blog contains stotrams of many DIETIES
Those who study this Tiruppavai are forever acceptable to
Sri Mahalakshmi and Sriman Narayana - this is the gist of
this stanza.In days of yore,in Dwaapara Yuga,Gopis actually
performed this Nonbu.Later on Sri andal imitated them in
her heart.Both Gopis and Andal got the service of the Lord.
So also even without performing the rite or imitating it,
just by chanting this Divya Prabandha,people will get the
same fruit (Kainkarya).Sri PARASARA BHATTAR said,"Just as the
mother cow gives milk even in the presence of its dead and
stuffed calf (TOL KANRUKKUM IRANGUMAPOLE) so also the Lord
will bless us even though we are absolutely devoid of the
supreme devotion of Andal,merely because we are repeating
her words."
Gopis had surrendered themselves to Sri Krishna;but their
Saranaagati would gain fruit only through the PURUSHAKAARA
(recommendation) of Sri Mahalakshmi.The Lord had churned
the Milky Ocean to get her; and so the Gopis begin by chanting
that herculean effort of the Lord.VANGAKKADAL was churned
only to get Sri Devi who had remained hidden there.Thus
He became MAA(Lakshmi's)-DHAVA(husband).In stanza 2 Andal said
ADI PAADI- singing the glory of His Feet; here in 30 she
says KESAVANAI -of Him who has fascinating locks of hair.
Thus she enjoys the Lord's Form from His Holy Feet to His
Head (Aa paada choodam).
The meaning of the POORVA KHANDA (first half) of the DVAYA
Mantra is implied in this first line.
The word "SRIMAT" (He who is ever in the company of SRI) in
DVAYA mantra is represented here by MAADAHAVANAI.
" NARAYANA" in DVAYA means He who has the noble qualities
of VAATSALYA,SWAAMITVA,SAUSHILYA,SAULABHYA,GNAANA and SHAKTI.
These are brought out in the present paasuram as under:
1.KADAL KADAINDA -Lord Vishnu ,turning a blind eye (Kaanaa-
kkannittu) towards the blemishes of all the gods and demons,
churned the ocean to get them nectar;this is VAATSALYA.
2.He established His Supremacy by managing the entire
operation single-handedly; this is SWAAMITVA.
3.He even worked in cooperation with worst criminals -
the lowliest of the lowly; this is SAUSHILYA.
4.He took the guise of a charming cherub and personally
distributed the nectar;this is SAULABHYA.
5.He had the requisite knowledge,the know-how to churn
the ocean; this is GNAANA.
6.And He had the required strength to complete the task
up to the end; this is SHAKTI.
KESAVANAI- By referring to the locks of hair, His Form is
implied; that is the meaning of "CHARANAU" in the DVAYA.
Those who recite the Tiruppavai paasurams are sure to be
blessed by Him.They will get everything here and finally
attain Salvation.Sri PARASARA BHATTAR used to say,"every
one should every morning recite all the 30 verses;or at
least the 29th one-SITTAM SIRUKALE; if he finds even that
difficult, he should at least bring to his mind how much
exquisite joy WE added to our days and nights through
chanting,understanding,discussing and in fact living
with these Divine Verses (Naam irunda iruppai ninaippadu)."
Those who thus take refuge unto Him will serve Him for
ever and ever;no rebirth for them.Let us also chant these
sweet songs and make our mother SRI GODA DEVI's appearance
in this world useful and purposeful.
This stanza clearly tells us of the highest Purushaartha
(the end of human life),explaining the meaning of PARAI.
Asking for Parai is a pretext; as the cowherds proposed
this "nonbu' for getting rain and as it came in handy for
Gopis(Andal) to keep looking at the face of Lord Krishna
for as long as they liked,they accepted it.Their real
intention is to get KAINKARYA (eternal service)at the
lotus-feet of the Lord.The word NARAYANANE used in the
first stanza was explained in the previous verse;the
word PARAI is explained here.
