govindhan gunam paadi en aavi kaaththiruppen - post 5

[Guest guest]

Dear Srivaishnava perunthagaiyeer,

 

Each paasuram of aandaal singing that gOvindhan guNam is simply captivating

the mind. I am unable to come out of that koottilirunthu..... The parrot of

aaNdaal and bird of meera are their souls only. These souls craving for

nourishment, that oottam from gOvindhan is nothing but his grace. Continuing

few more points on same verse, just for reference once again the verse

koottilirunthu kiLi eppOdhum gOvindhaa gOvindhaa enRu azhaikkum

oottakkodaadhu seRuppanaagil ulagaLanthaan enRu uyarak koovum

naattil thalaip pazhi eidhi ungaL nanmai izhanthu thalai idaathE

soottuyar maadangaL soozhnthu thOnRum thuvaraapathikku ennai uiththidumin

12-9 nachchciyaar thirumozhi

 

1. why aaNdaal selected dhwaraka- that too as the last location where

she would like to be led in verse 9. [verse 10 is palasruthi paasuram- verse

telling benefit of reading that sthothram etc]. For a srivaishnava considers

the death at dhwaraka will lead straight to sri vaikuntam. That is the

locational puNNiam. Likewise saivaites also consider a death at kaasi means

straight sivaloka praapthi. That is why.

 

2. I am not going to argue whether prapaththi is already performed for

all those who wish to die at dhwaraka so that they will reach srivaikuntam.

If not done how they can reach moksham or srivaikuntam etc even though they

die in dhwaraka, for that is not my subject and is not my cup of tea.

 

3. In verse 8 krishna was crowned by dhEvEndhran as gOvindhan. In the

next verse he gets his raajyam - krishna's kingdom. Likewise aaNdaal also

expects a big gain from krishna by reaching dhwaraka after govardhanam. That

is also a point.

 

4. On this thalaip pazhi, aaNdaal says - hey gOvindha, if you are not

going to give that oottam to me, see the comments which are already running.

My friend already said this to me- listen what she said- I am repeating it

for you-

 

One saki- friend telling raadhaa [bhakthaas- we can take here

aaNdaal instead of raadha]

sonnalum puriyaadhE unakkuth

thannaalum thonRaadhE antha

mannanai nambaadhE antha

maayan vaakku ellaam maN thinRa vaai thaanE

meaning: hey, you do not understand when something is told. Also it

will not strike to you on your own. Please do not believe that king krishna,

since that maayan - that trickster kaNNan - his words are from the same

mouth, which ate mud.

 

Now another friend tells raadha- aaNdaaL

ulagai aLanthOrkku unnidam vanthoru

poi Otti aLappadhum baaramaa

kaNNan nalam vanthu aaiyiram sonnaalum

naam adhai nambividal enna nyaayamaa

aayar kulaththu iRaivan nandha gOpan thirumagan

solvadhellaam uNmaiyaagumaa

meaning: hey raadhaa, is it that difficult to bluff to you, for a

person, who came as dwarf and then has measured all the three worlds. Is it

fair enough for you to believe all that 1000 and odd stories when that

krishnan comes near you and tells, implying welfare of you in all those

stories. Hey, will all that become truth when uttered by that son of nandha

gopa, who is the chief of all gOpaas?

 

Meanwhile another friend and raadhaa - aaNdaal- jointly saying-

nam thalaththarugE inRu thaniththu vaa enRaal

thavap payanaagumE vinaip payan pOgumE [senRu]

meaning: hey if that krishna comes and tells you raadhaa to come

alone to a secluded place, it is the result of the penance we do, by that

going with him all our sins will get wiped. So it is better, oh, raadhaa

please go.

 

This is the krithi "senRu vaa raadhE" in raaga kalyaani by ooththukkadu

venkata subbu iyer. Please enjoy how he pours out his krishnaanubhavam in

this krithi. Which also matches so nicely with that thalaippazhi mentioned

by aaNdaaL.

