kannanai ninaiththalum sugame- post 6

[Guest guest]

Dear Sri vaishnava perunthagaiyeer,

 

kunRam onRu Enthiya araviR paLLip piraan than maaya vinaigaLaiyE alaRRi

iravum pagalum thavirkkum namakku enna kurai uLLadhu? So it is quite natural

to say "kuRai onRum illai maRai moorththi kaNNaa".

 

[some added information on this song- this krithi written by Sri. C.

Rajagopaalaachaari -rajaji - as he is well known- was set to music by Smt.

Charumathi raamchandran a junior of MLV and sung by MLV. Later it became

famous and sung by many. For those who are interested in music this info I

got from Sangeetham.com site.

 

This "kuRai onRum illai" also became the topic of the book by vaikunthavaasi

Sri mukkoor lakshmi narasimhachaariar for his commentary on the second namam

"vishNu" of Sri vishNu sahasra naamam].

 

Now let us see the meaning of the krithi. - song - "kuRai onRum illai"

Oh! maRai moorththi- vEdha roopaa- naaraayaNaa

kaNNaa- krishna-

gOvindhaa - gOvardhanaththai thookki gOvindhan enRa peyar peRRavanE

maNivaNNaa - jal jal ena salangai silambu ellaam olikka maNigaLai niraiya

poottik koNdu nadamadum krishna

malaiappaa - vEnkata malaiyil uLLavanE

Kesavaa- kEsi ennum arakkanai konRavanE- azhagiya kEsaththai udaiyavanE

 

- oh kaNNaa, I have no un-satisfaction, shortfalls (kuRai- what exact

word in English bhakthas you can suggest).

- I am unable to see you. It is all right. Then also I don't have any

shortfalls.

- Oh vEnkatEsa, you are giving all that is sought from you, even then

I do not have anything to seek from you.

- You are standing behind the screen. They say, those who are well-

learned and people of wisdom only can see you, then also I do not have any

shortfalls.

- You stand on the hilltop as stone and grant all boons, in this

period of kali and stand in temple permanently, in sympathy to the people of

this world. You deny nothing to your devotees.

- Further more the ocean of sympathy, the sympathy embodiment- karuNaa

saagaram- srimahalakshmi is there in your chest who gives anything. In such

a situationi do not have any thing to ask you.

 

Points:

1. Dear bhakthaas- see the manobhaavam of the person- to simply pour

out a wholesome song simple in language -unless the heart and mind are so

contended these kind of words will not come out. A true yOgi can only say "I

do not want any thing, I need nothing".

2. Some persons can argue- kuRai illai means, the needs are satisfied,

so kuRai illai. But that does not mean niRai -satisfaction is there.

Because between kuRai and niRai a neutral position is also there, of no

kuRai and no niRai also.

3. Yes, agreed. kuRai illai itself is a very big thing. For when there

is a need then only kuRai will always be there, some expectations, that of

getting that need fulfilled, then some satisfaction and some

un-satisfaction. Perhaps we could have had a little more of this or that.

That kind of a kuRai- now it is not there.

4. There is no room for any wanting. VENdiyadhu vERu illai- when want

is nothing then where is the question of getting it fulfilled and then

getting niRai. So it is beyond the duality of kuRai and niRai. A true yogic

stance- samaadhi nilai.

5. Further krishna is "kuRai illaadha gOvindhan"- vENdiyadhu vERu

illaadha bhakthar naam- Though it is very clear, I do not want any thing

from you, oh krishnaa, in the heart of hearts, there is one great want- of

asking "I want you and only you kaNNaa- gOvindhaa". Is it or is it not?

6. What is the answer in such a situation. For such people, it is very

easy to attain himself. That is said by none other that krishna himself. See

Ananya chEthaa: sathatham yO maam smarathi nithyasa:

Thasyaaham sulabha: paartha nithyayukthasya yOgina: - 8-14

bhagavath geethaa

 

Meaning: Hey arjuna, one who does not get involved / indulge

into other things / aspects except dwelling in thoughts on me for such a

yOgi I am attainable easily.

