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kaNnani ninaiththaalum sugame - post 11

From the Bhakti List Archives

M.G.Vasudevan • October 19, 2001 


Dear SrivaishNava perunthagaiyeer,

In the previous post we saw periyaazhvaar describing the physical strain or
otherwise of kaNNan at the end of seven days bearing the hill gOvardhanam on
his hand- as
kodiyERu senthaamaraik kai viralgaL 
kOlamum azhinthila, vaadiRRila,
vadivERu thiruvugir nonthumila, 
maNivaNNan malaiyum Or sampiradham. 3-5-7

Meaning: [as in previous post] the lotus hand had fingers, which had some
nice designs drawn- [like the mehendhi]- these did not go off in the strain
of bearing the hill. The hand did not bend in fatigue, the shining nails
also did not have any strain, the bearing of the hill was also like a indhra
jaala vidhdhai- magic. 

Points: 
1.	In many places, we have seen kaNNan's palms being described as
lotus. This lotus flower is known for its 
*	multi layered construction, 
*	beauty, 
*	colour, 
*	softness, 
*	tenderness of its petals, 
*	looking out of depth of water towards the sun for blossoming, 
*	connection with periya piraatti as its udan pirappu- saha udhari-
sister. 
	So while describing about the hand holding such a huge mountain, the
words "senthaamaraik kai" is very much appealing, for its uniqueness such as

*	playing the flute, 
*	stealing the butter, 
*	eating the huge offerings to gOvardhanam, 
*	lifting the hill in tender age etc 
	which lifts krishna to glory beyond imagination. 

2.	aazhvaar uses the words "kodiyERu senthaamaraik kai". Lotus is a
creeper in water. The tender stem raises above the water depth to put the
flower out, so that it receives the sun's rays, from the ground below in
deep water, traveling the entire depth of water in that pond. The creeper
kodi neerin aazhaththil irunthu mElE Eri veLik koNarntha thaamarai- so
kodiyERu senthaamarai. Such a long hand of krishna giving welfare to the
world at large in spite of its own difficulties. So kodiyERu senthaamaraik
kai.

3.	KaNNan's shoulder and the long "hand stem" of the creeper for the
"hill lotus". so also kodiyERu senthaamaraik kai. The hill itself became so
light like a lotus flower that he held it so easily and lightly. Held by
that tender child kaNNan - to describe gOvardhanam is kaNNanin kai engira
kodi Erum/ ERRum / Erkum thaamarai. Oh krishNaa "Kim adhbhutham achalEndhra
vahanam".

4.	Aazhvaar describes "gOvardhanam ennum koRRak kudaiyE" in all verses
of this padhikam- attuk kuvi -"koRRak kudai" is king's umbrella. So
gOvardhanam is the prince krishNaa's umbrella. Usually when king comes in a
royal procession, king will not come without the royal flag, without ratha,
gaja, thuraga, padhaadhigaL [chariots, elephants, horses, men etc].  

	For prince kaNNan, king nadhagOpaa's son, 
*	bullock carts carrying the food etc to offer to gOvardhanam are the
chariots, 
*	cows are elephants- the size of cows are also so big, can be
considered as mini elephants,
*	seerththa mulai paRRi vaangak kudam niRaikkum vaLLal perum pasukkaL
enru aaNdaaL paadina pasukkaL- [so big which at one peel will fill the pot
with milk-such huge cows and they are liberal can be called as donors]
*	calves are the horses for their playful speed, 
*	men already there. 

	He is also just going to be crowned as "gOvindha" by none other than
the king of dhEvaas, just after the hill is put back in its position. Hill
umbrella is there. 
	What about flag. 
	This is not there. 
	So the dark coloured stem hand [for, generally the flag mast are
dark in colour with timber exposed over a period of time], with lotus palm
(hand) the colourful one, becomes the royal flag in the eyes of aazhvaar- so
"kodiyERu senthaamarai kai.

5.	naaraayaNa theertha says "aanandha amrutha vaaridhi khEla alaghu
paraakrama anupama leela sree nandhaathmaja sritha jana paala sree kara
kisalaya laalana lOla - gOvardhana giridhaara". 

