krishna and aazhvaar 12

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Post 12

Dear sri vaishNava perunthagaiyeer,

 

 

Thanks to all swamins for their responses. Sri manivannan's response points are something grand – hanumaan addressing raama as 'thaaraa adhipa nibha aanana'

 

– thaaraa: - are stars

 

– their adhipan or king or husband - is chandhran

 

 

– nibha is – resembling, like, similar

 

– aanana - is face

so raama is moon faced – krishNa is moon vargam. This again is same what naaradha described raama - in the very first sargam of sreemadh raamaayaNam – 'sOmavath priya dharsana:' – a very grand description. Of course hanumaan is 'sollin selvan' – so his description will always be really great, as herein - that too it is about his - his lord.

[why 2 'his' – so possessive – bcoz he gave up that mOksha invitation for the sake of this 'raama' naama singing – 'raama' praising]

 

While studying about the birth of sri krishNa, why that thiruvONam became so important for aazhvaar to spell that star of rohiNi in secrecy as 'aththaththin paththaa naaL' – let it be forward to mean a straight - that 'thiruvOnaththaan' - or backward to arrive at rohiNi – but that became a milestone.

 

 

 

Is it because thiruvONam has it's athi dhEvathai vishNu?

 

Or is it because vishNu himself has appeared?

 

Or is it because he has appeared in chandhra varga [as sri manivannan swamy mentioned]

Perhaps the answer to second question will be more relevant. It is not because we know krishNa is an avathaaram of vishNu. But because sree vishNu himself says so, while he is born as a child to vasudhEva and dhEvakee in that jail cell - as per sree sukha brahmam. Let us study that avathaara sargam – sargam 3 in dhasama skandham again.

 

After sree vasudhEva has seen the child born – with that description of "tham adhbhutham baalakam ambuja eekshaNam" slokam 10-3-9 and 10, [seen in post 6] sree bhagavaan himself answers to the prayers of father vasudhEva and dhEvakee.

 

First prayer is by vasudhEva as soon as the child "vishNu" is born in the jail in that 4 handed vishNu roopam – re slokams 13 to 22 ['krishNa' later only after sage garga has named him as krishNa – now child vishNu only].

 

Now you get me why 'thiruvONaththaan' – this is the subtle point.

aazhvaar says thiruvOnaththaan – vishNu in that third paasuram 1-1-3

 

 

 

 

pENich cheerudaip piLLai piRandhinil

 

kaaNaththaam puguvaar pukkup pOdhuvaar

 

aaN oppaar ivan nEr illai kaaN – thiru

 

voNaththaan ulagu aaLum enbaargaLE

 

Aazhvaar – aazhankaal pattavar – puts subtle points in his verses and statements. Dear readers, without reason he would NOT have packed his verse with words and placed such great grand words. Only we have to find out what exactly is the real meaning.

 

There after mother dhEvakee offers her prayers – re slokams 24 to 31. And while doing so, she says "people will not believe that you, oh supreme lord vishNu, you have born in my womb". See slOkam --

 

 

vi

svam yadh Ethath sva thanou nis

aanthE yath avakaasam purushah parO bhavaan |

bibharthi sO~yam mama garbhagO~bhoodh aho nr-lOkasya vidhambanam hi thath || 10-3-31

 

 

TRANSLATION

At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.

 

 

See here two important words – bhavaan visvam – bhavaan is you in high respect a special in Sanskrit – visvam is the very first naama in sree vishNu sahasra naama sthOthram. Next is purusha: - again naama no. 14.

 

Again go back to aazhvaar paasuram – aaN oppaar ivan nEr illai kaaN enbaargaLE

–

is it an exclamation? – saying he is incomparable - yes.

–

is it a ridicule? or

–

is it a reflection of mother's anxiety?

The answer can be 1 and 3.

 

In this paasuram there is a 'paata bhEdham' – difference in teaching -

– aaNoppaanivan nEr illai kaaN

 

On that version PVP says

"pumsthva lakshaNaththaal ivanukku edhir illaiyenRu poruL aagakkadavadhu".

 

He is the purushan and mother confirms that.

'he is purushan and others are all sthree – that is our 'sree vaishNava sampradhaayam' – that is given here.

 

DhEvakee says, 'That supreme purushan has come here now as a child - slokam 31 above – if I say that people will not believe' – 'aaN oppar ivan nEr illai - kaaN' – it is for you, oh people - to see and realize my child. Even if I say people will not believe it is you who has come as my son – oh lord.

 

Can we say now - aazhvaar closely follows sukha brahmam [!] [?]

[may not be a straight translation as we have seen in earlier posts 'a' to 'n' points].

 

So she asks next the vishNu child – thiruvONaththaan - lord supreme - to conceal that 4 handed form for the fear from kamsan that he may kill the child. Let us continue in next post.

 

 

KrishNa -- krishNa Dhasan

 

 

Vasudevan m.g.-- Vasudevan MG