya's commentary

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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 (AT) hanscom (DOT) af.mil> 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

>

>

>

>

>

>

 

 

 

 

 

 

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