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govindhan gunam paadi en aavi kaaththitruppen - post 27

From the Bhakti List Archives

M.G.Vasudevan • May 20, 2002 


Post 27

Dear Sri vaishnava prunthagaiyeer,

The krishNa sthuthi by the wives of kaaLiyan the snake is continued. 

The sloka under reference is 
nama: praaNa moolaaya kavayE saasthra yOnayE !
pravruththaaya nivruththaaya nigamaaya namO nama: !!

the naamaas appearing in this slokam are
om praaNa moolaaya nama:
om kavayE nama:
om saasthra yOnayE nama:
om pravruththaaya nama:
om nivruththaaya nama:
om nigamaya nama:

Taking up one by one, these naamaas for enjoying the meaning and glorifying,
first naamaa is
om praaNa moolaaya nama:  - meaning-  prostration to you, oh lord, who is
the very source of the life's breath. [or life giving air].

There is no such naamaa in SVSN. PraaNa is the basis for all physiological
functions, causing all manifestations in life in a living body. 

KrishNa is the very source for praana - manifestations to come into life.

Connected with praaNa some naamaas are available in SVSN. To go to detail
what they are
-	om praaNadhaaya nama: - 66th, 323rd, 409th, 956th naamaa
-	om praaNaaya nama: - 67th , 322nd  , 408th  naamaa
-	om praaNa nilayaaya nama: - 960th naama
-	om praaNa dhruthE nama - 961st naama
-	om praaNa jeevanaaya nama: - 962nd naama

	[this om praaNa dhruthE nama is considered as om praana bhruthE
nama: by sri sankara.]

	praana is the vital air of life. When sri raama left ayOdhya on
exile, even the trees with their flowers, buds, and fruits withered, due to
the melancholy of separation from raamaa. Only dry leaves were left on the
trees in the forests and parks- [refer ayOdhyaa kaaNdam sargam 59 slokams 4
and 5]. Because raamaa is the very life giving air, when he left even trees
and the like, became almost dead.  

	See the beauty of lord and his glory- these ladies -wives of the
snake- were able to recognise the lord and his prowess in such glorious
ways.

	Next naamaa is om kavayE nama: - meaning- prostration to you, oh
lord, who is omniscient and capable of seeing far beyond than others. 
	This is 134th naama of SVSN.
	Kavi is one who experiences something more than the ordinary people.

	Lord in bhagavadh geetha says "kaveenaam usanaa kavi:" - I am the
poet 'usanaa' among poets. In descriptions usanaa is mentioned as
sukraachaarya. 

	Subsequent naama is om saasthra yOnayE nama: - meaning- prostration
to you, oh lord, who is the very womb of all "saasthraas" or the mother or
birth place of all saasthraas. 

	There is no such direct naama in SVSN. In the phala sruthi slokams,
the 19th slokam is "yOgO gnaanam thathaa saankhyam vidhyaa silpa aadhi karma
cha, vEdhaa: saasthraaNi vignaanam Ethath sarvam janaardhanaath"- meaning-
"All the yOgaa, saankhyaa, several branches of learning such as arts
sculpture etc. vedhaas, scriptures et al sprung from janaardhana, the
supreme lord krishna. So naturally he is the saasthra yOni- mother. 

	Next two naamas are taken together- as they are opposites but always
go together 
	- om pravruththaaya nama: and om nivruththaaya nama: - meaning-
prostration to you, oh lord, who moves the worlds as well stops. [Or - who
creates and as well destroys, or who unfolds the worlds and coils the same
when required].
	While pravruththaaya nama is not there in SVSN, the naamaa om
nivruththaaya nama: is 231st , 453rd , and 604th naamaas in SVSN. 
	His nature transcends all. His mind is turned away from worldly
pleasures. So he is om nivruththaaya nama:

	Last naama in this sloka is om nigamaaya nam: - you are the vEdhaas-
oh lord- prostration to you.
	While there is no direct word as nigama: in SVSN, there are 3
naamaas connected with vEdham
-	om vEdhaaya naam: - 129th - propounder of vEdhaas, 
-	om vEdhavidhE nama: - 130th,  knower of vEdhaas
-	om vEdhaangaaya nama: - 132nd  for whom the vEdhaas are the body.
"vidhoonuthE vEdhamayam sareeram" - says sri vishnu puraanam - 1-4-29 - so
lord is nigama: 

what a classic way of addressing the lord by these ladies.

 That slokam of Sri swami desikan comes to mind-
yadh ekaika guNapraanthE sraanthaa nigama vandhina:
yathaavath varNanam thasya kimuthaanyE mithampachaa!

Meaning- Whenever started singing the glories of any particular character of
that lord, the vEdhaas, which are meant to sing his glory, return without
fulfilling any single character. In such a situation, we, poor capacitated
in mind, how we can sing his glory in full.  

Such is the situation when these ladies sing the glory of krishna for us- to
understand the naamaas and their significance why that naama is used - is
also difficult.  

This naaga pathni sthuthi is given very nicely in a krithi, by sri
naaraayana theerthar, another staunch krishna bhaktha - in the raaga
mukhaari

Pallavi
dhEva guru sikshaam dhEhi pathi Bhikshaam

Anu pallavi
dheena paripaalanaaya sveekuru dheekshaam - dhEva

charaNam 1 
aagama Eka charaNam asEsha lOka kaaraNam
aahuranamEna thathvam aanandham akanditham - dhEva

charaNam 2-
yOgi mathi BhooshNa gouka parisOshaNa
Bhaagi sayana Bhuvana Bhoosha paahi pathitham - dhEva

CharaNam 3 
jaathi kula charaNam asEsha janthu DhaaraNam
gnaatham Bhavathaa krutham ithi aagama viDhitham - dhEva

charaNam 4
sarva janthu samathaa saaDhu thava viDhithaa
sarva budhdhishu pradithaa saacha vEdha vidhithaa - dhEva

charaNam 5
agnaatha vasthu kim asthi vignaana ghanasya thE
aagnaapaya yadh uchitham asmaakam jagath praBhO - dhEva

charaNam 6
naaga pathnee geetham idham naaraayaNa charitham
yOgi vara naaraayaNa theertha yathi bhaNitham - dhEva

See here, the poet puts the ultimate object of seeking the life of their
husband with the lord is straight away given in the pallavi itself.
Objective of the sthuthi is made clear in the beginning. - a point in the
presentation skills of the poet. The charaNam 1 to 4 are the real sthuthi of
the lord krishna. If required, the meaning will be given in the subse quent
posts.

Enjoy krishna in every way from any bhakthaa.

Dhaasan

Vasudevan m.g.



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