Guest guest Posted June 3, 2007 Report Share Posted June 3, 2007 Srimathe Ramanujaya namaH Srimathe Varavaramunaye namaH Vaikasi, Sarvajith Azhvar 8, Acharya 8 Droplets from Bhattar's nirvAham-s An allan peN allan: Thiruvaimozhi The ThiruvAimozhi pAsuram " AN allan peN allan allA aliyum allan... " describes the Lord as neither male, female or otherwise. A question was raised that since the Lord is neither of these, He shoud be a concept of nothingness-sUnya vAdham. Bhattar refuted this with the reply : The words from thiruvAimozhi is An all-an peN allan and not An alladhu peN alladhu pointing to the fact that the LOrd is the superior Purushothaman in contrast to the masculine/feminine gender in our mundane context. This reflects Sri Bhattar's sheer intelligence and brilliance en nErmai kaNdu irangi: The thiru-voi-mozhi pAsuram 1-4-4 describes the thalaivi's change of physique due to separation from the Lord Almighty. The otherwise normal body gets bleached as if there is no blood circulation in that particular spot. Normally, when there is such a separation, the Lord can not see as He is away. ON the contrary, if He can so see, then He is not separated from AzhwAr. However, the fourth pAsuram takes a different tone: 'en nErmai kaNDirangi idhu thagAdhu ennAdhA..' 1-4-4; Having seen the bleach due to the separation. A tamilian -oru thamizhan who was in the ghOsthi of bhaTTar who was explaining this pAsuram- questioned the validity of this on the grounds that if the Lord can see this He is not away. Therefore, the words should be " kEATTu irangi' Sri bhaTTAr elucidated this aspect. The explanation was " When the thalaivan's one hand is touching on a particular side of the thalaivi, the other side gets whitened and vice-versa. Therefore, this can be indeed seen and not necessarily be heard only. Does this have a precedent? Yes said bhaTTAr and quoted one from kuRunthogai and thirukkuRaL The thirukkuRaL : 'pullik kidandhEan pudai peyarndhEan avvaLavil aLLik koLvaRREA pasappu " 1187. The thalaivi says " I was embracing my thalaivan and moved a bit and the whiteness-pasappu- took over me. ThiruvAimozhi 1-4-4; This reflects Sri Bhattar's knowledge of Tamil literatue and using it in the context of our sampradhAyam kUnEai sidhai vuNdai vil: ThiruvAimozhi The pAsuram 'kUnEai sidhaiya vuNdai vil niRathil therithAi .. " refers to Sri Chakravarthith Thirumagan's mud bullets being thrown on kUni. However, Sri Bhattar did not want to tarnish the image of Sri rama and said let us attribute all this to Sri krshNA who is the epitome of such misdeeds. This brings to the fore Sri Bhattar paksha pAdham towards Sri Chakravarthith Thriumagan. kal eduthu kal mAri kAthai : ThiruneduNthANdakam pAsuram describing the Lord as rescuing the folks by picking up the mountain " GovardhaNa Giri " and saving them. Sri Bhattar comments " The Lord took up the stone clad mountains to confront the hailstorm of stones: If the rain was of fire He would have confronted it with fire " . This brings to the fore not just the rasANubhavam of sri Bhattar but also highlights the omni-potence of rakshagathvam of EmperumAn. kaRavA mada nagu: Periya Thirumozhi 7-1-1; The first two lines of the pAsuram reads as follows : kARavA mada nAgu than kanRu vuLLinAR pole , maRavAdhu adiyEan vunnaiyEa azhaikkinREAn " 7-1-1; A superficial study of the pAsuram will give the meaning " The Lord being likened to a unmilked cow thinking of the calf --the first line. The second line says --The calf without forgetting calls for the Lord. " Amudhanar tried to interpret the line " kaRavA mada nAgu than kanRu uLLinAr pOl " as " karavA mada nAgu,than kanRinai uLLinAr pOl " - that is, like a cow which has not been milked yet thinking of its calf. However, this did not go with the next line where Azhvar refers to him (the calf) calling out to the Lord (the cow). When Parasara Bhattar was presented with this pasuram,he explained it as follows: " kaRavA mada nAgu than kanRu, (than thAyai) uLLinAR pOl " . That is, the calf (Azhvar) of the cow which has not been milked yet, thinking of its mother (the Lord). " BHattar's Vyakyanic prowess. peN-arasu nADAyiRREA the masculine crab -alavan- affectionately goes in search of eatables, with the intention of submitting to its beloved, who is in the family way. The evening quest takes the alavan to a lotus and it enters the precinctsof the lotus and alas at the sunset the lotus closes itself. It tries to get out of the lotus but in smears itself with parts of lotus and nectars in the process.The crab has to wait till the sunrise in the morn. to get the doors opened and no sooner the gates are opened rushes towards the better half -who is resting in the alli - eagerly to give all the favourite gatherings it had made for its sweetheart. Unfortunately, being the morning the alli closes itself. Thirumangai mannan describes the wealth of the thirunaRaiyUr dhivya-dhEsam -in such a fashion. Sri bhaTTar, goes on to explain the fact that since the alavan-masculine gender of the crab, had spent all night elsewhere -actually it was trapped inside the lotus, the female naNdu - naLLi- on seeing the marks on the body of its man, did not allow it inside-questioning its whereabouts and nocturnal ventures. Not just being questioned, it did not permit the crab inside. This was the plight of this crab, which had in fact eagerly and affectionately spent a sleepless night for the sake of its wife. The pAsuram goes on as follows " paLLi-k kamalth idai-p-patta paguvAi alavan mugam nOkki, naLLi vuDum vayal sUzhndha naRaiyUr " 6-7-6; A natural day to day phenomenon, described splendidly by kaliyan, a description of sprawling blossomed lotus and closed Ambal-s, and equally wonderfully explained by bhaTTar. and there goes bhatTTar again with his supreme commentary skills One can understand the feeling generated after going through the write-up on praNaya kalaham. Yes, the emphaty of several members definitely gets transformed into sympathy towards the male crab, which innocently stands like an elementary school boy seeking entry into the classroom. It is said the love is rewarded with more love. The sincere love and affection of the alavan, not only put it into a ordeal prone night but at the end of the day ( night) it had to confront difficult questioning, standing under the rain of dewdrops - paNith thali vEzha nin vAsal kaDai paRRi. It is indeed sad and, observing the crab's commiserative situation, Sri piLLai thirunaRaiyUr araiyar exhibits similar sympathies and asks Sri bhaTTar " If one did indeed make a mistake, is it just to punish without necessary due diligence?Should not the award be handed over only after due enquiries? " 'why this has not been done ? " was his question. Pat came the reply " en seivOam, kEALvi illAdha padi, peN arasu nADAyiRREA! " This timing reply by bhaTTAr is indeed typical to him. This being nAchiyAr kOil, the philoshopy of 'ladies first' is followed and he alluded to that as ' peN arasu nADAyiRREA' This brings to the fore Sri Bhattar's timing His commentary to the situation and mixing it with wonderful sarcasm. Bhattar's treatise on vyakyanam can go on and on. These are but a few drops from the ocean of nectar Vara Vara muni dasargaL Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 12, 2007 Report Share Posted June 12, 2007 Just tears and what else is expected to come from the readers of such a wonderful presentation of Sri parAsara Bhattar's nirvAham-s. Who else other than our pUrvAchAryAs can bring out the rasAnubhAvams from aruLiccheyal! Awesome... Hope to get such posts quite often..... adiyEn, rAmAnuja dAsan ramanuja , " Varavaramuni Dasargal " <varavaramuni wrote: > > * > Srimathe Ramanujaya namaH* > > * > Srimathe Varavaramunaye namaH* > > > > *Vaikasi, Sarvajith > > Azhvar 8, Acharya 8* > > * * > > *Droplets from Bhattar's nirvAham-s*** > > * * > > * * > > *An allan peN allan: Thiruvaimozhi *** > > *The ThiruvAimozhi pAsuram " AN allan peN allan allA aliyum allan... " > describes the Lord as neither male, female or otherwise. A question was > raised that since the Lord is neither of these, He shoud be a concept of > nothingness-sUnya vAdham. *** > > * * > > *Bhattar refuted this with the reply : The words from thiruvAimozhi is An > all-an peN allan and not An alladhu peN alladhu pointing to the fact that > the LOrd is the superior Purushothaman in contrast to the masculine/feminine > gender in our mundane context.