kaNnani ninaiththaalum sugame - post 11

[Guest guest]

Dear SrivaishNava perunthagaiyeer,

 

In the previous post we saw periyaazhvaar describing the physical strain or

otherwise of kaNNan at the end of seven days bearing the hill gOvardhanam on

his hand- as

kodiyERu senthaamaraik kai viralgaL

kOlamum azhinthila, vaadiRRila,

vadivERu thiruvugir nonthumila,

maNivaNNan malaiyum Or sampiradham. 3-5-7

 

Meaning: [as in previous post] the lotus hand had fingers, which had some

nice designs drawn- [like the mehendhi]- these did not go off in the strain

of bearing the hill. The hand did not bend in fatigue, the shining nails

also did not have any strain, the bearing of the hill was also like a indhra

jaala vidhdhai- magic.

 

Points:

1. In many places, we have seen kaNNan's palms being described as

lotus. This lotus flower is known for its

* multi layered construction,

* beauty,

* colour,

* softness,

* tenderness of its petals,

* looking out of depth of water towards the sun for blossoming,

* connection with periya piraatti as its udan pirappu- saha udhari-

sister.

So while describing about the hand holding such a huge mountain, the

words "senthaamaraik kai" is very much appealing, for its uniqueness such as

 

* playing the flute,

* stealing the butter,

* eating the huge offerings to gOvardhanam,

* lifting the hill in tender age etc

which lifts krishna to glory beyond imagination.

 

2. aazhvaar uses the words "kodiyERu senthaamaraik kai". Lotus is a

creeper in water. The tender stem raises above the water depth to put the

flower out, so that it receives the sun's rays, from the ground below in

deep water, traveling the entire depth of water in that pond. The creeper

kodi neerin aazhaththil irunthu mElE Eri veLik koNarntha thaamarai- so

kodiyERu senthaamarai. Such a long hand of krishna giving welfare to the

world at large in spite of its own difficulties. So kodiyERu senthaamaraik

kai.

 

3. KaNNan's shoulder and the long "hand stem" of the creeper for the

"hill lotus". so also kodiyERu senthaamaraik kai. The hill itself became so

light like a lotus flower that he held it so easily and lightly. Held by

that tender child kaNNan - to describe gOvardhanam is kaNNanin kai engira

kodi Erum/ ERRum / Erkum thaamarai. Oh krishNaa "Kim adhbhutham achalEndhra

vahanam".

 

4. Aazhvaar describes "gOvardhanam ennum koRRak kudaiyE" in all verses

of this padhikam- attuk kuvi -"koRRak kudai" is king's umbrella. So

gOvardhanam is the prince krishNaa's umbrella. Usually when king comes in a

royal procession, king will not come without the royal flag, without ratha,

gaja, thuraga, padhaadhigaL [chariots, elephants, horses, men etc].

 

For prince kaNNan, king nadhagOpaa's son,

* bullock carts carrying the food etc to offer to gOvardhanam are the

chariots,

* cows are elephants- the size of cows are also so big, can be

considered as mini elephants,

* seerththa mulai paRRi vaangak kudam niRaikkum vaLLal perum pasukkaL

enru aaNdaaL paadina pasukkaL- [so big which at one peel will fill the pot

with milk-such huge cows and they are liberal can be called as donors]

* calves are the horses for their playful speed,

* men already there.

 

He is also just going to be crowned as "gOvindha" by none other than

the king of dhEvaas, just after the hill is put back in its position. Hill

umbrella is there.

What about flag.

This is not there.

So the dark coloured stem hand [for, generally the flag mast are

dark in colour with timber exposed over a period of time], with lotus palm

(hand) the colourful one, becomes the royal flag in the eyes of aazhvaar- so

"kodiyERu senthaamarai kai.

 

5. naaraayaNa theertha says "aanandha amrutha vaaridhi khEla alaghu

paraakrama anupama leela sree nandhaathmaja sritha jana paala sree kara

kisalaya laalana lOla - gOvardhana giridhaara".

