govindhan gunam paadi en aavi kaaththiruppen -post 34

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Post 34

 

Dear Sri vaishNava perunthagaiyeer,

 

Yet again, I am sorry for the delay in giving you the next instalment of

"krishNa" sweet.

 

Here it is. In the last post [33rd post] we saw krishNa sthuthi by OVS swamy

in

 

laavaNya kEvala saara roopa, lalitha neelaambu thaapa, bhandhooka

sOba rathna ambara, nyasatha muraleerava aalaapa, sundhara aanandha,

saarasa naaBha, vraja tharuNee brundha sallaaBha, navaneetha chOra,

sree dhEnusvaasa dhEvaadhi dhEva, jaya namO namasthE|

 

We also saw this 'laavaNya kEvala saara roopa' is to be read as 'kevala

laavaNya saara roopa' and the reference to rukmiNi addressing my krishNa as

"Bhuvana sundhara". This saara roopam is still in my mind and forces me to

add the following.

 

See another bhaktha asserting "it is sathyam that krishNa alone is beauty

personified".

thath kaisOram thath cha vakthra aravindham

thath kaaruNyam thE cha leela kataaksham

thath soundharyam saa cha mandha smitha sree:

sathyam sathyam dhurlaBham dhaivathEshu |

-- krishna karNaamrutham - leela sukhar

 

meaning: there is no doubt and it is the truth and nothing but truth

* that brimming youth,

* that lotus face

* that sympathising face

* that eyes shedding a sporting nature

* that wealth of a smile adding to the wholesome beauty

oh dear bhakthaas- you can not see in any other god except in krishna. This

is sathyam

 

Point: Please see the depth of enjoying that krishna soundharyam in

 

mandha smitha sree: - smile itself is great, that too it is emanating

slowly- mandham - but that slow emanation is the real wealth - for if it

comes fast then it will diminish fast also. Then you can not enjoy it for

more time than a flash. So mandha smitha sree -

 

leela kataaksham - every body just long- crave for his kataaksham itself.

Getting that itself is krishNa's leela - sport for the lord - here this

bhakthaa enjoys leela kataaksham - that sight of the edgy eyes giving a

sportive look - oh great- krishNa krishNa

 

that kaaruNyam - where else you can see that except in that krishNa -

koodaarai vellum seermai and then pouring that sympathy - oh bhuvana

sundhara.

 

Oh, What a combination of words. It is aaraa amudham

 

Now let us see another krishNa bhaktha on this laavaNya saara roopa

 

kalaBha sundhara gamana, kasthoori sOBhitha aanana

naLina dhaLaayatha nayana nandhanandhana

militha gOpa vadhoojana meenaanka kOti mOhana

dhaLitha sansaara Bhandhana thaaruNavairinaasana -- 1

 

mandhasmitha sundhara aanana kOti madhana sundhara jaganmOhana

indhiraa mandhira bhaktha sundhara hrudhaya aravindha brunga bhakthi

makarandha -- 2

 

both these verses are by sri naaraayana theertha, who is another staunch

krishNa bhaktha - these are from 2 krithis with same pallavi start of

"baala gOpaala" , and both in raaga mOhanam - another sweet raagam.

 

See here the similarity of words like leela sukhar-

mandha smitha sundhara aanana - the face sporting a slow emanating smile.

 

meenaanka kOti gopi vadhoojana militha mOhana - those young ladies who have

looks from their fish like eyes meeting that enticing beauty krishna

 

madhana sundhara jagan mOhana - one who can entice the whole world with his

beauty -- etc.

 

One added beauty here is that walking beauty- "kalaBha sundhara gamana" -

meaning - walking like an elephant - as periyaazhvaar says- "padu mum madhap

punal sOra vaaraNam paiya ninRu oorvadhupOl" in 1-7-1 thodar sangilikai

decad - slow and steady walking like an elephant - colour is black for

krishna- having eaten lot of butter bodu also fattened - so walks like

elephant- that too madhap punal sOra- that madha neer ozhuga - with that

geth of an elephant.

 

That facial description again is in similar lines of the full slokam

"kasthoori thilakam lalaata palakE vakshasthalE kousthubham" of leela

sukhar.

 

That "indhiraa mandhira bhakthaa" - the devotee living in the heart of

indhiraa - the lakshmi - yes - he is bhakthan for all those who adore him in

their heart including lakshmi - sonna vaNNam seidhavan allava - that is put

across to lakshmi also .

 

Oh what a way to describe krishNa's beauty and soulabhyam- sulabhathvam -

easiness of attainment - that beauty - kOti mOhana - kOti madhana sundhara -

laavaNya saara roopam -

 

See the proud mother saying to moon who is considered as the beauty by all

suRRum oLi vattam soozhnthu sOdhi paranthu engum

eththanai seyyilum en magan mugam nEr ovvai

- 1-4-3 than mugaththu decad by periyaazhvaar

 

meaning: hey moon, you can do any thing, but you can not come any where near

my son's face - says that proud mother yasOdhaa. - you may get an aura

around you, cool rays etc - but what is the use- my son will beat you simply

in beauty by a very simple look of him.

 

See the amount of pride in that "EN MAGAN" and enjoy that krishna as my son.

 

Did periyaazhvaar also say sundhara except in thirumaaliruncholai padhigams

- yes - in the context of kaaLiya narthanam also he says that

 

kaanaga maa maduvil kaaLiyan uchchiyilE

thooya nadam payilum sundhara - en siRuvaa -

 

Another point here on that bhandhooka sOba rathna ambara - usually the lord

naaraayaNan is said as peethaambara dhaari- yellow colour dressed- but here

it is red colour - any reference from aazhvaars?

 

Araich chivantha aadaiyin mEl senRathaam ensinthanaiyE says paaN perumaaL in

amalan aadhip piraan - next verse is anthi pOl niraththu aadaiyum in same

amalan. Anthi niRam is semmai- red. So OVS has taken reference from paaN

perumaal in getting the lord dressed in red colour.

 

So that sundhara - laavaNya saara roopam - red dress - snake dance - oh

krishna - that roopam does not permit me to proceed but I have to advance.

So, now the next verse from OVS

 

dhEhEtha dhaatha aathmikaanaam janana maraNa hEthavaha apraapyam

ithy Evam chinthithamayi vara karuNaa yaamam apangam aarooda

sree dhEnusvaasapura dhEvaadhi dhEva, dhivya alankaara,

sOBhayaamaana kalhaara varNa, thava paadha sarOruha namasthE ||

 

meaning: oh lord of ooththukkadu- the dhEnusvaasapuri - krishNa- prostration

in your lotus feet, oh lord, who is

* the father giving the body to all aathman and thus becoming a father

to all,

* you are the cause of all births and deaths

* you grant the boons to help me climb up in level and reach you, whom

I thought you are unattainable or unreachable

* you the nicely and divinely decorated

* you the glowing water lily coloured one.

 

Enjoy that krishna's beauty and we will see more in next post.

 

Dhasan

 

Vasudevan m.g.