 

AaNdaaL continues- hey friends and elders, yes, I told you please take me

to dhwaraka- now suddenly it struck me- there is another place where this

krishnan gives physical treatment to my disease - kai kaNda yOgam - kai

thadavath theerum, so first please take me to that yamunaa river banks where

he danced on the snake kaaLiyan. If I do not get cured there then let me

think of another way.

 

Now the verse-

aarkkum en nOi idhu aRiyalaagaadhu ammanaimeer thuzhadhip padaadhE

kaark kadal vaNNan enbaan oruvan kai kaNda yOgam thadavath theerum

neerk karai ninRa kadambai Erik kaaLiyan uchchiyil nattam paaindhu

pOrkkaLamaaga niruththam seidha poigaik karaikku ennai uiththidumin

naachchiyaar thirumozhi - 12 -5

meaning: oh, mothers - aunties, do not worry, why and what is the reason for

my ill health for it is growing. Please enable me reach that yamunaa river

bank, where that dark blue, ocean coloured lord danced on the hoods of snake

kaaLiyan, after climbing the kadamba tree and made the bank of yamunaa as

the war filed. Actually there he has the medicine which is well known, if he

applies with his hand, then all my disease will go.

 

[bhakthaas, you may recall in post 1, MGV said he will share

krishnaanubhavam by writing on about kaaLiya marthanam, but goes on singing

gOvindhan guNam. Perhaps you all had doubt, when he is going to take up

that. Now reached to that topic].

 

Points:

1. Please, stop worrying aunties and mothers- ammanaimeer- says

aaNdaal- for she knows what is her disease as well what is the medicine. It

is the embrace of the lord- kaark kadal vaNNan kai thadavath theerum. The

disease is caused because he touched and left before realising what is that

happening- since daddy was also seeing- Will it not electrify me and cure

me.

 

2. Any more medicine or treatment or advice or suggestions required for

curing this disease- No. What is required is that union with that kaNNan.

[perhaps that electrifying touch treatment from kannan later transformed as

electric shock treatment which we now have?]

 

3. That too, it is kai kaNda yOgam- here this word yOgam also has

dictionary meaning of remedy, cure. Proverb also says kai kaNda marunthu -

here it is kai kaNda yOgam- that medicine which is used quite often and

found successful in curing the disease in all attempts- then it becomes kai

kaNda marunthu. What is that medicine- kaark kadal vaNNan kai thadava

theerum- if krishna embraces all diseases gone.

 

4. Kadamba maram- the tree- it is said that this tree was dry and dead,

just standing in the yamuna banks. But when krishna climbed on it the tree

became green. When a dead tree could come back to life with his feet's

touch, with the embrace will not aaNdaal get cured for her disease.

 

5. vishaagnina murmurithaprathaanE vairOchaneethiravanaavakaasE/

aheendhramaaskandhthumadhyarukshath kaashtaakruthim kanchana

neepavruksham// slokam 110 chapter 4 sri yaadhava abhyudhayam of sri swamy

dEsikan.

Meaning: krishna climbed on the kadamba tree which was quite

dry standing in the forest on the banks of yamunaa river where it was once

all green and now spoiled by the poisonous gases emitted by the snake

kaaLiya.

 

6. MadhudhravairulbaNaharshabaashpaa rOmaanchithaa kEsarajaalakEna/

PathraankuraischithrathanaschakaasE krushNaasrithaa

sushkakadhambasaakhaa//

slokam 112 chapter 4 sri yaadhava abhyudhayam of sri swamy dEsikan.

Meaning: that kadamba tree became picturesque when krishna climbed

on the tree, by dripping honey like drops and sprouts came up. It appeared

that the tree had a horripillation [rOmaanchanam] on the touch of krishna's

body.

 

If a dead wood can get such a new life, why not I get cured of this,

my disease. For the virus and cure is you, yourself, oh, my govindha.

 

Such is his guNam - at the touch he can transform any thing.

 

Till next post we will sing this medicinal guNam of that gOvindhan

touch.

 

Dhasan

Vasudevan m.g.