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govindhan gunam paadi en aavi kaththiruppen - post 36

From the Bhakti List Archives

M.G.Vasudevan • August 19, 2002 


Post 36

Dear Sri vaishNava perunthagaiyeer,

When gOvindhan is bliss embodiment what he will give to his devotees. See
how OVS swamy puts it across in his next slokam of kaaLinga narthana
prabhaavam.
 
aanandha, saagara samudhBootha, chandhramukha, neelaambuthaapa, thunga
vENurava kvaNitha raaga prasanga para vidhyaa vadhoos sanga,
aalOla kuNdala, sadhaakaara mandhahasanaa, neela naagaranga,
sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

meaning: prostration to you oh my lord of lords, victory to you, 
-	who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]
-	bliss absolute or bliss embodiment
-	ocean born
-	moon faced or moon like faced
-	blue coloured or cloud coloured
-	rising flute sounds leads into a humming, then leading to announcing
the raaga, inviting all the gopa girls to come into him
-	the ear rings making a merry noise
-	always appearing with a smiling face
-	one who dances on the blue snake kaaLiyan

	points: 
	1. First consider 'aanandha:' separately - embodiment of bliss
absolute - this is naama 529 in Sri vishNu sahasranaamam. There is also a
portion of upanishad called "aanandha"valli in thaithreeya upanishad
starting "brahmavidhaapnOthi param". So he is aanandha swaroopam. 

	Then consider saagara samudhbhootha: - since the pose of lord
reclining on the snake in the ocean appears to the seer as though risen from
ocean he is saagara samudhbhootha:. Yes. It is also true in the case of
mathsya, koorma, varaaha avathaaram having risien from ocean. So also
saagara samudhbhootha:.

	But combine these two- aanandha saagara samudhBootha - then it is he
is born in the ocean of bliss - naturally he will give bliss to all.
gOvindhan is born in ocean of bliss or himself is ocean of bliss, dear
bhakthaas you can decide.

	2. chandhramukha: - moon faced- already we have seen mother yasOdha
saying, "hey moon you just can not come near my son in beauty" - "en magan
mugam nEr ovvaai" - periyaazhvaar. 

	"thirai neerch chandhira maNdalam pOl sengaN maal kEsavan" says
periyaazhvaar in 1-7-10- krishna is not only moon but the full galaxy around
moon. 

	"kaLi nilaa ezhil madhi purai mugamum kaNNanE" says 7-4 kulasekara
aazhvaar. 
	So OVS has just followed aazhvaars in describing kaNNan as
chandhramukha:.

	3. the next line is a classic beauty - thunga vENurava kvaNitha
raaga prasanga para vidhyaa vadhoos sanga. 
	First - thunga vENu rava- the sounds start rising from the flute. 
	Next - kvaNitha raagaa - then the raaga begins as a hum from the
flute. 
	Third - raaga prasanga- then the humming sounds becomes announcement
for the raaga and becomes a raaga lecture or delineation.
	Then- it becomes the para vidhyaa - that supreme education -
drowning music from the flute drifts the souls into trance - one with that
krishNa - these vadhoos- young brides or girls thronging krishNa hearing
that music -  merge into one with him- that unfolding of that great raasa
leela - that yugala geetham - raasa geetham- sam geetham. 
	- oh what a way to put it in simple language by OVS - krishNa, it is
you who makes your bhakthaas accomplish this descriptions of your acts.
Great.

	4. aalOla kuNdala - the ear rings making gentle noise [or music?] -
OVS stops with ear rings only by making a mention of that only - but we will
delve deep into periyaazhvaar -
	senkamalak kazhalil siRRidhazh pOl viralil
	sEr thigazh aazhigaLum kiNkiNiyum araiyil
	thangiya pon vadamum thaaLa nan maadhuLaiyin
	poovodu pon maNiyum mOdhiramum kiriyum
	mangala aimpadaiyum thOL vaLaiyum kuzhaiyum
	makaramum vaaLigaLum chuttiyum oththu ilaga,
	engaL kudikku arasE! - 1-5-10
	a fully jewelled child krishna moves - all jewels make noise in
unison - see oththu ilaga - to announce his coming and dancing that
senkeerai. Krishna, you are beauty and bliss embodied.

