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Ramanuja List Archive: Message 00031 May 2005

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Dear SrivaishNava perunthagaiyeer,
Generally, when we expect a favour from somebody, that somebody being 
a peer, somewhat higher or sometimes even to a lower level person, 
either known or unknown to us, we have to 
·       wait for that person to be in a good mood and then ask for 
that favour, 
·       be submissive to that person, 
·       plead to him repeatedly to do that favour, 
·       go to the extent of even begging [beg at least till the 
favour is done to us]. 

If, this pleading is to the lord, then we have to be utmost careful, 
not only while praying for that favour, but also in the procedural 
aspects of that asking also. That is why we have to undergo some 
physical strain like 
·       climbing up the hills, 
·       undergoing upavaasam, vratham etc. 
May be, that is why, many of the holy shrines are kept atop hillocks 
or deep inside forests those days. Places like sholingur, ahobilam, 
simhaachalam are good examples. 

But, with my krishNa, no such hardships be undertaken. He 
is `sulabhan' ? person full of soulabhyam ? easiness - a person easy 
to approach. In fact, you can even command him, not only him, but 
also his mother yasOdhaa. See here in this krithi, how sri 
annamaachaarya commands, mother yasOdhaa to favour the bhakthaas 
through his son, my Krishna, for the sake of  "FAME TO HIM". 

See here, and dear bhakthaas, you decide whether it is 
·       a recommendation seeking from mother to ask Krishna to do 
something to protect us, 
·       pleading to the lord's mother indirectly so that at mother's 
instructions krishNa will do that protection without any sort of `no' 
to it
·       a command to his mother, hey ask your boy to do that 
·       is it an accusation that he is NOT doing anything to us, so 
ask him  to do something to protect us
·       for `his fame only, so if he is famed or not, we are NOT 
concerned' sort of thing
·       a new style of asking a favour?

Now the krithi: raagam: dhEvagaandhaari         thaaLam: aadhi

yasOdhaa nee bidda nEmandhumu
raasikekka mammu rakshinchu manavO [yasOdhaa nee]

Meaning: Oh, YasOdhaa! What can we say about your kid [krishNaa]? 
Advise Him to protect us, so that, He can gain some glory by such act.

charaNam 1
vutlameethatanu unna paalu vennaa
jatla thOdanE saadhimchee 
gotlu gottuchu gOpaaLulu dhaanu
atlu thOdanE yaaragincheeni [yasOdhaa nee]
Meaning: He is coming in groups and extracting butter and milk from 
the "uRi". Patting themselves on their backs and sides (mudhugil 
shottu thanakku thane koduththuk koNdu] the gOpaalakaas and, He, that 
krishNa, ate all the butter, milk, and sweets. 

[uRi ? in tamil, "vutti" in telugu - those rope hangers, hung from 
the roof members, carrying pots of milk, curd, butter, etc, to avoid 
the cats ants rats etc in villages.
"atlu" means appam ? rice pan cakes, sweet in nature, fully fried in 
oil ? to describe the sweet in American parlance].

charaNam 2

jitlu gaakuNta chilu paalu dhEne
thedlathO dhinee dhEvi dhEvi
gutla koladhi kOri mesaguchu
dhidla kanthala dhirugaadeenee [yesOdhaa nee]
Meaning: They have eaten / drunk all milk and honey placing them in 
leafy cups [or leaf bowls dhonnai ? leafs folded to form a cup like 
shape] without leaving a single drop.  They were making sounds of 
eating well. They are eating heaps of butter with great interest and 
simply roaming.

[while drinking liquids from dhonnai, it is usual that sucking act of 
drinking is accompanied by the whirring noise  ? ur ur ? uRinchi 
saappiduthal ? this is seen sometimes while using the saucer for 
drinking tea or coffee also instead of the cup]. 

charaNam 3
paNdlu gaayalunu baanalu veethula
dhoNtlu gaajEsi dhobbi dhobbi
baNtla sree vEnkatapathi alamEl mangathO
yiNdliNdla vaagiNdla nEgE radhivO [yesOdhaa nee]
Meaning: They have stolen fruits, tasty vegetables and milk, butter 
from the pots, again and again [repeatedly from various houses. pots 
= baanalu, pot = baana]. Sri venkatapathi, [who is krishNa to mother 
yasOdhaa] belongs to His servants (bantlu), is going to each house, 
each doorstep [vaasal], along with Sridevi in doing all these. [oh, 
yasOdhaa, advise] 

Points: 1. Actually these gOpikaas have come to complain that krishNa 
along with his friends came, ate all the sweets, drank milk, curd, 
honey, ate butter etc, all those kept in the rope hangers. But, see 
the style of putting it across. Hey yasOdhaa, ask your Krishna to do 
some thing to protect us and not cause damage like this, so that he 
gets "name and fame", but not this kind of name and fame of "stealing 
butter" ? "navaneetha chOran" title etc - which gets him an adverse 
publicity. Is it a sympathy on kaNNan? Or is it some thing wanting 
from him? Or is it a way of enjoying his leelaas? Oh krishNa --- 

