govindhan gunam paadi en aavi kaaththiruppen - post 37

[Guest guest]

Post 37

 

Dear Sri vaishNava perunthagaiyeer,

 

Even though OVS mahan said "yuvathee sanga khELitha thanthra jaala" in the

previous verse and then went on to say "kamsa kaalaa, gOvindhaa" etc, the

impact of krishna's raasa leela has not gone out of his mind when he

composed the next verse. See the same "raasa leela" is said in a different

form.

 

aaBheera vaama nava sEnaa samudhra gatha mOhaath ananga leela

aarOhaNa sphuritha daaloora kampitha cha aandhOLa jaaru jaalaa

daayaadhi lakshNa mahaa jampa thaaLayutha paadha aravindha lOla

sree dhEnusvaasa dhEvaadhi dhEva jaya dhEvaa namO namasthE|

 

meaning: prostration to you, oh lord of lords, victory to you, who is

- also the lord of sri dhEnusvaasa puri [a.k.a. ooththukkaadu]

- the playful hero, who played the love life with young girls of

brindhaavan or vraj bhoomi, the "aaBheera"

- the distinguished dancer with lotus feet, who played to the drums in

a rising manner with swinging drums covering the chest, playing for the

"daayaathi jampa thaalam".

 

We will have the points combined with the next verse. First the

verse

 

omkaara chithrayutha kaaLinga narthana mahaa ranga jaala vEshaa

kallOla Bheekara vadhoo sanga gOsha hrudha gambeera gOpa vEshaa|

neelambari sarasa raadhee sasaankha mukha Bhaasee chakOravEshaa

sree dhEnusvaasa dhEvaadhi dhEva jaya dhEvaa namO namasthE|

 

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

- is also the lord of sri dhEnusvaasa puri [a.k.a. ooththukkaadu]

- danced on the "snake head floor" when the snake floor [head] was

looking bent in the shape of 'om' the praNavam

- just showed the daringness by taking on the snake, when these girls

and others made hoary noise out of fear of the poisonous snake

- blue colour dressed krishNa

- shining moon faced

- like that single minded chakora bird you are also single minded.

 

Points:

1. The young girls were not in small numbers. See the description of

"vaama nava sEnaa samudhram". They went into love samudhram - mOhaath ananga

leelaa samudhra gatha - see how the words fallin place for the poet - with

that raasa leela is still in the mind.

 

2. He danced to the jampa thaalam - a difficult thaalam for dance - to

the rising beat of drums, which were "kampitha cha aandhOla" - that too in

the aarOhaNam - rising way.

 

3. A young boy just getting on the snake will be just treated as a

silly act by others and also terribly risky. So it is natural that the

gOpaas around made noise, preventing krishNa from entering the pond. But, on

the contrary, he proved his daring quality by first entering and then

bending the snake to omkaaara shape and then started dancing on that

"narthana rangam".

 

4. It is natural that the lord krishNa is seen or realised by others

through the omkaaram. That too when music is also going on around, further

more in the neelaambari raagaa, making the lord sleep in his yoga nidhra -

the struggling snake kaaLiyan is appearing to the bhakthaa as the snake

bed.

 

5. Sasaankha mukha - for a person born in chandhra vamsam will the face

will be like the sun? The answer has to be -"can not" only - naturally it

has to be like cool like moon only. Further he is going to fight with the

snake - so he has to keep cool himself - then only he can easily conquer. So

also sasaankha mukha.

 

6. "ChakOra vEshaa" says swamy- though he appears single minded like

that chakOra bird actually his multitude qualities comes out even while

taming the snake -first tame the snake, second give the phalam fruit for the

prayer of the wives, third show to the gopaas that he is alive and daring

not affected by the snake and its poison, etc.

 

 

With this the kaaLinga narthana prabhaavam by OVS is concluded. We enjoyed

the krishna sthuthi by the realised slouls- the wives of the snake kaaLiyan

in a very elaborate manner. In srimadh bhaagavatham the kaaliyan's sthuthi

of krishna after the wives is that much elaborate. So we have to go into sri

vishNu puraaNam where this is more elaborate and enjoyable. The slokaas and

short meanings are

 

kaaLiya uvaacha: thava ashta guNam aisvaryam naatha svaaBhaavikam param|

nirastha athisayam yasya thasya sthOshyaami kim nu aham||

61st slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: hey lord- naatha - by your nature of containing 8 character

specialities [gunaas] are supremely wonderful, in what way can I praise you.

 

thvam parasthvam parasyaadhya: param thvaththa: paraathmaka|

paramaath paramO yasthvam thasya sthOshyaami kim nu aham||

62nd slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: hey paramaathmaa - you are the source, you are the oldest of old

reasons for this world. Creations come in this world from you only. You are

the supreme of super souls. In what way can I praise you.

 

yasmaadh brahmaa cha rudhrascha chandhra indhra maruth asvina:|

vasvascha sahaadhithyaisthasya sthOshyaami kim nu aham||

63nd slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: brahma- the creator, rudhra - the destroyer, chandran- the cool

light giver, indhran the king of dhEvaas, marudh gaNaas - the direction

controllers, asvini kumaaraas- the doctors, ashta vasus - 8 vasus and

sooryan - the light provider sun are all born of you. About such a person

how can I praise.

 

Eka avayava sookshma amsO yasyaithadhakilam jagath|

kalpanaavayavasyaamsasthasya sthOshyaami kim nu aham||

64th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: the entire world is just a very small particle of you. Imagine then

how big you will be in reality. And how big is your full glory. In what way

can I praise you.

 

sadhasadh roopiNO yasya brahmaadhyaasthridhasEswaraa:||

paramaartha na jaananthi thasya sthOshyaami kim nu aham||

65th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: that brahma and dhevaas can not really and truly understand your

actions [kaaryakaaraNa] and its causes. When such is the position in what

way can I praise you.

 

brahmaadhyairarchithO yasthu gandha pushpaanulEpanai:||

nandhanaadhi samudhboothaissO~rchyathE vaa katham mayaa||

66th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: brahma and other dhEvaas do poojaas to you with sandal, all sorts

of good flowers etc. to such a person how I can I do praise.

 

yasyaavathaararoopaaNi dhEvaraajassadhaarchathi|

navEththi paramam roopam sO~rchyathE vaa katham mayaa||

67th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: the king of dhEvaas Indhran always praises you and does poojaas to

you. He also can not really understand you. Then how can I praise you.

 

vishayEsyassamaadhruthya sarvaakshaaNi chE yOgina:||

yamarchayanthi DhyaanEna sO~rchyathE vaa katham mayaa||

68th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: when the yOgees all pull back all their senses and maintaining

their equilibrium, stash their thoughts in you and do their dhyaanam

meditation etc on you, how can I do all these.

 

hrudhi sankalpya yadhroopam dhyaanEnaarchanthi yOgina:||

Bhaava pushpaadhinaa naatha: sO~rchyathE vaa katham mayaa||

69th slokam 7th chapter 5th amsam srivishnu puraanam

 

meaning: the yOgees with sankalpam- a determination do their meditation on

you , do poojaas to you with flowers etc, hey lord how can I do praise you.

 

sO~ham thE dhEvadhEvEsa naarchanaadhOu sthuthO na cha|

saamarthayavaan krupaa maathra manOvruththi: praseedha mE||

70th slokam 7th chapter 5th amsam srivishnu puraanam

 

hey lord of lords, I am incapacitated to do pooja to you by my nature. Hence

please shower your grace on me and be pleased with me.

 

The points on these slokams we will see in next post.

 

Dhasn

 

Vasudevan m.g.