Paan perumaallum-peyar/edam/pala sruthy entri tham pira bandam mudithavar-Mudal aazvaarkallaiyum, Thiru Mazisai Aazvaaraiyum pola..Desihar-marai yennum vongum arangathu vulley,arul aarum kadalai kandaan yen paan perumaall -yenkiraar.krubaa saaharam inside pranavaa kaara vimaanam..this pira bandam is like seeds for all vedaathantham-Vediyar viritthu uraikkum -ViLaivukkellAm ithu Vidhai aahum ).
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
பாவளரும் தமிழ் மறையின் பயனே கண்டு
பாண் பெருமாள் பாடியதோர் பாடல் பத்தில்
காவலனும் காணாவான் உம்மை கலந்து நின்ற
காரணனைக் கருத்துற நாம் கண்ட பின்பு
கோ வலனும் கோமானும் ஆனவனால்
குரவை புனர் கோவையர் தம் குறிப்பே கொண்டு
சேவலுடன் பிரியாத பேடை போல் சேர்ந்து
தீ வினையோர் தன்மை எல்லாம் தேர்ந்தோம் நாமே-
(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
காண்பனவும் உரைப்பனவும் மற்று ஓன்று இன்றி
கண்ணனையே கண்டு உரைத்து கடிய காதல்
பாண் பெருமாள் அருள் செய்த பாடல் பத்தும்
பழ மறையின் பொருள் என்று பரவுகின்றோம்
வெண் பெரிய விரை திரை நீர் வையத்துள்ளே
வேதாந்த வாரியான என்று இயம்ப நின்றோம்
நான் பெரியோன் அல்லோம் நாம் நன்றும் தீதும்
நமக்கு உரைப்பார் உள்ளார் என்று நாடுவோமே
(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 Desika 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 RanganAthan.Verse 10- Last verse of Amalanaadhipiraan
The (mortal ) eyes which (now ) have seen my (amudhan) nectar in the form of Sri
RanganAthA with the color of the blue clouds, whose mouth
ate butter, when He incarnated as a cowherd, who stole my heart,
who is the (undisputed ) ruler of all the worlds and their residents
–these eyes of mine —WILL NOT SEE ANY THING ELSE.
In the above quoted passage, AzhwAr does not say Yenn amuthanai kanda YENN
kaNNgaL. He states “yenn amuthani kanda kaNNgaLâ€. unitl this paasuram,
he has been referring to himself as adiyEn, en, etc.
At this stage of his anubhavam of the sarvAngha soundharyam of periya perumAL,
the afiliation with himself is gone. He forgets his name, his place of origin.
It has been suggested that Lord RanganaathA made sure that there is no
distraction to the AzhwAr in the deep experience of HIS athayantha soundharyam
and lAvaNyam. It has been stated that the one who gained moksha saamrAjyam
sings saama ghAnam according to Upanishads. AzhwAr engaged in such an
incomparable experience could not come down to refer to his coordinates or the
fruits of the blessings of reciting his paasurams .He
was being pulled fast forward by the Lord’s beauty and was hastening to merge
with the AdhimUlam resting on the AdhisEshan at the
kshEthram known as BhulOka VaikunTam.
In the second line of the final paasuram, he states as to what had happened to
his mind : YennuLLam kavarnthAnai —-( kanda kaNNgal maRROnRinaikkANAvE ) “.
The heart has been stolen. The Lord’s property hasbeen returned to the Lord.
There is nothing left to talk about the erstwhile state as ThiruppANan from
UrayUr.
AzhwAr acknowledges that his eyes can not see anything or anybody else after
experiencing the beauty of the Lord with his eyes. Swami Desikan points out that
the AzhwAr was in the state of ananya prayOjana kaashtai ( the boundary of the
state of not expecting any fruits other than the Lord ) and that led to
declaring-kanda kaNNgaL-instead of-kanda yenn kaNNgaL-in the spirit of
nispruham, nirahankAram and nirmamathvam. (not me or mine any more..Swami Desikan quotes two examples to compare the AzhwAr’s exraordinary mental
state of bliss. One is the statement of AnjanEyA to Sri
RamachandrA Bhakthisccha niyathA veera bhAvO NAANYATHRA GACCHATHI
AnjanEya, the greatest of Rama chaithanyA, says that his Bhakthi to
Sri Raman is nithyam ( unchanging and eternal ) ; he adds that his thoughts do
not go even go to Sriman NaarAyaNA in Vaikuntam, but are rooted in Sri Ramaa and
Him alone ( anyathra na gacchathi ).
The other example quoted by Swami Desikan is
the Thiruvaimozhi paasuram of NammAzhwar ( 4.9-.10):
kandu ketuRRu mOnthu undu uzhalum eimkaruvi
kanda inbam —-kanda sathir kandozhindhEn
adainthEn un thiruvadiyE-
கண்டு கேட்டு மோந்து உண்டு உழலும் ஐம் கருவி கண்ட இன்பம் –கண்ட சதிர் கொண்டு ஒழிந்தேன் அடைந்தேன் உன் திருவடியே
( short meaning ) : After experiencing the limitless beauty of You both as Divya
dampathis and as Nithya sEshis in Sri Vaikuntam with your own blessings, I have
abandoned with joy the persihable alpa sukhams born out
of the activities of the panchEndriyAs and the kaivalya sukham coming from
athmAnubhavam. I have now firmly grasped Your lotus feet as the one and only
lasting and incomparable sukham in all the worlds.
———————————————–
ஸ்ரீ கோவில் கந்தாடை அப்பன் திருவடிகளே சரணம் .
ஸ்ரீ உ . வே . ஸ்வாமி தேசிகன் திருவடிகளே சரணம் .
ஸ்ரீ திருப் பாண் ஆழ்வார் திருவடிகளே சரணம் –
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம் .
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