*** > > * * > > *This reflects Sri Bhattar's sheer intelligence and brilliance*** > > * * > > * * > > *en nErmai kaNdu irangi:*** > > * * > > *The thiru-voi-mozhi pAsuram 1-4-4 describes the thalaivi's change of > physique due to separation from the Lord Almighty. The otherwise normal body > gets bleached as if there is no blood circulation in that particular spot. > Normally, when there is such a separation, the Lord can not see as He is > away. ON the contrary, if He can so see, then He is not separated from > AzhwAr.*** > > * * > > *However, the fourth pAsuram takes a different tone:*** > > *'en nErmai kaNDirangi idhu thagAdhu ennAdhA..' 1-4-4;*** > > * * > > *Having seen the bleach due to the separation. *** > > * * > > *A tamilian -oru thamizhan who was in the ghOsthi of bhaTTar who was > explaining this pAsuram- questioned the validity of this on the grounds that > if the Lord can see this He is not away. Therefore, the words should be " kEATTu > irangi'*** > > * * > > *Sri bhaTTAr elucidated this aspect. The explanation was *** > > * * > > * " When the thalaivan's one hand is touching on a particular side of the > thalaivi, the other side gets whitened and vice-versa.*** > > *Therefore, this can be indeed seen and not necessarily be heard only.*** > > * * > > *Does this have a precedent? Yes said bhaTTAr and quoted one from > kuRunthogai and thirukkuRaL*** > > * * > > *The thirukkuRaL :*** > > * * > > *'pullik kidandhEan pudai peyarndhEan avvaLavil *** > > *aLLik koLvaRREA pasappu " 1187.*** > > * * > > *The thalaivi says " I was embracing my thalaivan and moved a bit and the > whiteness-pasappu- took over me. **ThiruvAimozhi 1-4-4; *** > > * * > > *This reflects Sri Bhattar's knowledge of Tamil literatue and using it in > the context of our sampradhAyam*** > > * * > > * * > > *kUnEai sidhai vuNdai vil**: ThiruvAimozhi The pAsuram 'kUnEai sidhaiya > vuNdai vil niRathil therithAi .. " refers to Sri Chakravarthith > Thirumagan's mud bullets being thrown on kUni.* > > * * > > *However, Sri Bhattar did not want to tarnish the image of Sri rama and said > let us attribute all this to Sri krshNA who is the epitome of such misdeeds. > *** > > *This brings to the fore Sri Bhattar paksha pAdham towards Sri > Chakravarthith Thriumagan.*** > > * * > > *kal eduthu kal mAri kAthai** : ThiruneduNthANdakam pAsuram describing the > Lord as rescuing the folks by picking up the mountain " GovardhaNa Giri " and > saving them.* > > *Sri Bhattar comments " The Lord took up the stone clad mountains to > confront the hailstorm of stones: If the rain was of fire He would have > confronted it with fire " .*** > > *This brings to the fore not just the rasANubhavam of sri Bhattar but also > highlights the omni-potence of rakshagathvam of EmperumAn.*** > > * * > > * ** * > > *kaRavA mada nagu:** Periya Thirumozhi 7-1-1;* > > * * > > *The first two lines of the pAsuram reads as follows :*** > > * * > > *kARavA mada nAgu than kanRu vuLLinAR pole ,*** > > *maRavAdhu adiyEan vunnaiyEa azhaikkinREAn " 7-1-1;*** > > * * > > *A superficial study of the pAsuram will give the meaning ** " The Lord being > likened to a unmilked cow thinking of the calf --the first line.*** > > *The second line says --The calf without forgetting calls for the Lord.*** > > * * > > * " Amudhanar tried to interpret the line " kaRavA mada **nAgu than kanRu > uLLinAr pOl " as " karavA mada nAgu,than kanRinai uLLinAr pOl " - that is, like > a cow which has not been milked yet thinking of its calf. However, this did > not go with the next line where Azhvar refers to him (the calf) calling out > to the Lord (the cow).