munivahana bhogam

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munivahana bhogam


Thiruppaanaalvar wrote 10 important stanzas known as the
Amalannadhipiraan.  and this Alvar"s Bhagavad Anubhavam moved many of the
Vaishnava Acharyas. These ten verses are housed in the Sixth Prabhandam of
the Mudalaaiyram of the Naalaiyra Divya Prabhandam. This Alvar by
tradition is considered to be Ayonija or one, who is not born of mortal
human beings. He is also considered as an Amsa of (Sri Vatsa mark, the
mole on the chest ) of Sriman Narayana. He was brought up however as a
foster-child by a childless couple of the Paanar caste (wandering
ministrel caste Like that of Neelakanta Yazhpaanar, who accompnaied Thiru
Gyana Sambhandar). 

Swami Desiakn was moved very much by the Composition of this Alvar and
wrote a commentary called Munivahana Bhogam in Sanskritized Tamil (Mani
pravaalam). He also composed four verses in Tamil in His Prabhanda Saaram
to elaborate on the significance of the Contribution of this Alvar. He
went on to compose a Stotram in Sanskrit known as" Sri Bhagavad Dhyana

Sri Vedantha Desikan was so moved by the Ten verses of Amalanaadhipiraan
that he paid multiple tributes to the Alvar. He put together a Manipravala
commentary known as Munivahana Bhogam. Swami Desikan was overwhelmed by
the profound Bhagavad Anubhavam of the Alvar that he declared the ten
verse compendium to be the essence of countless Vedic texts. 



Swami Sri Desikan described ThiruppANar AzhwAr's prabhandham as " Sukavi
Sookti" and was so moved by it that he wrote a 60 plus palm leaves long
commentary on the these uniquely beautiful 10 paasurams that celebrate the
Sarvanga Soundharyam and the anantha kalyANa guNams of NamperumAL . 

Sri Sampath Rengarajan gave a beautiful presentation on the subject at
Buffalo New York two years ago .  That pravachanam is still ringing in my
ears.  He covered the first the three words of the first Paasuram and it
took him an hour to do full justice to cover those three words ( Amalan,
Aadhi and PirAn ) . Simce then ,He has done a lot of research on the rest
of the words of the first paasuram and the words of the remaining nine
paasurams . I request him to share his rich and personal anubhavam with us
in the near future .

Meanwhile , I will focus on Swami Sri Desikan's summary of the
extraordinary meanings embedded in this most magnificient first paasuram .
Swami Sri Desikan in his rahasya grantham , Muni Vaahana BhOgam , picks
out 15 of the limitless auspicious attributes of Sri RangaanthA and
instructs us on the high point of each of these 15 kalyANa guNAs . I will
focus on this area of the anubhavam of Swami Sri Desikan on this glorious
day .

The FIFTEEN GUNAAS for Sri Ranganaathan picked out by ThiruppANar
according to Swami Desikan are :

1. Moksha Pradhathvam/samsAra VinAsanam ( Conferral of Moksham and there
by freeing us from the recurring cycles of births and deaths.Conferral of
the boon of Nithya Kaimkaryam to Him and His consort in paramapadham . 

2. Jagath Kaaranathvam :Being fundametally responsible for the creation ,
protection and the dissolution of the Universe .  Being the sole cause of
all chEthanams and AchEthanams and not being supported by any other entity
or principle regarding His Jn~Anam and sakthi .

3. SaraNyathvam :Being the SaraNyan (refuge) for those , who surrender to
Him through the AchArya Mukha Prapatthi or the other three types of
prapatthi .Assuring everyone that seek Him that there is no need to look
for others to protect them . 

4. UpakArathva Kaashtai : Helping His BhakthAs and coming to their rescue
without hesitation on Kshudra VyAjam ( very little effort) and making
Himself the object of our enjoyment inspite of His unimaginably lofty
status as Ubhaya VibhUthi nAthan ( Lord of Nithya and LeelA vibhUthi).Even
after this extraordinary help , our Lord feels that He is indebted forever
to His bhakthAs because of His inability to give even more than what He
has blessed us with (viz)., Moksham .

