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FW: kannapiraan perra vennaik kalvi-11

From: L&T-ECCG-Buildings & Factories (BAF-ECC_at_eccm.co.in)
Date: Wed Feb 09 2000 - 23:14:50 PST

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> From: 	L&T-ECCG-Buildings & Factories
> Sent: 	5 février, 2000 10:38
> To: 	'bhakti@lists.best.com'
> Subject: 	kannapiraan perra vennaik kalvi-11
> 
> Dear Sri vaishnava perunthagaiyeer,
> 
> When material loss due to theft in the village is continuing, it is
> natural that the villagers appeal to their head. He organises few capable
> people to trace the thief and check the theft menace. These people after
> their success in tracking, report back to the head along with their catch.
> Then the head decides the punishment. 
> 
> In aaippadi, the butter stealing continues but material loss is not there
> in the houses. Once the butter thief sets his foot in one house, there is
> bounty instead of material shortage, in that house. But the acts of
> mischief, naughty, nuisance to girls who carry out household work,
> churning etc are more and continuous. 
> 
> That is why the complaints about the thief are not lodged with the chief,
> but with the lady chief (or wife of the village head). She is apprised of
> the situation about the mischief, naughty, nuisance to girls, since it is
> found the mischief monger is the pet child of the village chief. 
> 
> The very first complaint or KOL sollal is from the gopees to mother
> yasOdhaa:
> "VeNNai vizhungi verunkalaththai verpidaiyittu adhan Osai kEtkum kaNNa
> piraan kaRRa kalvi thannai kaakkakillOm un maganai kaavaai" - first two
> lines of  paasuram 2- 9- 1 and ends as "koovaai"- "please call him'.
> [these lines are the inspiration for this series]. 
> 
> The impact of butter stealing of krishna is like "puNNil puLi peithaal
> okkum"- "add acid to the burning wound". See what he did during his butter
> stealing, and check whether this comparison is okay, and why it is puNNil
> puLi peithaal okkum". 
> Thiruvudaip pillai thaan theeyavaaru thEkkam onrumilan thEsudaiyan, 
> uruga vaiththa kudaththodu veNNai urinchi udaiththittup pOnthu ninRaan
> -periyaazhvaar 2-9-3. 
> Meaning: 
> The child has the thiru- selvam wealth. The word thaan here confirms he is
> the Thiruvudaip pillai.
> krishna is unobstructed "thEkkam onrumilan" - there is nobody who dares
> him, and stop him from doing these. Who can stop him in this world because
> every thing is his- so naturally no one can stop or oppose and be
> successful. 
> He also has the aura with him and in him- thEsudaiyan- thEjas uLLavan. 
> He consumed all the ghee with the pot, in which butter was processed into
> ghee. How- urinchi- sucked.
> Even if steals and consumes all the butter it is ok. But the pot is
> broken. 
> That loss is greater than the loss of ghee or butter.
> 
> [Here Sri uththamoor swamy refers to one incident. One of earlier
> aachaaryas used to give "kattu saatham, thayir" food for the journey, curd
> etc for the athithi (guest) who visited the matam and then request them to
> send back /return the pots to the matam in which the curd etc were given.
> So in those days the old pots are valued (pazhagina paanai- like pazhagina
> kal chatti- readers may check with oldies in the house about this
> kalchatti and its usage in the kitchen)].
>  
> Here in 2-9-3, the words used are simply great. 
> Thiruvudaip pillai- the young boy who has the thiru- mahalakshmiyai
> thannidam vaiththiruppavan- so thiruvudaiyavan - who else it can be except
> the parama padha naadhan. 
> Thiruvin udaiyavan- thiruvin maNaLan-husband of mahalakshmi. 
> One who has thiru- selvam -wealthy person- yes- king nandha's son- so a
> wealthy person. 
> He also has a thEjas- because he is the "krishna chandran". Oh krishna-
> what a description.
> 
> But he is also naughty. There is no wonder in aaNdaaL calling krishna as
> "dharumam ariyaa kurumban" - 14-6 naachiyaar thirumozhi. The Lord who is
> the embodiment of dharmam, who taught the bhagavath geethaa which is
> called the "dharma saasthram" is being called with love, "dharumam ariyaa
> kurumban'. Please "Enjoy" every word describing krishna with tears flowing
> in your eyes.
> 
> Paasurams 1, 3, 5, 7, 9, and 10 of this padhikam 2-9 are complaints kOL
> only about krishna to mother. Each complaint is received and immediately
> mother calls the child and checks. 2, 4, 6, 8 are reactions from mother.
> Next padhikam is also complaints only except 2-10-5, since they are of
> other nature not connected with vennaik kalvi,  not taken up here for
> reference.
> 
> Pinnum agam pukku uriyai nOkkip pirangoli veNNaiyum sOthikkinRaan unmagan
> thannai asodai nangai koovaai! 2-9-9 periyaazhvaar
> Krishna enters the house and straight reaches the rope hanger and checks
> for the butter. So please call back your son Oh yasOdhaa- says one gopee.
> 
> Aaichchiyar seri aLai thayir paalundu pErththavar kaNdu pidikkap pidiyundu
> vEith thadanthOlinaar veNNaik kOL maattaathu- 2-10-5- periyaazhvaar
> Krishna goes around in the village and eats the curd, which is abundantly
> available, by scampering in the curd, drinks milk etc. While doing all
> these if some body catches he undergoes the consequences, namely the
> gopees who catch him, takes him to mother and say this he did in my house
> etc kOL solluthal.
