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Oppiliappan List Archive: Message 00055 Jan 2008

 
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Post 19

 

Dear sri vaishNava perunthagaiyeer,

 

We are in the marriage hall of 'seethaa raama kalyaaNam' wherein the 'paaNi grahaNam' and 'thee valam' is just over.

 

In previous posts, we saw how the 7 paasurams of 'vaaraNam aayiram' padhikam of aaNdaaL, matchingly describe 'raama's marriage with seethaa' or aaNdaaL's 'dream thinking about her marriage' goes in lines of 'seethaa kalyaaNam'.  

 

On paasuram 7 of aaNdaaL, I get few doubts and place my thoughts here and request bhaagavathaas to clarify --

 

vaai nallaar nalla maRai Odhi mandhiraththaal

paasilai naaNal paDuththup paridhi vaiththu

kaaySina maa kaLiRu annaan en kai paRRi

thee valam seyyak kanaak kaNDEn thOzhee! Naan! 6-7 Nachchiyaar Thirumozhi.

 

1. For this 'paasilai naaNal paduththup paridhi vaiththu kaaysina' – this 'paasilai' is elaborated as "pasumai thangiya ilaigaLai udaiththaana naaNaRpullai paristharaNamaaga amaiththu" – NaaNal is a type of grass and that does not have leaves, even though bamboo - moongil is also in same grass family, it has leaves. So is there any other meaning for this 'paasilai'?  

 

2. Now think this way - If it is split as paa and silai

        paa means 'kai maram' as per tamil dictionary - a noun - the araNik kattai used to create fire - by sages like vasishta to create a fire

        paa also mean kaaththal – the Sanskrit root verb of paa 'to protect' is tamilised as it is – for paa Sanskrit see page 613 Monier.

        paa also means 'paguththu chei' – another verb. 

 

        siLai means stone.

        silaiyai paguththu cheidha neruppai mudhalil 'paa'ththu - paadhukaaththu, piragu naaNalil adhai paduththi, means naaNalil ittu – adhan piRagu 'paridhi' vaiththu – added 3 sticks and protected and made to grow and glow – thus it became kaaysina thee - means kaaichchina or oLirginRa - andha thee – adhai valam seyya

        [veyil nanRaaga kaaiginRadhu – we normally say – means sun's heat is felt by us]

        this means – rubbing and creating a spark of fire in the stones or araNi first, and then adding dry grass to make the sparks of fire to be lit as big fire, make it grow and glow, and then protecting that fire - so that it continues to burn for some time.

        [for paridhi see different meanings below

        To such a fire – aaNdaaL says I dreamt as he held my hand and did circumambulation.

 

3. Now let us go back to vaalmeeki 1-73- 23b – 24 a

 

mahaa thEjaa muni pungava vasishTaH = great resplendent; eminent-saint; vasishTa;

samaiH = even-sized;

darbhaiH = with sacred grass;

vidhivath = customarily;

manthra + poorvakam = with Vedic-chants, synergising;

sam + aastheerya = neatly, overlaid;

vidhi + manthra + puraskrutham = reverently, Vedic-hymns, preceding [in tune];

tham + vEdhyaam = on that, Altar of Fire;

agnim + aadhaaya = fire, on taking [preparing with two sticks, arani];

juhaava + agnou = effused oblational liquids, in Altar of Fire.

 

This 'sam + aastheerya = neatly, overlaid'; is what the commentator earlier has said as 'paristharaNamaaga amaiththu' – paristharaNam means covering or overlaying.

 

4. Incidentally please note here – 'samaiH dharbhaiH' – 'evenly sized dharbha' – from this we can learn – when we use dhrabham for our rituals they have to be cut to even sizes.

Why vaalmeeki puts certain minute things in detail [like this one] - and certain major things like the raama's time aspects - in one or two slokams is a mystery.

 

We are seeing aaNdaaL in her description 'closely coming in terms' with vaalmeeki. So will she deviate in this 'paasilai' and 'kaaysina' alone? I feel 'No'.  

 

5. paridhi – in Moneir Williams Sanskrit dictionary this word 'paridhhi' – [4 th dha] page 596 col 1 – 1999 edition - means

 

Even in tamil parithi' means 'sooryan' – one tamil scholar of 19 th century [or is it early 20th] - soorya naaraayaNa saasthri changed his name as 'parithi maal kalaignar' – due to his 'thamizh paRRu' – 'abhimaanam' to tamil language.

 

6. Another thought is – if we do anvayam like - paridhi vaiththu kaaysina naaNal paduththi – means the naaNal is dried under sun's rays – soorya oLiyil kaaichchina – kaaichchina became kaaysina – a poetical usage - and used as seat for newly wed couple – is it wrong?

May be we are using same words now to get a different meaning – and that is permitted in poetry.

 

7. why this 'kaaysina' is used in anvayam as above is

        why should krishNa or raama be compared with an angry elephant that too in the scene of marriage of himself

        kaayginRa sinam – migundha veppaththai veLiyE kottak koodiya kodiya kObam – aththagu kObam porundhiya periya yaanai – 'kaay sina maa kaLiRu'

        for we know an angry elephant will always do some damage and will not go soft even if it sees a female elephant sooner and she is also ready for mating.

 

        So why should krishNa show his anger in a marriage of himself with a beautiful devoted girl aNdaaL – already in full devotion towards him and he is in full knowledge of that love, devotion etc.

 

        That too when krishNa just has held the hand of that beautiful girl aaNdaaL – did paaNi grahaNam – kaith thalam paRRa - and now about to do the second step in completing or finalizing the marriage rites.

        If it is seethaa – then - he also knows she is joining him back – in between had a small separation only – note that word 'pratheechcha Enaam' from father janaka – so why to have angry

        so this 'kaaysina' must go to naaNal – viz – soorya oLiyil kaaichchina naaNal – dry dharbha aasanam.

 

  1. Then why 'maa kaLiRu' – colourwise both krishNa and raama are of 'syaama' – elephant grey – or green or blue – all are syaama in Sanskrit – [re article on that question by sri amara prabhu and MGV's reply]  

 

These are only different thoughts and presented for clarification.  

 

Another point comes – how many rounds did raama make with seethaa or krishNa make with aaNdaaL – vaalmeeki answers that as thrice – see slokam

 

1-73-39.

eedhri sE + varthamaanE + thu = this kind of, in ongoingness;

thoorya + udhghushTa + ninaadhithE = trumpet, by trumpeting, reverberating [harmonious music of dance, vocal and instrumental];

thriH = thrice;

agnim + thE + pari kramya = to fire, they, circumambulated;

uuhuH + bhaaryaa + mahoujasaH = married, wives, great resplendent ones.

 

Meaning: In this kind of ongoingness of harmonious music of vocal, instrumental and that of dancers, those great resplendent brothers wed their wives, on circumabulating the Ritual-fire thrice. [1-73-39] [the 4 brothers raama, lakshmaNa,bharatha and sathrughna]

 

So with completion of that thee valam we will continue in next post.

Dhasan



--
Vasudevan MG __._,_.___

Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org




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