KANNAPIRAAN PERRA VENNAIK KALVI- 5

[Guest guest]

Dear Srivaishnava perunthagaiyeer,

 

In part 4, we tasted kaNNan's taste in veNNai aLaithal as part of his

veNNaik kalvi.

 

Before we take up the topic of vennaik kaLavu, which I mentioned as the next

topic in my previous post, I would like to state the following points.

1. AaNdaaL enjoys seeing krishna in brindaavan and calls him "kuNungu

naari kuttERu"in naachchiyaar thirumozhi 14-2 patti meinthu pathikam- kutti

Eru smelling the kuNungu- meaning -a small bull smelling butter. Father of

aaNdaaL calls him to bathe to remove his veNNaik kunungu- smell. But

daughter enjoys him with the smell of butter. Ways are different for

bhakthaas in enjoying the Lord.

2. I am wrong to state and now stand corrected to state periyazhvaar do

not relish krishna being beaten with cane and rope. The relevant portions

will be covered in the subsequent posts. Regret the error.

3. Few more topics in my mind and in the draft stage as part of this

vennaik kalvi series are

1. Practical sessions of krishna in thayir kadaithal (part 5).

2. Navaneetha naatyam (part 6)

3. VeNNai vizhunguthal (part 7)

4. VeNNaik kaLavu (part 8)

5. DhamOdharan (part 9)

6. Other points connected with this vennai baala leelai (part 10)

 

Now part 5 of veNNaik kalvi:

 

For any learning, it is without exception, the student has to go to the

proximity of the teacher and receive the education. [Even in this age of

"education thru Internet", how to operate the computer and the internet,

have to be learnt with the help of a person - a guru]. Here kaNNan also

reaches the house of a gopasthree (or yasOdhai?)

 

Swami desikan says in his yadhavaabhyudhayam

"gruhEshu dhaDhnou pathana pravruththou prushathkaNairuthpathithai:

prakeerNa:/

nidharsayasaamaasa vijaam avasthaam pracheem sudhaa seekara yOga

chithraam//'

chapter 4- slokam 28.

 

Krishnaa reached and was standing by the side of the lady observing how she

was carrying out the churning of curd.

First she kept the pot containing curd on the pirimaNai near the wooden

pillar used for tying the rope- pirimaNai is the coir rope stand in ring

shape to allow firm standing of the curd pot

Then she adjusted the pot to position.

Then added water to the curd.

Then the two holding ropes were inserted in the wooden pillar.

Then the churning rod after cleaning was placed inside the pot inserting the

rod through these two rope rings.

Then the churning long rope was tied to the maththu and started the

kadaithal.

 

Krishna, standing nearby, observed and learnt the steps involved.

When the churning was in full swing, the droplets of the curd was sprinkling

on the body of krishna. He also enjoyed it. He recalled the days when the

ksheeraaBhDhi was churned and he was drenched by similar droplets from the

milk-ocean. He enjoyed these thoughts. That picture of yoga was brought to

the gopa sthree by krishna- says Swami Desikan.

 

Krishna is "ekachandhagraahi"- once taught he will learn with all concerned

about that art. But what about practical sessions? Now he wants to

experiment himself on the churning rod- a practical session. See how it is

described by kulasekara aazhvaar KP.

 

KeNadaiyoNkaNmadavaaL oruththi keezhaiyagaththuth thayirkadaiyak kaNdu ollai

naanum kadaivan enru kaLLavizhiyai vizhiththup pukku vandamar poonkuzhal

thaazhnthu ulaava vaanmugam verppa sevvai thudippa thaN thayir nee

kadainthittavaNNam daamodharaa! meyyarivan naanE! 6-2 PerumaaL thirumozhi.

 

The gopasthree (lady of aaip paadi) who had eyes like the kendai fish- a

type of fish- started churning the curd. She had her house east of krishna's

house. Krishna heard the noise of churning and went near her and said- "oh

dear, move aside, I will do it for you'. So saying he started churning. The

practical session starts. How he did the job is a picturesque description.

