Guest guest Posted January 17, 2005 Report Share Posted January 17, 2005 SrI: Dear Sriman Vasudevan : This is a beautiful anubhavam of waking up BhagavAn by AzhwArs and grear VishNu bhakthAs . Very much enjoyed the many cross references to intensify the bhakthi anubhavam . Thanks very much , V.Sadagopan - "vasudevan m.g." <mgv <Oppiliappan> Saturday, January 15, 2005 9:58 AM kannan thirup palli ezhuchchi - 3 > > > Post 3 > Dear sri vaishNava perunthagaiyeer, > > We saw the thirup paLLI ezhuchchi being sung to my Krishna as `kaNNa > ezhindhirum piLLaai' with the meaning of the krithi. We also saw the > duplicate mother yasOdhaa, periyaazhvaar calling "aravu aNaiyaai > thuyil ezhaai". I was just wondering while periyaazhvaar sang 9 > verses for putting the child or asking child kaNNan to sleep why > only `one line' `thuyil ezhaai'. > In `maanikkam katti' padhikam 1-3, verses 1 to 9 are putting child > krishNa to sleep addressing > § maaNikkuRaLanE, > § vaiyam aLanthaanE, > § ulagam aLanthaanE, > § thaamaraik kaNNanE, > § dhEvaki singamE, > § thoomaNi vaNNanE, > § sundharath thOLanE, > § kudanthaik kidanthaanE, > § naaraayaNaa, > § arangaththaNaiyaanE thaalElO. > > The other child `raama' is also made / put to sleep with 10 > paasurams, by another aazhvaar - kulasekhara - he also calls by > different names [- only thing less in number] > raaghavanE - in 6 paasurams > dhaasarathee - in 1 > sree raamaa - in 2 > ayOdhdhimanE - in 1. > - again ten paasurams for putting the child to sleep - raaghavanE > thaalElO. > > kulasekhara did not ask raama get up - raaghavanE thuyil ezhaai. In > sreemadh raamaayaNam also mother kousalyaa did not ask the child > raama to get up but only visvaamithra says, `hey raama wake up', by > saying "kousalyaa su prajaa raama uththishta nara saardhoola". Again > this waking up is not to the child raama but a boy of age around 14 > or15. [remember `oona shOdasa varsha' of dhasaratha before sending > him in the company of the sage]. Since there is no more great person > than visvaamithra, who has done that `thuyil ezhaai', perhaps > kulasekhara aazhvaar did not venture to wake up raama but only sleep. > > Since the father [aazhvaar] said only once "thuyil ezhaai", daughter > aaNdaaL was not satisfied with one. She asks kaNNan to wake up - > thrice - in her thiruppaavai. Any thing said three times is very > emphatic and forceful. [Just recall name-calling thrice in a court of > law, or calling it thrice to close a bidding before announcing the > winner in the bid]. When the other party receives the calling thrice, > he is compelled or forced to comply with the thrice ordered matter. > > See aaNdaaL's lines > muppaththu moovar amararkku mun senRu > kappam thavirkkum kaliyE thuyil ezhaai - 20th thiruppaavai > > seRRaarkku veppam kodukkum vimalaa thuyil ezhaai - 20th thiruppaavai > > ulaginil thORRamaai ninRa sudarE thuyil ezhaai - 21st thiruppaavai > > A doubt also arises while considering the `thirup paLLI ezhuchchi' > paasurams for thoNdar adip podi aazhvaar calls `arangaththu ammaa' in > 8 paasurams and in one only `emperumaan' paLLi ezhuntharuLaayE. The > doubt is whether the person sleeping is `ammaa' or `ammaan'. Any > specific comment on this word `ammaa' by poorvars? Request > Bhaagavathaas to add. > > Since other addressing like `aanaiyin arunthuyar keduththa, oLi > thigazh thadakkai, ayOdhdhi em arasU', clear the doubt that it is > only the male person is addressed, `ammaan' and not `ammaa'. Also > that paasuram `aaNum allan peNNum allan aliyum allan' of aazhvaar > further reinforces / clarifies the point that he is above all these 3 > gender classification masculine, feminine and neuter. > > Ok, leaving aside this gender business, see the beauty of the krishNa > just getting out of the bed. > > kalakvaNitha kangaNam kara nirudhdha peethaambaram > krama prasrutha kunthaLam kalitha barha bhoosham vibhO: | > puna: prasruthi chaapalam praNiyinee bhuja aayanthritham > mama sphurathu maanasE madhana kEli sayya uththitham || > - 1-20 krishNa karNaamrutham > > meaning: let the beauty of krishNa, who has just woken up from his > bed, shine in my heart who has > § the jingling wrist bands [kankaNam - or bangles?] > § the hands holding the slipping peethaambaram - yellow dress > § the hair-dressing or decoration slowly losing its tying , > thereby losing its shape - [kalaintha koonthal] > § the slipping peacock feather crown from head > § the readiness to leave outside > § the dear wife's embracing hands not allowing him to leave > [thereby she is avoiding a separation from him]. > > Dear bhaagavathaas, please recall the "kuththu vilakku" paasuram of > aaNdaaL > nappinnai kongai mEl vaiththuk kidandha malar maarbhaa, > maith thadam kaNNinaai - nee un maNaLanai eththanaiyElum > pirivaaRRagillaai - in not permitting the husband Krishna to be > separated from her bed. > > Now, any comments on who followed whose lines? - among leelaa sukhar > and aaNdaal just to reflect same ideas in different words. In my > opinion all great krishNa bhakthaas think in same lines, that is why > we have such tasty lines. Enjoy that krishNa's beauty while he comes > out of his bed. > > Dhaasan > > Vasudevan m.g. > > Links > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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