en govindhan gunam paadi aavi kaaththiruppen - post 6

[Guest guest]

Dear Srivaishnava perunthagaiyeer,

 

In the previous post we were singing the medicinal guNam of krishna, the

gOvindhan's touch. "kaark kadal vaNNan enbaan oruvan kai kaNda yOgam

thadavath theerum" is aaNdaaL's singing. Why is it so? Is he a doctor?

Answer is a very firm yes. See sri vishNu sahasra naamam.

 

vEdhyO vaidhyas sadhaa yOgee veera: maadhavomadhu: is one line

 

thrisaamaa saamagas saama nirvaaNam BhEshajam Bhishak is another line

 

praNavam vaidhyaaya nama: is the naama 164 in the 1000 naamas - meaning: the

supreme doctor who can administer cures and different medicines to the

world, suffering from many ills out of their ego and misconceptions of ego

centric behaviour.

 

praNavam sadhaa yOginE nama: is the naama 165 in the 1000 naamas meaning-

one who is an ever yOgin- if we consider remedy as the meaning of yOga, then

he is the supreme curer or remedy provider. He is the one and only ever

ready provider of this cure to all ills without exception.

 

praNavam BhEshajaaya nama: - naama 578 - meaning -medicine- he is the

medicine for even very special diseases, cure for all the diseases caused by

this life -samsaara.

 

praNavam BhishajE nama: - naama 579- the supreme physician- the dhanvanthri-

born with the nectar - amirtham - at the time of milk ocean churning. He is

considered the chief of all systems of Indian medicine.

 

So naturally such a doctor krishNa if he touches all diseases will fly away

including the lovelorn disease of seeking himself- that seeking will go,

what is to be attained is he and once he touches that is it- no more is

required.

 

But then why aaNdaaL wants to reach yamuna banks - to see her doctor? In

that kaaLiya's poison surcharged atmosphere- that amrutham kannan is there

doing that curing act on the kaaliya. Further any river bank will have fresh

air, forest green will be there, that blossomed kadamba tree is there which

had the bhaagyam of having had the touch that krishna. The tree has become a

bhagavatha - so she wants to touch the tree and the bhaagavatha samslEsham.

 

This blossoming of kadamba tree is confirmed by aaNdaaL herself. We just saw

that swamy dEsikan saying the tree sprouted and blossomed. Now see her

verse-

aaichchimaargaLum aayarum anchidap

pooththa neeL kadambu Erip pugap paainthu

vaaiththa kaaLiyan mEl nadam aadiya

kooththanaar varil koodidu koodalE 4-4 naachchiyar thirumozhi

 

meaning: the women of aaippadi - krishna's village, the men folk all were

afraid when krishna climbed the fully blossomed kadamba tree and plunged

into yamuna. Then he danced on the hoods of kaaLiyan- oh coins please join

if such a krishna comes here.

 

oh bhakthaas- Please note the words - pooththa - fully blossomed tree. Also

it is a long tree- neeL kadambu. For the tree it is kaNNan kaal kaNda yOgam.

For aaNdaaL it is govindhan kai kaNda yOgam, for us it is naa suvaiththa

yOgam- the tongue tasted medicine- krishna naamam -gOvindha naamam - that

is the medicine.

 

Smt. Raji sridhar in a private mail wanted why balarama was left out when

krishna went to subdue kaaLiyan the snake- is it because balarama was also

the snake - aadhiseshan avathaaram - since a snake is likely to have

sympathy for members of his clan.

 

It was clarified that srimadh bhagavatham and sri yaadhava abhyudhayam were

clear that balarama did not go with krishna this time and reason could be as

stated by her as there was no explanation as reason for this going alone.

Later a subtle point came up and that is being added for consumption of all.

First the slokams referred in mail of Smt Rajisridhar-

 

In 108th slokam of chapter 4 of sri yaadhava abhyudhayam sri swamy desikan

says

"vinaiva raamENa viBhu: kadhaachith sanchaarayan dhEnugaNam savathsam/

vanasriyaa dhoorivilOBhithaaksha: kanchith yayou kachchamadhrushtapoorvam//.

 

meaning- another time without balaraama accompanying the supreme lord

krishna went grazing the cows and calves into the forest being attracted by

the beauty of the banks of the yamuna river hitherto not seen by him.

 

In srimadh bhagavatham - sloka 13- 16th chapter dhasama skandham poorva

ardham - the sloka reads

"thaanaalakshya bhayOdhvignaa gOpaa nandhapurOgamaa:/

vina raamENa gaa krushNam gnaathvaa charayithum gatham//"

 

This "vina raamENa" makes clear with out any trace of doubt in both places,

that balaraama was not there when krishna took upon kaaliya for the fight

initially and then danced on his hoods.

 

Now the point: This "kuRai onRum illaadha gOvindhan" krishNan had a

manakkuRai over the happenings in the earlier raama avathaaram. That was

removed in this episode of kaaLiya subduing.

 

Raama had lakshmaNa accompanying him always as well known to all of us. In

the instance of war with indhrajith also he was there in the first stage of

war. The aadhi sesha avathaaram lakshmaNan was there when indhrajith stuck

raama and lakshmana with naagaasthiram - the snake weapon- then bound raama

and lakshmaNa, made them unconscious. Then sugreeva vibheeshana, jaambavaan,

hanumaan and sushENan et al all decided to request and call the snake killer

garuda to come to help and give the relief to rama and lakshmana. When

garuda came, then only that naagaasthiram effect on raama and lakshmaNa was

removed.

 

Further raama had all the armoury at his disposal when he was fighting, and

that too as an adult more than 25 years in age [14 years vanavaasam + 14

years at the time of seetha vivaaham so a minimum of 25 or 26 when war went

through]. That vilveeran raama who subdued 16000 raakshasas including karan

and dhooshanan single handedly can not stand a snake asthiram of indhrajith.

This was the manak kuRai- in spite of all that I was subdued by the snake

asthiram. This kuRai of "I became stuck with a snake, even though the king

snake was by my side this assistant garuda of mine have to be called for my

relief from the snake menace" was there in raama.

 

So he decided, at least in the next avathaaram of krishna, I must remove

this kuRai and prove that I can go without the help of these two assistants,

without armoury and at an young age and prove to people that I can subdue

this snake clan if I want.

 

Now, Here the young krishna, a boy aged 7 or 8, goes into yamunaa, without

any armoury in hand, [may be a small bamboo flute, and a stick which drives

cows and calves as armoury] to subdue the snake kaaLiya. As periyaazhvaar -

the mother yasOdhaa - says "kudaiyum seruppum kodaathE dhaamodharanai kanRin

pin pOkkinEn" - not even an umbrella and footwear in the legs krishna goes

to fight the menacing snake. [of course raama also did not have his footwear

since other brother took away- so that way equal]

 

That is why krishna went alone for kaaLiya as well as agaasura vadham and

thereby got his manak kuRai removed and thus became kuRai illaadha

gOvindhan.

 

[note: Garuda can not be called to the kaaLindhee madu- banks of river

yamuna- yamunaa is also known as kaaLindhee- the daughter of sooryan- sun

god. For he had a curse from soubari maharishi. About this saabham kaaLiya

also knew and that is why he was so atrocious in the area and happy to live

in the ghat of yamuna till krishna subdued him]

 

Now sing this krishna's glory - such a gOvindhan guNam of incomparable

veeram - at such an young age- better when compared with raama the mighty

who killed raavaNa- then ilankai kOmaanaich cherra manaththukku iniyaanaiyum

vida better - of going alone without any armour. Krishna krishna

Dhaasan

 

Vasudevan M.G.