govindhan gunam paadi en aavi kaththiruppen - post 36

[Guest guest]

Post 36

 

Dear Sri vaishNava perunthagaiyeer,

 

When gOvindhan is bliss embodiment what he will give to his devotees. See

how OVS swamy puts it across in his next slokam of kaaLinga narthana

prabhaavam.

 

aanandha, saagara samudhBootha, chandhramukha, neelaambuthaapa, thunga

vENurava kvaNitha raaga prasanga para vidhyaa vadhoos sanga,

aalOla kuNdala, sadhaakaara mandhahasanaa, neela naagaranga,

sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

 

meaning: prostration to you oh my lord of lords, victory to you,

- who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]

- bliss absolute or bliss embodiment

- ocean born

- moon faced or moon like faced

- blue coloured or cloud coloured

- rising flute sounds leads into a humming, then leading to announcing

the raaga, inviting all the gopa girls to come into him

- the ear rings making a merry noise

- always appearing with a smiling face

- one who dances on the blue snake kaaLiyan

 

points:

1. First consider 'aanandha:' separately - embodiment of bliss

absolute - this is naama 529 in Sri vishNu sahasranaamam. There is also a

portion of upanishad called "aanandha"valli in thaithreeya upanishad

starting "brahmavidhaapnOthi param". So he is aanandha swaroopam.

 

Then consider saagara samudhbhootha: - since the pose of lord

reclining on the snake in the ocean appears to the seer as though risen from

ocean he is saagara samudhbhootha:. Yes. It is also true in the case of

mathsya, koorma, varaaha avathaaram having risien from ocean. So also

saagara samudhbhootha:.

 

But combine these two- aanandha saagara samudhBootha - then it is he

is born in the ocean of bliss - naturally he will give bliss to all.

gOvindhan is born in ocean of bliss or himself is ocean of bliss, dear

bhakthaas you can decide.

 

2. chandhramukha: - moon faced- already we have seen mother yasOdha

saying, "hey moon you just can not come near my son in beauty" - "en magan

mugam nEr ovvaai" - periyaazhvaar.

 

"thirai neerch chandhira maNdalam pOl sengaN maal kEsavan" says

periyaazhvaar in 1-7-10- krishna is not only moon but the full galaxy around

moon.

 

"kaLi nilaa ezhil madhi purai mugamum kaNNanE" says 7-4 kulasekara

aazhvaar.

So OVS has just followed aazhvaars in describing kaNNan as

chandhramukha:.

 

3. the next line is a classic beauty - thunga vENurava kvaNitha

raaga prasanga para vidhyaa vadhoos sanga.

First - thunga vENu rava- the sounds start rising from the flute.

Next - kvaNitha raagaa - then the raaga begins as a hum from the

flute.

Third - raaga prasanga- then the humming sounds becomes announcement

for the raaga and becomes a raaga lecture or delineation.

Then- it becomes the para vidhyaa - that supreme education -

drowning music from the flute drifts the souls into trance - one with that

krishNa - these vadhoos- young brides or girls thronging krishNa hearing

that music - merge into one with him- that unfolding of that great raasa

leela - that yugala geetham - raasa geetham- sam geetham.

- oh what a way to put it in simple language by OVS - krishNa, it is

you who makes your bhakthaas accomplish this descriptions of your acts.

Great.

 

4. aalOla kuNdala - the ear rings making gentle noise [or music?] -

OVS stops with ear rings only by making a mention of that only - but we will

delve deep into periyaazhvaar -

senkamalak kazhalil siRRidhazh pOl viralil

sEr thigazh aazhigaLum kiNkiNiyum araiyil

thangiya pon vadamum thaaLa nan maadhuLaiyin

poovodu pon maNiyum mOdhiramum kiriyum

mangala aimpadaiyum thOL vaLaiyum kuzhaiyum

makaramum vaaLigaLum chuttiyum oththu ilaga,

engaL kudikku arasE! - 1-5-10

a fully jewelled child krishna moves - all jewels make noise in

unison - see oththu ilaga - to announce his coming and dancing that

senkeerai. Krishna, you are beauty and bliss embodied.

