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Dear srivaishNava perunthagaiyeer, 

Children are always playful. For playing, they will wander from place to place 
in a rural set up. That too, if a particular child is the son of the head of 
that hamlet and also a bit healthy, he will be the head of a small group of 
children of that place. Then, perhaps, we have to sympathise with his mother, 
pity her, for any thing and every thing concerning him like bathing him, 
dressing him, feeding him, etc., she has to call him frequently from some 
distance away from home. For he will always be in the company of other children 
and doing lot of childish pranks. This is normal. 

May be today's urban children may not have chance to enjoy all these. But in a 
rural set up, this is common. That too, in small hamlets like gOkulam where my 
krishNa is the head of a group these are common. That is what we learn from 
aazhvaar paasurams, particularly periyaazhvaar, [who plays the role of mother 
yasOdhaa], that mother yasOdhaa has to call many a times 'krishNa ingE 
vaaraai', - please come here, from morning to evening, for several purposes. 

maiyanmai seidhu iLa aaichchiyar uLLaththu maadhavanE ingE vaaraai 2-3-3

sOththam piraan ingE vaaraai 2-3-4, 2-4- 5

vEith thadam thOLar virumbum vittuvE, [vishNuvE] nee ingE vaaraai 2-3-5

paRmanaabhaa [padhmanaabhaa] ingE vaaraai 2-3-11

dhaamOdharaa ingE vaaraai 2-3-12

naaraNaa neeraada vaaraai 2-4-1 [there are many 'vaaraai' here in this 
neeraattam padhigam]

cheNbagap pooch chootta vaaraai - like that 9 different flowers - all calling 
'vaaraai' in poochchoottal padhigam. 

Similarly, mother calls for krishNa to protect from 'kaN dhrishti' - kaappida 
vaaraai.

Further, when a herd of gopees come to yasOdhaa's place and start complaining 
that Krishna did this mischief, that prank etc., yasOdhaa wants to ensure that 
krishNa did not do like that. So, to check with him, she calls again 'ingE 
pOdharaayE' -please come here - in 2-9- 2, 6,8 paasurams.

Similarly kulasekaraa aazhvaar also calls krishna to come here playing the 
flute -'un kuzhal innisai podharaadhE' [6-9 perumaaL thirumozhi].

Thirumangai aazhvaar while enjoying kannan again says 'mulai unna vaaraai, 
inidhu unna vaaraai' in periya thirumozhi in 10-4-3, 6, 8. 

In all these paasurams, all the three aazhvaars ask kaNNan to come 'simply'. 
Please read more as to why I say simply and before getting angry with me,Hey, 
how come he can say this to aazhvaars as 'simply'. 

Here is a bhakthaa who also asks krishNa to come, 'inGe vaaraai' - come here, 
come home, but while coming you must come 'dancing'. That is the specialhere.  

Swamy dhEsikan paints krishNa's dancing -'the begging of him to his mother for 
butter', as 'navaneetha naatyam' in gOpaala vimsathi and yaadhava abhyudhayam, 
but he also has not said 'ingE vaaraai' and wile coming you must come dancing. 

That way this krithi is a unique one. For this composer asks krishNa to come 
dancing that too come fast. 
raagam: yamunaa kalyaaNi        65 mEcha kalyaaNi janya
Aa: S R2 G3 P M2 P D2 S 
Av: S D2 P M2 P G3 R2 S 
taaLam: chaapu Composer: Vyaasaraaya Language: KannaDa 

pallavi: 
krishNa nee bEganE baarO 

meaning: KrishNa! Come - hither soon! [Or come fast] 

anupallavi: bEganE baarO mukavannu thOrO (krishNa nee) 

meaning: Come hither soon! Show (me) your face! 

caraNam 1: 
kaalaal andhigE gejje niladhabaavuli 
neela varNanE naatyam aadutha baarO (krishNa nee) 

meaning: Beautiful anklets adorn your feet! Sapphire bracelets (on your arms)! 
(Oh!) Blue coloured one, (Please) come hither dancing! 

