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re: meimmai peruvaarththai

From the Bhakti List Archives

M.G.Vasudevan • July 17, 2002 


Dear SrivaishNava perunthagaiyeer,

In the topic of the "meimmaip peru vaarththai" I would like to place the
following points as my speculation for kind your consideration and comments.


In naachchiyaar thirumozhi this "meimmai" is occurring in one more place [as
I have noted, may be in more places also]

11- 10 - thiru arangar thaam paNiththa meimmaip peruvaarththai vittu
chiththar kEttiruppar

13 - 9 semmaiyudaiya thiru maarvil sErththaanE enum oru gnaanRu meimmai
solli mugam nOkki vidai thaan tharumEl miga nanRE.

Mei in tamil also mean vEdham apart from the meaning 
The truth, 
The skin of the body 
The body itself.

Usually in any argument it is said "avan solluvadhu enna vEdha vaakkO?" - so
the inference here if it is said in vEdham like " ....",  then it is simply
to be accepted.  No more arguments. 
[Incidentally this is a reference taken from the words of that kaanchi mahaa
periyavaal as he is usually called - kaanchi sankarachariar who is now no
more]

It is also said vEdhaas saasthram param naasthi - beyond vEdham there is no
saasthram- rule or authority. So mei is vEdham.

It is also said in thiruk kuRaL
epporuL yaar yaar vaaik kEtpinum apporuL
Meip poruL kaaNbadhu arivu.
So if it is said in vEdham, that is the truth and substance. 

So thiru arangar thaam paNiththa -baNi in samskrith- sonna - meimmaip peru
vaarththai - arangar sonna vEdhaththai - vittu chiththar kEttiruppar- sri
bhattar piraan - aaNdaaL's father may have heard.

Yes- he heard- this is known from sri bhattar piran's thaniyan - vEndiya
vEdhangaL Odhi virainthu kizhi aruththaan - he hastily tore the cash bag
hung after uttering the required vEdhaas - a man who did not learn in a
regular way- uttered - means thiru arangar baNiththa meimmai kEttaar. 

This meimmai - taking as charama slOkam instead of vEdham - is not so apt I
feel - for in the second context 
meimmai solli - vEdha manthrangaL solli - uttering manthraas from vEdham, 
mugam nOkki-  seeing the face and 
vidai thaan tharumEl -giving a bid-adieu, then it is very good.

If the meaning of "charama slOkam" is taken in the second context, then it
gives a meaning that this payaNam is the last one - at the time of death -
which is not the case here - for she asks for joining her husband - So the
meimmai- is vEdhaas- means it is better logic. 

Also in decad 3-8 of periyaazhvaar thirumozhi, the same vittu chiththar
worries how my daughter will be treated in her in laws place. 

2. Krishna is the garuda dhvajan - no doubt in that - for when we sing the
subrabhaatham in the morning in thiru aaraadhanam we sing
Kousalyaa suprajaa raama poorva sandhyaa pravarthathE
Uththishta nara saardhoola karthavyam dheivam aahnikam

Uththishta uththishta gOvindha uththishta garuda dhvaja
Uththishta kamalaa kaanthaa throlOkyam mangaLam kuru

Also in thirumaalai  verse 15 starting with "meyyaRkE" it is stated
"putkodiyudaiya kOmaan" is that arangan - puL is bird and here it is
garudan.

So now doubt in that.

But arjuna is hanumath dhvajan. This is from bhagavath geetha itself.
atha vyavasthithaan dhrushtvaa Dhaartharaashtraan kapidhvaja:  
- slOkam 20 chapter 1

Further as the logic goes, the king is arjuna for whom the chariot is run by
krishna, the sarathy. So arjuna will have his choice flag [kapi dvajam] and
not the flag of his charioteer krishNa [garuda dhvajam]. 

Dhasan 

 Vasudevan  m.g.



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