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kannani ninaiththaalum sugame- post 10

From: M.G.Vasudevan (
Date: Thu Oct 11 2001 - 04:30:49 PDT

Dear SrivaishNava perunthagaiyeer,

Before we attempt to do any thing substantial on this gOvardhana giri
episode of krishna let us enjoy that "vaNNa maal" [varaiyai eduththu mazhai
kaaththadhum] line again. In the post 8 we saw nam aazhvaar saying "vaNNa
maal" and a reference of the following thirumangai aazhvaar paasuram was
done but not elaborated. 
munnai vaNNam paalin vaNNam muzhudhum nilai ninRa
pinnai vaNNam koNdal vaNNam, vaNNam eNNungaal
ponnin vaNNam, maNiyin vaNNam puraiyum thirumEni
inna vaNNam enRu kaateer inthaLoorirE. 

For this paasuram Sri MadhavkkaNNan has given good commentary when he
covered the full periya thirumozhi, saying munnai means in sathya yugam lord
appeared in white and in nearness to kaliyugam in black as krishna. 

Here some added points.
*	munnai vaNNam- munnaalE pOgum balaramanin vaNNam paalin vaNNam-
veLLai- white. The person going in front of my lord krishna is balaraama-
aadhi sEshan avathaaram aayiRRE- he is the avathaaram of aadhisEshan - so
*	Pinnai vaNNam koNdal vaNNam- pinnaalE pOgum kaNNanin vaNNam - kondal
- neeradha samaneeyan- dark grey or cloud colour. He is also the muzhudhum
nilai ninRavan- one who is the wholesome Lord- krishNaavathaaram is
considered as poorNaavathaaram - is it not.
*	Munnai vaNNam paalin vaNNam- if we consider raama avathaaram also -
the first one going in the front in the forest when raama lakshmaNaa and
seethaa are going, as we could see in aaraNya kaaNdam- lakshmaNa going in
front- munnai vaNNam- munnaalE pOgum lakshmaNin vaNNam - again aadhisEsha
avathaaram - so white.
*	One going in the middle is seethaa- paalin vaNNam muzhudhum nilai
ninRa pinnai- avaL vaNNam- can not be other wise but white only  - pinnai
means mahalakshmi- also pinnai means nappinnai piraati- seetha is
mahalakshmi avathaaram- she is beauty personified- so all the white
available in milk and milk ocean has been collected and made as seetha.
*	Coming in the third position or at the back is raama - pinnai vaNNam
koNdal vaNNam- neela mEgha syaamaLan raaman- kaal vaNNam angu kaNdEn- kai
vaNNam ingu kaNden ena kooral aayiRRE- that beauty called raama.
*	VaNNam eNNungaal ponnin vaNNam maNiyin vaNNam- mahalakshmi- when she
is in the chest of the lord ponnin vaNNam- but he is indhra neela kallin
vaNNam -maNiyin vaNNam- so all colours joining and glorifying- oh indhaLoor
lord -please show me which is your colour says aazhvaar. 
*	Further, vaNNam eNNungaal- count the number of times the word
repeated- if you see the verse, eight times this vaNNam word is repeated-
krishNan is eighth avathaaram of naaraayaNan - krishna is the eighth son for
dhEvaki -so eight has a significance here. balaraman is not generally
considered as a full fledged avathaaram- is it not. so this also glorifies
krishna and his colour. 
*	One more if you see -one white ray is split as "VIBGYOR"- then also
it is seven colour making up the final one colour white- totaling to paalin
vaNNam- eight again. Krishna krishna.

Just recalling that thought of kaNNan kaalinaik kaiyinaal paRRik koNdu
avanai ninaiththu sugam kaNal - why should he grant all these- nigarilaap
perum selvam udhavinaan, ennuLE vEdha nutpam viLangidach cheidhittaan- is it
because "mun seidha thavap payan" is in balance and that has to be given its
due merits. Or is it because he is 
Amitha kalyaaNa guNa agaNitha leela aparimitha aanandha gana nandha baala
Samitha dhaithya dhambha saanthya aadhimoola
Vimala maanasa vruththi vilasitha seela - gOvardhana giridhaaraa- [the
naaraayaNa theerthaa's krithi referred in post 9]

He is one with limitless mangaLamaana guNangal- characters, which are pure,
he is one with countless leelaas- sportives. He himself is the bliss
absolute- that nandha's son that krishna. His heart is pure- see the word
"vimala manasa". His name is "Varadha" - the boon granter- oh what a wonder
your act of lifting the gOvardhanam- "kim adhbhutham achalEndhra vahanam".
What a way to do it. 

Why you have to do it my lord? Is it because you have given a boon, saying
this hill protect us. Or is it because the gOpaas surrendered to you and
thus it has become your duty to protect them. You have said "Ethath vratham
mama" in raamaavathaaram- to give asylum who surrender to you and you are
forced to prove it early itself in krishnaavathaaram. 

Yes - see aazhvaar- periyaazhvaar

"ammaith thadangaN mada aaichchiyarum aanaayaarum aaniraiyum alaRi
Emmaich charaNE enru koL enRu irappa"  3-5-3

These gOpaas did surrender and thus forced the lord to do such wonderful

Was he tired while doing it. This verse again is a beauty from

kodiyERu senthaamaraik kai viralgaL kOlamum azhinthila vaadiRRila
vadivERu thiruvugir nonthumila - 3-5 10
the lotus hand had fingers which had some nice designs drawn- like the
mehendhi- these did not go off in strain of bearing the hill- the hand did
not bend in fatigue, the shining nails did not have any strain. Oh, to
support without any break for seven days no tiredness, no fatigue. Kim
adhbhutham achalEndhra vahanam.

He also did not keep quiet while one hand supported the hill. Other hand was
See naaraayneeyam slokam-
Bhavathi vidhrutha sailE baalikaabhir vayasyairapi
Vihithavilaasam kElilaapaadhilOlE !
Savidhamilitha dhEnoorEka hasthEna kaNdooyathi 
sathi pasu paalaasthOshmaishantha sarvE  5-63rd canto naaraayaNeeyam
Meaning: to the great joy of all the cowherds thou didst while holding the
mountain up in one hand engage the boys and girls with pleasing looks and
entertaining conversations and also caress the cows gathered around thee.

This again is variation. You can not find basis for this in yadhava
abhyudhayam or srimadh bhagavatham for this caressing. But krishna bhakthaas
views are worth enjoying.

Let us continue more of  this enjoyment on krishna in next post.

Vasudevan  M.G.

           - SrImate rAmAnujAya namaH -
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