குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

Krishna.. you never gave me any limitations.. I have no complaints.. No complaints at all

Every moment in life was sweet, satisfying, under your love laden protective hands

I have absolutely nothing to complain… even if I am called by you this moment

The poem by the Saintly Devotee, Chakravarthy Rajagopalachari.. and this song was immortalized by M S Subbalakshmi

The song is addressed to that Majestic Lord of the Seven Hills, the Malayappan, Lord Venkiteshvara

Substance of the song

Krishna, Kanna, Govinda, you embodiment of Dharma, I have no complaints.

You stand there hidden from my vision, and even though you hide from me, I have no complaints against you.

How can I have any complaints when there is Venkateshan, who will give me whatever I want, whatever I require, whatever is good for me..

I have no complainst whatsoever.. You Govinda, You of glowing Dark colour, You the master of the Hill,

You are standing behind a screen, and only those leaned souls who can recite Vedas can see you.. But I know you are there.. So I have no complaints that I could not see you.

You are just standing as a huge stone, atop a huge hill.. but you are the Varada, the giver of all boons and favours to all of us.. So what reason can be there for complaining?

You manifest there with a heart that melt with mercy for us who suffer due to the vagaries of Kaliyugam.. Your mercy will take care of us.. What reason have I to complain

Govinda, Malayappa, you are standing there, and you will never refuse anything I ask, and there is my mother Lakshmidevi who is ready to provide me all I ask and also is eager to take care of me. Is very much present on your bosom.. When both of you are there, what complain can I have ?

You embodiment of Dharma, you Manivanna, You Malayappa, You Govinda, Govinda, Govinda, Govinda, I have no complaint to present before your benevolent Grace..

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை கண்ணா

குறை ஒன்றும் இல்லை கோவிந்தா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை கண்ணா

குறை ஒன்றும் இல்லை கோவிந்தா

கண்ணுக்குத் தெரியாமல் நிற்கின்றாய் கண்ணா

கண்ணுக்குத் தெரியாமல் நின்றாலும் எனக்குக்

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

வேண்டியதைத் தந்திட வேங்கடேசன் என்றிருக்க

வேண்டியது வேறில்லை மறைமூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

திரையின்பின் நிற்கின்றாய் கண்ணா

கண்ணா திரையின்பின் நிற்கின்றாய் கண்ணா - உன்னை

மறையோதும் ஞானியர் மட்டுமே காண்பார்

திரையின்பின் நிற்கின்றாய் கண்ணா - உன்னை

மறையோதும் ஞானியர் மட்டுமே காண்பார்

என்றாலும் குறை ஒன்றும் எனக்கில்லை கண்ணா

என்றாலும் குறை ஒன்றும் எனக்கில்லை கண்ணா

குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா

குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

கலிநாளுக்கிரங்கி கல்லிலே இறங்கி

நிலையாகக் கோவிலில் நிற்கின்றாய் கேசவா

கலிநாளுக்கிரங்கி கல்லிலே இறங்கி

நிலையாகக் கோவிலில் நிற்கின்றாய் கேசவா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

யாதும் மறுக்காத மலையப்பா

யாதும் மறுக்காத மலையப்பா உன் மார்பில்

ஏதும் தர நிற்கும் கருணைக் கடல் அன்னை

என்றும் இருந்திட ஏது குறை எனக்கு

என்றும் இருந்திட ஏது குறை எனக்கு

ஒன்றும் குறையில்லை மறை மூர்த்தி கண்ணா

ஒன்றும் குறையில்லை மறை மூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ ഗോവിന്ദാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ ഗോവിന്ദാ

കണ്ണുക്കു തെരിയാമല്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ

കണ്ണുക്കുത്തെരിയാമല്‍ നിന്‍റാലും എനക്ക്

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

വേണ്ടിയതൈത്തന്തിട വേങ്കടേശന്‍ എന്‍റിരുക്ക

വേണ്ടിയതു വേറില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

എന്‍റാലും കുറൈ ഒന്‍റും എനക്കില്ലൈ കണ്ണാ

എന്‍റാലും കുറൈ ഒന്‍റും എനക്കില്ലൈ കണ്ണാ

കുന്‍റിന്‍മേല്‍ കല്ലാകി നിര്‍ക്കിന്‍റ വരദാ

കുന്‍റിന്‍മേല്‍ കല്ലാകി നിര്‍ക്കിന്‍റ വരദാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

