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kannanai ninaiththalum sugame- post 6

From the Bhakti List Archives

M.G.Vasudevan • September 7, 2001 


Dear Sri vaishnava perunthagaiyeer,

kunRam onRu Enthiya araviR paLLip piraan than maaya vinaigaLaiyE alaRRi
iravum pagalum thavirkkum namakku enna kurai uLLadhu? So it is quite natural
to say "kuRai onRum illai maRai moorththi kaNNaa".

[Some added information on this song- this krithi written by Sri. C.
Rajagopaalaachaari -rajaji - as he is well known- was set to music by Smt.
Charumathi raamchandran a junior of MLV and sung by MLV. Later it became
famous and sung by many. For those who are interested in music this info I
got from Sangeetham.com site. 

This "kuRai onRum illai" also became the topic of the book by vaikunthavaasi
Sri mukkoor lakshmi narasimhachaariar for his commentary on the second namam
"vishNu" of Sri vishNu sahasra naamam]. 

Now let us see the meaning of the krithi. - song - "kuRai onRum illai"
Oh! maRai moorththi- vEdha roopaa- naaraayaNaa
kaNNaa- krishna-  
gOvindhaa - gOvardhanaththai thookki gOvindhan enRa peyar peRRavanE
maNivaNNaa - jal jal ena salangai silambu ellaam olikka maNigaLai niraiya
poottik koNdu nadamadum krishna
malaiappaa - vEnkata malaiyil uLLavanE
Kesavaa- kEsi ennum arakkanai konRavanE- azhagiya kEsaththai udaiyavanE

-	oh kaNNaa, I have no un-satisfaction, shortfalls (kuRai- what exact
word in English bhakthas you can suggest). 
-	I am unable to see you. It is all right. Then also I don't have any
shortfalls. 
-	Oh vEnkatEsa, you are giving all that is sought from you, even then
I do not have anything to seek from you. 
-	You are standing behind the screen. They say, those who are well-
learned and people of wisdom only can see you, then also I do not have any
shortfalls. 
-	You stand on the hilltop as stone and grant all boons, in this
period of kali and stand in temple permanently, in sympathy to the people of
this world. You deny nothing to your devotees. 
-	Further more the ocean of sympathy, the sympathy embodiment- karuNaa
saagaram- srimahalakshmi is there in your chest who gives anything. In such
a situationi do not have any thing to ask you.

Points:
1.	Dear bhakthaas- see the manobhaavam of the person- to simply pour
out a wholesome song simple in language -unless the heart and mind are so
contended these kind of words will not come out. A true yOgi can only say "I
do not want any thing, I need nothing".
2.	Some persons can argue- kuRai illai means, the needs are satisfied,
so kuRai illai. But  that does not mean niRai -satisfaction is there.
Because between kuRai and niRai a neutral position is also there, of no
kuRai and no niRai also.
3.	Yes, agreed. kuRai illai itself is a very big thing. For when there
is a need then only kuRai will always be there, some expectations, that of
getting that need fulfilled, then some satisfaction and some
un-satisfaction. Perhaps we could have had a little more of this or that.
That kind of a kuRai- now it is not there. 
4.	There is no room for any wanting. VENdiyadhu vERu illai- when want
is nothing then where is the question of getting it fulfilled and then
getting niRai. So it is beyond the duality of kuRai and niRai. A true yogic
stance- samaadhi nilai.
5.	Further krishna is "kuRai illaadha gOvindhan"- vENdiyadhu vERu
illaadha bhakthar naam- Though it is very clear, I do not want any thing
from you, oh krishnaa, in the heart of hearts, there is one great want- of
asking "I want you and only you kaNNaa- gOvindhaa". Is it or is it not?
6.	What is the answer in such a situation. For such people, it is very
easy to attain himself. That is said by none other that krishna himself. See
		Ananya chEthaa: sathatham yO maam smarathi nithyasa:
		Thasyaaham sulabha: paartha nithyayukthasya yOgina: - 8-14
bhagavath geethaa

		Meaning: Hey arjuna, one who does not get involved / indulge
into other things / aspects except dwelling in thoughts on me for such a
yOgi I am attainable easily.  

