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govindhan gunam paadi en aavi kaaththiruppen - post 22

From the Bhakti List Archives

M.G.Vasudevan • April 8, 2002 


Post 22

Dear Sri vaishnava prunthagaiyeer,

Before I start the next post, I wish to prey to my krishna in kunthi's words
[the mother of paaNdavaas] 
krishNaaya vaasudhEvaaya dhEvakeenandhanaaya cha |
nandhagOpa kumaaraaya gOvindhaaya namO nama: ||
slokam 21 chapter 8, 1st skandham in srimadh bhaagavatham

You are aware that we are doing the gOvindhan guNam singing [krishna
sthuthi] through the enjoyment of his various naamaas given by the wives of
kaaliyan [compiled in the form of naamaas by MGV]. Here is a naama
prabhaavam krithi, a small but beautiful krithi by Sri Purandhara Dhaasa,
the sangeetha pithaamaha- grand father of music - from karnataka. In the
raaga - Ananda Bairavi 

raama naama paayasakE krishNa naama sakkare 
vittala naama thuppava kalasi baaya chapparisirO || raama ||

meaning: For the sweet meat [paayasam or akkaara adisil] of the raama naama,
the sugar giving the sweetness is krishna naama, and the ghee mixed in the
payasam is the Vittala naama. With this combination / mixing the sweet meat
is relished. 

ommaana gOdhiya thandu vairaagya kallali beesi 
summaane sajjige thegedu gammaana shaavige hosedu || rAma || 

meaning: The special variety of wheat [bhakthaa] is brought and ground in
the grinding stone of vairaagya [power of renunciation]. In this grinding
process the husk [the bad qualities in the bhakthaa are removed] and is
easily separated and the vermicelli [the bhakthaa with good qualities] for
payasam is ready.

hrudayavenbO madikeyali bhaavavenbO hesarali 
bhuddhI inda paakamaadi harivaaNake badisikondu || rAma || 

meaning: In the hearth [or the furnace] called the heart of the bhakthaa,
using the pooja vessels [harivaaNake], the name [or the naama] with bhaavam
[with relish] is cooked in the bhudhdhi- the mind, to get that raama naama
paayasam sweat meat.

aananda, aananda vembO thengu bandidu kaaNirO 
aananda moorthi namma purandara vittlana neneyirO || rAma || 

meaning: enjoy the pleasure enjoy the bliss, see in the neem tree coconut
has come, please come and see. With happiness please remember our blissful
purandhara vittala-  [who enjoys the raama naama payasam].

Points: 
1. This translation is as made by my friend who knows kannada, and compiled
and comprehended by me. Any mistakes can be corrected and the right version
is welcome. 
2. In the recent music series when I heard this krithi sung by Smt Aruna
sayeeram, I wanted to share with you all, the sweetness in the krithi. But
the lyrics and the meaning could be compiled now only and hence presented.
Pardon me the delay.

3. Just enjoy how the naamas have become the sweet. Enjoy the sweetness of
the krishna naama the sugar giving the sweetness, which is nicely brought
out.

4. This raama naama paayasam will be more sweeter, when in the mind, his
roopam oudhaaryam are also combined. See how king dhasaratha enjoyed raama
his son- 

this slokam is in ayOdhyaa kaaNdam chapter 3 slokam 29

roopa aoudhaarya guNai: pumsaam dhrushtichiththaapahaariNam |
garmaaBhithapthaa: parjanyam hlaadhayanthamiva prajaa:  ||

meaning: raama enters into the hearts of the people ever progressively
increasing their delight by virtue of an array of auspicious and charming
characteristics of his personality, appeasing with greater  impact as if
they were ever fresh  and so not tiring. King dhasaratha was never tired of
looking at raama as he approaches him, just as people look upon with delight
in the minds to the water laden clouds, when they are oppressed with the
heat of summer. 

Such a raama is enjoyed as sweet meat by this sangeetha pithaamaha. See here
the sugar is krishna- the important ingredient giving that sweetness.
Vittala is child krishna standing in udupi on the brick.  

Since food only controls the guNaas of a human if this paayasam is fed to
the soul will he be ever astray. The answer will be a very firm NO. That too
this paayasam is made after good grinding in vairaagyam - that grinding
stone. So naturally the result is aanandham - bliss- not pleasure which is
momentary, happiness which will be lasting for some time, but bliss -
lasting and lasting.

Oh krishna it is your grace that bhakthaas make such sweets for others to
enjoy.

Just a reference for the naama om anantha sakthayE nama: enjoyed in previous
post- 
thasmai nama: parEsaaya  brahmaNE~nantha sakthayE |
aroopaayOruroopaaya nama aascharya karmanE ||
slokam 9 8th skandham chapter 7 gajEndhra sthuthi of the lord sriman
naaraayaNan who came to the rescue of him. 

Please see the similarity of naamaa "brahmanE anantha sakthayE" addressed to
sriman naaraayaNan here, and addressed to krishna there by the wives of the
snakes.

Now continuing the detailing of the naamaas to enjoy- the next naama is
Om aguNaaya nama: prostration to you, oh lord, who is destitute of
qualities, [or devoid of qualities, not influenced by qualities]. The
nearest naama in SVSN is om nirguNaaya nama:  844th - he is who is beyond
the influence of the three gunaas.

[pardon me for not elaborating on this. Since it will invite lot of
discussions on saguna and nirguna brahman etc leading to clashes which was
witnessed earlier]

The next naama is om avikaaraaya nama: oh lord, prostration to you, who is
changeless or unchanging. There is no naama in 1 to 1000 of SVSN but in the
introductory slokam 5 this naama appears. Since that is not part of sri
mahaa bhaaratham, this not commented by Sri bhattar.

The next naama is om apraakruthaaya nama: - prostration to you oh lord who
is extra ordinary who is very special. Again there is no naama in 1 to 1000
in SVSN. 

So these are very special in bhagavatham addressed by these ladies. Enjoy
such specials and let us continue in the next post

Dhasan 

Vasudevan m.g.



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