krishna and aazhvaar 3

[Guest guest]

Dear sri vaishNava perunthagaiyeer,

 

Let us continue to see how closely periyaazhvaar followed sreemadh bhagavatham in his thirumozhi.

 

G. 2-2-10 – aravaNaiyaai padhikam

 

First bhaagavatham – 2 slokams combined --

 

thaavanghri yugmam anukrshya sareesrpanthou

ghOsha praghOsha ruchiram vraja kardhamEshu |

than naadha hrshTa manasaa anusrthya lOkam

mugdha prabheethavadh upEyathur anthi maathrO: || 10-8-22

 

TRANSLATION

When KrishNa and Balaraama, with the strength of their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the sound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were others, They became afraid and returned to Their real mothers, YasOdhaa and ROhiNi.

 

 

than-maatharou nija suthou ghrNaya snuvanthyou

pankaanga raaga ruchiraa: upagrhya dhOrbhyam

dhaththva sthanam prapibathO: sma mukham nireekshya

mugdha smitha alpa dhasanam yayathu: pramOdham || 10-8-23

 

TRANSLATION

Dressed with muddy earth mixed with cow dung and cow urine, the babies looked very beautiful, and when They went to Their mothers, both YasOdhaa and ROhiNi picked Them up with great affection, embraced Them and allowed Them to suck the milk flowing from their breasts. While sucking the breast, the babies smiled,

and Their small teeth were visible. Their mothers, upon seeing those beautiful teeth, enjoyed great transcendental bliss.

 

Now aazhvaar's verse—

 

Oda Odak kiNkiNigaL olikkum Osaip paaNiyaalE

paadip paadi varuginRaayaip paRmanaabhan enRirundhEn

aadi aadi asainthu asainthittu adhanukkERRa kooththaiyaadi

Odi Odip pOi vidaadhE uththamaa nee mulaiyuNaayE -- 2- 2- 10

 

Note: that ankle bell sounds – kiNkiNigal olikkum Osai – when they came back – mothers feeding the children – aazhvaar just recollects krishNa through bhaagavatham – of course in his own style.

 

Why all of a sudden recalling padhmanaabhan – that resembling of crawling [for sukhar - or running for aazhvaar] in serpentine fashion – for padhmanabhan is resting in yoga nidhraa on that snake aadhi sEshan – with all curves and since floating in Milk Ocean in the waves, it appears as though moving in curves, plus – that lotus flower the brahma's seat.is also waving in the shaking of the snake bed. So that movement of Krishna is like serpentine.

 

 

H: Now paasuram 3-6-6:

 

As usual first bhaagavatham –

anucharai: sam-anuvarNitha veerya aadhipurusha iva achala bhoothi: /

vanacharO girithatEshu charantheer vENunaa aahvayathi gaa: sa yadhaa hi // - 10- 35- 8

Meaning: When that aadhi purushan – the supreme lord - played flute, as though invited by the music, they – the ghandharvaas and chaaraNaas who sing verses regularly and roam on the hilltops - came to brindhaavan, since they were simply carried away by the music, so that they stood motionless like hills.

Now aazhvaar's verse - 3-6-6

sem perun thaDan kaNNan thiraL thOLan

dhEvaki siRuvan dhEvargaL singam

nam paraman innaaL kuzhal oodhak

kEttavargaL idar uRRana kELeer

ambaram thiriyum kaanthapparellaam

amuda geetha valaiyaal surukkundu

nam paramenRu naaNi mayangi

nainthu sOrnthu kai maRiththu ninRanarE.

Let us continue in next post also with some more slokams of bhaagavatham and verses of aazhvaar.

Dhasan

Vasudevan m.g.-- Vasudevan MG