 

7. See here- the first statement "I do not want anything". But

subsequently "Sri maha lakshmi is there to give anything that is sought",

then also I do not want any thing, oh kaNNaa". She is there in your chest.

If she is slightly away then perhaps, I may have wait or plead with you and

prove that I really do not want anything" etc,. Please the saraNagathy

route- thaayaarai munnittukkoNdu saraNyanai naaduthal- seeking with the

recommendation of the queen, mother of all. For she knows, "even though this

bhakthaa says, he does not want any thing, what he really wants I only

know". Then she will plead with her lord, "please give it to him". Once she

pleads with the lord and lord will immediately grant that- that of the

kinkarathvam- the saraNagathiyin palan - oh what a great song.

 

Lifting that gOvardhana hill earned him that name gOvindhan- gOvindha

pattaabhishEkam done by indhran at the end. Here raajaaji starts with maRai

moorthy kaNNa, gOvindhaa, vEnkatEsaa maNivaNNaa malaiyappaa kEsavaa and then

ends again with gOvindhan. True to the spirit of saving all, he will save

every one.

 

This gOvardhanam is so beautifully described by periyaazhvaar as GOvardhanam

ennum koRRak kudaiyE- a king's umbrella called gOvardhanam. See descriptions

like

* Maarip pagai puNarththa porumaa kadal vaNNan poRuththa malai

* Mazhai vanthu ezhu naaL peidhu maaththaduppa madhusoodhan eduththu

maRiththa malai

* Ilangu aazhikkai enthai eduththa malai

* Amarar perumaan koNdu ninRa malai

* Enthai idavan ezha vaangi eduththa malai

* DhaamOdharan thaangu thadavarai

* NaaraayaNan mun mugam kaaththa malai - 3-5-1 to 10

 

If the hill is the umbrella, some thing has to be the handle for that

umbrella.

What it is? See

Varai kudai thOL kaambu aaga aanirai kaaththu aayar

Nirai vidai yEzh cheRRavaaRu ennE uravudaiya

NeeraazhiyuL kidanthu nEraa nisaasararmEl

PEraazhi koNda piraan 83 mudhal thiruvanthaadhi

 

To put it prose order

Uravudaiya neeraazhiyuL kidanthu nEraa nisaasararmEl pEraazhi koNda piraan

varai kudai thOL kaambu aaga aanirai kaaththu aayar nirai vidai yEzh

cheRRavaaRu ennE!

See the exclamation in that "ennE".

 

The shoulder of kaNNan is the handle. Periyaazhvar also says "NedunthOl

kaambaagak koduththu kaviththa malai". But this gOvardhana malai is that

thirumaalirumchOlai malaiyE is the contention of periyaazhvaar. see

 

Aanaayar koodi amaiththa vizhavai amarar tham

KOnaarkku ozhiya gOvardhanaththuch cheidhaan malai

Vaan naattil ninRu uy maamalark kaRpagaththai oththu izhi

ThEn aaru paayum then thirumaal irum solaiyE

-- 4-2-4 Periyaazhvaar thirumozhi

 

Aanaayar- yaadhavaas- aaip paadi makkaL- people of aaip paadi

Vizhavai- vizhaavai- the festival

Amarar - dhEvar- the demigods of dhEvalOkam

KOnaarkku - for the king- the puja was intended for the king [kOn]

dhEvEndhran

 

Meaning: the gopaas of aaippaadi decided among themselves to celebrate a

festival in favour of dhEvEndhran the king of dhEvaas and rain clouds. But

krishna changed it as to be done for the hill gOvardhanam, that gOvardhanam

hill is this thirumaal irum sOlai malai. That karpaga tree in the dhEva

lOkam how gives the flowers and grants the required things, in the same way

the trees are also covers and sweet honey river flows in this

thirumaalirumsolai malai also.

 

Now you link why I included thirumaalirumchOlai azhaganai paRRi- sonna naa

inikkudhu krithi. Krishna krishna- naa inikkudhu- kaN panikkudhu- vEm enadhu

aaruyir- all because of krishna.

 

Dhaasan Vasudevan M.G.