kannan thirup palli ezhuchchi - 3

[Guest guest]

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.