Both "Means" and "End" are the same in Sri Vaishnava
Sampradaaya;it is Sriman Narayana himself.If those who
take Him as the "Means' have contact with other "Means"
like Karmayoga etc,it is akin to pollution due to contact
with a dead body(because Karma Yoga etc are by nature
inert and need His Presence to give Result).And if they
consider their act of Surrender to the Lord
(Prapatti) itself to be the "Means", it is like accretion
of sin due to contact with a chandaala(because anything
which has the taint of the ego pollutes the purity of
the Prapanna).
Similarly regarding the "End" also there are two mistakes
which need to to be avoided: 1)Desiring other mundane
things from Him,which would be like desiring to eat poisoned
or contaminated food; and 2)serving the Lord for one's own
enjoyment rather than exclusively for His pleasure(Swaartha
Kainkarya),which would be like eating food left over from
another eater (Uchchishtha Bhojana).
Both these types of Purities (UPAAYA SUDDHI and UPEYA
SUDDHI) need to be strictly ensured by a Prapanna.The
previous verse (28) speaks of UPAAYA SUDDHI -"UNTANNAI..
..PUNNIYAM YAAM UDEYOM"- You ALONE are our Means.The
present verse enjoins UPEYA SUDDHI - "UNAKKE NAAM AAT_
SEYVOM" -We serve you for the sake of your happiness
ALONE,and we derive happiness on seeing your enjoyment.
Even the least trace of selfish enjoyment is to be
totally erased in the service of God.It is just as in
the case of sandal paste,cool breeze,flowers,ornaments
etc which give pleasure to man,without themselves feeling
any;the only difference being that man not being inert like
them feels happy looking at the pleasure of the Lord.
Krishna ordered His servants to bring the huge kettle-
drum (PARAI).Then Andal says,"O Wonder! you have not
understood us.We require only your everlasting,most
enjoyable service.We wish to be always born alongwith you,
and keep company with you always to serve you.(Like
Lakshmana who served Rama whether He was in Ayodhya
or in the forest.).Kindly guard us from evincing
interest in anything except you."
Just as the body serves a man,the Soul,which is the
body of the Lord (Yasya aatma sareeram),should serve
Him.This is the natural law.This is the message of
Andal in this crowning verse.
In the very first paasuram Sri ANDAL declared unequi-
vocally that Sriman Narayana alone was the Means(UPAAYA)
for getting emancipation and His Service."NarayananE
Taruvaan"- the "E" is very significant.Similarly Lord
Krishna in His CHARAMA SLOKA commanded "Maam EKAM
Saranam Vraja." - "EKAM" = Me ALONE. This is very well
brought out By Sri Andal in this verse.
A Prapanna who firmly believes that the Lord alone is
capable of putting an end to our ever-revolving cycle
of births and deaths should possess SIX essential
characteristics:
1.He should have no truck with any other "means" like
Karmayoga etc( this is his AAKINCHANYA).
2.Moreover to observe such Yogas he does not have any
legitimate right,as sanctioned by the Scriptures.He
has to declare his "lowness".(ANANYAGATITVA)
3.He has to keep thinking constantly of the Fullness
or unimaginable capabilities of Lord Almighty who
is the "MOOLA SUKRITA".
4.He should concentrate on the indissoluble relationship
that he has with God.
5.He should beg pardon of the Lord for all his countless
acts of misbehaviour in the past.
6.He should pray to God for the realisation of his
aspiration,namely Service to the Almighty.
Sri Andal in a very dramatic manner brings out all
these in this verse.
Sri Krishna observed,"O Girls! When your aspiration
is for the highest End - my Service (KAINKARYA),you
must have also performed the prescribed rites for it
like Karma Yoga etc. Have you done so ?"
Gopis: (emphatically) No,O Lord! To perform them we
should in the first place have learnt the Vedas by
sitting at the holy feet of a great Acharya(Prasaanta-
chittaaya samaanvitaya etc) reputed for his erudition
and practice of rites. But our "gurus" are the milch-
cattle and our vocation is tending them to fill our
stomachs.(KARAVAIGAL PIN SENRU etc)
To add to this we are born of a race which has no claim
for knowledge.(ARIVONRUMILOM)
Krishna: If that is the case I can't help you.
