Guest guest Posted December 20, 2009 Report Share Posted December 20, 2009 Pasuram5- Maayanai mannu vada.. Maayanai mannu vadamadhuraimaindhanai thooya peruneer yamunaitthuraivanai aayarkulatthinil thOnrum aNiviLakkai thaayaikkudal viLakkam saidha dhaamodharanai thooyOmai vandhu naam thoomalar thoovitthozudhu vaayinaarpaadi manadhinaal sindhikka pOya pzaiyum pugutharuvaan ninranavum theeyinil thoosaagum cheppElorempaavai Translation Pure we come and worship Him, who is enchanting, the prince of Mathura, the resident of the sacred banks of Yamuna and the light of the clan of shapherds, with flowers, and sing about His glory and contemplate on Him . All our sins past , present and future will be burnt like dust thrown into the fire. Audio files of the same(6 parts) http://www.sendspace.com/file/zxuzo2 http://www.sendspace.com/file/cfo2fr http://www.sendspace.com/file/ca3ncl http://www.sendspace.com/file/cinsao http://www.sendspace.com/file/y7n6zk http://www.sendspace.com/file/0dxuyh Commentary. After referring to the Lord by names paiyir thuyinra paraman,Ongiulagalandha utthaman etc. Andal says here that He is none other than Krishna, who is madhuraimaindhan, aayar kulatthu aNi vilakku and yamunaitthuraivan. She invokes His blessing for the fulfillment of their vrata. We need God's grace only for good deeds because the obstacles will occur only for good actions and not for evil ones. The coronation of Rama was stopped but not the abduction of Sita. The Lord is called 'Maayan' because the events from His birth till He went back to Mathura, which are hinted in this pasuram show His wonderful powers. Thooya peruneer yamunai tthuraivan- refers to the exploits of Krishna on the banks of Yamuna.The river is pure, thooya yamuna, due to being associated with Him. Yamuna is also termed as pure because she was not afraid of Kamsa and parted to allow Vasudeva when he carried Krishna to Gokula, unlike Godavari who was afraid of Ravana and did not reply when Rama asked her the whereabouts of Sita. Yamuna also has another name Kaalindhi since the river originated from the mountain Kalinga, named so because it destroys the faults of Kaliyuga. Aayar kulatthinil thonrum - Krishna manifested in the aayarkula , the clan of Yadhavas but not born, as He has no birth and manifests Himself through his maya, sambhavaami aathmamaayayaa, as He says in the Gita. Vedantadesika says in his yadhbvabhyudhaya that the Lord manifested in Devaki like the Sunrise in the east. Dhinakaram anapaayam dhevakee poorvasanDhyaa(Yad) ANivilakkai - During His incarnations the Lord shows His guNas to the world. Therefore He is compared to a light . He lights the whole aayarpaadi by His attributes and actions. Thyagaraja says , Vedha Siromaathruja saptasvaranaahdaachaladheepa sveekrtha yaadhavakulamuraleevaadhana He who is at the head of the Vedas and the light on the mountain of music (saptasvaranadha) assumed the role of the flute-player in the clan of yadhavas. Thaayai kudalviLakkam seidha damodaran- dhaama means rope udara is belly. Krishna got the name Damodara because he was tied to the mortar with a rope across his belly. he gave fame to Yasodha, thaayai kudalviLakkam seidha. This scene is described beautifully in Yadavabhyoudhya, Krishnakarnamritha and Bhagavatapurana. Bhagavatapurana describes Yasodha as being desperate because whichever rope she brought was found to be short by two inches and finally seeing her dishevelled and perspirihg, Krishna willed to become bound. Nammazavar mentioning His karuna in doing so, lost his consciousness for six months saying 'etthiram, ' implying the wonder of His leela. Desika in his Yadhavabhyudhaya mentioning this episode says that those who think of Krishna as being bound thus will become free from bondage and refers to the mortar to which He was bound, as 'aatthapunya,' that which has done some punya to get the contact with Krishna. Ulookhale kuthrachith aatthapuNye banDhum sathaam banDhum iyesha maathaa(Yad.) Leelasuka in Krishna karnaamritha says that the upanishad artha, the essence of the upanishads is tied to the mortor, upanishadhartham