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Re: kapAla-mOksham

Tssundararajan_at_aol.com
Date: Fri Jun 30 2000 - 09:32:34 PDT

Sri Chandrasekaran has done well to seek the clarification on the name
'anna-pooraNee'.   He has cited two texts to identify the name as that of
pArvati-dEvi, viz.
< the slOkA which goes as "annapUrNE sadhA pUrNE..." and ends as
<"bhikshAm dhEhI cha pArvathI mAtha" ...
and
<Another instance is a dIkshitar krithi ...

In order to consider a text, theological interpretation or an episode,
the source is to be clearly identified, and that from a critical edition of
historically and linguistically correlated, corroborated and empirically
verified facts.   I believe that 'the slOkA which goes as "annapUrNE..."' 
is attributed to Sri Sankara-bhagavat-pAda, but I go by the reasoned
conclusion of Winternitz and RD Bhandarkar (one should be able to
look up their works in a good library) that Sri bhagavat-pAda's 
commentaries on 'prasthAna-trayam' and vishNu-sahasra-nAmam
alone constitute his genuine works that are available.
The second reference, the 'kr.ti' of deekshitar, is not a basis of 
verification at all, being a populist and eclectic composition.
Going by the purpose and limitations of the 'bhakti-list' postings, 
I desist from further comment on these two references.

It is possible that a large number of people to-day identify the name
'anna-pooraNee' with pArvati-dEvi, rather than with Sri-dEvi as
identified in padma-purANam.   There is the same popular belief that
'naTa-rAja' connotes rudra-dEva, rather than kr.shNa who is known
as 'naT-var-laal madana-gOpaal' in north India. I had once to point out 
in a discussion that Sanskrit literature was rich with lyrical accounts of 
the dance of kr.shNa, as was the classical sangham and post-sangham
Tamil literature which are anterior to the Later Cholas (of the tenth 
and eleventh centuries, especially Rajaraja) who were the ones to 
evolve the (deservedly famous) metal iconography of rudra-naTarAja.

To revert to 'anna-pooraNee', there is no support from the large book
of  ' kASee-khaNDam ' (included in the skanda-purANam, the most
massive of the eighteen purANam-s) for attributing the name to
pArvati-dEvi. Nor does this purANam (if my memory does not fail me)
link 'naTarAja' with rudra-dEva or identify skanda with su-brahmaNya,
the name included in the vishNu-sahasra-nAmam, the only authentic
hymn of its kind.

I offer these references just to re-inform the 'bhakti-list' friends like
Sri Chandrasekaran Venkatraman of what they would already know.

aDiyEn rAmAnuja-dAsan, tirumanjanam Sundara Rajan.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
  Date: Thu, 29 Jun 2000 19:44:26 -0000
   From: "Chandrasekaran Venkatraman" <vchandra@ambernetworks.com>
Subject: Re: kapAla-mOksham

Dear Bhagawathas,
I have a doubt regarding annapUrnI of vArANasi. I have come across
atleast two instances of slOkAs/compositions on Sri annapUrNI which
connotes that the dEvi is Sri pArvathi. Please don't mistake me. I am
not trying to start an argument in this regard. This is just an 
attempt to clear my long doubt. 
One instance is the slOkA which goes as "annapUrNE sadhA pUrNE Sankhara prANa 
vallabhE ....." and ends as "bhikshAm dhEhI cha pArvathI mAtha" ...
Another instance is a dIkshitar krithi in sAma rAgam. The anupallavi vAkhyam 
goes as "pannagAbharaNa rAgni purANi paramESwari viSwESwari bhAskari" 
and charaNam ends as "guruguha sAdharE".. May be knowledgeable members 
can comment on the inner meanings behind these two instances.

Thanks for your understanding.  adiyEn,  chandrasekaran.

--- In bhakti-list@egroups.com, Tssundararajan@a... wrote:
> The gesture of Sri ananta-padmanAbha-p-perumAL patting the 'lingam' 
> representation of  rudra-dEva is explained in the ' tiru-vAi-mozhi ' decad 
>("keDum iDAr Aya-vellAm kESavA enna !") . The episode ( ' aitihyam ' ) is 
> narrated in extenso in the padma-purANam.  
> 
> As it goes, rudra-dEva had, in rage, yanked off one of the heads of 
> brahma-dEva and forthwith caught the ' fratricide' curse of '  brahma-hatyA 
'. 
> The skull ( ' brahma-kapAlam ' ) stuck to his hand and Sri kESava got 
> Sri-dEvi to drop alms of rice into the skull, and the skull fell off, 
>thus ending the agony of rudra-dEva.  
> 
> The Lord's grace was manifested in vAraNAsi, where there is a 
>not-well-known shrine dedicated to Sri kESava, and where Sri-dEvi is known 
>as ' anna-pooraNee '.   The spot where the skull dropped off is known 
>(even to-day) as ' kapAl-mOksh ' ghAT in vAraNAsi.   

>AzhvAr has recalled the episode in the lines
> 
> "kumaranAr tAtai-tunnbam tuDaitta emm gOvindanArE !"  and
> 
> "kapAla-nan-mOkkattu-k kaNDu-koNminn !"
> 
> This episode is also commemorated in the name of the Lord, 
> hara-SApa-mOchana-p-perumAL in tiru-viNNARRan-karai in the 
> outskirts of tanjAvUr, a corruption of the Tamil word 
> ' tanjam ' (= refuge) granted to > rudra-dEva.   The tAyAr  is named ' 
tanjam ' .
> 
> aDiyEn rAmAnuja-dAsan, tirumanjanam Sundara Rajan.
> 
> Date: Wed, 28 Jun 2000 20:16:56 -0000
>    From: DeeMurali@y...
> Subject: Anantha Padhmanabha Swamy
> 
> Devareer,
> 
> I need clarification from the learned Bhavathals of this sadhas 
> regarding the statue of Lingam found under the palm of 
> Sri Anantha Padhmanabha Swamy moorthis. What is the aidheeham behind it?
> 
> Adiyen,  > Muralidharan Desikachari.

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