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SrI:
Dear Sriman Vasudevan :

This is  a beautiful anubhavam of
waking up BhagavAn by AzhwArs
and grear VishNu bhakthAs . Very much
enjoyed the many cross references to intensify
the bhakthi anubhavam .

Thanks very much ,
V.Sadagopan

----- Original Message ----- 
From: "vasudevan m.g." <mgv@xxxxxxxxxx>
To: <Oppiliappan@xxxxxxxxxxxxxxx>
Sent: Saturday, January 15, 2005 9:58 AM
Subject: [Oppiliappan] kannan thirup palli ezhuchchi - 3


>
>
> 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.
>
>
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>
> Yahoo! Groups Links
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> 






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