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From: L&T-ECCG-Buildings & Factories (BAF-ECC_at_eccm.co.in)
Date: Fri Oct 22 1999 - 21:26:02 PDT
Dear Sri Vaishnava perunthagaiyeer, Sri lakshmi nrusimha divya paadukaa sEvaka SrivaN satakOpa Sri Vedaanta desika yateendra mahaa dEsikaaya namah: In the previous postings, parts 1 to 12 on this topic, we saw * How periyaazhvaar identified KaNNan with thirumaal, * How he described the entire world was tied down by his divine music thru the paasurams (without the meanings of the paasurams), * Certain points on observations of bagavathaas. * The meanings in detail for the first eight paasurams and few others who relished the kuzhal oothal episode of krishna leelai 3.6.9: kuzhal Osai vazhiyE maruNdu maan kaNangaL mEigai maRanthu mEintha pullum kadai vai vazhi sOra iraNdu paadum thulungaap pudai peyaraa ezhuthu chiththiram pOl ninRanavE. MaruL- mayakkam MaruL - aj~naanam (ignorance?) MaruL - trance MaruL - yogam- samaadhi nilai Marutchi- the act of going into trance Marutchi- shrill out of fear MaruL varuthal- the aavirbhavam of ishtadevathaa on the person for some time during which the person does special things (which same person cannot do in ordinary times) like aaroodam- viz foretelling things of the future, kuri solluthal- similar to aaroodam, etc. This maruL also has more than one variety. The ugra devathaa bestowed maruL always goes with lot of shouting, dancing, eating maamsam, drinking wine and things like that. The saantha devatha bestowed maruL initially may talk some things but then is lead into trance. The yoga samaadhi nilai continues for sometime and then the person returns to normalcy. During both the acts of aaroodam etc take place. Why I detail so much on this maruL or give such a long poorva peedikai is to high light the effect of krishnaa's music on the animals like deer. kuzhal Osai vazhiyE maruNdu maan kaNangaL- the flute music of krishnaa made the deer flock go into trance easily- into yOga samaadhi easily. The deer flocks, whenever they hear some new kind of sound while grassing, shrill first in fear immediately. That is their basic nature and start running instinctively for safety. This is because, they always think the enemy lion or tiger is on prawl and is near, has approached us, to kill us, and that is why this noise. Hence act instinctively to run- so maan kaNangaL marundu. When the first sound of music -kaNNan kuzhal Osai- was heard immediate knee jerk reaction was maruL- fear- out of maruL- aj~naanam. But subsequently maruL extended- fear is removed- aj~naanam was removed- now same maruL has become samaadhi yOgam- attained the state of bliss- no consciousness of the body, no consciousness about the world around. Now maruNdu has another meaning totally. But once realised that is kaNNan's music and its magic spell which brought the maruL- no consciousness about the body, then meigai maranthu- the grassing stopped- forgotten what we were doing at that time- they started enjoying the music- so the foremost main job of grassing for filling the stomach is forgotten. Meintha pullum kadai vaai vazhi sOra- the half cut grass and accumulated in the mouth about to be pushed inside the jeerNa kOsam- or kept for munching -started dropping or flowing out mixed with the saliva - thru the edge of the mouth. Why? when attention is on the Krishnaa's music, mouth is kept open like human folk. There is no consciosness whether mouth is open or closed. So the grass started slipping.- reason - maruL. Cross reference - Subramania Bharathi says KaNNan pullankuzhal kondu varuvaan, amudham pongi thathumbum nargeetham padippaan, kaLLaal mayanguvathu pOlE athai kaNN moodi vaai thiranthE kEttiruppOm. Meaning- krishnaa will bring the flute. He will sing nectarial songs. We, folks, will listen to the music with closed eyes and opened mouth as though we drank the toddy and got intoxicated. So when human folks engross themselves in music, the mouth will be open unconsciously. Same thing happens to deers here. How this maruL is acting further is described beautifully in next few words.