Guest guest Posted December 6, 2006 Report Share Posted December 6, 2006 * SrimathE rAmAnujAya namaH* * SrImathE varavaramunayE namaH* * * *Karthikai, Vyaya Azhvar 2, Acharya 8 * * * *ThiruppANAzhvAr – Part 1* *Thirunakshatram, kArthikai, rohiNi* * * *"vrichchikE rOhinI jAtham sripANam nisulApurE * * SrivatsAngam kAyakEndram munivAhanamAsrayE * * * *Adiyongal tried to start an e-journal but ended with a contest between the Tamil months. First Iyppasi boasted on giving birth to a whole lot of azhvars and acharyas especially the mudal azhvars who are the back bone of the Srivaishnava sampradayam. Now enters karthigai to say, "Oh! No doubt you gave birth to a number of azhvars and acharyas I am no less. I have selective azhvars and acharyas who gave the prime essence of Srivaishnava sampradayam to this world! And don't forget that the great kaisika ekadasi is my speciality" * * * *Azhagiya manavala perumal Nayanar in his divine work acharya hrudhayam says,* * * *"mlEchanum bhakthan AnAl, chaturvEdhigal anuvarththikka aRivu koduththu, kuladeivaththOdu okka poojai koNdu pAvana theerththa prasAdhanAm engira thirumugappadiyum "* *[if one born in a so called low caste attains bhakthi, then he can give knowledge to a high caste brahmana who has shed his ego and wants to attain jnana, and can be considered as par to a kuladeivam and can be worshipped and his sripada theertham and prasAdham can be taken to cleanse one self. ] * * * *"VishvAmitra vishnuchitta tulasee pruthyarOdE vul kalandhu thozhukulam Anavan nilaiyAr pAdalAlE brAhmaNa vElvikkuRai mudiththamaiyum ……"* * * *[Nampaduvan, supposed to be born in a chandala kula is considered as par with VishvAmitra (who sang "kousalya supraja rama" suprabhadham to rama), Vishnuchitta (who sang suprabhadham to Krishna disguised as yesodha) and thondaradipodi Azhvar (who sang suprabhadham "thiruppalliezhuchi" to Ranganatha) as he underwent the vratha of waking up thirukkurungudi nambi with his divine music-nilaiyAr pAdal-kaisika paN. Nampaduvan was given that name merely due to the abhimanam of emperuman as "his singer" and he was capable of releasing the brahmarakshas of all his sins with just the phalan of a single song]* * * *"….pushpa, tyAga, bhOga maNdapangaLil paNippoovum Alavattamum veeNaiyum kaiyumAna andharangarai mudi mannavanum vaidhikOththamarum mahAmuniyum anuvarththiththa kramamum "* * * *Pushpa mandapam-Thiruvenkatam; panippoovum kaiyumAna andharangar-kurumbharuththa nambi; mudimannan-thondaimAn chakravarthi;* *tYaga mandapam-KAnchi; Alavattamum kaiyumAna andharangar- Thirukkachchi Nambi; vaidhikOththamar-Ramanujar;* * **bhOga mandapam-Thiruvarangam; veenaiyum kaiyumAna andharangar-Thiruppanazhvar; mahamuni-lokasaranga munivar ; ** * *"yAga anuyAga uttaraveedhigalil kAya anna stala suththi paNNina viruththa AchAramum"* * * *yAgam-thiruvaradhanam; kAyasudhdhi-Physical purification (Swamy ramanuja after taking bath in kaveri and proceeding for his worship of the lord used to come with his hand on the shoulders of pillai urangavilli dasar) * * * *At this point we can also remember the fact that swamy ramanuja submitted the responsibility of doing thiruvaradhanam to his dear perarulalan to AP emperumanar who was earlier a advaitin sanyasi. It is not how you were in the past that is important how you are today is more important in srivaishnavism. AP emperumanar was born in this same month-karthigai bharani * * * *Anuyagam-eating the prasadam after offering to the lord; annam-food;* *(Swamy nampillai used to purify his food by asking yEru thiruvudaiyar dasar to touch it)* * * *Uththara veedhi-northern street in srirangam; stala sudhdhi-purifying the place/house; (naduvil thiruveedhi pillai cancelled even the grahapravesam rituals to his new house coming to know that vanamAmalai dasar visited the same the previous day)* * * *Such were the great anushtanams of our revered acharyas. These thoroughly show that there is no caste, creed barriers in srivaishnavism. It is only the bhagavat bhakthi that really matters. The first instance that is shown is the nampaduvan charitram. **Kaisika Ekadasi falls in karthigai month. * * * *Next AMP nayanar talks about Thiruppanazhvar (bhOga mandapaththil veenaiyum kaiyumAna andharangar) who was born on karthigai rohini day in nishulapuri otherwise called vuraiyur, near Srirangam. He was born in panar kulam and hence didn't enter the temple premises of Sriranganatha but he was so deeply immersed in bhakthi that he used to sing divine mesmerizing songs on the lord standing