5.KrupA Kaashtai : Unique and incomparable Mercy (KaruNai ) for even those
, who commit unspeakable offenses and yet saving them .This arises from
His saraNAgatha Rakhaka Vratham that led Him to say that he will offer
protection to even RaavaNA , if he sought His refuge and gave up his ill
deeds .Through the small act (kashaNa Karthavyam )of Prapatthi , He is
able to give the huge boon of residence in Sri Vaikuntam .After that
granting of the boon , the Lord feels uncomfortable still over the thought
that He has nothing more to give . 

6.SvAthanthrya Kaashtai : Ability to elvate those , whom He wants to bless
and protecting them in that status against anybody's efforts to counter
what He established through His samkalpam .

7. NirdhOshathva Kaashtai: Being forever blemishless (amalathvam).  Even
if He has affiliation to the blemish-containing entities that causes every
one Aj~Nam and Dukkham , He does not incur any Aj~nam or Dukkham . The
classic Upanishadic passage of the two birds sitting on the branch of the
same tree with one experiencing false Knowledge and sorrows and the other
not subject to these experiences . 

8.Swaamithva Kaashtai or Being the supreme Lord of Every one including
Brahman , Indran and all the others .

9.Soulabhya Kaashtai : ease of access , Bhaktha Sulabhan .  He permits
even those , who want to go away because of the fear of His grandeur to
approach Him comfortably .

10. Sousselya Kaashtai :Lowering Himself to the level of even those , who
doubt His Lordship (Isavarathvam ) and taking the trouble to answering
them and keeping them in His fold .

11. Vaathsalya Kaashtai: Out of His limitless affection for His dearest
BhakthAs , he ignores their occasioanl trespasses and continues to look
after their yoga KshEmam .

12. Parama PrApyathva Kaashtai: Being the sole object of attainment as
parama PurushArtham .

13. Aasritha PakshapAtha Kaashtai: Being Sarva VarNa samanan ( equal of
approach to all four VarNams ), He blesses those , who seek refuge in Him
by cancelling anything countering His sankalpam to protect His BhakthAs
).This arises from His predisposition (pakshapAtham ) to those, who sought
His protection (aasrithAL) . 

14.BhOgyathva Kaashtai: Conferring the sweetness of the enjoyment of His
soundharyam .

15.ayathna BhOgyathva Kaashtai : Blessing capacity to let one enjoy Him
without the intercession of the Indriyams .  His svAbhavika anubhAvyathvam
is referred to here .Just as the breeze carries the fragrance of the
flowers , He comes in an unbanishable way and lets our eyes enjoy His holy
feet without satiety .

All these 15 kalyANa guNams are celebrated in the very first verse of
AmalanAdhipirAn Sri Sookthi according to Swami Sri Desikan .

At the very beginning , Swami Desikan states that he wishes to comment on
the Sri Sookthi of ThiruppANar , the poet with auspicious attributes .He
decribes the AzhwAr , who rode on the back of Loka Saaranga Muni (Muni
Vaahana BhOgar ) as " Mudhitha Mukunda VilOkanar " or the One , who was
intent on having the Sevai of the Lord of Srirangam , who in turn is
elated to see His BhakthAs .Swami says that he is commenting on this
extraordinary Sri Sookthi brimming with Bhaavam and Bhakthi for the
enjoyment of the BhagavathOtthamAs , who have controlled their senses
(Indriyams) to have the Bhagyam of the sEvai of Lord RanganathA .The
slokam is as follows :

vyachikyAsathi BhakthyA viraktha-thOshayA VenaktEsa Kavi :
Mudhitha Mukundha vilOkana MunivAhana Sukavi Sookthim imAm 

