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