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From: L&T-ECCG-Buildings & Factories (BAF-ECC_at_eccm.co.in)
Date: Sun Jan 16 2000 - 23:26:04 PST
Dear Srivaishnava perunthagaiyeer, In part 4, we tasted kaNNan's taste in veNNai aLaithal as part of his veNNaik kalvi. Before we take up the topic of vennaik kaLavu, which I mentioned as the next topic in my previous post, I would like to state the following points. 1. AaNdaaL enjoys seeing krishna in brindaavan and calls him "kuNungu naari kuttERu"in naachchiyaar thirumozhi 14-2 patti meinthu pathikam- kutti Eru smelling the kuNungu- meaning -a small bull smelling butter. Father of aaNdaaL calls him to bathe to remove his veNNaik kunungu- smell. But daughter enjoys him with the smell of butter. Ways are different for bhakthaas in enjoying the Lord. 2. I am wrong to state and now stand corrected to state periyazhvaar do not relish krishna being beaten with cane and rope. The relevant portions will be covered in the subsequent posts. Regret the error. 3. Few more topics in my mind and in the draft stage as part of this vennaik kalvi series are 1. Practical sessions of krishna in thayir kadaithal (part 5). 2. Navaneetha naatyam (part 6) 3. VeNNai vizhunguthal (part 7) 4. VeNNaik kaLavu (part 8) 5. DhamOdharan (part 9) 6. Other points connected with this vennai baala leelai (part 10) Now part 5 of veNNaik kalvi: For any learning, it is without exception, the student has to go to the proximity of the teacher and receive the education. [Even in this age of "education thru Internet", how to operate the computer and the internet, have to be learnt with the help of a person - a guru]. Here kaNNan also reaches the house of a gopasthree (or yasOdhai?) Swami desikan says in his yadhavaabhyudhayam "gruhEshu dhaDhnou pathana pravruththou prushathkaNairuthpathithai: prakeerNa:/ nidharsayasaamaasa vijaam avasthaam pracheem sudhaa seekara yOga chithraam//' chapter 4- slokam 28. Krishnaa reached and was standing by the side of the lady observing how she was carrying out the churning of curd. First she kept the pot containing curd on the pirimaNai near the wooden pillar used for tying the rope- pirimaNai is the coir rope stand in ring shape to allow firm standing of the curd pot Then she adjusted the pot to position. Then added water to the curd. Then the two holding ropes were inserted in the wooden pillar. Then the churning rod after cleaning was placed inside the pot inserting the rod through these two rope rings. Then the churning long rope was tied to the maththu and started the kadaithal. Krishna, standing nearby, observed and learnt the steps involved. When the churning was in full swing, the droplets of the curd was sprinkling on the body of krishna. He also enjoyed it. He recalled the days when the ksheeraaBhDhi was churned and he was drenched by similar droplets from the milk-ocean. He enjoyed these thoughts. That picture of yoga was brought to the gopa sthree by krishna- says Swami Desikan. Krishna is "ekachandhagraahi"- once taught he will learn with all concerned about that art. But what about practical sessions? Now he wants to experiment himself on the churning rod- a practical session. See how it is described by kulasekara aazhvaar KP. KeNadaiyoNkaNmadavaaL oruththi keezhaiyagaththuth thayirkadaiyak kaNdu ollai naanum kadaivan enru kaLLavizhiyai vizhiththup pukku vandamar poonkuzhal thaazhnthu ulaava vaanmugam verppa sevvai thudippa thaN thayir nee kadainthittavaNNam daamodharaa! meyyarivan naanE! 