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krishna -how you entered my mind- 8

From the Bhakti List Archives

M.G.Vasudevan • January 27, 2001 


Dear Sri vaishnava perunthagaiyeer,

First of all my apologies for not announcing the closure of the topic
"krishna how you entered my mind" or continuing the write up to its logical
conclusion. The 7th part was sent on 19th of December. Since then, I could
not send the next part due to official commitments and continuous travel. So
please excuse me.

Please recollect, I added a compilation from "sol amudhu" of aaNdaaL, how
she described the home coming of Krishna after he finished the job of
grazing the calves. I stated in part 7, I will add meaning in the next part.
Now we will have the meaning of that "sol amudhu".

Aruththith thaaraa kaNangaLaal aarap
Perugu vaanam pOl viruththam peridhaai,
Udhayap paruppadhaththin mel viriyum kadhirE pOl 
Uruvu karidhaai mugam seithaai,

Meaning: If only a vastness is seen in the sky, perhaps you will not realise
the magnitude of the sky. So the stars here and there enables you to realise
how vast the sky is. Like wise your glory, hey krishna, [viruththam
peridhaai] is so vast that sky only can be compared for that. The viruththam
[is a small song] I sing is also be of that magnitude to sing your glory, oh
my krishna.

In the early morning, the shining rays of the sun come in between the
heights of the mountain [parup padham- mountain]. With the background of the
shining rays of sun, the mountain in front appears dark. Like that, in the
shining aura around you, oh krishna, your dark face reminds me that hill. 

KuzhalgaL thadan thOLgaL mEl miLira ninRu
KaNangaLOdu min mEgam kalanthaarpOl
Vana maalai minunga ninRu,

Meaning: The dark hair locks dangle over your broad shoulders. MiLira- the
selection of word itself is a beauty- koonthal miLira- shining hair locks.
The dark face with shining bright lotus eyes, appears like the lightning
appearing in the dark clouds. The flower garlands and the vaijayanthi
garlands again dark in colour on the broad shoulders, all darkness except
the aura and brightness of the eyes.

Peethaka aadai udai thaazhap 
perun kar mEgak kanRE pOl kaattai naadi 
dhEnuganum kaLiRum puLLum 
udan madiya vEttaiyaadi (kaNNan's main purpose of going to the forest)

meaning: The yellow colour dress hangs from your vaist. Like a dark huge
elephant walking in the forest, oh krishna! you move in the forest. This
also reminds me an elephant with decorations, and a small isolated dark
cloud moving in the white sky with flashes of lightning [the golden yellow
dress]. 

Oh! what a way of describing you oh krishna- any small word about you is a
sea of santhosham for me.

MElaal parantha veyil kaappaan vinathai 
SiRuvan siRagu ennum mElaappin keezh
POrththa muththin kyppaayap pugarmaal
Yaanaik kanRe pOl vErththu ninRu 

Meaning: The bright sunshine should not harm the Lord moving in the forest.
Since the "senRaal kudai" aadhisEshan is moving in front of krishna as
balaraaman, now the next servant of the Lord, garudan [the young son of
vinathaa] does the job of providing the shadow, by spreading his wings. In
spite of this umbrella, the sunshine makes the lord sweat and that dark body
bearing the droplets of the sweat appear as though the dark krishna is
amidst of a pearl heap. The dark colour of krishna and whiteness of pearls,
oh krishna, brings such a beautiful scene in front of me.  
 
Ittamaana pasukkaLai inithu maRiththu 
neer oottivittuk koNdu (secondary purpose of going to the forest)
Thazhaiyil pozhil vaai niraip pinnE nedumaal oothi 
VaruginRa kuzhal OsaiyOdu

Meaning: The cows and calves desire whether he will take me for grazing.
[Such is the desire, which will be here for any soul for he is that final
destination and soul guide, sole guide.] So they encircle him and he guides
them through his flute music, for grazing and controls them from going
astray. He comes back with the flute music behind those cows and calves.

Veedhiyaara varuvaanai 
virundhaavanaththE kaNdOmE!!
Meaning: We see that krishna coming in the streets of brindhaavan.

In part 5, I wrote "Oh bhakthaas, incidentally that beautiful song of
Subramania Bharathy comes to my mind, about that vaNNap padam of krishna-
please have the song" and added the song lines from my memory as - 
aasai mugam maranthu pOchche 
idhai aaridam solvEnadi thOzhi-

kaNNan mugam maranthu pOnaal ini 
kaNgaL irunthu enna laabam
vaNNap padamum illai kaNdaai
ini vaazhum vagai enna sol thOzhi- aasai

After referring to the book, I felt there is room for minor corrections. So
I give below the correct text book version.
aasai mugam maranthu pOchche 
idhai aaridam solvEnadi thOzhi-
nEsam maRakkavillai nenjam
antha ninaivu mugam marakkalaachche  [aasai]

kaNNan mugam maranthu pOnaal ini 
kaNgaL irunthu payan uNdO
vaNNap padamum illai kaNdaai
ini vaazhum vazhi enna sol thOzhi- [aasai]

Sorry for not giving the correct version itself while writing that portion.
The meaning and context does not need any correction. May be it is due to
that kaNNan azhaginaal vantha mayakkam.

We saw in the krithi of Sri OVS mahaan "munnazhagaik kaNdaal mOgam migum
enRu solli Pinnazhagai aruLum pemmaanE  - ennathaan". Please read here the
request from Sri Subramania bharathy to his ishta dhEvathai for removing
that mOgam-   
MOgaththaik konRuvidu allaal 
Enthan Moochchai niRuththividu 

DhEgaththai saiththuvidu allaal 
adhil sinthanai maiththuvidu

YOgaththu iruththi vidu allaal 
enthan oonaich chithaiththu vidu

Sinthai theLivaakku allaal 
Idhai seththa udal aakku

Here bharathy commands to his ishtadhEvadhai [pet god] do this or
alternately do this, so that I do not suffer from this mogum and its
consequences.
-	kill that passion or make me stop breathing (which means take away
my life).
-	because of this body and the mind within that body only this mOgam
arise- so make befall that body, otherwise stop that power of thinking
-	put me in yoga or remove this body [make me forget my consciousness
of  my body]
-	make my thinking clear or simply kill this body.

See how clear and stubborn he is, in his commands to his pet god. Ordering
the pet god, do this, do this, by these I do not want to be a normal or
typical man, I am some one very special. 

OVS says, krishna voluntarily does that act of minimising that mOgum of his
bhakthaas, so that the mogam [even on himself also] is kept under check. See
the comparison and draw your own conclusions.

Dhaasan  

Vasudevan M.G.


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