Gopis: We are imperfect creatures but your perfection
should fill up this gap.(KURAIVONRUM etc)
Krishna:Now you claim a relationship with me,but this
can be broken off very easily by performing a rite
called "Ghata Sraaddha"
Gopis:That rite is applicable only to the relationships
which are the result of Karma.But our relationship(namely
the one between the Soul and God)is indissoluble either
by you or us or both together.(UNTHANNODU etc)
Krishna: Now you correctly understand our relationship
and call me "Govinda" signifying my being one amongst
you.But in the past you have called me as 'Narayana"
which has caused me considerable pain.(NOTE: NARAYANA
indicates the Lord's relationship with every created
being,prapanna as well as non-prapanna;where as GOVINDA
was the title He received indicative of His special
Accessibility(SOULABHYA) and compassion towards calves,
cows and cowherds.)
Gopis: we apologise to you for this oversight on our
part.But after all we are innocent cowherd girls.Out
of our affection for you we lost our balance of mind.
Please forgive us.(ARIYAADA PILLAIGALOM etc)
Krishna then summoned NAPPINNAI and ordered her to
give them what they desired.
Gopis: No! she has played her role by recommending our
case to you.(PURUSHAKAARATVA).Now it is your turn.You
are the UPAAYA,the bestower of your very valuable and
much sought-after Service.(NOTE: in a similar case Sri
RAMANUJA in SARANAAGATI GADYA prayed to SRI LAKSHMI for
intercession and when she said ,"Astu te; tayaiva sarvam
sampatsyate", he proceeded to pray to the Lord for
Kainkarya.)Please do it.(IRAIVA etc)
"Sriman Narayana charanau...etc" - the First Line of
the DVAYA Mantra is well illustrated in this paasuram.
The stanza needs to be understood with an elaborate
explanation by an erudite Guru.The sum and substance
of the stanza is that He alone is the sole Means of
Salvation; and a person who has no claim for any Sat
Karma as the Means of salvation and a refugee, alone
is fit for surrendering himself unto the Lord.
Sri Krishna,after hearing their list of articles needed for
the vow said- "O girls! If there is a God equal to Me then you
may find a conch equal to my Paanchajanya.You have asked
for 'many conches'I can give the conch blown at the temple
PULLARAYAN KOIL you mentioned in St.6,and the one I used
to blow to bring back the cattle from grazing and my
Paanchajanya.
"As regards PARAI - I can give the kettle drum JAAMBAVAAN
beat when I measured the whole universe; and the huge drum
beaten to celebrate my victory at Lanka;and the big one I
tie to my waist to attract all girls to my dance of the
pots (Kudakkoottu).
" PALLAANDU ISAIPPAAR - are your father Sri Vishnuchittar
and Sri Nammaazhwaar.
" KOLAVILAKKU - is Nappinnai; KODI - Garuda;and VITAANAM
(canopy) is Ananta.Are you satisfied ? Now you may go."
Gopis - "These are for the observance of our vow.But
after the vow we have to receive certain honours.They
are exclusively for us.You have to give them to all
to us."
This is the prayer of ANDAL in this paasuram;the inner
meaning being MUKTA BHOGA - the delivered soul's
enjoyment in the Lord's company at Sri Vaikuntha.
Incidentally Andal leaves a message for posterity.The
Lord can punish a soul for a wrong only if the the soul
is not prepared to take refuge unto Him i.e., only as
long the soul is bent on protecting himself by himself.
The moment he accepts His protection, the Lord cannot
punish him for his sins.This is the means to secure a
victory over him.This is the inner meaning of the first
line KOODAARAI VELLUM SEER.For ex: 1)Parasurama,instead
of confronting Rama with a bow and losing,could have
come with clasped hands,and won.This,perhaps he was not
aware of. 2) Ravana was allowed by Rama to get back to
his palace when he had lost everything and stood there
unable to defend himself.He came back the next day fully
furnished with with chariot and weapons,and lost his
life.Had he come without weapons he could have conquered
Rama.Gopis won Him over by their humble submission to
Him.
