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govindhan gunam paadi en aavi kaaththiruppen- post 15

From the Bhakti List Archives

M.G.Vasudevan • March 4, 2002 


Post 15

Dear Srivaishnava perunthagaiyeer,

In the previous posts we saw the naaga pathnees and kaaLiyan praise my lord
sri krishna in a very beautiful way. Before we go in for the meaning of the
sthuthis, there are few more points. 

1.	Why did the lord dance on each of the head seperately by placing his
foot on them?

Answer given by sri krishna premi swamigal in his upanyasam in chennai
during the bhagavatha sapthaaham [now going on till March 7] is worth
contemplating. 

When kaaliyan has 100 heads, one head, if left out, without the stamp of the
lord's feet, then other heads will laugh at that particular head - "Hey I
got the stamp from the lord's feet, you are not lucky enough". So lord
without any exception did put his foot on all the 100 heads.

May be initially this statement will evoke a laughter, but if you analyse
the significance of this statement then you will understand. The body of
kaaLiyan had the sparsam- touch of the lord's entire body when kaaliyan
curled Krishna initially. Then while kaNNan danced he caught hold of the
tail and lifted it to full height even above the level of his head. [that is
what we see in kaaliya narthana dolls and his archaavathaara moorthy in
ooththukkaadu from where OVS iyer the staunch krishna bhakthaa hailed].
Since the heads had that poison carrying teeth, besides the ego of kaaLiyan,
they were away from the touch of krishna. 

Now when krishna put his foot on the hood of kaaliyan when he started
dancing, the poison has gone, the ego has gone. When the heads supported the
feet of kaNNan they became holy. Thus the whole body from head to foot of
kaaliyan had the sparsam of the supreme lord's thirumEni [body] in full and
became pavithram- clean- pure. In case even if one head is left out, then
that part is left out as impure. The lord krishna did not give chance to
that kind of rejection even for a single head. Hence without exception
krishna placed his feet on all the 100 heads. 

Hey bhakthaas, think for a moment, who else had such a bhagyam like kaaliyan
to have completely embraced the lord, all his body parts with the lords body
in full. Krishna's body feet hand etc touching and giving that parama
aanandham. 

Is it not a incomparable bhaagyam- oh krishna - you are "koodaarai vellum
seer gOvindhaa" - your overpowering the bhakthaa is also so complete, that,
you give a full embrace - body to body - who did not initially even bow his
head to you. What an amount of kaaruNyam- limitless amount of showering your
grace. 

My request to learned bhagavathaas is - please give reference of any other
bhakthaa who had this bhaagyam of complete embrace- head to foot- body to
body.

2. Next point is - whether any permanent mark is created on kaaliyan's body
and what is the significance of it.  

As the lord himself says "I have put my foot imprint on your head. By seeing
this mark of the changu and chakram- conch and wheel- even your jenma
virOdhi - born enemy- garudan also will not harm you - be assured that you
can live safely in other places and hence leave this place. On these banks
of yamunaa river, I want my gopaas and cows to have free usage.

Dear bhakthaas- Once you become a focal point of the lord's attention- his
kataaksham, then he cares for all times to come is proved adequately,
leaving no room for any trace of doubt or imagination.

Now a very beautiful kaalinga narthana prabhaavam by ooththukkaadu vEnkata
kavi.

laavaNya kEvala saara roopa lalitha neelaambu thaapa
sOba rathna ambara nyasaya muraleerava bandhooka aalaapa 
sundhara aanandha sree dhEnusvaasa dhEvaadhi dhEva, jaya namO namasthE|

dhEhEtha dhaatha aathmikaanaam janana maraNa hEthavaha apraapyam
ithy Evam chinthithamayi vara karuNaa yaamam apangam aarooda
sree dhEnusvaasapura dhEvaadhi dhEva dhivya alankaara
sOBhayaamaana kalhaara varNa thava paadha sarOruha namasthE|

kaaLinga rathna gaNa phaNa sanga paadha kamalaayadhaaksha prEma
aalinga gOpa yuvadhee janaanga kucha kunkumaangitha sareera
kaalaambu thaapa kanakaapa thunka vakshasthalEna dharaLa neela
brundhaadhi haarahE dhEnusvaasa pura nilaya jayasE namasthE|

aanandha saagara samudhBootha chandhramukha neelaambuthaapa thunga
vENurava gvaNitha raaga prasanka para vidhyaa vadhoo sasanga
aalOla kuNdala sadhaakaara mandhahasanaa neela naagaranga
sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

nandhaadhi gOpa kula sanga prasidhdha para sammOha mOhana anga
sindhoora sOBhamadha kaNteeravathyadhara srungaara Bhaasha thunga
indheevara Bramara kallOla naataka sadhaanandha raasaranga
sree dhEnusvaasa pura dhEvaadhi dhEva jaya dhEvO namO namasthE|

aayathE Baarayutha gOshpramaththa pasu aanandha sankabaalaa
saanandha gOpayuvathee sanga khElitha mahadhaanthara jaalaa
gOvardhana udhdharaNa gOpaanganaa ramaNaa gOvindha kamsakaalaa
sree dhEnusvaasa dhEvaadhi dhEva, jaya dhEvaa, namO namasthE|

aapari vaapa navasEnaa samudhragatha mOhaadhanangaleela
aarOhaNa sphuritha daaloorakampidhacha aandhOLa jaarujaalaa
daayaadhi lakshNa mahaa jampathaaLayutha paadhaaravindhalOla
sree dhEnusvaasa dhEvaadhi dhEva jaya dhEvaa namO namasthE|

onkaara chithrayutha kaaLinga narthana mahaa ranga jalavEshaa
kallOla Beekaravadhanga gOsha hrudha gambeera gOpavEshaa|
neelambari sarasaraadhee sasaankamukha Baasee chakOravEshaa
sree dhEnusvaasa dhEvaadhi dhEva jaya dhEvaa namO namasthE|

The meaning of this sthothram also will be dealt in subsequent posts. 

Dhasan 

Vasudevan  m.g.



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