കലിനാളുക്കിരങ്കി കല്ലിലേ ഇറങ്കി

നിലൈയാകക്കോവിലില്‍ നിര്‍ക്കിന്‍റായ് കേശവാ

കലിനാളുക്കിരങ്കി കല്ലിലേ ഇറങ്കി

നിലൈയാകക്കോവിലില്‍ നിര്‍ക്കിന്‍റായ് കേശവാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

യാതും മറുക്കാത മലൈയപ്പാ

യാതും മറുക്കാത മലൈയപ്പാ ഉന്‍ മാര്‍പില്‍

ഏതും തര നിര്‍ക്കും കരുണൈക്കടല്‍ അന്നൈ

എന്‍റും ഇരുന്തിട ഏതു കുറൈ എനക്കു

എന്‍റും ഇരുന്തിട ഏതു കുറൈ എനക്കു

ഒന്‍റും കുറൈയില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

ഒന്‍റും കുറൈയില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

logic, dharma and lack of it in Mahabharatham

               

logic, dharma and lack of it in Mahabharatham

---------------------------------------------------------

I do feel the presence of a highly incisive and logical mind in the reading and analysis of Mahabharatham by Rajaji , even though abridged substantially..

If the whole one lakh and twenty five thousand couplets are fully digested , I have no idea what would be one's state of mind .

At the outset, two things have to be mentioned. 

Firstly, Dharma, and the related virtues are to be viewed as instruments to enforce the welfare of the good people.

When bookish dharma is enforced, at micro level, making life unnecessarily miserable for a substantial group of human beings, then it can often become adharma

and action to annihilate the dissenting group that metes out this suffering to the victims becomes inevitable though the means followed for such retaliation may not be entirely on dotted lines prescribed by the theoretical dharma..

That is why in Mahabharatha itself it is said,

"Dharmasya tattwam nihatam guhaayam, mahajanaah yena gathah sa panthah... the path of dharma is so obscure as though it is consigned in darkness of a cave. So the ideal path of life should be that which was trodden by the great people."

Secondly, Mahabharatham is an Itihasam and a record of whatever that happened at that time slot.

And our ancient chroniclers were never worshipers of Individual's name and fame.

Even if they might have been aware of the greatness of Krishna and his team which won the war, the wrongs committed by any of them has not gone unrecorded..

Likewise the good on the part of the vanquished were also never mulled over.

This is the one difference you can find between the Indian chroniclers of yonder years and the later historians who on many occasions meddled with facts and figures and doctored history to distortion.

If you desired to find Krishna, the incarnation of Vishnu as the sum and substance of all virtues alone, you are destined for great disappointment.

The Pandavas as a group stood for dharma if it has been beneficial to the majority, and they want to wreak vengeance for the unpardonable injustice and humiliation meted out to them .

Krishna, who is their first cousin (kunthi was the sister of krishna's father), being a kinsman who has married off his sister to Arjuna, and keeping in mind the devotion of Draupadi who was another sister to Him, and considering that preponderance of macro virtues were on the side of Pandavas, helped them to win the war. In fact, He plotted, intrigued worse than Sakuni in many ways. You can see the prototype of Machiavelli or Bismarck or Rasputin in Krishna.,

It is perhaps one reason why we go on praising Gods.

It is that if they are to remain on our side, we have to offer them havirbagam, eulogies, sometimes even undeserved sacrifices .

The obvious is the belief that they will help us, albeit in a partisan way, if we keep them in good humour.

This idea is running like a thorny thread across the fabric of almost any religion. 

We have shaped our heroes in the mould of our own psyche, and we deserve what we get. 

In the community of rats the God will be the rat which could keep other rats under control, marry as many lady rats as possible 

and sire as many little rats as it could.

And may be if he can manage to cause the death of one or two Cats by hook or Crook it will be eulogised. .

This logic and analogy applies almost everywhere. 

Krishna was an adroit tactician and his agenda was the strengthening of himself and his group. 

He never hesitated to murder his uncle Kamsa, may be he is justified in doing so,( having his own reasons for it) but the consideration that weighed with him most was revenge for the death of his six siblings and the insult of his parents.

From Kamsa's side there is justification in showing cruelty.. he has been openly warned that this Krishna would be his killer.

Then Krishna, as an adroit strategist, has planned victory for Pandavas well in advance .