The ornaments referred to in this stanza are ornaments
not only for the body but the soul also.The food (SORU)
is the Lord; ghee and milk are His virtues (KALYANAGUNA).
MUKTA BHOGA is the quintescence of this stanza.
Lord Krishna: "O Gopis! your words are selfcontradictory.
You say you have come for getting materials for the NONBU,and
in the same breath that it is for enjoying my company.
Those who desire my company need to eschew all other
desires.Moreover what is this vow you mention? who has
prescribed it and what are the accessories needed?"
Gopis - "The cowherds proposed this vow.As it came in handy
to see your face and sing your glory and as it is in no way
opposed to our primary purpose of enjoying your company we
readily responded.We do it also to express our gratitude
towards these cowherds who have brought about our union
under this pretext.
"Although there is no direct Vedic injunction ,we do it
because our ancestors have done it (Melayaar seyvanagal).
We give more importance to the practices of our very
learned ancestors,than to any other injunctions."
Age old customs,traditions and practices of our Acharyas
are to be respected and observed with great care - is
the message of Andal in this paasuram.By enumerating all
the accessories for the Nonbu,Andal is actually speaking
about SAAMYAAPATTI- where the delivered soul gets emblems
similar to the Lord's in Sri Vaikuntha; and the warm welcome
it receives there after casting off this human mantle.
MAALE -depicts the LORD's excessive,boundless and unlimited loving
care and affection for the soul.It is the meaning of MAAM
in Geeta Charama Sloka.
AALINILAYAAY -mentioning His immeasurable and most wonderful
prowess brings out the sense of AHAM in the same sloka.
MAAM shows His SOULABHYA (accessability) and AHAM His
omnipotence.
Lord Krishna after hearing their mangalaasaasana said
with a melting heart and an affectionate tone: "O girls!
By your birth (as the daughter of Periyaazhwaar) you are
ever interested in my welfare and pray for that.You have
all come here braving the biting cold and unmindful of
your health.Have you anything else on your mind except
PARAI (accessories for the NONBU rite)?"
Gopis replied: "We have come under the pretext of petitio-
ning you for the accessories,but actually our request is
for your Service only."
Lord Krishna: " I may find it difficult to grant your
request immediately.After all it is not all that simple.
There may be so many impediments in the way."
Gopis: " You were born as the son of Devaki and on the
same night you became the son of Yasoda.To the former
you gave the pleasure of giving birth to you(avataara-
rasa), and to the latter the pleasure of enjoying your
sport (leela-rasa).Having falsified Kamsa's evil intentions
and you made them fall on his own head.All this you did
because of your love for your votaries.So nothing is
impossible for you.You can do away with all obstructions.
The only thing needed is that you should have the mind
to bless us with your Service."
In days of yore Arjuna ordered Sri Krishna,on the holy
battlefield of Kurukshetra,to park his chariot in between
the array of the two armies and the charioteer did so.
So also now the Gopis earnestly solicited Him to walk
out and embellish the royal throne by occupying it.He
did it.When He stirred out all the Gopis with Nappinnai
followed Him with prayers for His safety (Mangalaasaa-
sanam)and when He sat on the throne held His feet with
their very tender hands and pressed them to their heart
and eyes with veneration.They beheld quickly the change
in hue (i.e., the feet became very red owing to the strain of
walking and being pressed by their soft hands gently).
This reminded them of Sri Krishna's former heroic feat
of measuring the whole universe with His very delicate
feet.They thought they were also as cruel-hearted as
Indra and the devas who never thought about His tender-
ness (Saukumaarya).
That Andal is the very worthy daughter of Periyaazhwar
is proved in this verse.She says: " O Lord! you measured
this universe for the sake of Indra,who was intent on
getting back his kingdom;while Bali was after fame.No one
gave a thought to your tenderness;so we have come to
pray that you must be free from all evils.
Ravana was worse; he had neither the generosity nor the
aesthetic sense of Bali.Just like entering a cave and
waking up and fighting a wild beast you walked to Lanka
and fought with him.Hence we are afraid for you.