	5. neela naaga ranga- the topic we discuss at length- kaaLiya
narthanam.

	Now we will take up the next verse of OVS.
	nandhaadhi gOpa kula sanga prasidhdha para sammOha mOhana anga
	sindhoora sOpamatha kaNteerava thyadhara srungaara Bhaasha thunga
	indheevara Bramara kallOla naataka sadhaa aanandha raasa ranga
	sree dhEnusvaasa pura dhEvaadhi dhEva jaya dhEvO namO namasthE|

	meaning: : prostration to you oh my lord of lords, victory to you, 
-	who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]
-	who is the famous leader of gOpaas including nandha the gopa king
-	who makes all to get supremely attached to him with his beautiful
body - roopam
-	who is the black elephant with that red coloured lakshmi
-	who talks clever love words
-	like how the bees make noise around that fully blossomed neelOthpala
flowers [blue lotus flowers] these girls also make music around that
blissful blue  yourself, oh krishna.

	points: 1. sindhoora sOpamatha kaNteerava - this has to be split as
sindhoora sa upama tha kanteerava - letter tha in samskrit means lakshmi -
red lotus is her abode as well colour - sindhoora - kanteerava is lion, as
well as an elephant -  here krishna that black elephant like has this tha -
thiru  shining in his chest.
	- see second thiruvanthaadhi- pEnik karumaalaik kaattaa mun kaattum
thirumaalai nangaL thiru. - karumaalai - ponMeni thiru kaatti maal undaakum
- thiru lakshmi shows us the lord and then give us that intoxication - also
the saraNgathy route of srivaishnavam is made clear- go to the lord with
mother's help - with thaayaar in front recommending.

	2. If we take this sindhoora sObha madha kaNteerava - then also it
is beauty - that elephant is a walking beauty with madham - and having all
red coloured dressing. What a way to describe that krishna's beauty.

	Let us go into next verses now. 
	aakEthE Bhaarayutha gOsha pramaththa pasu aanandha sanga baalaa,
	saanandha gOpa yuvathee sanga khElitha mahaa thanthra jaalaa,
	gOvardhana udhdharaNa gOpaanganaa ramaNaa, gOvindha, kamsakaalaa,
	sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

	meaning: : prostration to you oh my lord of lords, victory to you, 
-	who is residng in the dhEnusvaasa puram [a.k.a. ooththukkaadu]
-	who enjoys the company of the cows and enjoys chasing them while
grazing
-	who surrounded by gopa girls and enjoying playing tricks
-	who lifted the hill gOvardhanam 
-	who is loved by all gopa girls
-	named govindhaa
-	is also the yaman - killer for uncle kamsan.

That chasing and coming behind is the cows are beautifully described in
"thazhaigaLum thongalum" padhigam by periyaazhvaar- kaNNan kaalip pinne
varum azhagu. Since already covered by MGV in another series no repeat
please - 

It is simply said as "thanthra jaala" here. But aazhvaars and aaNdaaL
address differently
"theemai seyyum sireedhara" says aaNdaaL in 2.4 naachchiyaar thirumozhi-
 "kaLLa maadhavaa" aaNdaaL again in 2-1 naachchiyaar thirumozhi
vErkaN maadharaar kadikkalantha thOL puNarntha kaali aaya - 92 thiruch
chandha viruththam- of thiru mazhisaip piraan

The most rude one is thirumazhisai piraan- he says kaali - this word kaali
has the meaning of  "cows". Also another meaning is "empty". One more
meaning is "a rogue or rowdy" - kaali aaya - rowdy gOpa - is it apt for that
mischievous kaNNan. As leela sukhar says when we think krishna is butter
theif, our bad sins of stealing others wealth etc will vanish. Like that
when we think of his rowdyism our crowding rowdy thoughts will vanish.

let us dwell on his deeds with the gopees to make our rowdy mind calm till
next post.
 
Dhasan

 Vasudevan m.g.



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