govindhan gunam paadi en aavi kaaththitruppen - post 27

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Post 27

 

Dear Sri vaishnava prunthagaiyeer,

 

The krishNa sthuthi by the wives of kaaLiyan the snake is continued.

 

The sloka under reference is

nama: praaNa moolaaya kavayE saasthra yOnayE !

pravruththaaya nivruththaaya nigamaaya namO nama: !!

 

the naamaas appearing in this slokam are

om praaNa moolaaya nama:

om kavayE nama:

om saasthra yOnayE nama:

om pravruththaaya nama:

om nivruththaaya nama:

om nigamaya nama:

 

Taking up one by one, these naamaas for enjoying the meaning and glorifying,

first naamaa is

om praaNa moolaaya nama: - meaning- prostration to you, oh lord, who is

the very source of the life's breath. [or life giving air].

 

There is no such naamaa in SVSN. PraaNa is the basis for all physiological

functions, causing all manifestations in life in a living body.

 

KrishNa is the very source for praana - manifestations to come into life.

 

Connected with praaNa some naamaas are available in SVSN. To go to detail

what they are

- om praaNadhaaya nama: - 66th, 323rd, 409th, 956th naamaa

- om praaNaaya nama: - 67th , 322nd , 408th naamaa

- om praaNa nilayaaya nama: - 960th naama

- om praaNa dhruthE nama - 961st naama

- om praaNa jeevanaaya nama: - 962nd naama

 

[this om praaNa dhruthE nama is considered as om praana bhruthE

nama: by sri sankara.]

 

praana is the vital air of life. When sri raama left ayOdhya on

exile, even the trees with their flowers, buds, and fruits withered, due to

the melancholy of separation from raamaa. Only dry leaves were left on the

trees in the forests and parks- [refer ayOdhyaa kaaNdam sargam 59 slokams 4

and 5]. Because raamaa is the very life giving air, when he left even trees

and the like, became almost dead.

 

See the beauty of lord and his glory- these ladies -wives of the

snake- were able to recognise the lord and his prowess in such glorious

ways.

 

Next naamaa is om kavayE nama: - meaning- prostration to you, oh

lord, who is omniscient and capable of seeing far beyond than others.

This is 134th naama of SVSN.

Kavi is one who experiences something more than the ordinary people.

 

Lord in bhagavadh geetha says "kaveenaam usanaa kavi:" - I am the

poet 'usanaa' among poets. In descriptions usanaa is mentioned as

sukraachaarya.

 

Subsequent naama is om saasthra yOnayE nama: - meaning- prostration

to you, oh lord, who is the very womb of all "saasthraas" or the mother or

birth place of all saasthraas.

 

There is no such direct naama in SVSN. In the phala sruthi slokams,

the 19th slokam is "yOgO gnaanam thathaa saankhyam vidhyaa silpa aadhi karma

cha, vEdhaa: saasthraaNi vignaanam Ethath sarvam janaardhanaath"- meaning-

"All the yOgaa, saankhyaa, several branches of learning such as arts

sculpture etc. vedhaas, scriptures et al sprung from janaardhana, the

supreme lord krishna. So naturally he is the saasthra yOni- mother.

 

Next two naamas are taken together- as they are opposites but always

go together

- om pravruththaaya nama: and om nivruththaaya nama: - meaning-

prostration to you, oh lord, who moves the worlds as well stops. [Or - who

creates and as well destroys, or who unfolds the worlds and coils the same

when required].

While pravruththaaya nama is not there in SVSN, the naamaa om

nivruththaaya nama: is 231st , 453rd , and 604th naamaas in SVSN.

His nature transcends all. His mind is turned away from worldly

pleasures. So he is om nivruththaaya nama:

 

Last naama in this sloka is om nigamaaya nam: - you are the vEdhaas-

oh lord- prostration to you.

While there is no direct word as nigama: in SVSN, there are 3

naamaas connected with vEdham

- om vEdhaaya naam: - 129th - propounder of vEdhaas,

- om vEdhavidhE nama: - 130th, knower of vEdhaas

- om vEdhaangaaya nama: - 132nd for whom the vEdhaas are the body.

"vidhoonuthE vEdhamayam sareeram" - says sri vishnu puraanam - 1-4-29 - so

lord is nigama:

 

what a classic way of addressing the lord by these ladies.

 

That slokam of Sri swami desikan comes to mind-

yadh ekaika guNapraanthE sraanthaa nigama vandhina:

yathaavath varNanam thasya kimuthaanyE mithampachaa!

 

Meaning- Whenever started singing the glories of any particular character of

that lord, the vEdhaas, which are meant to sing his glory, return without

fulfilling any single character. In such a situation, we, poor capacitated

in mind, how we can sing his glory in full.

 

Such is the situation when these ladies sing the glory of krishna for us- to

understand the naamaas and their significance why that naama is used - is

also difficult.

 

This naaga pathni sthuthi is given very nicely in a krithi, by sri

naaraayana theerthar, another staunch krishna bhaktha - in the raaga

mukhaari

 

Pallavi

dhEva guru sikshaam dhEhi pathi Bhikshaam

 

Anu pallavi

dheena paripaalanaaya sveekuru dheekshaam - dhEva

 

charaNam 1

aagama Eka charaNam asEsha lOka kaaraNam

aahuranamEna thathvam aanandham akanditham - dhEva

 

charaNam 2-

yOgi mathi BhooshNa gouka parisOshaNa

Bhaagi sayana Bhuvana Bhoosha paahi pathitham - dhEva

 

CharaNam 3

jaathi kula charaNam asEsha janthu DhaaraNam

gnaatham Bhavathaa krutham ithi aagama viDhitham - dhEva

 

charaNam 4

sarva janthu samathaa saaDhu thava viDhithaa

sarva budhdhishu pradithaa saacha vEdha vidhithaa - dhEva

 

charaNam 5

agnaatha vasthu kim asthi vignaana ghanasya thE

aagnaapaya yadh uchitham asmaakam jagath praBhO - dhEva

 

charaNam 6

naaga pathnee geetham idham naaraayaNa charitham

yOgi vara naaraayaNa theertha yathi bhaNitham - dhEva

 

See here, the poet puts the ultimate object of seeking the life of their

husband with the lord is straight away given in the pallavi itself.

Objective of the sthuthi is made clear in the beginning. - a point in the

presentation skills of the poet. The charaNam 1 to 4 are the real sthuthi of

the lord krishna. If required, the meaning will be given in the subse quent

posts.

 

Enjoy krishna in every way from any bhakthaa.

 

Dhaasan

 

Vasudevan m.g.