That was when you were 37 years of age.What about the
asura who entered the cart which was there to protect
you,at the time when you were an infant and unable to
distinguish between friend and foe? So we fear all the
more for that.
Then two asuras assuming the guise of a calf and fruit
tried to put an end to your life.They were hidden enemies.
We fear that all the more.
These were evil acts by your foes; but what about Indra for
whom you strained every nerve ? He suddenly became an
adversary, for the flimsy reason that you consumed his
food, and rained stony rain for seven days.You lifted up
the mountain and saved the entire Gokulam. Mangalam etc.."
UN SEVAKAME - only your (Krishna's) heroic feat.But it
may be remarked that in this paasuram Andal has sung
the glory of Vamana,Rama and Krishna.However there is
no contradiction here because they were all His own
previous births.Similarly her father Sri Vishnuchitta
sings of them all - "Varuga varuga inge Vamana nambi..
kariya kuzhal..Kaakutta nambi etc." As Sri Nanjeeyar
delectably puts it, "Both father and daughter had the
habit of building dams after all the water had flown
through to the sea."
Sri Krishna felt sad on hearing this pathetic appeal from
the Gopis who had come as refugees,when they were attendants
of Nappinnai.He also recollected two similar incidents in His
previous birth as Rama: 1)The Dandaka forest sages came and
exhibited their bodies mutilated by the demons;and He had
to apologise for His tardiness 2) When Vibhishana came to
Him,He thought He alone was responsible for all the
humiliations he had suffered at Ravana's hands.
When this is His behaviour towards even men,what then to
speak of women!So Sri Krishna consoled them and promised
to do whatever they wanted.They request Him to stir out
of His bedchamber with all splendour and grandeur.They
had seen His sleeping posture,but now they want to see
His grand gait as well as His sitting posture on His
royal throne.(Ninravarum Irundavarum Kidandavarum).
"Like a lion sleeping with a lioness in a mountain cave
during the rainy season,you sleep with Nappinnai,being
a jewel for Her bosom.Now O Lord,Awake and stride out".
Krishna asked: " Do you want me to appear before you like
RAGHAVA SIMHA or YADAVA SIMHA or NARASIMHA ?"
Gopis replied : "We merely gave the simile of the lion
to stress the fact that your greatness is natural to
you,just as a lion cub even at birth is the king of
the jungle and doesn't need any coronation.Further
it is like calling you POOVAI PPOO VANNA when this
comparison of your supreme bodily complexion to this
flower's is unworthy and highly improper."
UN KOYIL is noteworthy.In the 16th verse the Gopis said
"NANDAGOPAN KOYIL" (Nanda's mansion).Now they say "Krishna's
mansion".Strictly speaking to whom does it belong ? It
belongs to both; just like the Hridaya Kamalam (heart of
man) where both the soul and God reside;or like
AZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWAR
and the deity POLINDU NINRA BIRAAN.
Sri Krishna enquires with the Gopis the reason for
their visit; and they reply:
O Lord! even though you know very well that we have
approached you as refugees,having no one else to give
us protection,you have not condescended to cast your
nectarine glances on us.We are born of a family (of
Azhwars) whose constant prayer is for your Grace and
that you you should talk to them by moving your coral-
like lips.We,like vanquished arrogant kings,have cast
aside our ego and assembled under your bedstead in
search of refuge.Our sole ambition is to be the target
of your merciful eyes.Your enquiry regarding the purpose
of our visit appears to be a new practice in your
relations with us.Know that we,who should be always
united with you,are today pining in separation.This
situation,which appears to be due to some curse,can
be modified only by your nectarine glance.It is only
for this cool look that we have come to you and not
for any other favour.So open your eyes slowly and
steadily look at us."
This is the very pathetic but gentle and sweet prayer
of ANDAL to Sri Krishna which would melt even an
adamantine heart.
NOTE: Each limb of the Almighty is capable of nullifying
the evil effect of a curse as can be seen in these cases:
1.HIS FEET -Ahalya's curse by her husband
2.HIS KNEES- Nala Kubara and Manigriva ,sons of Kubera
transformed into joined trees.