7.	See here- the first statement "I do not want anything". But
subsequently "Sri maha lakshmi is there to give anything that is sought",
then also I do not want any thing, oh kaNNaa". She is there in your chest.
If she is slightly away then perhaps, I may have wait or plead with you and
prove that I really do not want anything" etc,. Please the saraNagathy
route- thaayaarai munnittukkoNdu saraNyanai naaduthal- seeking with the
recommendation of the queen, mother of all. For she knows, "even though this
bhakthaa says, he does not want any thing, what he really wants I only
know". Then she will plead with her lord, "please give it to him". Once she
pleads with the lord and lord will immediately grant that- that of the
kinkarathvam- the saraNagathiyin palan - oh what a great song.

Lifting that gOvardhana hill earned him that name gOvindhan- gOvindha
pattaabhishEkam done by indhran at the end. Here raajaaji starts with maRai
moorthy kaNNa, gOvindhaa, vEnkatEsaa maNivaNNaa malaiyappaa kEsavaa and then
ends again with gOvindhan. True to the spirit of saving all, he will save
every one.

This gOvardhanam is so beautifully described by periyaazhvaar as GOvardhanam
ennum koRRak kudaiyE- a king's umbrella called gOvardhanam. See descriptions
like
*	Maarip pagai puNarththa porumaa kadal vaNNan poRuththa malai
*	Mazhai vanthu ezhu naaL peidhu maaththaduppa madhusoodhan eduththu
maRiththa malai
*	Ilangu aazhikkai enthai eduththa malai
*	Amarar perumaan koNdu ninRa malai
*	Enthai idavan ezha vaangi eduththa malai
*	DhaamOdharan thaangu thadavarai
*	NaaraayaNan mun mugam kaaththa malai - 3-5-1 to 10

If the hill is the umbrella, some thing has to be the handle for that
umbrella. 
What it is? See   
Varai kudai thOL kaambu aaga aanirai kaaththu aayar
Nirai vidai yEzh cheRRavaaRu ennE uravudaiya
NeeraazhiyuL kidanthu nEraa nisaasararmEl
PEraazhi koNda piraan 83 mudhal thiruvanthaadhi

To put it prose order 
Uravudaiya neeraazhiyuL kidanthu nEraa nisaasararmEl pEraazhi koNda piraan
varai kudai thOL kaambu aaga aanirai kaaththu aayar nirai vidai yEzh
cheRRavaaRu ennE!
See the exclamation in that "ennE".

The shoulder of kaNNan is the handle. Periyaazhvar also says "NedunthOl
kaambaagak koduththu kaviththa malai". But this gOvardhana malai is that
thirumaalirumchOlai malaiyE is the contention of periyaazhvaar. see

Aanaayar koodi amaiththa vizhavai amarar tham
KOnaarkku ozhiya gOvardhanaththuch cheidhaan malai
Vaan naattil ninRu uy maamalark kaRpagaththai oththu izhi
ThEn aaru paayum then thirumaal irum solaiyE 
-- 4-2-4 Periyaazhvaar thirumozhi

Aanaayar- yaadhavaas- aaip paadi makkaL- people of aaip paadi
Vizhavai- vizhaavai- the festival
Amarar - dhEvar- the demigods of dhEvalOkam
KOnaarkku - for the king- the puja was intended for the king [kOn]
dhEvEndhran 

Meaning: the gopaas of aaippaadi decided among themselves to celebrate a
festival in favour of dhEvEndhran the king of dhEvaas and rain clouds. But
krishna changed it as to be done for the hill gOvardhanam, that gOvardhanam
hill is this thirumaal irum sOlai malai. That karpaga tree in the dhEva
lOkam how gives the flowers and grants the required things, in the same way
the trees are also covers and sweet honey river flows in this
thirumaalirumsolai malai also.

Now you link why I included thirumaalirumchOlai azhaganai paRRi- sonna naa
inikkudhu krithi. Krishna krishna- naa inikkudhu- kaN panikkudhu- vEm enadhu
aaruyir- all because of krishna.

Dhaasan Vasudevan M.G.


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