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govindhan gunam paadi en aavi kaaththiruppen - post 5

From the Bhakti List Archives

M.G.Vasudevan • January 24, 2002 


Dear Srivaishnava perunthagaiyeer,

Each paasuram of aandaal singing that gOvindhan guNam is simply captivating
the mind. I am unable to come out of that koottilirunthu..... The parrot of
aaNdaal and bird of meera are their souls only. These souls craving for
nourishment, that oottam from gOvindhan is nothing but his grace. Continuing
few more points on same verse, just for reference once again the verse
koottilirunthu kiLi eppOdhum gOvindhaa gOvindhaa enRu azhaikkum 
oottakkodaadhu seRuppanaagil ulagaLanthaan enRu uyarak koovum
naattil thalaip pazhi eidhi ungaL nanmai izhanthu thalai idaathE
soottuyar maadangaL soozhnthu thOnRum thuvaraapathikku ennai uiththidumin
12-9 nachchciyaar thirumozhi

1.	why aaNdaal selected dhwaraka- that too as the last location where
she would like to be led in verse 9. [verse 10 is palasruthi paasuram- verse
telling benefit of reading that sthothram etc]. For a srivaishnava considers
the death at dhwaraka will lead straight to sri vaikuntam. That is the
locational puNNiam. Likewise saivaites also consider a death at kaasi means
straight sivaloka praapthi. That is why. 

2.	I am not going to argue whether prapaththi is already performed for
all those who wish to die at dhwaraka so that they will reach srivaikuntam.
If not done how they can reach moksham or srivaikuntam etc even though they
die in dhwaraka, for that is not my subject and is not my cup of tea.

3.	In verse 8 krishna was crowned by dhEvEndhran as gOvindhan. In the
next verse he gets his raajyam - krishna's kingdom. Likewise aaNdaal also
expects a big gain from krishna by reaching dhwaraka after govardhanam. That
is also a point. 

4.	On this thalaip pazhi, aaNdaal says - hey gOvindha, if you are not
going to give that oottam to me, see the comments which are already running.
My friend already said this to me- listen what she said- I am repeating it
for you- 

	One saki- friend telling raadhaa  [bhakthaas- we can take here
aaNdaal instead of raadha]
sonnalum puriyaadhE unakkuth 
	thannaalum thonRaadhE antha 
	mannanai nambaadhE antha 
	maayan vaakku ellaam maN thinRa vaai thaanE
	meaning: hey, you do not understand when something is told. Also it
will not strike to you on your own. Please do not believe that king krishna,
since that maayan - that trickster kaNNan - his words are from the same
mouth, which ate mud.

	Now another friend tells raadha- aaNdaaL
	ulagai aLanthOrkku unnidam vanthoru 
	poi Otti aLappadhum baaramaa
	kaNNan nalam vanthu aaiyiram sonnaalum
	naam adhai nambividal enna nyaayamaa
	aayar kulaththu iRaivan nandha gOpan thirumagan
	solvadhellaam uNmaiyaagumaa 
	meaning: hey raadhaa, is it that difficult to bluff to you, for a
person, who came as dwarf and then has measured all the three worlds. Is it
fair enough for you to believe all that 1000 and odd stories when that
krishnan comes near you and tells, implying welfare of you in all those
stories. Hey, will all that become truth when uttered by that son of nandha
gopa, who is the chief of all gOpaas?

	Meanwhile another friend and raadhaa - aaNdaal- jointly saying- 
	nam thalaththarugE inRu thaniththu vaa enRaal
	thavap payanaagumE vinaip payan pOgumE [senRu]
	meaning: hey if that krishna comes and tells you raadhaa to come
alone to a secluded place, it is the result of the penance we do, by that
going with him all our sins will get wiped. So it is better, oh, raadhaa
please go.	

This is the krithi "senRu vaa raadhE" in raaga kalyaani by ooththukkadu
venkata subbu iyer. Please enjoy how he pours out his krishnaanubhavam in
this krithi. Which also matches so nicely with that thalaippazhi mentioned
by aaNdaaL.
 