 

5. neela naaga ranga- the topic we discuss at length- kaaLiya

narthanam.

 

Now we will take up the next verse of OVS.

nandhaadhi gOpa kula sanga prasidhdha para sammOha mOhana anga

sindhoora sOpamatha kaNteerava thyadhara srungaara Bhaasha thunga

indheevara Bramara kallOla naataka sadhaa aanandha raasa ranga

sree dhEnusvaasa pura dhEvaadhi dhEva jaya dhEvO namO namasthE|

 

meaning: : prostration to you oh my lord of lords, victory to you,

- who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]

- who is the famous leader of gOpaas including nandha the gopa king

- who makes all to get supremely attached to him with his beautiful

body - roopam

- who is the black elephant with that red coloured lakshmi

- who talks clever love words

- like how the bees make noise around that fully blossomed neelOthpala

flowers [blue lotus flowers] these girls also make music around that

blissful blue yourself, oh krishna.

 

points: 1. sindhoora sOpamatha kaNteerava - this has to be split as

sindhoora sa upama tha kanteerava - letter tha in samskrit means lakshmi -

red lotus is her abode as well colour - sindhoora - kanteerava is lion, as

well as an elephant - here krishna that black elephant like has this tha -

thiru shining in his chest.

- see second thiruvanthaadhi- pEnik karumaalaik kaattaa mun kaattum

thirumaalai nangaL thiru. - karumaalai - ponMeni thiru kaatti maal undaakum

- thiru lakshmi shows us the lord and then give us that intoxication - also

the saraNgathy route of srivaishnavam is made clear- go to the lord with

mother's help - with thaayaar in front recommending.

 

2. If we take this sindhoora sObha madha kaNteerava - then also it

is beauty - that elephant is a walking beauty with madham - and having all

red coloured dressing. What a way to describe that krishna's beauty.

 

Let us go into next verses now.

aakEthE Bhaarayutha gOsha pramaththa pasu aanandha sanga baalaa,

saanandha gOpa yuvathee sanga khElitha mahaa thanthra jaalaa,

gOvardhana udhdharaNa gOpaanganaa ramaNaa, gOvindha, kamsakaalaa,

sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

 

meaning: : prostration to you oh my lord of lords, victory to you,

- who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]

- who enjoys the company of the cows and enjoys chasing them while

grazing

- who surrounded by gopa girls and enjoying playing tricks

- who lifted the hill gOvardhanam

- who is loved by all gopa girls

- named govindhaa

- is also the yaman - killer for uncle kamsan.

 

That chasing and coming behind is the cows are beautifully described in

"thazhaigaLum thongalum" padhigam by periyaazhvaar- kaNNan kaalip pinne

varum azhagu. Since already covered by MGV in another series no repeat

please -

 

It is simply said as "thanthra jaala" here. But aazhvaars and aaNdaaL

address differently

"theemai seyyum sireedhara" says aaNdaaL in 2.4 naachchiyaar thirumozhi-

"kaLLa maadhavaa" aaNdaaL again in 2-1 naachchiyaar thirumozhi

vErkaN maadharaar kadikkalantha thOL puNarntha kaali aaya - 92 thiruch

chandha viruththam- of thiru mazhisaip piraan

 

The most rude one is thirumazhisai piraan- he says kaali - this word kaali

has the meaning of "cows". Also another meaning is "empty". One more

meaning is "a rogue or rowdy" - kaali aaya - rowdy gOpa - is it apt for that

mischievous kaNNan. As leela sukhar says when we think krishna is butter

theif, our bad sins of stealing others wealth etc will vanish. Like that

when we think of his rowdyism our crowding rowdy thoughts will vanish.

 

let us dwell on his deeds with the gopees to make our rowdy mind calm till

next post.

 

Dhasan

 

Vasudevan m.g.