Guest guest Posted February 11, 2008 Report Share Posted February 11, 2008 Dear sri vaishNava perunthagaiyeer, There is one subtle difference between naaraayaNa theertha's, NT's description [in the 'waves of krishNa's playful stories' or 'krishNa leelaa tharangiNi'] and sreemadh bhaagavatham, particularly, in the rukmiNee kalyaaNam episode, viz, – In bhaagavatham rukmiNi says her 'love message' or 'love letter' to the braahmaNa and sends him to krishNa – so it is oral communication – for those days messengers conveyed the message orally mostly. – NT places the 'love message' as a 'written communication' – 'pathrikaa lEkhana prakaaram aaha' writes NT. See, in those days the communication was more oral – that is why we have 'sruthi' – vEdhaas are known as sruthi - since conveyed orally and heard by receivers and retained and passed on to next lineage. Even raamayanam was sung by lava and kusa taught by vaalmeeki orally, may be somebody recorded them in later stage. [That is why lot of variations – 'paaTa bhEdham' and 'prakshiptha slokam' and even 'sargam' sometime]. Of course, for us the 'love communication' is more important than its form – written or oral. May be there are some critical eyes and ears, to find a weak link in an article exposed across many. For such critic's sake, I make this point clear here. We saw first slOkam of rukmiNee's message to krishNa [in total 7 slokams] thru the brahmaNa in post 3 [as in bhaagavatham - starting 'sruthva guNaan bhuvana sundhara'] now let us take up the next slOkam – then we can go to NT – because that is more interesting. What are the things she heard – rukmiNee lists out in next – kaa thvaa mukundha mahathee kula seela roopa vidhyaa vayah dhraviNa dhaamabhih aathma thulyam | dhheeraa pathim kulavathee na vruNeetha kanyaa kaalE nrusimha nara lOka manO~bhiraamam || 10-52-38 meaning: Who, O Mukunda, is Your equal in aristocratic background - kulam, character - seelam, beauty- roopam, knowledge – vidhyaa, youth - vayah, property – dhraviNa and influence - dhaama? What sober and marriageable lady would at her right time not choose as her husband, You, of such a good family, O lion among men, so delightful to the minds of all mankind? Point: So rukmiNee expressed her mind – she selected krishNa as her husband on the basis of several factors – giving a list of them. Also she puts certain points about herself in that question itself – by way of information – Hey – I hail from a good clan – kulavathee I am of marriable age – right age - Kanyaa [neither too young or nor old] I am sober- dhheeraa By asking that question 'which girl will deny herself such a person as husband – she justifies her selection. So 'kEttadhu nallana' – adhanaal kaadhal vandhadhu - on an apt person – not a 'porundhaak kaadhal' – heard good, love came on an apt person, not an absurd love. Now turning to NT – rukmiNi did that aaraadhanam of gOvindhaa in her prEema bhakthi - out of love [that is what NT said in gadhyam – just a repeat for ready reference] ithi nischithya saa baishmee gOvindha avaapthayE hrudhi aaraadhayanthee tham krishNam prEma bhakthyEam aaha cha|| point: whenever any aaraadhanam – worshipping or propitiating is done to the lord - there is some seeking naturally, and some expectation as a 'prasaadham'. Is it not? That is what we see everywhere now in temples. If you are inside the temple at the 'aaraadhanam' time, you can, for sure, expect a prasaadham distribution following. Same thing is there – with rukmiNee also – see what is the prasaadham she sought - as per NT -- thvath prasaadham param kaankshE, krishNa, na anyam thu kaamayE, manasaa vachasaa noonam, madh paaNi grahaNam kuru || meaning: oh krishNa – I do not seek any other thing from you, probably, by my mind, or speech. I seek only this supreme prasaadham [favour, fruit or phalan or result] – take or catch hold of my hand. [means – marry me] point: In bhaagavatham she says 'I selected you by hearing' and then went on to say 'which girl will not select you as her husband'. So, it is an indirect way of seeking him as husband. With NT, it is more direct - I do not want any other thing than you, so marry me. NT adds another beauty of a tharangam – wave of love – a song in raagam saavEri – on this seeking prasaadham pallavi kaankshE thava prasaadham kalpitha akila vEdham charanam 1 amitha bhaagyadhaa aadhaaram athula bhoothi visthaaram kamaneeya karuNaakaaram gOpaalam bhaagyadhaa – one who gives sree - wealth athula – incomparable bhoothi – wealth or welfare kamaneeya – beautiful charaNam 2 vimatha matha vidhaaram vidhvath jana aadhaaram samitha bhoomi bhaaram sakalee krutha ari nikaram matha – thought nikaram - gift charaNam 3 kaamayE na anyam aham kamsaaraadhi dhur ooham syaama sundharam anvaham gOpaalam dhur ooham – bad guess charaNam 4 naama roopa nirvaaham naadham naaga ari vaaham thvaam aasrayE aneeham thvarayaa naya maam sva gEham charaNam 5 dharaNee maNdala thilaka thaapasa jana dhaaraka parijana sikha kaaraka gOpaalaka charaNam 6 kalavENu naadha rasika gana dhara moukthika vara naaraayaNa theertha vaaritha dhusthara anarthhaka point: 1. this naaga ari vaahah – is a beautiful language usage – it means one who has garuda as his transport means – naaga is snake, ari is enemy, vaahah is one who uses 'naaga ari' as his vehicle – 'garuda vaahana' is said this way. 2. gana moukthika dhara – just recall Sree vishNu sahasra naama dhyaana slokam – "ksheerOdhanvath" – 'moukthikair maNditha angah' – same - gana moukthika dhara – one who has worn many pearls in his body shining. Again enjoy the song, we will continue in next post. –[ length is already more] Dhasan-- Vasudevan MG Quote Link to comment Share on other sites More sharing options...
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