Swami points out the uniqueness of this prabhandham of ThiruppANar among
all the other divya Prabhandhams . He says that The AmalanaadhipirAn Sri
Sookthi is not too long ( athi vistharam ) , not too short (athi sankOcham
) , not generating any doubts ( SamsayAthi Janakathvam ) , Sorrow due to
separation from the Lord as Naayikai (Viraha KlEsam), Sending of
messengers to plead the case to unite the Jeevan with the Lord (DhUtha
prEkshaNam ) , instructions to others (parOpadEsam ) and crticism of the
other mathams (Para-Matha nirasanam ).IT IS JUST FULL OF BHAGAVADH
ANUBHAVA GHANA RASAM ( the rich delight arising from the total enjoyment
of the Lord's soundharyam and kalyAna guNAs ). All the ten paasurams of
this AdhyAthma Prabhandham thus differ from the aruLic cheyalkaL of other
AzhwArs according to Swami Sri Desikan .

At the end of his commetary on this rahasya grantham , Swami Desikan
describes the nature of the Azhwaar and the object of his love , Sri
Ranganathan this way :

AzhwAr : aadhi marai yena Ongum arangathuLLE 
aruL aarum kadalaik kaNdavan yenn PaaNan 

Swami salutes with affection the Sukavi as " Yenn PaaNan " (My
ThiruppANAzhwAr ). He describes further about the object of PaaNan's
reverential salutation as the Lord of Srirangam resting under the
PraNavAkAra VimAnam , the ocean of mercy , Sri RanganAthan .

About the quintessence of the Prabhandham , Swami Desikan states :

vEdiyar taam viritthuraikkum viLaivukellAm 
vidhai aahum ithu yenru viLampinOmE 

This prabhandham is the seed for all what VedanthIs elaborate as the
fruits of BrahmOpAsanam . 

Swami goes onto say that the ten paasurams of ThiruppANar as "pazha
maRayin poruL " ( the meaning of ancient VedAs ). 

Swami Desikan concludes his commentary with a beautiful palasruthi slOkam

MunivAhana bhOgOyam mukthaisvarya rasOpama:
krupayA RanganAthasya kruthArthAyathu na: sadhA 

(Meaning ) : This rahasya grantham ( MunivAhana BhOgam ) is equal in
anubhavam to the BrahmAnandha Rasam enjoyed by the Muktha Jeevans in
parama Padham . May this make all of the readers krutha Kruthya:( the ones
, who realized the object of their desires) through the mercy of Lord
RanganAthA .

AzhwAr , Swami Desikan ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri SadagOpan 
A second write-up (need to merge the two write-ups)

You are referring to the classical commentary of Swamy Desikan on
AmalanAdhipirAn , the dhivya prabhandham of ThiruppANAzhwAr , where he
enjoyed the dhivya Soundharyam and DhivyAthma GuNams of Lord RanganAthA
after travelling on the back of Loka Saaranga Muni at the command of the
Lord . Swamy Desikan's reverence for ThiruppANar led to his salutation of
this AzhwAr as PaaNN PerumAL. This is a MaNipravALa Grantham and is
considered as the 28th rahasya Grantham of Swamy Desikan.  He saluted
elsewhere in this grantham , ThiruppANar as 'YENN PAANAN" (My PaaNan ).He
described there as to who this PaaNan , the object of his adoration is:

" Aadhi MaRai yena Ongum ArangatthuLLE
AruL Aarum Kadalaik kaNdavan Yenn PaaNan "

Here Swamy Desikan refers to ThiruppANar as the One , who saw and enjoyed
the krupA Saagaram (Ocean of Mercy) , Lord RanganAthan inside the
primordial PraNavAkAra VimAnam at Srirangam. 

With great pride , Swamy Desikan identified ThiruppAnar as " my PaaNan ".
He sums up the import of ThiruppANa Nathan's Prbhandham as the seed of of
all fruits of VedAntham elaborated by Vedic scholars ( Vediyar viritthu
uraikkum ViLaivukkellAm ithu Vidhai aahum ). 