ulookhalE baddham,' The word Damodaranai brongs to mind the whole balaleela of Krishna stealing butter navaneetha chouryam of Krishna is the most attractive of his leelaas. Desika describes krishna with his body splattered with curd and says that it reminds one of His previous avsthaa in the ksheerabdhi where His bodywassplattered with the drops of nectar. nidharsayaamaasa nijaam avasThaam praacheem suDhaaSeekarayoganidhraam Kulasekhara in Mukundamala says Ksheera saagara tharnga Seekaaraasaarathaarakitha chaaru moorthye His act of stealing butter also is described by Desika thus thrasyan mukundho navaneetha chouryath Yayaache baddHanjalim baalavibhooshaNaani Krishna entreated the ornaments on His body not to make sound when He was stealing butter There is a story of the bells ringing in spite of Krishna asking them not to ring. The gopis used to tie bells to the contraption on which they stored butter so that if Krishna comes to steal it they can catch him. Krishna asked the bells not to ring and they agreed. But the moment he took the butter and put it in his mouth all the bells started ringing. He asked them whether it was fair on their part to do so after promising him that they would not, and the bells answered that they could not help ringing when the food is offered to the Lord as naivedhya! The Lord steals the hearts of devotees like he stole butter. That is why the navaneetha chourya is so attractive. ThooyO mai vandhu - We have come pure which means inner purity. The word 'vandhOm,' 'we have come' implies that they have come to their rightful place. Thoomalar thooviththozudhu - offering fragrant flowers, Physical worship, KaayEna. Vaayinaarpaadi - singing His glory, Vaachaa. Manadhinaal sindhikka - contemplating on Him, Manasaa. Poyapizaiyum - the karma which has not started to take effect, sanchithakarma. Pugutharuvaan - the karma which is going to take effect, aagaami karma. ninRanavum - the present karma which has already started giving result, praarabdha karma. Theeyinil thoosaagum - All the three kinds of karma will be burnt like dust particles in the fire. CheppElOrempaavai - This is in connection with the first three lines and enjoins the smarana of Kriihna. The five forms of manifestation of the Lord, namely, para, vyuha, vibhava, archa and antharyami are referred to in this pasuram. The word maayan refers to the pararupa as Paravasudeva, the ultimate reality. Maduraimaindan stands for vibhavarupa, that of incarnations. The word thuraivan implies the four forms of vyuha as Vasudeva, Sankarshana, Pradyumna and Anirudhdha, all the four forms appearing in Krishnavathara. The term 'viLakku' denotes the antharyamin or , the light within and the word Damodara refers to the archavathara , the form visible to all for worship as idol. He is called 'Maayan' as He has the maaya in His control which can be dispelled only through His grace. Krishna says in the Gita ' dhaiveehyEshaa gunamayeeHYeSHaa mamamaayaa dhutarathyayaa maamEva yE prapadhyanthE maayaamEthaam tharanthithE,' meaning that the maayaa consisting of the three gunas, the constituent of prakrthi, is difficult to break through by all but those who resort to Him . .Vedantadesika in his Hayagreevasthothra, calls the maayaa of the Lord as vaihaarikee mohanapinchikaa, the enchanting bunch of peacock feathers. Hence krishna is seen sporting the mayurapinchika on His head as He is Maayan MaNivaNNan. Vadamadhurai can be taken to mean Vaikunta as the word 'vada,' north also means utthara or high and madhura can be derived as 'madhu raathi ithi,' that which gives honey, the honey here being the Lord as the Upanishad calls Him 'raso vai sah, He is the rasa. 'Kudal viLakkam ' may mean that the Lord through His avathaara illuminated, viLakkam, the purport of the Gayathri manthra and the ashtaakshara, both of which are likened to the mother. So He is Damodara, who can be bound only through the rope of bhakthi as He himself has said in Gita ' bhakthyaathvananyayaa labhyah.' Quote Link to comment Share on other sites More sharing options...
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