- irandu paadum thulunga pudai peyaraa ezhuthu chiththiram pOl ninRanavE. paadu has more than one meaning paadu- verb- to sing paadu- noun- sides- pakkam paadu- noun- varuththam- kashtam- trouble, nuisance, disturbance (We use "appaa- ivan enna paadu paduththinaan theriyumaa?" Oh do you know how much trouble this fellow gave?) paadu- noun - perumai- elation? (not fame- pugazh) paadu in present context is sides. Irandu paadum- both sides. Thulungaa- asaiyaamal- without movement. Why? No fear or fear gone because amudhap punal is flowing- not sound from vairi- the enemy. pudai peyaraa ninRanavE- no shifting of places- unmoved they stood. Again a change in their basic nature. A small noise make them shrill and then change place. Even when there is no noise making them fear, deers grass in patches quite often changing places- to continue their work of grassing- will not grass continuously in the same place to shave off the entire grass in that area, which is the habit of cows. . How? ezhuthu chiththiram pOl- like the artist's picture- a painting- they were motionless like the picture. Sukha brahmam says here "likhitha chithram iva aasan" in slokam 10-35-5 in srimadbhagavatham. The detailed slokam we will see in next posting. Is it not an arpudam to tie down even animals in picturesque postures thus changing their basic nature through music? 3.6.10. MarangaL ninRu madhu thaaraigaL paayum malargaL veezhum vaLar kombugaL thaazhum irangum koombum thirumaal ninRa pakkam nOkki avai seyyum guNamE. A slight anvayam is to be carried out. 'thirumaal ninRa pakkam nOkki marangaL ninRu vaLar kombugaL thaazhum malargaL madhu thaaraigaL paayum irangum koombum veezhum avai seyyum guNamE. MarangaL ninRu- the trees by their nature are already standing. That trees are growing vertically, spreading horizontally that too over a period of time and are thus unable to move. But why specifically ninRu- it appears to aazhvaar that all things are drawn towards kannan, the center of gravity, center of support for worldly creations, center of attraction, the powerful magnet towards which all pieces are attracted whether iron or not. So even trees, which are static, in the eyes of aazhvaar are moving towards Krishnaa, drawn towards him by the power of his music. The trees stopped for a minute-ninRu- to do what? To bow their heads- the branches- valar kombugal thaazhum- the branches which grow in their natural way in all directions, bow in reverence. The trees turn towards the place from which Kannan was playing the music and bow down the branches in utter reverence to the jagath kaaraNan. Why? To touch the feet of the lord. Whether it was achieved? Answer is in next word. Malargal madhu thaaraigal paayum- the flowers blossomed in these trees were falling as though they were showering on Kannan offering him an archana or a shower with their flowers. Whether branches touched the thiruvadi- ulagaLantha thiruvadi- yes through the flowers. When the branches bowed their head, it is but natural the flowers blossomed in these lost their balance and fallen on kannan. Iyarkaiye archanai seigirathu polum. These flowers in turn were just dripping their honey as though they were carrying out the manjanamaattal to Kannan. Madhu is not dripping but thaaraigal- flow like shower- like falls- the last drop of honey came out- so life of the flower is almost over- so they fell on their lord. Madhu is the jeevan of flowers- when that is surrendered to the lord, then the remaining body- falls naturally at the feet of the lord- the aachaaryan thiruvadi- the lOka guru - jagath guru. The purpose of life is to reach the lord- that is attained by the tree- it offers the flowers- the jeevan- so next is irangum, beg at the feet of the lord. For what? Saying I have surrendered at your feet please accept my surrender. Next step- koombum, veezhum- close the eyes, fall as their saranaagathy is accepted by their Lord. Next words are again superb. "avai seyyum gunamE"- these happenings show their true nature. Nature surrenders to the lord. When trees like achEthana vasthukkal are surrendering to the Lord by the sheer power of music, why not I or we? Is the question that arises out of this sentence avai seyyum gunamE? For human beings with all sorts of vedham vedhaangam etc why not surrender unto the feet of the Lord and uyyumkolO. Daasan Vasudevan M.G.