His strategy included destruction of some apparently invincible opponents, using devious means.

The most glaring example is Jarasandha.

If Jarasandha the father in law of Kamsa were alive, Krishna could never find peace. 

There were eight strong mallas(wrestlers) of the period who were capable of matching strength with one another singly, and Krishna had only two of them in his friends list. 

One is his own brother Balarama and the other is Bheemasena.

Others are Baka, Hidimba, Keechaka, Duryodhana, Jarasandha and one other minor one whom Bheema finished off in virata rajya during his sojourn there as a cook in disguise.,

Krishna was an expert in statecraft, a man who moved his pawns and dices adroitly, and when He became victorious, his divinity was recognised. This is the other side of Krishna for us.

We should try to assimilate it and manage to come to terms with our hero worship of Krishna.

The questions raised about some particular characters and incidents and their justification would require quite a large number of devious arguments and, maybe the bulk of such arguments will look at least as large as Rajajis Bharatham itself, if not as big as the original one.

Right from Jarasandha to Karna everyone has praised Krishna in spite of what he had done.

So every victim knew he himself was wrong and the Fate in human form that is Krishna, was overtaking them..

Only Gandhari cursed Krishna because in spite of her being a staunch devotee, she could not bear sorrow of the death of all her hundred sons. 

We can see the tears of a mother in that

Kanchi Paramacharya and Mahatma Gandhi's Last wish

In 1927, (on October 15) Mahatma Gandhi, during his tour of South India called on Paramacharya, who was camping at Nallicheri in Palakkad. The meeting took place in a cow-shed. Gandhiji was highly impressed with the handspun saffron cloth the Acharya was wearing.

The remarkable dialogue between the most venerated religious head and the Father of the Nation went on for more than an hour, Paramacharya using the medium of Sanskrit and Gandhiji speaking in Hindi. The Sage of Kanchi impressed upon the Mahatma, that faith and devotion to God, alone, decided the fate of all human activities. Gandhiji reciprocated the sentiments. 

It was 5.30 p.m. and when Rajaji (C.R), who had accompanied him, but not present during the dialogue came back and reminded him that it was meal time (Gandhiji did not take food after 6 p.m.), the Mahatma replied that the dialogue with Swami was more nutritious for him. Paramacharya presented an orange to Gandhiji, which he received with great satisfaction, the fruit he expressed, he loved most. 

Rajaji asked later Gandhi about the 'talk' and if Gandhi wished for anything.  Gandhi refused to reveal what he wished for. After Gandhi's death, after several years, Kanchi Mahaswami told a devotee about this.  Gandhiji had asked Chandrasekara Saraswati: "Swami!  I wish for a death saying Lord Rama's name!  Please grace me." Kanchi Mahaswami had told him, "Thy wish will be done by God's grace. Do not worry!"

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादात् मया अच्युत

In the beginning it was a sham of sorts. 
Wearing the holy ashes of pazhaniandavar, kalabham of guruvayurappan, kumkumam of mookambika and raksha prasadam from the ganapathihomam  mostly performed by myself. 
May be the attempt was to impress others.
I am not at all sure whether Krishna was anywhere near my heart..
Just telling others that " May Krishna bless you" became a habit, even though an affected one. 
 But as days passed I started feeling that the black fellow--may be his colour is because of a black glue that simply sticks on you--just started like a special growth inside me. 

Now a day has come when  nothing else other than that naughty boy can attract my attention for long.
When I commit any perjury, I can easily quote the name of Krishna because He was the greatest thief. 
If one is to be called mischievous sinner,  where else has he to go for the role model?  One may wonder whether He lived a life by example for don't dos..
But how sweet is His name, how beautiful his form must be, (no sculptor could ever reflect that beauty in stone, no one can carve or paint his form)  how  learned He is... He can be understood only by the heart. 
One can only recall,
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादात् मया अच्युत स्थितोस्मि गतसन्देहः करिष्ये वचनं तव 
Nashto mohah smritirlabha twatprasaadaat mayaa achyutha... Sthitosmi gatasandehah  karishye vadanam tava...
"my doubts are gone, my intellect is kindled by your Grace, Krishna, I will follow your orders"..
to say this before the Lord himself, How fortunate was Arjuna..
My  sham and supercilious acting is gone...
Now for me Krishna is the only real business, the only reality...

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|