kannanai ninaiththaalum sugame- post 13

[Guest guest]

Dear SrivaishNava perunthagaiyeer,

 

Continuing with the "delectable krishna anubhavam feast" as Sriman Satakopan

Swamy calls this series, let us have some more "krishna anandham" with the

back drop of gOvardhana giri episode.

 

We saw in the earlier post that serious bhakthaas do not distinguish between

raama and krishNa by way of a thyagaraja krithi "brova bhaarama". We saw

bhakthaas address the lord "oh raama" and describe krishna's deeds.

 

See here thirumangai aazhvaar starting with raama's deeds and ending with

krishna's leelaa of "gOvardhana giri". [incidentally, this also fulfils to

certain extent the request of Smt.Venkatesh in enjoying this aazhvaar's

paasurams]

 

aduththu aarththu ezhunthaaL pila vaai vittu alaRa, avaL mookku ayil vaaLaal

viduththaan viLangu sudar aazhi viNNOr perumaan, naNNaar mun

kaduththu aarththu ezhuntha peru mazhaiyaik kal onRu Enthi ina niraik kaath

thaduththaan thadam soozhnthu azhagaaya saLagraamam adai nenjE

- 1-5-5 thirumangai aazhvaar periya thirumozhi

 

meaning: The demoness soorpanaka approached closely sri raama and lakshmaNa

but she could not get her desire fulfilled. So she made a concerted move of

approaching seetha with the intention of killing her. But she was made to

cry noisily [alaRa says aazhvaar] opening her mouth, which was looking like

a big cave [bilam means dhwaram -a big hole], for she had her nose cut by

lakshmaNa, with a sharp sword. That supreme lord raama [and, or] naaraayaNan

who has shining sudarsana chakram and the lord of dhEvaas, allows his

devotees to become close to him.

 

But dhEvEndhran created enmity with such a lord, and sent "pushkala" clouds

to pour rains in aaippadi. Krishna, that naaraayaNan, lifted the gOvardhanam

stone to save his own clan of gOpaas and their wealth of cows from the

deluge. Such a lord is there in the saaLagraamam dhivya dhEsam, which is

having large tanks and rich in greenery and beautiful. Oh my mind, come, let

us reach that saaLagraamam.

 

Points:

1. Whoever thinks of doing damage to the close people of lord

[aNukkarukku- naNNiyavarkku] is prevented from carrying such acts. This is

clear. Let it be soorpanaka or dhEvendhran- thinking of doing damage to

seetha or gOpaas- the lord is there to save them from problems.

2. Both came with a bang- see the word "aarththu ezhuntha" in both

references. Both cut a sorry figure. Soorpanaka was physically defaced,

indhran's garvam was defaced. LakshmaNa used a sharp sword to cut nose.

Krishna used a cliff with a focussed peak to cut indhran's self esteem. So

both got cuts sharply.

 

Now let us see one more paasuram of same aazhvaar-

 

indhiranuku enRu aayargaL eduththa ezhil vizhavil pazha nadai sei

manthira vidhiyil poosanai peRaadhu mazhai pozhinthidath thalarnthu aayar

enthammOdu ina aanirai thaLaraamal emperumaan aruL enna

antham il varaiyaal mazhaith thaduththaanaith thiru allik kENi kaNdEnE!!

2-3-4 thirumangai aazhvaar periya thirumozhi

 

meaning: "All these are for king dhEvEndhran"- with that intention, the

gOpaas prepared and collected lot of food and other materials. They also

wanted to perform the fine yearly ritual [ezhil vizhaa] of offerings to

indhran with the food etc. but indhra could not receive the offerings. So

indhran got angered and sent the clouds to rain. The gOpaas requested "oh,

our lord, please save us and save our wealth of cows". The lord obliged by

lifting that destruction- less hill gOvardhanam [antham il varai] and saved

gOpaas as well as cows. I saw such a lord is there in thiru allikkENi dhivya

kshEthram.

 

Points:

1. Here the lord is standing as parthasaarathy, the charioteer of his

beloved friend arjuna, as we all know. But aazhvaar sees him as gOvardhana

giridhaari in this paasuram.

 

2. The words "poosanai peRaadhu" is the special here in this paasuram.

Rearrange the words and you will get that "indhranukku enRu aayar eduththa

vizhavil poosanai peRaadhu, emperumaanE nee aruL enna, mazhai thaduththaanai

thiruvallikkENi kaNdEn". Thus aazhvaar makes it clear even though indhran or

any other person is getting a pooja from ordinary folks like us, it is he,

the emperumaan, that supreme lord, only receives/ gets the pooja, these

intermediaries like indhran or agni are only conveyors.

