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Oppiliappan List Archive: Message 00102 Jul 2008

 
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The Quotes and References
 
Our sampradhAyam is ubaya vEdhAntha sampradhAyam. Our pUrvAchAryAs were genius and possessed incisive knowledge of both the languages. They had the knowledge of literature also.
 
They gave quotes from appropriate verses/slOkams from epics, purANam-s, sangath thamizh texts , upanishads and so on.
These added credence to the commentary. ( in fact, these were compiled later as pramANath thirattu)
 
Let us see a few such quotes.
 
TiruppAvai:
 
Sri ANDAL refers to the children of Thiru-AippADi as 'selvach sirumErgaL'.  These children did not possess immense wealth. Their appearance did not display opulence.
Then, why one may ask, did kOthai nAchiyAr termed them as 'Wealthy children'. This is the question raised by the commentator and replied also.
 
These children, though not wealthy in materialistic sense are in the same land of Sri KrshNA and have the desire to approach and be with Him. The togetherness with the Lord is what is wealth and the distance is not.
 
Looking for a precedence, the vyAkyAna karthA aptly points out the words from SrimaD valmiki RamAyanam.
 
'LakshmaNOA Lakshmi sampanna:"
When Sri LakshmaNA, voluntarily withered all his royal dress and ornaments and replaced it by dress suitable for the forest ( mara vuri)
 
However, Sri Valmiki describes this as 'Lakshmi sampannA:'  iLayAzvAn's decision to go with perumAL is togetherness with the Lord and therefore He is termed as wealthy.
 
That is from mUVAyirappaDi of Sri PeriyavAchAn piLLai.'ivAthmAvukku nilai ninRa aiswaryamAvadhu Bhagavath prathyAsathiyiREA'
 
Sri Azhagiya MaNavALap perumAL draws a similarity to Sri vibishanAzvAn leaving all his clan and welath when he approached Chakravrthith thirumagan
 
as 'antharikshadhas SrimAn'-Srimad RamAyaNam.
'AtmAvukku SrimathyAi Avadhu Bhagavath sparsamiREa'
This is ARAyirappaDi of ThiruppAvai -pAsuram 1.
 
TiruvAimozhi
 
ThirukkuRaL in EDu
 
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' should have been there instead?
 
Sri bhaTTAr elucidated this aspect. The explanation was
 
" When the thalaivan's one hand is  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 thiurkkuRaL
 
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 whitenss-pasappu- took over me.
 
And that is thirukkuRaL for you from none other than bhaTTar himself.
 
(to be continued)
 
dasan
vanamamalai padmanabhan
 
 
 
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Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org




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