avathaara rahasyam 2

[Guest guest]

Dear

sri vaishNava perunthagaiyeer,

 

 

We

are studying the thaallapaaka annamachaarya [TA] krithi - sishTa

rakshaNamunu – we saw what sree sukhar said is getting reflected in

this krithi. 'Sree jayanthinnaadu' says TA in his krithi for my

krishNa.

 

 

 

Point 2: “Jayanthi

also means jayam thanothi”, victorious in the 'vinaaSa' of

'dhushkrutha', that indicating veera rasam - that

'dhushTa nigrahamunu' for 'sishTa

rakshaNamunu' in 'okka vElanE srishtinchEnu'-

that avathaara rahasyam of that 'sree jayanthinnadu' -

 

 

point

3: Why it is sree jayanthi, why not

krishNa jayanthi or simply jayanthi – for when krishNa was there in

gOkulam – “seerththa mulai paRRi vaanga kudam niRaikkum vaLLal

perum pasukkaL neengaatha selvam niRaindhu” says aaNdaaL in

thirupaavai 3 – so where krishNa is there - sree – selvam pugazh

veeram all are there. It is not simply 'selvam' – it is 'neengaatha

selvam' - in gOkulam – so sree jayanthi.

 

 

 

'selvOm

selvOm' enRu solvadhanaal' 'hey I am going, going, saying wealth –

so it is called 'selvam' - says another saying -- not that kind of

'selvam' in gokulam - but neengaadha selvam – wealth not going away

just like that.

 

For

that by krishNa janyam a beginning was made - so it is sree jayanthi.

 

 

Jayanthi

of krishNa is sree jayanthi because he brought sree along with him to

gOkulam brindhaavanam and yamunaa theeram.

 

 

 

Point

4: vandhE brindhaavana charam vallavee jana vallabham |

jayanthi

sambhavam dhama vaijayanthee vibhooshaNam ||

meaning:

I salute that divine effulgence named gOpaala, who was born on this

Sree Jayanthi day and roamed in the forests of Brindhaavanam, wearing

the unfading garland made of wild flowers of the forest, [known as

vaijayanthi maalaa. This garland was his characteristic decoration].

He enchanted the Gopis of Brindhavanam. I salute this illustrious

Jyothi.

Says swamy dhEsikan in

his yaadhava abhyudhayam and gopaala vimsathi - first slokam in both.

So that day has become great – because of krishNa's birth.

 

 

[while reciting this

slokam some pronounce it as 'vandhE

brindhaa vanacharam vallavee jana vallabham' – meaning - thulasik

kaattilE sancharikkum krishNanukku vandhE – but perhaps desikan may

not like this -- but that brindhaavana chara krishNanukku vandhE]

 

 

Point 5: the 'hari

ashtakam' first slokam reads

 

 

harir harathi dhushta

chithair api smrutha,

anichchaya api

samsprushtO dahathi Eva hi paavakah ||

 

 

meaning: Hari removes

sins even from the bad ones meditating on him, similar to the fire

burning any one, who touches it without even realizing it.

 

 

'hari

krishNa avathaaram andina antalOnE' says annamayya – when hari the

supreme lord became krishNa – even simply saying 'hari' removes

sin.

 

 

 

Point 6: “parama

munulakella bhayam uDigenu” | says annamayya – this is same and

is in line with sree sukhar has said in bhaagavatham -- manaamsy

aasan prasannaani saadhoonaam asura dhruhaam | - meaning - the saints

and braahmaNaas, who had always been disturbed by demons like Kamsa

and his men, felt peace within the core of their hearts.

 

 

Point

7: annamayya says govindha became

vasudhEva's son – sukhar says it is vishNu – who became dhEvaki's

son -- udhbhoothE

jaayamaanE janaardhanE dhEvakyaam dhEva-roopiNyaam vishNuh

sarva-guhaaSayah aaviraaseedh -- Then the supreme lord VishNu, who is

situated in the core of everyone's heart, appeared from the heart of

Devaki, the dhEvi, in the dense darkness of night. So a variation

-but it does not matter for vasudhEva and dhEvaki are the blessed

couple.

 

 

 

 

Point

8: kouravula pani dheerE kammi

sreevEnkaTEsuDu | chEruvanE merayaga sree jayanthinaaDu || says

annamayya – in similar lines of swamy desikan SD.

 

 

 

SD

in yaadhava abhyudhayam says about that evening --

 

suvarNa peethAmbara vaasinee saa

svaDhaamasanChaadhithasoorya dheepthihi /

 

upaasaneeya

jagathaam babhaasE muradhviShO moorhirivadvitheeya //

 

 

 

 

“The

whole world was paying homage to that evening (through Sandhya

vandhanam) which would end with the birth of Sri Krishna. Dusk was

decked in a golden dress (like Sri Krishna). By its inherent power it

outshone even the brilliance of sun (Just as the sun’s brilliance

dims before the Lord’s). In fact, it appeared as though that

evening was a second form of Lord Krishna Himself! (From

Vedanta Desika’s Yadavabhyudayam,

Chapter 2)

that is what not krishNa but venkatesa for

annamayya – what if – let it be krishna govinda vishnu naaraayaNa

venkatesa or srinivaasa – all one and same.

 

Point

9: naaraayaNuDu bhuvi naruDu dhaa gaagaanE | says annamayya –

meaning - As Lord naaraayaNa becomes a human-being on this earth –

let it be 'raama' or 'krishNa' – it is happiness – see the

festivities – raama – chithirai maatham – immediately lot of

uthsavams music – since holiday season also starts. KrishNa –

rainy season starts – then also happy for – now you see scanty

rain immediately so many fears beings being expressed. So when lord

comes down in avathaaram – it is all celebration simply.

 

 

 

Further

sree mahaa bharatham starts with

 

“naaraayaNam

namaskruthya naranchaiva nara uththamam

 

dhEveem

sarasvatheem vyaasam thatho jayam udheerayEth”

“Om!

Having bowed down to NaaraayaNa and Nara, the most exalted male

beings, and also to the goddess Saraswathi, and vyaasa, must the word

Jaya be uttered”.

 

 

 

Of

course for 'naaraayaNa' we can have many references like “vaadinEn

vaadi naan kaNdu koNdEn naaraayaNa ennum naamam” and such. But

since length also imposes a brake I stop with this. Also my intention

was to enjoy annamayya krithi on sree jayanthinaadu – my krishNa –

so enjoy the krithi by reading and listening if somebody gives that –

for padi is a very rarely sung raagam.

 

 

Dhasan

 

 

-- Vasudevan MG