At the beginning of this Rahasya grantham , Swamy Desikan expresses his
desire to comment on the AmalanAdhipiran with great control of senses for
the benefit of BhaagavathOtthamAs:

vyachikhyAsathi BhakthyA Viraktha-thOshayA VenaktEsa Kavi:
Mudhitha Mukundha vilOkana MunivAhana Sukavi sookthim imAm

(Meaning): The poet with the name of VenkatEsan wishes to comment with
indhriya nigraham ( with Rigorous control over his sense organs) on the
Sri Sookthi of the great poet ThiruppANar , who travelled on the back of
Loka Saaranga Muni as his vaahanam and who was eager to enjoy the
soundharyam of the Lord of Srirangam , whose heart delights in seeing His

In a companion Taniyan celebrating his BhAgyam , Swamy Desikan comments
that he is rid of all sins by understanding the inner meaning of
AmalanAdhipirAn :

PaavaLarum Tanmizh maRayin PayanE KaNDu
PaaNN PerumAL PaadiyathOr paadal patthil
Kaavalanum KaNavanumaai kalanthu ninRa 
KaraNanaik KarutthuRa naam kaNDa pinpu
kOvalanum kOmAnum aanavannAL 
Kuravi puNar kOviyar tamm kuRippE kONDu
sEvaludan piriyAtha pEdai pOl sErnthu
thee vinayOr tanimai yellAm thIrnthOm naamE 

(Meaning): ThiruppAnar's dhivya Prabhandham in the form of Tamizh Vedam
has the quintessence of ancient Vedams. This Prabhandham is the one sung
by PaaNa Naathan and is revered as AmalanAdhipirAn .  The ten paasurams of
this Prabhandham are matchless in their glory. We have studied and etched
their meanings in our mind and comprehended the Lord as the Sarva
Rakshakan , Loka Naayakan and Sarva KaaraNan . After that delectable
experience ,we have the matchless status of the Gopis , who were united
with Lord KrishNa during RaasakrIdai and felt as the female bird that
never leaves the side of its male companion . 

Towards the end of the Muni Vaahana BhOgam , Swamy Desikan pays tribute
his AchAryAs and performs Saathvika Thyagam :

KaaNpanavum uraippanavum maRRu onRu inRik-
KaNNanayE kaNDuraithtu kadiya kaathal
PaNN PerumAL aruL seytha paadal patthum
Pazha MaRayin poruLenRu paravuhinrOm
veeNN periya viri thirai neer vyatthuLLE
VedAntha Vaariyan yenRu iyampa ninROm 
NaaNN periyOm allOm Naam nanRum theethum
NamakkuraippAr uLar yenRu naaduvOmE

(Meaning): ThiruppANar is the One , who saw KaNNan in every thing and in
every thing he heard and sang about KaNNan with great love in his ten
paasurams and bequeathed them to us . We celebrate those ten paasurams of
PaaNa Naathan as the essence of the timeless Vedams .In this wide world
girdled by the Oceans with broad waves and loved by one and all , we have
been blessed to be praised by Lord RanganAthan as the VedAntha AchAryan
.We have no ego (ahankaaram ) and we will always seek the Thiruvadi of
AchAryAs , who instruct us on the good (nallavai)and bad (thIyavai). 

Swamy Desikna concludes this Rahasya Grantham with the following mangaLa
SlOkam :

Muni Vaahana BhOgOyam mukthaiswarya rasOpama:
krupayA RanganAthasya krutArTayathu na: sadhA 

(Meaning): This Rahasya grantham Of Muni Vaahana BhOgam is equivalent to
the BrahmAnandham enjoyed by the Muktha Jeevans in Sri Vaikuntam. May
study of this rahasya grantham make us kruthArtaas ( the ones who have
achieved the purpose of their lives) always with the ThiruvaruL of Lord

Sri RanganAthO Jayathi
AzhwAr , Swamy Desikan ThiruvadigaLE SaraNam,
Daasan , Oppiliappan Koil VaradAchAri SatakOpan 

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