6-2 PerumaaL thirumozhi. The gopasthree (lady of aaip paadi) who had eyes like the kendai fish- a type of fish- started churning the curd. She had her house east of krishna's house. Krishna heard the noise of churning and went near her and said- "oh dear, move aside, I will do it for you'. So saying he started churning. The practical session starts. How he did the job is a picturesque description. kaLLavizhiyai vizhiththup pukku - the eyes described as raajeeva lOchanam, aravindha nEthram etc are described here as kaLLa vizhi- deceptive eyes- krishna seeing with deceptive looks vandamar poonkuzhal thaazhnthu ulaava - the curly beautiful black hair locks have flowers adorned in it. These flowers are full of honey. Bees are hovering around the flowers. Such hair locks are hanging around the beautiful bright face of krishna- the words selected are of a very high class- vaanmugam verppa - the clear blue colour sky like face has sweat drops appearing- again a classy word- vaan mugam- it is said the Lord has chandran and suryan as his eyes -chandra suryou cha nEthrE is the dhyaana slokam of sahasranaamam- only a vaanmugam can have chandran and suryan as eyes- aha -aha- what a selection of word. sevvai thudippa - the red mouth twits-jerks- shivers- due to fear- no- excitement of learning and doing it self that too successfully- thaN thayir nee kadainthittavaNNam daamodharaa- (here itself KP calls dhaamOdharan- but MGV reserves this for another part) thaN thayir- chill curd- why thaN thayir- just in front is vaan mugam- that face and eyes which showers the whole world all the aruL and karuNai- he is focussing all his attention on that curd- the kataaksham is fully on the curd- then what else it could be except thaN thayir- chill and cool - nee kadainthittavaNNam - the way you churned the curd meyyarivan naanE- I know the truth- hey krishnaa- I know why you struggle so much- hey you want fresh butter only and like it -so you do all this. Please have it says KP aaichchi. So practical sessions are also carried successfully. Results are forth coming. See pogai azhvaar- 18 of mudhal thiruvanthaathi- NaanRa mulaiththalai nanjuNdu uri veNNai ThOnRa uNdaan venRi soozh kaLiRRai oonRi Porudhudaivu kaNdaanum puLLin vai keeNdaanum Maruudhidai pOi maNNaLantha maal Usually butter is kept in the uri- rope hanger- but krishna is interested to eat fresh butter as the butter collects on top of the curd while churning- so veNNai thOnRa uNdaan- since butter is usually kept in uri those days the butter gets the name uriveNNai- so results are immediate. Swami desikan also confirms this in his "Maththuru miguththa thayir moiththa veNNai vaiththathuNNum aththan"- 44 adhikaara sangraham Maththuru- maththai uruththi- inserting the churning rod By adding water the quantity of curd is increased- so miguththa thayir. As churning is continued the butter starts accumulating on the top of curd- so moiththa vennai vaiththathu uNNum aththan-as the butter is collected same is transferred to a container kept nearby and immediately eaten by kaNNan- so vaiththathu uNNum aththan Result of this eating is mother finds it difficult to have some milk curd etc. See Vaiththa neyyum kaaintha paalum vadithayirum naruveNNaiyum iththanaiyum perrariyEn empiraan nee pirantha pinnai eththanaiyum seyyap perraai - periyaazhvaar 2-2-2 Karantha nar paalum thayirum kadainthuri mEl vaiththa veNNai piranthathuvE mudhalaagap peRRariyEn empiraanE! periyaazhvaar 2-4-7 Actually as per aandaaL- seerththa mulai paRRi vaanga kudam niraikkum vaLLal perum pasukkaL are there in aaip paadi- but as per periyaazhvaar -mother- says nee pirantha pinnai iththanaiyum perrariyEn- so what happens to all the karantha paalum etc- answer is given hidden in the words there itself- hey krishnaa- nee eththan- you are a clever fellow- aiyum seyyap peRRai- 5 are done for you and you got these five- what are the five- milk, curd, buttermilk, butter, ghee- nee peRRai- so nothing is left for me- so nee pirantha pinnai, naan perrariyEn. So is it not correct for the mother to say like this, and KP to say meyyarivan naane. Thus the lessons are well learnt with practical sessions by krishna for us to enjoy his baala leelai. What a beautiful veNNaik kalvi krishna you learnt Dasan Vasudevan M.G.