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Oppiliappan List Archive: Message 00184 Jul 2005

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah;
Dearest all,

After the first four AzhwArs namely, Poigai, bhootha,
Pey and Thirumazhisai Azhwar?s enjoyment of
ThiruvEnkatam, we were blessed with Kulasekara
PerumAn?s wonderful eleven verses on ThiruvEnkatam.
Now let us enjoy ThiruppANaazhwAr?s. 

As we enjoyed yesterday, within ten stanzas
ThiruppANaazhwAr enjoys the grandeur of the Lord's
limbs, beginning with the Feet and ending with the
Head. Finally he says," these eyes, having drunk deep
the exquisite charm of my Lord, are unable to discern
any other object." Unlike the other Divine Poems,in
the last stanza here we find neither the name of the
author nor any mention of the reward obtainable
through recital of the poem. AzhwAr?s eyes themselves
do not belong to him. He addresses as the eyes that
have seen MY LORD would not see anything else. When
such is the case, where is the question of fruits and
reciters etc..? 
 
Vedic teachings in their entirety are condensed within
ten capsules"- declared SRI VEDANTA DESIKA. Enamoured
by its quality he wrote a commentary for this poem
alone; [Or the only one that is available- though he
had written Nigama ParimaLam on Thiruvaymozhi and
Madhurakavi hrudhayam- they are lost]. This itself
speaks volumes about this poem. Nothing more is
needed.

Let us enjoy the first verse:

amala naathipiraanadiyaark kennai yaatpaduththa
vimalan, viNNavar kOnvirai yaar_pozhil vEnkadavan,
nimalan ninmalan neethi vaanavan, neeLmathi Larankath
thammaan,- thiruk
kamala paathamvan^ then_kaNNi NnuLLana vokkinRathE. 

He, the Lord VishNu is blemishless, the foremost God,
and the resplendent one that has made me serve His
ardent devotees; He,the Lord of Nityasuris (celestial,
eternal Arch angels) has taken His abode at the
Venkatam hill surrounded by fragrant grooves; He, the
immaculate Lord is ever pure, sacred God; (now I look
at) Him, the overlord of Supreme Parapamadham (Sri
vaikuntham or Vaan), and the Divine God (ranganatha)
of Sri Rangam (girt with) long ramparts. (As I see
Him), His sacred lotus FEET enter into and become
merged with my eyes.

Vandhu en kaNNinuLLana okkiNradhE..- These feet by
themselves have come and entered into my eyes. {it is
His krupa that They have come here into my eyes]. 
The Lord?s Lotus Feet have been described and enjoyed
by all our PoorvAchAryAs. In Amalanaadhipiraan,
ThiruppANAzhwAr thus starts from the Lotus Feet. He
enjoys each and every a~ngam of the Lord in his ten 
pAsurams, and has been enjoyed by Periyavaacchaan
PiLLai, Azhaigiya MaNavaaLa perumAL Naayanaar, Swami
Desikan et al in their commentaries on this lovely
Prabhandham. 

Generally, the Paramaikaanthins [Those who worship
Sriman Narayanan alone and desire and seek only Him]
start from the Feet to the Crown; while the Ekaanthins
[The devotees who worship only Sriman Narayanan, but
desires also aishwaryam, and kaivalyam] start from the
Head to the Feet, as four faced BrahmA did during his
asvamEtha yaagham. 

1.It is told by Poorvacharyas that ThirppANAzhwAr
started singing the ten pAsurams (while he was being
carried by LokasAranghamuni on his shoulders, on his
way to Sri RanganAthan sannidhi.) and he finished his 
tenth inside the sanctum sanctorum, and united with
the Lord. 

2.The Lotus flower, blooms only during certain
occasions; depending on the climate, the time
(daytime); some days, it remains fresh; then it 
loses its freshness. But this Lotus of our Lord - the
Feet never gets such dhOshams. When the Lord knew that
AzhwAr had already started his course and is on his
way, singing, the Lotus automatically became fully
bloomed and became more fresh. It (the Feet) did not
feel like waiting for the AzhwAr to come. It started
going towards him and went straight to him. AzhwAr,
when he saw the Lotus Feet, (mentally ) approaching
him, he, out of his naicchiyam and humility, felt
ashamed and closed his eyes to avoid spoiling such
Lotus Feet and the Beauty. (not to cat his evil eye on
that Lotus Feet).

3.But what happened? The Lotus Feet, did not wish to
leave the AzhwAr's eye sight and hence went into his
eyes and showed Their Beauty! 

4.What is so great about Thiruvadi (lotus Feet)? They
have both bhAvanam (the ability to alleviate the
dhOshams of those who pay obeisance to Them) and
bhOgyathvam (the ability to offer the delicious 
sweetness to those who see and enjoy Them and pay
obeisance to Them). No single thing in the world is
both tasty and has medicinal value. Only the Lotus
Feet of Emperumaan has both aspects. 

5.Swami Desikan, in his many slOkAs, have enjoyed the
Beauty of the Lotus Feet. PeriyAzhwAr says : At
Aayarpaadi everywhere one can see on the ground, the
marks of Sanghu and ChakrA (the marks on each sole of 
Lord's Lotus Feet), since Kutti KaNNan walked His
thaLar nadai everywhere having His Lovely footprints
(with sanghu and chakrA). Also he explains, as
yashOdhA, the ten fingers of Kutti KaNNan shine as if 
they are impregnated with Pearls, diamonds, Emerald
stones, etc.. 

6.And These Lotus Feet are not just bhOgyam for
THiruppANAzhwAr, Swami Desikan and PeriyAzhwAr alone;
They are for our enjoyment, too! Not just that. Even
Emperumaan is perplexed as to why all these devotees
and BhAgawathAs look mostly at My Feet and enjoy. What
is so special at My Feet? He wonders and what does He
do? Kutti KaNNan takes the Lotus Feet and the pearl
like shining fingers, with both of His cute short
lovely Hands, and TRIES TO PUT IN ALL THE TOE FINGERS
IN HIS RED CORAL LIPPED PavaLa cchevaay and
Kovvaipaazha idazh (bimbhA fruit like lips).
PeriyAzhwAr says: pEthaik kuzhavi pidiithuch
chuvaiithu uNNum paadha kamalangaL  VedAs say: vishNO:
PadhE paramE madhva uthsE -thEnE malarum
thiruppaadham.

7.Thus His Lotus Feet are the BhOgyam for Him and for
us. WE ARE ALL BORN IN THIS KULAM [of Bhaagawathas]
ONLY TO _ REPEAT ONLY TO _ ENJOY HIM. 

The FIFTEEN GUNAAS  for Sri Ranganaathan picked out by
ThiruppANar according to Swami Desikan are [added By
Sri Satakopan Swamin, New York]:

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 esponsible
forthe 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 in spite 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
offences 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 Prapatti , 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 elevate 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~nAnam 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.

ThiruppANaazhwAr ThiruvaDigaLE SaraNam
Regards
Namo narayana
dasan

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