 

3. yE~pi anya dhEvadhaa Bhakthaa yajanthE sradhdhaya anvithaa:!

thE~pi maam Eva kounthEya yajanthi avidhi poorvakam!!

23rd slokam- 9th chapter srimadh bhagavadh geethaa.

Meaning: oh arjuna, with rapt attention and concentration,

who ever does pooja to other demi gods, also worship me only, without the

proper procedures of doing pooja to me.

As such when lord is present there in aaippaadi, he does not

want his own clan to do pooja to someother with proper procedure, instead do

to him even without proper procedure.

 

4. In front of the gOpaas the lord is very well physically present, so

why a conveyor is required. Already we enjoyed same thirumangai aazhvaar

saying how he received the pooja-

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

 

5. See the paasuram ends "allik kENi kaNdEnE"- saw in thiru allik kENi.

"kaNNanai kaNdaal" what will happen to that bhaktha who has seen him. The

answer is - 'kaNNanaik kaNda kaNgaL pani arumbu udhirumaalO - en seigEnIf

I see krishna, my eyes start dewing- what I can I do - I can not resist it".

18th paasuram of thirumaalai by thoNdar adip podi aazhvaar. Yes- whenever

that meesaikkaara perumaL is seen eyes dew automatically- Lord with big

mustaches attracts the bhakthaas and make their eyes dew.

 

6. In this padhigam aazhvaar ends each verse saying "thiruvallikkENi

kaNdEnE" in verses 1 to 9. Again this aazhvaar repeats this "kaNdEnE" or

"kaNdEn naanE" [i saw] in the thirukkoviloor kshEthra padhigams. But in

semponseikoil kshEthra padhigam aazhvaar gets the fructification of his

kaNNanaik kaaNudhal. There he claims

kaNdu koNdu uyinthu ozhinthEnE in paasurams 1, 3, 4, 5

kaNdu naan vaazhnthu ozhinthEnE in paasuram 2

kaNdu koNdu allal theernthEnE in pasuram 6, 7

vaNangi naan vaazhnthu ozhinthEnE in paasuram 8, 9

 

kaaNudhal sugam and dewing as a result has lead to deep thinking,

ninaiththal sugam and that led to realising that lord as honey in the heart.

 

 

See the verse

kaLankani vaNNaa kaNNanE en than

kaarmugilE ena ninainthittu

uLam kaninthirukkum adiyavar thangaL

uLLaththuL ooriya thEnai

theLintha naanmaRaiyOr naangai nannaduvul

semponsei kOilin uLLe

vaLam koL pErinbam manni ninRaanai

vaNangi naan vaazhnthu ozhinthEnE

 

first it is kaanudhal, then ninaiththal, then vaNangudhal. Thus these has

given aazhvaar the full fruits of mOksham from kaNNan.

 

Just a line from another bhakthaa who enjoyed kaNNan very well. Poet

JayadhEva in his "geetha gOvindham" also refers this "gOvardhana giri"

episode and gives

 

Vrushti vyaakula gOkula vanasyaadh udhdhruthya gOvardhanam

Bibhradh vallava vallabhaabhi: adhika anandhaach chiram chumbitha:

DharpENaiva thadh arpitha adhara thatee sindhoora mudhra ankithO

Baahur gOpa thanOsthanOthu bhavathaam srEyaamsi kamsadh visha:

- 33rd slokam in fourth sargam of geetha gOvindham

 

meaning: may the raised hand of that gOpa boy who is,

* the slayer of kamsa,

* supporting the gOvardhanam in order to protect the gOkulam from

their plight on account of rain

* impressed with the red strain of their lips on being kissed by the

myriad of cowgirls with great rejoice,

* remaining aloft as if with pride,

confer on you prosperity.

 

Leela sukhar said [we had that verse earlier] different people saw the

govardhana giri dhaari differently. In naaraayaNeeyam the author stated

krishna engaged the boys and girls with pleasing looks and entertaining

conversations, caressed the gOpa boys, cows, etc and thereby they were

pleased.

 

Here jayadheva, says the gopees returned the lord their love and affection

for having done this great job by kissing him. Yes, a child doing "great

things" deserves returns in that show by sweet kisses of love. Is it not?

 

Inbak kadhaigaL ellaam unnaip pOl EdugaL solvadhu uNdO

Anbu tharuvadhilE unai nEr aagumOr dheivam uNdO?

 

Verse 9 of "SinnanchiRu kiLiyE" song of subramania bhaarathy. Krishna gives

back all the love he receives from his bhakthaas multiplied manifold.

 

Dhasan Vasudevan M.G.