	See the words "sree kara kisalaya laalana lola- the tender hands of
sree- maha lakshmi- the hand lotus doing laalanam- caressing to another hand
lotus, because of that the hands of both become red like thaamarai. Now a
confusion who is kodi and who is thamarai- inseparable lord and piraatti-
both are thaamarai- kodiyERu senthaamarai.

Kolam - is rEgais- lines also. 

Ugir- means nagam - nails.  "vadivu Eru thiru ugir" - thiru vadivu koNdu
ERum ugir. 
Once these were used as weapon to kill a person. Again such a thing should
not happen. 
Thiru- mahalakshmi sees that he is not using it again. Thus indhran is saved
from facing an angry kaNNan for what all he did. 
KaNNan and ugir are related by pEyaazhvar
KOvalanaai aaniraigaL mEiththuk kuzhal oothi
Maavalanaaik keeNda maNivaNnan mEvi
Ariuruvamaagi iraNiyadhaaagam 
TheriugiraaRkeeNdaan sinam - 42 moonraam thiruvanthaadhi

Already the child kaNNan's hand is described by periyaazhvaar so nicely when
kaNnan was born- 
MaiththadangaNNi yasOdhai vaLarkkinRa
Seiththalai neela niRaththuch chiRup piLLai
Neiththalai nEmiyum sangum nilaaviya
Kaith thalangaL vanthu kaNeerE
Kanguzhaiyeer vanthu kaaNeerE - 1-2-18 periyaazhvaar thirumozhi

Here two points. 
The vaNNam - of the lord krishna - indhaLoor swami- neer enna vaNNam-
seiththalai neela niraththuch chiRu piLLai- blue coloured small boy.

Kaith thalangaL- neiththalai nEmiyum sangum nilaaviya kaiththalangaL- the
hand holding the conch and wheel- sangu and chakram- thalaiyil nei kottik
koLLum nEmi- to keep the fire burning ghee is continuously poured in the
theevatti- the fire ball held in hand- such a chakram with fire emitting and
wanting offerings as oblations.  

MaNivaNNan malaiyum Or sampiradham - the hill lifting is a magic. This word
means indhra jaala vidhdhai- indhranukkaaga kaNNan seidha jaala vidhdhai.
Perhaps after this only any thing like this is called indra jaalam.

Lifting is a magic. How about that eating all that food etc prepared as
offering to gOvardhanam-

aayiram kaNNudaiya indhiranaarukku enRu 
aayar vizhaa eduppa
paasana nallana paNdigaLaal
pugap peidha adhanai ellaam
pOyirunthu aangoru bootha vadivu koNdu 
un magan inRu nangaai,
maayan, adhanai ellaam muRRa vaari
vaLaiththu uNdu irunthaan pOlum 
- 10 -7 -7 thirumangaiy aazhvaar periya thirumozhi

see the words maayan- ellaam muRRa vaari vaLaiththu uNdu- nothing is left
out- all eaten - how- vaari -lift- vaLaiththu- circumambulate with both
hands- uNdu- eaten.

Again naaraayaNeeyam slokam on this eating is classy
Bhavadhvaacham sruthvaa bahamathipathaasthE ~ api pasapaa:
Dhvijaandhran archanthO balimadhadhuruchchai: kshithibhruthE!
Vthadhu:praadhakshiNyam subhrusamanamannaadharayuthaa
Sthavamaadha: sailaathmaa balimakhilamaabheerapuratha:
- 62nd canto 5th slokam
meaning: hearing thy words the gOpaas worshipped the holy men with great
reverence and made rich offerings to mountain circumambulating it and making
reverential prostration whilst thou enlivening the mountain as the soul of
it didst consume all the offerings in their presence.

See bhootha vadivu- sailaathmaa- such a 
kaNNan kazhaliNai naNNum manam udaiyeer
eNNum thirunaamam thiNNam naaraaNamE 
- 10 - 5 -1 nammazhvaar thiruvaaimozhi

"KaNNan thiruvadi eNNuga maname
ThiNNam azhiyaa vaNNam tharumE

TharumE nidhiyum perumai pugazhum 
karumaa mEnip perumaan ingE"

see how close the subsequent one without the source mentioned. What is the
source. Let us see in next post,

dhaasan 
Vasudevan M.G.


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