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From: L&T-ECCG-Buildings & Factories (BAF-ECC_at_eccm.co.in)
Date: Sat Sep 18 1999 - 02:16:20 PDT
Dear Sri Vaishnava perunthagaiyeer, Sri lakshmi nrusimha divya paadukaa sEvaka SrivaN satakOpa Sri Vedaanta desika yateendra mahaa dEsikaaya namah: In the previous posting parts 1 to 4 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 four paasurams * Verses of few other bakthas who relished the kuzhal oothal episode of krishna leelai In the first part of this "idu Or arpudam kELeer" series, we saw "kuzhal vaai maduththu oothi vantha aayappilLLai azhagu" (3-4-9) with its meaning as visualised by Periyaazhvaar. In the third part, we saw the paasuram alone of Kulasekara PerumaaL (KP) in his "perumaaL thirumozhi" 6-9 - titled Ermalar poonkuzhal, which is in similar lines of periyaazhvaar. Before we take up the fifth arpudam by periyaazhvaar, now let us see the meaning of this KP paasuram. "Mangala nan vana maalai maarvil ilanga mayil thazhaip peeli soodi PongiLa vaadai araiyil saththi poonkoththuk kaadhir puraip peithu Kongu naRunkuzhalaargalOdu kuzhainthu kuzhal inithu oothi vanthaai EngaLukkE orunaaL vanthootha un kuzhal innisai pOdharaathE" Mangala nan vana maalai - the vaijayanthi maalai which gives all auspicious things -subham -nallavai- good things- so nan- tulasi maalai - so mangala nan maalai [Now, the scientists have prooved tulasi, whereever it exists, it serves as air purifier with medical properties, removes cold, cough, etc besides other medical properties] maarvil ilanga - hanging in the chest. The word ilanga has special position here. Whenever the word ilanga is used, the subject person for whom, this verb is used is understood to be of exalted status- like a king. KP could have simply said, vanamaalai thonga or soodi but says ilanga. whether tulasi adds beauty to kaNNan or kaNNan adds beauty to tulasi is doubtful. Tulasi is of dark green- kaNNan is of dark cloud coloured- neerada samaneeyan- what adds beauty to whom? KP says- maarvil vanamaalai ilanga- so hey reader folks -I am not making it clear - but I say ilanga - from this you please infer. We can infer kaNNan only add beauty to tulasi. mayil thazhaip peeli soodi--yet another beautiful selection of words. Here the word thazhai has two meanings- thazhai is a bunch of leaves, thazhai is also an umbrella made of peacock's feathers, like a tree has lot of leaves, peacock also a lot of feathers. peeli is each feather [refer the famous kuRaL - peeli pei sakaadum achchiRum appaNdam saala miguththup peyin. Even though it may be feather of peacock, if it is loaded beyond certain limits in a cart, the axle of the cart will break]. mayil peeli thazhai soodi- just he took the feathers and simply tucked in KaNNan's tresses in a bunch -no proper arrangement. But simply gathered and tucked in- so it appears as thazhai in his head - mayil peeliyai thazhai pOla soodi- because it is kaNNan, this careless tucking also adds beauty. another meaning or usage * he comes under the mayil thazhai- comes under the shade using the umbrella made of peacock feathers, * peeli soodi - with feathers of peacock in his crown, under the umbrella. PongiLavaadai araiyil saththi - the aadai- dress in the waist Pongum iLa nilaa pOnRa aadai - dress is of the colour of the cresent moon in the sukla paksham - light yellow colour. peethaambaram- yasya peetham ambaram dharathi sa: peethaambaram -every word selection is marvellous poonkoththuk kaadhir puNarap peithu - here flowers are bunched [kothu] -flowers mixed (puNara) and inserted in the ear lobe - peithu- it is not serugi inserted but peithu- like rain, a lot are kept- inserted in the hole of the ear- why? If you observe children, when they are happy and walking, they will not simply walk. First three or four steps ordinary walk- then a small jump - then two or three step running- again a twist or turn to see whether some body is observing. Then walk - a jump again etc. it is a mixture of walking running jumping turning etc. KaNNan, when he is coming with his friends, is happy and is doing all these. While walking and doing all these, the flowers should not fall on the way- so it is puNarap peithu. - [please recollect valankaathinmEl thOnRip poo aNinthu of periyazhvaar] [in part 3 where this paasuram was quoted, it was mentioned as puraippeithu which may please be read corrected as puNarappeithu, that was taken from another book wherein it may be a printer's devil] Kongu naRunkuzhalaargalOdu kuzhainthu - kongu naadu is part of sEra naadu in those days (present dharmapuri district). Kulasekara is the king of sEranaadu- so the patriotism comes out. It is mixed with kaNNan bakthi. KaNNan comes mingling with young girls of kongu naadu who have goodlooking black long hair - that too how- kuzhainthu- siriththu pEsi- avargaLai mayakki- thaanum mayanguvathupOl baavanai seithu- so kuzhainthu- [A cross reference from subramania bharathy- sindhu nadhiyin misai nilavinilE sEra nannattiLam peNgaLudanE sundara thelunginil paattisaiththE for the beauty of sEra naattu ilampeNgal] kuzhal inithu oothi vanthaai- you came playing the flute. This is in past tense. So an incidence of the past. Why? Next line gives the answer. EngaLukkE orunaaL