 

See the words "sree kara kisalaya laalana lola- the tender hands of

sree- maha lakshmi- the hand lotus doing laalanam- caressing to another hand

lotus, because of that the hands of both become red like thaamarai. Now a

confusion who is kodi and who is thamarai- inseparable lord and piraatti-

both are thaamarai- kodiyERu senthaamarai.

 

Kolam - is rEgais- lines also.

 

Ugir- means nagam - nails. "vadivu Eru thiru ugir" - thiru vadivu koNdu

ERum ugir.

Once these were used as weapon to kill a person. Again such a thing should

not happen.

Thiru- mahalakshmi sees that he is not using it again. Thus indhran is saved

from facing an angry kaNNan for what all he did.

KaNNan and ugir are related by pEyaazhvar

KOvalanaai aaniraigaL mEiththuk kuzhal oothi

Maavalanaaik keeNda maNivaNnan mEvi

Ariuruvamaagi iraNiyadhaaagam

TheriugiraaRkeeNdaan sinam - 42 moonraam thiruvanthaadhi

 

Already the child kaNNan's hand is described by periyaazhvaar so nicely when

kaNnan was born-

MaiththadangaNNi yasOdhai vaLarkkinRa

Seiththalai neela niRaththuch chiRup piLLai

Neiththalai nEmiyum sangum nilaaviya

Kaith thalangaL vanthu kaNeerE

Kanguzhaiyeer vanthu kaaNeerE - 1-2-18 periyaazhvaar thirumozhi

 

Here two points.

The vaNNam - of the lord krishna - indhaLoor swami- neer enna vaNNam-

seiththalai neela niraththuch chiRu piLLai- blue coloured small boy.

 

Kaith thalangaL- neiththalai nEmiyum sangum nilaaviya kaiththalangaL- the

hand holding the conch and wheel- sangu and chakram- thalaiyil nei kottik

koLLum nEmi- to keep the fire burning ghee is continuously poured in the

theevatti- the fire ball held in hand- such a chakram with fire emitting and

wanting offerings as oblations.

 

MaNivaNNan malaiyum Or sampiradham - the hill lifting is a magic. This word

means indhra jaala vidhdhai- indhranukkaaga kaNNan seidha jaala vidhdhai.

Perhaps after this only any thing like this is called indra jaalam.

 

Lifting is a magic. How about that eating all that food etc prepared as

offering to gOvardhanam-

 

aayiram kaNNudaiya indhiranaarukku enRu

aayar vizhaa eduppa

paasana nallana paNdigaLaal

pugap peidha adhanai ellaam

pOyirunthu aangoru bootha vadivu koNdu

un magan inRu nangaai,

maayan, adhanai ellaam muRRa vaari

vaLaiththu uNdu irunthaan pOlum

- 10 -7 -7 thirumangaiy aazhvaar periya thirumozhi

 

see the words maayan- ellaam muRRa vaari vaLaiththu uNdu- nothing is left

out- all eaten - how- vaari -lift- vaLaiththu- circumambulate with both

hands- uNdu- eaten.

 

Again naaraayaNeeyam slokam on this eating is classy

Bhavadhvaacham sruthvaa bahamathipathaasthE ~ api pasapaa:

Dhvijaandhran archanthO balimadhadhuruchchai: kshithibhruthE!

Vthadhu:praadhakshiNyam subhrusamanamannaadharayuthaa

Sthavamaadha: sailaathmaa balimakhilamaabheerapuratha:

- 62nd canto 5th slokam

meaning: hearing thy words the gOpaas worshipped the holy men with great

reverence and made rich offerings to mountain circumambulating it and making

reverential prostration whilst thou enlivening the mountain as the soul of

it didst consume all the offerings in their presence.

 

See bhootha vadivu- sailaathmaa- such a

kaNNan kazhaliNai naNNum manam udaiyeer

eNNum thirunaamam thiNNam naaraaNamE

- 10 - 5 -1 nammazhvaar thiruvaaimozhi

 

"KaNNan thiruvadi eNNuga maname

ThiNNam azhiyaa vaNNam tharumE

 

TharumE nidhiyum perumai pugazhum

karumaa mEnip perumaan ingE"

 

see how close the subsequent one without the source mentioned. What is the

source. Let us see in next post,

 

dhaasan

Vasudevan M.G.