krishna -how you entered my mind- 8

[Guest guest]

Dear Sri vaishnava perunthagaiyeer,

 

First of all my apologies for not announcing the closure of the topic

"krishna how you entered my mind" or continuing the write up to its logical

conclusion. The 7th part was sent on 19th of December. Since then, I could

not send the next part due to official commitments and continuous travel. So

please excuse me.

 

Please recollect, I added a compilation from "sol amudhu" of aaNdaaL, how

she described the home coming of Krishna after he finished the job of

grazing the calves. I stated in part 7, I will add meaning in the next part.

Now we will have the meaning of that "sol amudhu".

 

Aruththith thaaraa kaNangaLaal aarap

Perugu vaanam pOl viruththam peridhaai,

Udhayap paruppadhaththin mel viriyum kadhirE pOl

Uruvu karidhaai mugam seithaai,

 

Meaning: If only a vastness is seen in the sky, perhaps you will not realise

the magnitude of the sky. So the stars here and there enables you to realise

how vast the sky is. Like wise your glory, hey krishna, [viruththam

peridhaai] is so vast that sky only can be compared for that. The viruththam

[is a small song] I sing is also be of that magnitude to sing your glory, oh

my krishna.

 

In the early morning, the shining rays of the sun come in between the

heights of the mountain [parup padham- mountain]. With the background of the

shining rays of sun, the mountain in front appears dark. Like that, in the

shining aura around you, oh krishna, your dark face reminds me that hill.

 

KuzhalgaL thadan thOLgaL mEl miLira ninRu

KaNangaLOdu min mEgam kalanthaarpOl

Vana maalai minunga ninRu,

 

Meaning: The dark hair locks dangle over your broad shoulders. MiLira- the

selection of word itself is a beauty- koonthal miLira- shining hair locks.

The dark face with shining bright lotus eyes, appears like the lightning

appearing in the dark clouds. The flower garlands and the vaijayanthi

garlands again dark in colour on the broad shoulders, all darkness except

the aura and brightness of the eyes.

 

Peethaka aadai udai thaazhap

perun kar mEgak kanRE pOl kaattai naadi

dhEnuganum kaLiRum puLLum

udan madiya vEttaiyaadi (kaNNan's main purpose of going to the forest)

 

meaning: The yellow colour dress hangs from your vaist. Like a dark huge

elephant walking in the forest, oh krishna! you move in the forest. This

also reminds me an elephant with decorations, and a small isolated dark

cloud moving in the white sky with flashes of lightning [the golden yellow

dress].

 

Oh! what a way of describing you oh krishna- any small word about you is a

sea of santhosham for me.

 

MElaal parantha veyil kaappaan vinathai

SiRuvan siRagu ennum mElaappin keezh

POrththa muththin kyppaayap pugarmaal

Yaanaik kanRe pOl vErththu ninRu

 

Meaning: The bright sunshine should not harm the Lord moving in the forest.

Since the "senRaal kudai" aadhisEshan is moving in front of krishna as

balaraaman, now the next servant of the Lord, garudan [the young son of

vinathaa] does the job of providing the shadow, by spreading his wings. In

spite of this umbrella, the sunshine makes the lord sweat and that dark body

bearing the droplets of the sweat appear as though the dark krishna is

amidst of a pearl heap. The dark colour of krishna and whiteness of pearls,

oh krishna, brings such a beautiful scene in front of me.

 

Ittamaana pasukkaLai inithu maRiththu

neer oottivittuk koNdu (secondary purpose of going to the forest)

Thazhaiyil pozhil vaai niraip pinnE nedumaal oothi

VaruginRa kuzhal OsaiyOdu

 

Meaning: The cows and calves desire whether he will take me for grazing.

[such is the desire, which will be here for any soul for he is that final

destination and soul guide, sole guide.] So they encircle him and he guides

them through his flute music, for grazing and controls them from going

astray. He comes back with the flute music behind those cows and calves.

 

Veedhiyaara varuvaanai

virundhaavanaththE kaNdOmE!!

Meaning: We see that krishna coming in the streets of brindhaavan.

 

In part 5, I wrote "Oh bhakthaas, incidentally that beautiful song of

Subramania Bharathy comes to my mind, about that vaNNap padam of krishna-

please have the song" and added the song lines from my memory as -

aasai mugam maranthu pOchche

idhai aaridam solvEnadi thOzhi-

 

kaNNan mugam maranthu pOnaal ini

kaNgaL irunthu enna laabam

vaNNap padamum illai kaNdaai

ini vaazhum vagai enna sol thOzhi- aasai

 

After referring to the book, I felt there is room for minor corrections. So

I give below the correct text book version.

aasai mugam maranthu pOchche

idhai aaridam solvEnadi thOzhi-

nEsam maRakkavillai nenjam

antha ninaivu mugam marakkalaachche [aasai]

 

kaNNan mugam maranthu pOnaal ini

kaNgaL irunthu payan uNdO

vaNNap padamum illai kaNdaai

ini vaazhum vazhi enna sol thOzhi- [aasai]

 

Sorry for not giving the correct version itself while writing that portion.

The meaning and context does not need any correction. May be it is due to

that kaNNan azhaginaal vantha mayakkam.

 

We saw in the krithi of Sri OVS mahaan "munnazhagaik kaNdaal mOgam migum

enRu solli Pinnazhagai aruLum pemmaanE - ennathaan". Please read here the

request from Sri Subramania bharathy to his ishta dhEvathai for removing

that mOgam-

MOgaththaik konRuvidu allaal

Enthan Moochchai niRuththividu

 

DhEgaththai saiththuvidu allaal

adhil sinthanai maiththuvidu

 

YOgaththu iruththi vidu allaal

enthan oonaich chithaiththu vidu

 

Sinthai theLivaakku allaal

Idhai seththa udal aakku

 

Here bharathy commands to his ishtadhEvadhai [pet god] do this or

alternately do this, so that I do not suffer from this mogum and its

consequences.

- kill that passion or make me stop breathing (which means take away

my life).

- because of this body and the mind within that body only this mOgam

arise- so make befall that body, otherwise stop that power of thinking

- put me in yoga or remove this body [make me forget my consciousness

of my body]

- make my thinking clear or simply kill this body.

 

See how clear and stubborn he is, in his commands to his pet god. Ordering

the pet god, do this, do this, by these I do not want to be a normal or

typical man, I am some one very special.

 

OVS says, krishna voluntarily does that act of minimising that mOgum of his

bhakthaas, so that the mogam [even on himself also] is kept under check. See

the comparison and draw your own conclusions.

 

Dhaasan

 

Vasudevan M.G.