govindhan gunam paadi en aavi kaaththiruppen - post 22

[Guest guest]

Post 22

 

Dear Sri vaishnava prunthagaiyeer,

 

Before I start the next post, I wish to prey to my krishna in kunthi's words

[the mother of paaNdavaas]

krishNaaya vaasudhEvaaya dhEvakeenandhanaaya cha |

nandhagOpa kumaaraaya gOvindhaaya namO nama: ||

slokam 21 chapter 8, 1st skandham in srimadh bhaagavatham

 

You are aware that we are doing the gOvindhan guNam singing [krishna

sthuthi] through the enjoyment of his various naamaas given by the wives of

kaaliyan [compiled in the form of naamaas by MGV]. Here is a naama

prabhaavam krithi, a small but beautiful krithi by Sri Purandhara Dhaasa,

the sangeetha pithaamaha- grand father of music - from karnataka. In the

raaga - Ananda Bairavi

 

raama naama paayasakE krishNa naama sakkare

vittala naama thuppava kalasi baaya chapparisirO || raama ||

 

meaning: For the sweet meat [paayasam or akkaara adisil] of the raama naama,

the sugar giving the sweetness is krishna naama, and the ghee mixed in the

payasam is the Vittala naama. With this combination / mixing the sweet meat

is relished.

 

ommaana gOdhiya thandu vairaagya kallali beesi

summaane sajjige thegedu gammaana shaavige hosedu || rAma ||

 

meaning: The special variety of wheat [bhakthaa] is brought and ground in

the grinding stone of vairaagya [power of renunciation]. In this grinding

process the husk [the bad qualities in the bhakthaa are removed] and is

easily separated and the vermicelli [the bhakthaa with good qualities] for

payasam is ready.

 

hrudayavenbO madikeyali bhaavavenbO hesarali

bhuddhI inda paakamaadi harivaaNake badisikondu || rAma ||

 

meaning: In the hearth [or the furnace] called the heart of the bhakthaa,

using the pooja vessels [harivaaNake], the name [or the naama] with bhaavam

[with relish] is cooked in the bhudhdhi- the mind, to get that raama naama

paayasam sweat meat.

 

aananda, aananda vembO thengu bandidu kaaNirO

aananda moorthi namma purandara vittlana neneyirO || rAma ||

 

meaning: enjoy the pleasure enjoy the bliss, see in the neem tree coconut

has come, please come and see. With happiness please remember our blissful

purandhara vittala- [who enjoys the raama naama payasam].

 

Points:

1. This translation is as made by my friend who knows kannada, and compiled

and comprehended by me. Any mistakes can be corrected and the right version

is welcome.

2. In the recent music series when I heard this krithi sung by Smt Aruna

sayeeram, I wanted to share with you all, the sweetness in the krithi. But

the lyrics and the meaning could be compiled now only and hence presented.

Pardon me the delay.

 

3. Just enjoy how the naamas have become the sweet. Enjoy the sweetness of

the krishna naama the sugar giving the sweetness, which is nicely brought

out.

 

4. This raama naama paayasam will be more sweeter, when in the mind, his

roopam oudhaaryam are also combined. See how king dhasaratha enjoyed raama

his son-

 

this slokam is in ayOdhyaa kaaNdam chapter 3 slokam 29

 

roopa aoudhaarya guNai: pumsaam dhrushtichiththaapahaariNam |

garmaaBhithapthaa: parjanyam hlaadhayanthamiva prajaa: ||

 

meaning: raama enters into the hearts of the people ever progressively

increasing their delight by virtue of an array of auspicious and charming

characteristics of his personality, appeasing with greater impact as if

they were ever fresh and so not tiring. King dhasaratha was never tired of

looking at raama as he approaches him, just as people look upon with delight

in the minds to the water laden clouds, when they are oppressed with the

heat of summer.

 

Such a raama is enjoyed as sweet meat by this sangeetha pithaamaha. See here

the sugar is krishna- the important ingredient giving that sweetness.

Vittala is child krishna standing in udupi on the brick.

 

Since food only controls the guNaas of a human if this paayasam is fed to

the soul will he be ever astray. The answer will be a very firm NO. That too

this paayasam is made after good grinding in vairaagyam - that grinding

stone. So naturally the result is aanandham - bliss- not pleasure which is

momentary, happiness which will be lasting for some time, but bliss -

lasting and lasting.

 

Oh krishna it is your grace that bhakthaas make such sweets for others to

enjoy.

 

Just a reference for the naama om anantha sakthayE nama: enjoyed in previous

post-

thasmai nama: parEsaaya brahmaNE~nantha sakthayE |

aroopaayOruroopaaya nama aascharya karmanE ||

slokam 9 8th skandham chapter 7 gajEndhra sthuthi of the lord sriman

naaraayaNan who came to the rescue of him.

 

Please see the similarity of naamaa "brahmanE anantha sakthayE" addressed to

sriman naaraayaNan here, and addressed to krishna there by the wives of the

snakes.

 

Now continuing the detailing of the naamaas to enjoy- the next naama is

Om aguNaaya nama: prostration to you, oh lord, who is destitute of

qualities, [or devoid of qualities, not influenced by qualities]. The

nearest naama in SVSN is om nirguNaaya nama: 844th - he is who is beyond

the influence of the three gunaas.

 

[pardon me for not elaborating on this. Since it will invite lot of

discussions on saguna and nirguna brahman etc leading to clashes which was

witnessed earlier]

 

The next naama is om avikaaraaya nama: oh lord, prostration to you, who is

changeless or unchanging. There is no naama in 1 to 1000 of SVSN but in the

introductory slokam 5 this naama appears. Since that is not part of sri

mahaa bhaaratham, this not commented by Sri bhattar.

 

The next naama is om apraakruthaaya nama: - prostration to you oh lord who

is extra ordinary who is very special. Again there is no naama in 1 to 1000

in SVSN.

 

So these are very special in bhagavatham addressed by these ladies. Enjoy

such specials and let us continue in the next post

 

Dhasan

 

Vasudevan m.g.