near the banks of kaveri looking at the sriranga vimanam. One day Ranganatha decided that he wanted to bring Thiruppanan inside the temple so he started his leela. As usual the kainkaryaparas of the temple headed by Lokasarangamuni started towards kaveri to fetch water for that day's thiruvaradhanam. Thiruppanazhvar immersed in divine anubhavam was standing in the way. Lokasaranga muni asked him to move but panan was in an ecstatic state and didn't hear the words of lokasarangamuni. So the lokasarangamuni took a small stone and threw it on thiruppanan. Blood started flowing from his head and pAnan came to his senses. Realising his mistake of hindering the bhagavat kainkaryam he ran away with deep worry. When the kainkaryaparas came to the temple they were unable to open the doors and ranganatha who has taken the wounds of thiruppAnan on his own head instructed lokasarangamuni to go and fetch thiruppanAn who was his great bhaktha and also apologise for the great bhagavata apachara. So lokasarangamuni ran to thiruppAnan and apologized. Since thiruppAnan refused to enter the temple with his inferior legs lokasaranga muni carried thiruppAnAzhvar on his shoulders into the temple (hence thiruppanazhvar became munivahar). ThiruppAnazhvar sang ten paasurams explaning the beauty of periya perumal from bottom to top in his divine "amalanAdhipiran" and in the end he completed saying "aranganai kanda kangal maRRondrinai kAnAvE" (those eyes that saw ranganatha will not see anything else). Yes, he didn't see even him and that is why in the last paasuram he didn't talk about who sang the song and what is the palasruthi etc as all other azhvar's usually do. With the last paasuram thiruppanazhvar attained the divine feet of periya perumal. * * * *Karthigai month continues to say, just after this azhvar I gave birth to thirumangai azhvar, in kallar kulam on karthigai karthigai day and also to Nampillai, who showed the essence of Srivaishnavism in many ways in his lifetime one being that stated above (anuyAga anna sudhdhi). * * * *So the essence of this month is to show that Srivaishnavism is beyond the barriers of caste, creed, how you were born, how you were brought up. It is the jnanam kalandha bhakthi (the bhakthi arising out of knowledge) which is the criteria.* * * *So let us never forget the divine sUthra of Pillai ulagariyan,* * * *SVB-195 "bhAgavata apachAram thAn-anEka vidham" [there are many types of bhagavata apachara]* *SVB-196 "adhilE ondru avargal pakkal janma niroopanam" [one among them is analyzing his birth]* * * *Sri Pillai lokacharya talks elaborately on this subject but that is out of the scope of our subject. So let us all vow to refrain from this great bhagavata apacharam and remain as uththama srivaishnavas. * *Swami manavALa mAmunikal describes about thiruppANAzhvAr thus in his upadEsa rathamAlai* * * *kaarththikai rOhiNinNaaL * kaaNmininRu kaasiniyeer ** *vaayththa pukazhppaaNar vanthudippaal * aaththiyarkaL* *anpuTanEthaan * amalanaadipiraan kaRRathaRpin ** *nankuTanE koNdaaTum naaL. 10- upadESa rathnamAlai* * * *amudhanAr describes thiruppAnAzhvAr as the one who condenses the chIRiya nAn maRai chem poRuL (the four essenses of the veda's) in chaste tamizh. What are those four essence of veda's they are described as the " SwarUPa, rUpa, GuNa and vibhUthi's" of emperumAn. * * * *sIRIya nAnmaRai chemporuL centhamizhAL aLittha* *pAriyalum puhazh pAN perumAL – iramanuja nUttanthAthi 11* * * *ThiruppAnAzhvAr blessed us with a single divyaprabandham AmalanAdi pirAn named after the starting of the verse amalanAdi pirAn adiyArkkennai Atpaduttha vimalan…….* * * *Even though a short prabandham, its essence is so much important that there are plenty of commentaries' to this prabandham. swAmi periya AcchAn piLLaiwrote a commentary and swami azhagiya manavALapperumAL nAyanar wrote a fabulous and detailed commentary as well. Swami vedantha desikan summarized the essence of the prabandham in his Sanskrit work called bhagavad dhyAna sOpAnam and in the maNipravALa commentary munivAhana bhOGam* *Swami desikan praises the prabandham in his munivAhana bhOgam commentary like this * *vEdiyar taam viritthuRaikkum** viLaivukellAm* *vidhai aahum ithu yenRu viLampinOmE * * * *Let us continue in the next issue with more aspects from the commentries of vyAkhyAna chakravarthi and nAyanAr. * * manthipAy vaDa vEnkaDa mAmalai* * * *varavaramuni dAsargaL* Quote Link to comment Share on other sites More sharing options...
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