Point 2. Reference to this uRi is in periyaazhvaar thirumozhi ? the 
tamil srimadh bhaagavatham at ?2-9-9
kannalil attuvaththOdu seedai kaar eLLin uNdai kalaththil ittu
ennagam enRu naan vaiththup pOnthEn ivanpukku avaRRaip peRuththip 
pinnum agam pukku uRiyai nOkkip piRangu oLi veNNaiyum sOdhikkinRaan
un magan thannai yasOdhai nangaai koovik koLLaai ivaiyum silavE 

see here another point ? kannalil attuvaththOdu- kannal is karumbu ? 
the sugarcane ? attu is appam,? the sweet made out of sugar from that 
cane ? that has become atlu in telugu which annamayya also uses. 
seedai ? vella seedai [rounded balls of rice flower with sweetness]

another ref for uRi ? mother yasOdhaa says
karantha naR paalum thayiRum kadainthu uRi mEl vaiththa veNNai 
mudhalaagap peRRariyEn empiraanE! periyaazhvaar 2-4-7

point 3: on this uRinchudhal ? again periyaazhvaar 2-9-3
thiruvudaip piLLaithaan theeyavaaRu thEkkamonRumilan thEsudaiyan
uruga vaiththa kudaththOdu veNNai uRinji udaiththittup pOnthu ninRaan

see here "uruga vaiththa veNNai kudaththOdu uRinji udaiththittu" ? 
the pot containing the ghee ? clarified butter ? kept in the uRi ? 
krishNa drank that by sucking and making that `ur ur' sound ? 
whirring sound while eating ? also broke the pot. 

Point 4: Another reference is there for this `appam' in 10 ?5- 5 
thirumangai periya thirumozhi
"soththena ninnaith thozhuvan varam thara pEichchi mulai uNda piLLaai 
aaichchiyar appam tharuvar avarkkaagach" 

kEvalam anRu un vayiRu  vayiRRukku naan aval appam tharuvan 
karuvaLaip ? 10-5-6 thirumangai periya thirumozhi
[this naan aval appam has two or more variants ? naan valavappam, 
naavalavappam ? meaning naaval pazham? and appam and as stated above]

Now see the slOkam of sreemadh bhaagavatham slokam 30 chapter 8 
dhasama skandham

hasthaagraahyE rachayathi vidhim pithakolookhalaadhyais
chidhram hy antar-nihitha-vayoonah sikya-bhaandEshu thadh-vith
dhvaanthagaarE dhrtha-maNi-gaNam svaangam artha-pradheepam
kaalE gOpyO yarhi grha-krthyEshu suvyagra-ciththa: ||

meaning: hastha-agraahyE - when the destination is out of the reach 
of His hands;
rachayathi - He arranges to make; 
vidhim - a means; 
pithaka - by wooden planks piled together; 
ulookhala-adhyaih - and by overturning the stone mortar for grinding 
chidhram - a hole; 
hi - indeed; 
antha-nihitha - about the contents of the pot; 
vayoona: - with such knowledge; 
sikya - hanging by a swing; 
bhaaNdeshu - in the pots; 
thath-vith - expert in that knowledge, or in full knowledge; 
dhvantha-agaarE ? in a very dark room; 
dhrtha- maNi ? gaNam - because of being decorated with valuable 
sva-angam - His own body; 
artha-pradheepam - is the light required for seeing in darkness; 
kale - after that, in due course of time; 
gOpyaa: --the elderly gopis; 
yarhi - as soon as; 
grha-krthyEshu - in discharging household affairs; 
suvyagra-chiththa: - are busily engaged.

Meaning: When the milk and curd are kept high on a swing hanging from 
the ceiling and Krsna and Balarama cannot reach it, They arrange to 
reach it by piling up various planks and turning upside down the 
mortar for grinding spices. Being quite aware of the contents of a 
pot, They pick holes in it. While the elderly gopis go about their 
household affairs, Krsna and Balarama sometimes go into a dark room, 
brightening the place with the valuable jewels and ornaments on Their 
bodies and taking advantage of this light by stealing.

More or less the above slOkam is translated into tamil as by 
periyaazhvaar ? 1-9-7

poththavuralaik kavizhththu adhan mElEri thiththiththa paalum 
veNNaiyum meththa thiru vayiru aara vizhungiya aththan - 

Meaning: The mortar, which has a hole in the centre, is turned upside 
down, and used as a stool to reach the rope hanger. Then milk, butter 
are swallowed nicely contained in these pots. [in the villages over 
the ural a stone ring called vayOdu is used. This is to increase the 
flexibility of operation and to avoid spillage of materials in dry 
condition. When wet grinding is done this extra piece is kept aside. 
That piece is used by Krishna as stool because it is of less weight 
and a child can also handle it.]

But as per annamayya who is that who has done all this ? it is sree 
vEnkatapathi ? that thirumalai appan ? sree nivaasan - goes to each 
and every house with that `sree' `dhEvi' in his vaksha sthalam and 
does all this. 

Oh what a great krithi - if I say, annamayya has done a telugu 
translation of sreemadh bhaagavatham slokam given here as a krithi,  
will it be too much?


Vasudevan m.g.

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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