> 
> See another complaint. "MElai agaththu nangaai- vanthu kaaNmin-
> veNNaiyEyanRu iruntha paalum pathin kudam kaNdilEn"- [10-7-2 thirumangai
> aazhvaar]. 
> Oh neighbour, see here, I went out to sell buttermilk. Nobody else came
> here except nandha's son. Now what can I do? See butter has gone, the 10
> pots of milk also missing. 
> 
> Another gopee has come to yasOdhaa's house to complain. At that time she
> sees kaNNan sleeping in yasOdhaa's house and tells other girls. 
> "URi mElaithadaa niraintha veLLimalai irunthaal oththa veNNai 
> vaari vizhungittu kaLvan urangukinRaan: 10 - 7- 3. 
> Oh young girls come and see here. Like the silver hill butter was kept on
> the pot in the rope hanger. See this thief krishna has consumed and now
> sleeps nicely. 
> See his hand -'kaiyellaam nei vayiru piLLai param anRu, ivvEzhulagum
> koLLum"- hands are full of ghee. The stomach is also not a child's. It
> will contain all the seven worlds in it. What I can do except complain to
> this piLLai's mother. 
> 
> While these gopees were complaining to mother, what was his reaction. See
> ooththukkadu venkata subbu iyer. One gopee has come to complain to
> yasodhaa about krishna. Krishna requests that girl  
> "annai yasOdhA aruginilE senRu 
> veNNai thiruDi vandha vindhai sollap pOgha 
> annaiyin pinnE senRu aNaitthuk konDu 
> ninRu sollAdhE enRu kaNNAl solliDum kaNNan" -  in the song "paarvai onRu
> pOdumE. This song is surutti raagam. 
> Krishna goes behind the mother, hugs her, and signals the gopee who caught
> and brought him to the mother, not to tell any thing.  How he signals-
> with his eyes- kaNNaal sollidum kaNNan.
> 
> In this song, the composer enjoys how the omnipotent Lord becomes helpless
> (pretends) and seeks refuge behind the aegis of His mother's love. [This
> reference and one below are provided by Sri V.Chandrasekaran, when he read
> my referring "thaayE yasOdhaa" song in thodi raagam in part 3. Thank You
> Dear Chandra]. 
> 
> Since numerous such "kOL" have come mother feels vexed. See her reaction.
> YasOdhA, really, is a caring dear mother who protects her kutti kurumbhan,
> who plays mischief, all the time, leaving no time to breathe for her. But
> listening to the numerous complaints lodged by the gOpis, she reacts.
> "kaalam thavaraadhu kOL solla vandhu ninRa maadharkku viDai solla nEramum
> illai" - I don't have time to reply to these complaints coming without any
> break. This ooththukkadu swami enjoys in another song, "nIdhAn mecchi
> koLLa vENum". 
> 
> I do not remember about the author for the following song- mostly a dance
> song on this kOl sollal- While others complained to yasodha about kaNNan
> see in this song- a complaint goes to another aaichchi from one aaichchi
> from kaNNan -
> Ennadi aniyaayam idhu ennaaLum intha thollaiyaa 
> En enRu kEtpaarillaiyaa- (ennadi) 
> 
> PonnuriyilE irukkum veNNai paal thayir thirudi 
> thinnuvathallaamal en mEl aNNiyidam kOl uraippaan  (ennadi)-
> 
> meaning: Hey fellow gopee- what is this- oh this trouble is there daily-
> there is nobody to restrain this krishnan. See this krishnan- he steals
> all butter milk curd etc but goes and complains to yasodha about me.
> 
> Mother also fears to scold him. "ThOiththa thayirum naRu neyyum paalum OR
> OR kudam thuRRidumenRu" - 10-7-8 thirumangai aazhvaar- this paasuram ends-
> ippiLLaiyai pEsuvathu anchuvanE- I have my own apprehensions to scold him.
> 
> 
> But periyaazhvaar says anchaathu adiththen. Which we saw in part 10.
> [thuRRu- oru pidi alavu]
>  
> But how others [not gopees or yasodhaa but others] reacted. See lines of
> thirumangai aazhvaar 2-2-1
> VEyinanna thOL madavaar veNNai uNdaan ivan enRu Esa ninRa emperumaan-  
> The ladies who have shoulders like bamboo started laughing derisively
> saying this fellow ate butter. But who was that person- "emperumaan"- my
> Lord says aazhvaar.
> 
> So it is but natural that immediately all started worshipping him. See
> lines of thirumangai aazhvaar in 3-3-3
> PaNdu ivan veNNai undaan enRu aaichchiyar koodi izhippa endhisaiyOrum
> vaNanga 
> When the gopees started complaining and started mocking at him, laughing
> at him for butter eating, the devaas and others started worshipping him. 
> 
> When such complaints became regular, krishna became used to these
> complaints. But once in a while, even genuine and ordinary questions from
> mother irritated him. Once such is quoted by nammaazhvaar. 
> Aaichchiyaagiya annaiyaar anRu veNNai vaarththaiyuL seeRRamuNdazhu
> kooththavappan- 6-2-11- thiruvaaimozhi
> On this Velukkudi Sri Krishnan Swami has given beautiful description and
> hence I just stop referring the paasuram only.
> 
> Thus the central theme of this part is kOL sollal. In next part we will
> see the punishment on account of these complaints.
> 
> Dasan Vasudevan M.G.
> 
> 
>