caraNam 2: 
odiyalli odigejje beraLalli ongura
koraLalli haakitha vaijayanthee maalE (krishNa nee) 

meaning: Waistbands with bells adorn your waist! Ring(s) on your finger(s)!The 
(divine) vaijayanthi necklace garlands your neck!

caraNam 3: 
kaasi peethaambara kaiyalli koLalu
poositha sree gandha mayallOLagamma! (krishNa nee) 

meaning: (Sacred) Saffron cloth from kaasi (covers you)! Flute in your hand(s)! 
Oh dear! Your body is anointed with sandal paste!

caraNam 4: 
thaayige baayalli jagavannu thOritha
jagadhOdhDhaaraka namma uduppi sree krishNa (krishNa nee) 

meaning: The one who showed his mother the universe in his mouth (that) 
Benefactor of the world (is) our uduppi sree KrishNa!

[Krithi and meanings Contributed by Jayaram Suryanarayana]. 

Dear bhakthaas, I have taken this krithi and above meanings from 
www.sangeetham.com <http://www.sangeetham.com> a site maintained by musicians 
Sri Sanjay Subramaniam and Sri V.Sriram. Following commentary was also added to 
the same krithi in the site. Since the points gives a 'totally different 
version' for adoring jewels on my krishNa, I thought of sharing with our list. 

Other information: "Bhava darpana" by S. Jayaram Uparna [SJU].
Quote: - "Saint Vyasaraya reaches his devotional pinnacle in this song. There 
is hardly anyone who is not moved when he hears this song being 
renderedcorrectly. Here the Saint calls out to Krishna and implores him to come 
close to him. He launches himself into a devotional trance when he sees Krishna 
at a distance. 

Krishna's immaculate dressing and exquisite beauty makes the Saint detail them 
in this evergreen song. The amalgamation of genuine Bhakti with touchingly 
simple composition sets one thinking whether Krishna is decorated with the 
ornaments, or the other way around.

There is a more profound philosophical meaning to this song. 

The anklets are worn in India with a belief that the bells attached to 
themwould create a sound, which beckon good fortune and drive away demons. When 
the Saint describes Krishna, he allocates the first place to this ornament, 
thus requesting Krishna to ward off all the demons, demons of 
ignorance,foolishness etc in our heart and bestow all his divine mercy on us". 
Unquote.

MGV adds: 'senkamalak kazhalil chiRRidhazh pOl viralil sEr thigazh aazhigalum 
kiNkiNiyum' says periyaazhvaar in 1-5-10 about the 'anklets'. While the child 
Krishna walks the anklets make lots of noise - 'thodar sangiligai salaar pilaar 
ennath thoongu ponmaNi olippa padu mummadhap punal chOra vaaranam paiya ninRu 
oorvadhupOl' says aazhvaar when he just started walking - 'thaLar nadai' - 
1-7-1. 

So 'anklets' has a special significance. Of course, earlier commentators 
onthese paasurams have described many points but not such as above that the 
sounds produced drives away demons etc. That way this thinking is 
somethingdifferent and that is why I want to bring this to the notice of 
bhakthaas. 

SJU Quote: "The next in line is the armlet. The armlet [popularly called 
asBaajubandh (or to be more precise baahubandh for it is in the upper arm inthe 
northern parts of India) is an ornament worn in the upper portion of the arm. 
The Armlet is an ornament that restricts the free movement of the hand; it has 
a tight grasp and is a constant reminder of its presence. Ideologically, this 
ornament is considered to be a symbol of restraint and control, of what is 
called as 'Samyama'. Hence, the Saint calls out to the Lord to grant the benign 
qualities of restraint and control, to his devotees. Not only does the Saint 
ask Krishna to come, but He also implores the Lord tocome dancing, a symbol of 
pure, unadulterated joy". Unquote.