vanthootha un kuzhal innisai pOdharaathE- a slight anvayam is to be done. OrunaaL vanthu engalukkE un kuzhal ootha innisai pOdharaathE- please come one day and give us your flute music only for us- POdharaathE means tharuvaayE. It may appear a little contradictory in the last line to ask krishna "you come again and give us your flute music" when in the previous line KP says kaNNan came playing flute with all alankaarams, with sEra naattu girls, as said in the previous 3 lines. Even though just now heard kaNNan's music, the desire is coming up again to ask for more of his music. So a request, "hey krishnaa why not you come again?" by aazhvaar. One more by MGV on behalf of BHAKTI_net members- "hey krishnaa why not you come again and give us your music?". Now let us see the meaning of pEyaazhvaar paasuram also. KOvalanaai aanirai meiththuk kuzhal oothi maavalanaai keeNda manivaNNan mEvi ari uruvaagi iraNiyana thaagam theri ugiraal keendaan sinam (paasuram 42) kOvalanaai- the gOpaalan- aayan- cowherd aanirai - the flock of cows- pasukkoottangal mEiththu- grassed the flock of cows kuzhal oothi- playing the flute maavalanaai- in the roopam of hayam - the horse keenda - ploughed or opened maNi vaNNan- thaan aNinthuLLa maniyinaal vaNNam perubavan maNivaNNan whether it is syamanthaga maNi or kowsthubha mani -both are kaNNan only - but in the hayagreeva roopam it can be taken as kowsthuba mani mEvi- paranthu - spread- maavalanaai paranthu- is to refer the saving of the vEdams in the hayagreeva avathaaram ari uruvaagi- in the shape of lionman iraNiyanathaagam- the heart of HiraNyan sinam theri- with anger ugiraal keeNdaan- tore with nails. See how nicely three avathaarams are covered in one stanzaa- kuzhal oothum kaNNan, vEdham kaaththa hayagreevan, narasingan. Now let us see meaning of the fifth arpudam presented by periyaazhvaar: 3.6.5 Madhusoodhan vaayil kuzhalin Osai seviyai paRRi vaanga Nannarampudaiya thumburuvOdu naaradanum veeNai maRanthu kinnara mithunangaLum tham tham kinnaram thodugilOm enRanarE. ThumburuvOdu naaradanum veeNai maRanthu - Why? They recollected this kaNNan is the same person- who? Mun narasinghamadhaagi - earlier narasimhan - the man lion - the ferocious person who tore hiranya kasibu- also the mannaranchum madhusoodhan - who killed the ferocious arakkan madhu - about whom all kings were afraid but kaNNan was not afraid. In the fight kaNNan killed madhu and got the name madhusoodhan. The very presence of kaNNan makes naarada and tumburu to fear - when he plays flute and the music is so nice - it is aanandam mixed with fear. Naaradaa is always singing music in praise of naaraayaNa and it is his practice. But when he heard kaNNan's music, he simply forgot his rhythm and music. Another person in such music habit is thumburu who is also the dEvalOka musician. The noted musicians Thumburu and Naarada lost their balanceof mind when they started listening to KaNNan's music. That is the power of kaNNan's music. The kinnaraas are the musicians of the devaloka, and they also missed their sruthi. Kinnaras always play music as couples- kinnara mithunangal- the male provides the taala and women plays the musical instrument. When kaNNan plays music these people forgot their music and refused to touch their instruments - kinnaram thodigilOm enRanarE. See the arpudam- kaNNan's music just makes the music professionals to miss their balance and thereby they refuse to start playing their music. Is this not an arpudam? Before concluding this part let us see another baktha who enjoyed krishnaa's music. Here, he calls him "Oh, you, the very embodiment of music". Gaana moorthE- sri krishna vENu gaana moorthE Gaana lOla thribhuvana paala paahi - gaana Maaninee maNee sree rukmaNee Maanasaabahaara maara janaka dhivys - gaana Naveneetha chora nandha sath kichora Naramithra dheera narasimha soora Nava mEga thEja nagajaa sagaja Nara kaanthakaaja natha thyagaraaja - gaana (nouka charithram of thyaagaraaja - song in the raaga gaanamoorthy) Oh krishna! Oh, the embodiment of music! Oh the flute music embodiment! Oh vENu gaanapriyaa (lover of flute music)! Oh, the lord of this world, lOka naatha! Oh sri rukmani's loving husband! Father of manmatha! Butter thief! Son of king Nanda! Friend of Arjuna! Oh narasimha! The new cloud coloured lord! Paarvathi's brother! Killer of narakaasura! Save this bowing thyaagarajaa. Here he enjoys krishnaa as embodiment of music, not simply music but music from the flute (vENu gaana moorthE). All other words are fitting nicely but why suddenly narasimha - does narasimha have any connection with music? [Is there any reference in Narasimha avathaaram for music - bhagavathaas can provide information please] Krishnaa plays music in the forest- every body obeys and surrenders to his music. Similarly in the forest, the lion is the king and orders to all animals, everybody simply obeys to his orders. Lion is compared or elevated to kannan's level (only for this obeying aspect) - king of music prowess kaNNan- king of physical prowess lion - kinglion- manlion - narasimhan- narasingaavathaaram. There is no wonder to go back to narasimham from krishna by thyagaraaja - is also in the footsteps of periyaazhvaar to call mun narasingamadhaagi. Dasan Vasudevan M.G.