AaNdaaL  continues- hey friends and elders, yes, I told you please take me
to dhwaraka- now suddenly it struck me- there is another place where this
krishnan gives physical treatment to my disease - kai kaNda yOgam - kai
thadavath theerum, so first please take me to that yamunaa river banks where
he danced on the snake kaaLiyan. If I do not get cured there then let me
think of another way. 

Now the verse- 
aarkkum en nOi idhu aRiyalaagaadhu ammanaimeer thuzhadhip padaadhE
kaark kadal vaNNan enbaan oruvan kai kaNda yOgam thadavath theerum
neerk karai ninRa kadambai Erik kaaLiyan uchchiyil nattam paaindhu
pOrkkaLamaaga niruththam seidha poigaik karaikku ennai uiththidumin
naachchiyaar thirumozhi - 12 -5
meaning: oh, mothers - aunties, do not worry, why and what is the reason for
my ill health for it is growing. Please enable me reach that yamunaa river
bank, where that dark blue, ocean coloured lord danced on the hoods of snake
kaaLiyan, after climbing the kadamba tree and made the bank of yamunaa as
the war filed. Actually there he has the medicine which is well known, if he
applies with his hand, then all my disease will go.

[bhakthaas, you may recall in post 1, MGV said he will share
krishnaanubhavam by writing on  about kaaLiya marthanam, but goes on singing
gOvindhan guNam. Perhaps you all had doubt, when he is going to take up
that. Now reached to that topic].

Points:
1.	Please, stop worrying aunties and mothers- ammanaimeer- says
aaNdaal- for she knows what is her disease as well what is the medicine. It
is the embrace of the lord- kaark kadal vaNNan kai thadavath theerum. The
disease is caused because he touched and left before realising what is that
happening- since daddy was also seeing- Will it not electrify me and cure
me.

2.	Any more medicine or treatment or advice or suggestions required for
curing this disease- No. What is required is that union with that kaNNan.
[perhaps that electrifying touch treatment from kannan later transformed as
electric shock treatment which we now have?]
	 
3.	That too, it is kai kaNda yOgam- here this word yOgam also has
dictionary meaning of remedy, cure. Proverb also says kai kaNda marunthu -
here it is kai kaNda yOgam- that medicine which is used quite often and
found successful in curing the disease in all attempts- then it becomes kai
kaNda marunthu. What is that medicine- kaark kadal vaNNan kai thadava
theerum- if krishna embraces all diseases gone. 

4.	Kadamba maram- the tree- it is said that this tree was dry and dead,
just standing in the yamuna banks. But when krishna climbed on it the tree
became green. When a dead tree could come back to life with his feet's
touch, with the embrace will not aaNdaal get cured for her disease. 

5.	vishaagnina murmurithaprathaanE vairOchaneethiravanaavakaasE/
		aheendhramaaskandhthumadhyarukshath kaashtaakruthim kanchana
neepavruksham// slokam 110 chapter 4 sri yaadhava abhyudhayam of sri swamy
dEsikan.
		Meaning: krishna climbed on the kadamba tree which was quite
dry standing in the forest on the banks of yamunaa river where it was once
all green and now spoiled by the poisonous gases emitted by the snake
kaaLiya.

6.	MadhudhravairulbaNaharshabaashpaa rOmaanchithaa kEsarajaalakEna/
	PathraankuraischithrathanaschakaasE krushNaasrithaa
sushkakadhambasaakhaa//
	slokam 112 chapter 4 sri yaadhava abhyudhayam of sri swamy dEsikan.
	Meaning: that kadamba tree became picturesque when krishna climbed
on the tree, by dripping honey like drops and sprouts came up. It appeared
that the tree had a horripillation [rOmaanchanam] on the touch of krishna's
body.

	If a dead wood can get such a new life, why not I get cured of this,
my disease. For the virus and cure is you, yourself, oh, my govindha.

	Such is his guNam - at the touch he can transform any thing. 

	Till next post we will sing this medicinal guNam of that gOvindhan
touch.

	Dhasan 
	Vasudevan m.g.




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