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.
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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