MGV adds: this come dancing is the special of this krithi. Even in raasa leelaa 
bhagavaan did play the flute only as per aazhvaar - we enjoyed that flute 
playing as 'naavalam theevil' padhigam, but not dancing. 

SJU - quote: "Mostly the affluent, aristocratic families in India wear 
waistbands, and the mention of this here has profound significance. The 
waistbands worn by children, apart from their other mundane practical purposes, 
issupposed to disenchant and protect the young one. Since Krishna's beauty is 
above all, it is as if the Saint is imploring the Lord to not forget to wear 
the waistband, so that the evil eye cast by his devotees on him (when they see 
His lotus like face) does not affect him! 

Rings have always been associated with the show of dedication all over the 
world (be it the royal insignia, the Seal, or, even the wedding rings). 
TheSaint implores Krishna to bless him with unflinching dedicated devotion, so 
that he may never stray from the path of Love towards the Supreme. 

The vyjayanthi mala, a divine necklace born during the churning of the 
KsheeraSagara (Milk Ocean), is a sacred and potent ornament. It is said to 
bestow unrestricted victory to anyone who wears it (hence the name Vaijayanti 
-Vijayee Kurvanti iti Vaijayanti). The Saint describes the Lord wearing this 
ornament, so that the Love for the Lord (Bhakti) in the devotees heart always 
emerges victorious over the other emotions that ravage the human heart. 

Kaasi is one of the oldest inhabited cities in the world, and for the Hindus, 
it is the sacred city of death. Every devout Hindu aspires to breath hislast in 
this city, for, it is believed that one who does so, attains salvation without 
doubt. Kaasi, also called as Benares, is very famous for the rich golden silk 
cloth that is made there. The Saint remembers the City through its famous silk, 
imploring the Lord to bestow him with the ultimate goal of any living entity, 
the remembrance of Krishna while passing away. 

The Flute is a unique musical instrument. Utterly mellifluous and 
de-mystifyingly simplistic and practical, the flute is Krishna's favorite 
instrument. The flute not only soothes the humans listening to it, but even the 
beasts have been known to slow down, calm and be subdued at the sound of the 
Flute. Metaphorically speaking, Krishna's flute is remembered here to defeat 
the beasts in us and to congregate the saintly nature. (The cow has always been 
associated with a saintly nature, and Krishna's flute always calls the cows 
together). 

After all the ornaments and instruments, the Saint directs his attention tothe 
most revered of all beautifying agents - Sandal Paste. The Sandal treeis a 
unique tree. It gives itself up, and though it undergoes pain and torture when 
it is rubbed on the stone or together vigorously, it endures the pain et al and 
perfumes even the hand that caused it the suffering. The Sandal has always been 
a symbol of sacrifice and total submission. Devotees ofthe highest grade have 
been compared to the Sandalwood. Hence, by mentioning the aromatic Sandal paste 
here, the Saint cautions one towards the idealof complete submission to and 
absolute dependency on, Krishna. 

Lest the devotee take Krishna's love in jest, the Saint reminds him of the 
famous episode from Krishna's childhood when he shows the entire universe in 
his lotus like mouth to his startled mother. By this Krishna shows to 
thedevotee that he is the 'be all and end all' of everything. He is the 
originator, benefactor and ultimate destroyer of everything. The Devotee is 
cautioned that he should never take Bhakti lightly, for that may sound the 
death knell of his existence, and the pure devotee is spirited away into 
remembrance of the splendid world of Krishna Leela. A befitting end to a 
glorioussong. Unquote:

Please enjoy krishNa by asking him to come home in the tamil new year thaaraNa 
and seek his grace, also insist while he comes he must come dancing - to catch 
your hearts in one stroke of his appearance.

Dhaasan

Vasudevan m.g.

PS: wish you all a happy tamil new year and please pardon me for the lengthof 
the post.




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