Dear sri padmanabhan swami
thank you for the thiruiruththam and ashta buyakaram references on the same
context of our decent man krisNa having a amorous look at the nayakis.
On this ashtabuyakaram paasuram referred by you, I wrote the following, of
course with a different outlook.
but that reference is quite nice. thought will share with all, since i recall
this may be in malaola net groups then [may be 1999].
quote --
Dear Srivaishnava perunthagaiyeer,
In the thiru ashtabujakaram group of paasurams, the last line reads
'attabuyakaraththEn enRarE' in the 4000 divya prabandam books (2 books
published by different persons) I have. But Srimaan Madhavakkannan Swamy (MK)
has mentioned attabuyakaraththaan. Please advise me, if, I have to correct both
the books for any printing mistake, and if I am wrong.
Attabuyakaraththaan is one residing in the place called attabuyakaram. Further
attabuyakaraththaan- avan -III person - a sort of anniyaththanam - separation
is inherent in this addressing. Whereas, if, it is addressed as
attabuyakaraththEn, immediately honey is in the tongue. Even while pronouncing
the word, an intimacy develops. 'KaNNamma enRa pEr sollum pothilE enthan
naavilE amudhu ooruthE' says a krishna baktha who enjoyed kannan as kannamma,
as his ardent lover.
Also a thought went like this- in kongu tamil dialect, words end as 'enna
solluthEn' etc for the first person while talking. So the poet might have
written as though the Lord uses the same dialect as kongu locals speak. But
this kshetram is not in Erode or Darmapuri district, but in Kancheepuram where
the dialect is clear. So no chance for the poet to use such a dialect.
The lord answers the vanchi, parakaala naayaki (PN), as I am the thEn. Because
she is in love, He is the sudha rasam or madhu rasam for her. Perhaps, he only
said attabuyakaraththaan only but she heard it as thEn (because of kaathanmai)
and recorded in the paasuram as thEn.
The colour confusion for PN is very much prevalent in this kshetram also.
iruNda ambutham pOnRu
amchudar pOnRu
alai kadal pOnRu
karunkadal pOnRu
pOthavizh kaayaam poo neelam
punaintha mEgam
kaaviyoppaar
kadalEyumoppaar
According to the mental faculty at the moment, the colour of the Lord is also
changes for PN. The bakthaas can link the 'kaakkai chiraginilE nandalala' for
added taste here.
thanjam ivarkku en valaiyum nillaa nenjamum thammathE sinthiththErku
vanji marungul nerunga nOkki vaai thiranthu onRu paniththathu uNdu
nanjam udaiththivar nOkkum nOkkam naan ivar thammai ariya maattEn
anjuvan ivar aar kol enna attabuyakaraththEn enRaarE.
Just do a little readjustment of words in this paasuram. Then it is really
thEn, honey. When she heard the name attabuyakaraththEn, the body bent in
prostration and in love, with the idea of taking saraNaagati -thanjam ivarkku
ena vaLaiyum (en -ena -the poetic license to shorten).
The basic character of the mind is nicely described as nillaa nenjam. It will
not stick to one thought and be there at least for few seconds. It will jump
immediately to another. So, it is nillaa nenjam. Here Arjunaa's words are on
the mind -the manam is worth considering.
chanchalam hi mana: krshna pramathi balavad druDam
thasyaaham nigraham manyE vaayOriva sudushkaram - 6 - 34
Hey krishnaa, the mind is wavery in nature, shaky to its core, strong
basically. I consider, to control this mind, it is difficult like controlling
the wind. So nillaa nenjam.
But this nillaa nenjamum sinthithErku thammathe. Since PN is always thinking
about attabuyakaraththEn, she is qualified to call herself as sinthiththErku.
Since the thoughts are on him the nillaa nenjam has surrendered to
attabuyakaraththEn - so thammathE. So she declares my mind though wavery in
nature is already fixed on him. So first it is bodily saranaagati - next
mentally surrendered.
Next she decalres 'vanji marungul nerunga nOkki vaai thiranthu onRu
paNiththathu uNdu' - he came very near me and said one thing- what is that? -
simple- the acceptance of the saranaagati and assurance of the moksham -it
cannot be said openly you see - so nerunga nOkki vaai thiranthu onru
paNiththathu.
After that ' ivar nokkum nanjam udaiththu - his paarvai is having poison -
towards whom? - those who are desirous of doing harm to his bhagavathaas like
PN. She has realised that his paarvai is with kaarunyam to her but at the same
time opponents to her etc have to be afraid of. Is it not said that narasimhan
with all his fury towards hiraNyakasibu was at the same time having kaaruNyam
to prahlaada who was also standing in the same place. You may wonder both are
possible at the same time. But proof is available in the narasimha avathaaram.
naan ivar nokkam thannai ariya maattEn- athanaal anjuvan. I do not his idea or
aim, why suddenly he sees like this (with nanjam). As a result of this
ignorance on his nOkkam- anjuvan, otherwise I am not at all afraid, because he
has identified himself to me as attabuyakaraththEn.
Any doubts about who issues the acceptance chit for prapatti- visit
attabuyakaram and realise for yourself. Already Srimaan Murlidhar Rangaswamy
has said 'tad vishno: paramam padam sadaa pascyanti sooraya' in attabuyakaram.
Enjoy the thEn by reading once more Dasan Vasudevan M.G.
unquote
Dhasan
MGVasudevan
> -----Original Message-----
> From: nsp [SMTP:aazhwar@xxxxxxxx]
> Sent: Saturday, March 13, 2004 9:32 PM
> To: ramanuja; oppiliappan
> Cc: M.G.Vasudevan
> Subject: Re: [ramanuja] hey decent man
>
> Dear shri vAsudEvan swAmi,
>
> AzhwAr descriptions of amourous glances on a maiden can never be more
> precise. This so because, she has been subject to such looks.
>
> The words "She doesnt mind such glances but is worried that her mother will
> see it" has provoked me into talking a pAsuram from thiru-virutham
> "kayalO! numa kaNgaL enRu kaLiRu vinavi niRREr,
> ayalOr aRiyilum, Edhenna vArthai..." thiru virutham 15
>
> The damsel tells it to the person who had actually come in search of elephant
> but expresses the opinion that her eyes are like fish. She immediately
> responds that " What are you talking. What will happen if others hear it?"
> one interpretation is that she does not mind it but is only worried about the
> society. That is thiru virutham .
>
> As far as thiru mozhi is concerned I always regard the atta puyakaram thiru
> mozhi and this thiru nAgai thiru mozhi as similar. Somehow, both rings the
> same tone. A sample.
>
> "vanji marungul nerunga nOkki, vAi thiRandhu onRu paNithadhu vuNdu,
> nanjam vudaithu ivar nOkkum nOkkam..." periya thiru mozhi 2-8-9
>
> The looks are close to the middle portion of the girl-idai-- it is venomous,
> is the excalamation by AzhwAr. That is again a compliment given by parakAla
> nAyaki towards the Lord for His scrutiny of AzhwAr's physical profile. How is
> that?
>
> By the way "ivaL vAyil nal vEdham" is a suggestion that one should indulge
> in good vEdic portions-primarily the talk of the Lord and His auspicious
> qualities-bhagawadh vishayam.sAma vEdham, purusha sUktham and even
> thiru-voi-mozhi can be considered so. Is it not?
>
> rAmAnuja dhAsan
> vanamamalai padmanabhan
>
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