* > > * > When Parasara Bhattar was presented with this pasuram,he explained it as > follows: " kaRavA mada nAgu than kanRu, (than thAyai) uLLinAR pOl " . That is, > the calf (Azhvar) of the cow which has not been milked yet, thinking of its > mother (the Lord). " * > > * * > > *BHattar's Vyakyanic prowess.*** > > * * > > *peN-arasu nADAyiRREA*** > > *the masculine crab -alavan- affectionately goes in search of eatables, with > the intention of submitting to its beloved, who is in the family way. The > evening quest takes the alavan to a lotus and it enters the precinctsof the > lotus and alas at the sunset the lotus closes itself. It tries to get out of > the lotus but in smears itself with parts of lotus and nectars in the > process.The crab has to wait till the sunrise in the morn. to get the doors > opened and no sooner the gates are opened rushes towards the better half > -who is resting in the alli- eagerly to give all the favourite gatherings it > had made for its sweetheart. * > > * *** > > *Unfortunately, being the morning the alli closes itself.*** > > * * > > *Thirumangai mannan describes the wealth of the thirunaRaiyUr dhivya-dhEsam > -in such a fashion.*** > > *Sri bhaTTar, goes on to explain the fact that since the alavan-masculine > gender of the crab, had spent all night elsewhere -actually it was trapped > inside the lotus, the female naNdu -naLLi- on seeing the marks on the body > of its man, did not allow it inside-questioning its whereabouts and > nocturnal ventures.*** > > *Not just being questioned, it did not permit the crab inside.*** > > * * > > *This was the plight of this crab, which had in fact eagerly and > affectionately spent a sleepless night for the sake of its wife.*** > > * * > > *The pAsuram goes on as follows*** > > * * > > * " paLLi-k kamalth idai-p-patta paguvAi alavan mugam nOkki,*** > > * naLLi vuDum vayal sUzhndha naRaiyUr " 6-7-6;*** > > * * > > *A natural day to day phenomenon, described splendidly by kaliyan, a > description of sprawling blossomed lotus and closed Ambal-s, and equally > wonderfully explained by bhaTTar.*** > > * * > > *and there goes bhatTTar again with his supreme commentary skills*** > > * * > > * **One can understand the feeling generated after going through the > write-up on praNaya kalaham. Yes, the emphaty of several members definitely > gets transformed into sympathy towards the male crab, which innocently > stands like an elementary school boy seeking entry into the classroom. *** > > * * > > *It is said the love is rewarded with more love. The sincere love and > affection of the alavan, not only put it into a ordeal prone night but at > the end of the day ( night) it had to confront difficult questioning, > standing under the rain of dewdrops -paNith thali vEzha nin vAsal kaDai > paRRi.*** > > * * > > *It is indeed sad and, observing the crab's commiserative situation, Sri > piLLai thirunaRaiyUr araiyar exhibits similar sympathies and asks Sri > bhaTTar " If one did indeed make a mistake, is it just to punish without > necessary due diligence?Should not the award be handed over only after due > enquiries? " 'why this has not been done ? " was his question.*** > > * * > > *Pat came the reply " en seivOam, kEALvi illAdha padi, peN arasu nADAyiRREA > ! " *** > > * * > > *This timing reply by bhaTTAr is indeed typical to him. This being nAchiyAr > kOil, the philoshopy of 'ladies first' is followed and he alluded to that as > ' peN arasu nADAyiRREA'*** > > * ** * > > *This brings to the fore Sri Bhattar's timing His commentary to the > situation and mixing it with wonderful sarcasm.* > > * * > > *Bhattar's treatise on vyakyanam can go on and on. These are but a few drops > from the ocean of nectar* > > * * > > *Vara Vara muni dasargaL* > > * * > Quote Link to comment Share on other sites More sharing options...
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