 

kaLLavizhiyai vizhiththup pukku - the eyes described as raajeeva lOchanam,

aravindha nEthram etc are described here as kaLLa vizhi- deceptive eyes-

krishna seeing with deceptive looks

 

vandamar poonkuzhal thaazhnthu ulaava - the curly beautiful black hair locks

have flowers adorned in it. These flowers are full of honey. Bees are

hovering around the flowers. Such hair locks are hanging around the

beautiful bright face of krishna- the words selected are of a very high

class-

 

vaanmugam verppa - the clear blue colour sky like face has sweat drops

appearing- again a classy word- vaan mugam- it is said the Lord has chandran

and suryan as his eyes -chandra suryou cha nEthrE is the dhyaana slokam of

sahasranaamam- only a vaanmugam can have chandran and suryan as eyes- aha

-aha- what a selection of word.

 

sevvai thudippa - the red mouth twits-jerks- shivers- due to fear- no-

excitement of learning and doing it self that too successfully-

 

thaN thayir nee kadainthittavaNNam daamodharaa- (here itself KP calls

dhaamOdharan- but MGV reserves this for another part) thaN thayir- chill

curd- why thaN thayir- just in front is vaan mugam- that face and eyes which

showers the whole world all the aruL and karuNai- he is focussing all his

attention on that curd- the kataaksham is fully on the curd- then what else

it could be except thaN thayir- chill and cool - nee kadainthittavaNNam -

the way you churned the curd

 

meyyarivan naanE- I know the truth- hey krishnaa- I know why you struggle so

much- hey you want fresh butter only and like it -so you do all this. Please

have it says KP aaichchi.

 

So practical sessions are also carried successfully. Results are forth

coming.

 

See pogai azhvaar- 18 of mudhal thiruvanthaathi-

NaanRa mulaiththalai nanjuNdu uri veNNai

ThOnRa uNdaan venRi soozh kaLiRRai oonRi

Porudhudaivu kaNdaanum puLLin vai keeNdaanum

Maruudhidai pOi maNNaLantha maal

 

Usually butter is kept in the uri- rope hanger- but krishna is interested to

eat fresh butter as the butter collects on top of the curd while churning-

so veNNai thOnRa uNdaan- since butter is usually kept in uri those days the

butter gets the name uriveNNai- so results are immediate.

 

Swami desikan also confirms this in his "Maththuru miguththa thayir moiththa

veNNai vaiththathuNNum aththan"- 44 adhikaara sangraham

Maththuru- maththai uruththi- inserting the churning rod

By adding water the quantity of curd is increased- so miguththa thayir.

As churning is continued the butter starts accumulating on the top of curd-

so moiththa vennai

vaiththathu uNNum aththan-as the butter is collected same is transferred to

a container kept nearby and immediately eaten by kaNNan- so vaiththathu

uNNum aththan

 

Result of this eating is mother finds it difficult to have some milk curd

etc. See

Vaiththa neyyum kaaintha paalum vadithayirum naruveNNaiyum iththanaiyum

perrariyEn empiraan nee pirantha pinnai eththanaiyum seyyap perraai -

periyaazhvaar 2-2-2

 

Karantha nar paalum thayirum kadainthuri mEl vaiththa veNNai piranthathuvE

mudhalaagap peRRariyEn empiraanE! periyaazhvaar 2-4-7

 

Actually as per aandaaL- seerththa mulai paRRi vaanga kudam niraikkum vaLLal

perum pasukkaL are there in aaip paadi- but as per periyaazhvaar -mother-

says nee pirantha pinnai iththanaiyum perrariyEn- so what happens to all the

karantha paalum etc- answer is given hidden in the words there itself- hey

krishnaa- nee eththan- you are a clever fellow- aiyum seyyap peRRai- 5 are

done for you and you got these five- what are the five- milk, curd,

buttermilk, butter, ghee- nee peRRai- so nothing is left for me- so nee

pirantha pinnai, naan perrariyEn.

 

So is it not correct for the mother to say like this, and KP to say

meyyarivan naane.

 

Thus the lessons are well learnt with practical sessions by krishna for us

to enjoy his baala leelai. What a beautiful veNNaik kalvi krishna you learnt

 

Dasan Vasudevan M.G.