3.HIS THIGHS - Madhu and Kaitabha who were crushed to
death by them
4.HIS CHEST - Durvasa's curse on Indra,removed by Sridevi
who resides in His bosom
5. Now HIS EYES -curse of separation in the case of ANDAL
NAPPINNAI opened the door and told the Gopis: "Know
that I am one amongst you.Don't think I was keeping
mum.I was just waiting for an opportunity to advocate
your cause to the Lord.I will certainly accomplish
your end."
So she joins them.The Gopis now eulogise the Lord:
"Your father Nanda's prosperity is immeasurable;his
cattle-wealth is endless.It is sufficient if you
understand our distress."
The phrases UTTRAMUDAYAAY etc have double meanings:
UTTRAMUDAYAAY - 1) You are perfectly described in a
holy Scripture called Veda,which is unshakable,is
not of known authorship,permanent,flawless and is
an Authority by itself. 2)You have a very strong
determination not to abandon those who
surrender to you(as you exhibited in the case of
Vibhishana).
PERIYAAY- 1)Even those Vedas cannot fully describe
you as you possess an indescribable greatness.2)
Even after doing everything for your devotees you
think you have done nothing for them;and that what
you did was your own personal work.This is your
greatness.
ULAGINIL TOTRAMAAY etc.. 1)Vedas are rendered trust-
worthy by your incarnations as Rama,Krishna etc.
You have shown your form even to the lowliest among
the low in this world. 2)You have a predilection for
your devotees;you show this by going as messenger for
the Pandavas and acting as charioteer for Arjuna.So
much so that your 'Aasrita-Pakshapaata' (undue predilection
towards devotees) became evident even to enemies
like Duryodhana and Sisupala.
SUDARE -1)while the lustre of all the souls who take
birth due to their good and bad deeds gets dimmer with
each birth,your lustre (SUDAR) gets enhanced each time, as
your births are out of your Mercy (Kripa) for the distressed
souls.2)By willingly subjecting yourself to slavery in
respect of your devotees you enhance the lustre of your
greatness.
Despite the rebuke, NAPPINNAI was moved to pity by the
wailing of the Gopis and getting up approached the door
to open it.Krishna thought," Nappinnai thinks that my devotees
are her own just as I consider hers to be mine.Hence
she should not open the door and get a good name ,leaving
me out.It is I who should open it." So He came from
behind and lifting her up bodily threw her on the bed
with Him.But the mutual touch was so pleasant to them
that they promptly forgot all about themselves and the
poor Gopis.
The inner meaning of this high drama,as given by the
commentator is that there is a Divine Couple who are
vying with each other to look after the welfare of all
of us (souls).Hence we have no cause for concern at all.
All we have to do is to accept their protection.
Andal says to Sri Krishna in this stanza: "You have on
several occasions in the past dispelled fear from the
minds of the Devas and rescued them from the Asuras.
Now by delaying in granting our boon you are going to
lose all that hard-earned reputation as a saviour.Note
also that we are not asking you to become the target
of the weapons of a Hiranya or a Ravana.We merely want
to see you get up from your bed and grant us the boon
of serving you.We are ANANYA PRAYOJANA ADHIKARIs.
A chola king who was constructing one of the ramparts
of the temple at Sri Rangam found that the beautiful
circular design was being spoilt by the house of a disciple
of KURATTAAZHWAN called PILLAI PILLAI AZHWAN,and ordered
it to be demolished.Sri PARASARA BHATTAR adviced him against
it explaining that it it is not his rampart but the
mangalasaasana (PALLAANDU) of the devotees which would
ensure safety to the Lord; and also that demolishing the
house of a SriVaishnava would be sure to bring down the
wrath of God.But the king turned a deaf ear to this advice,
and becoming furious caused trouble to Sri BHATTAR,as a
result of which he had to leave for Tirukkoshtiyur.While
he was suffering the grief of separation from Sri Rangam
and the Lord,his disciple NANJEEYAR requested him to
compose a song in praise of ANDAL to mitigate his feeling
of sorrow.There appeared from his lips the 'taniyan'
"NEELA TUNGA etc",which is the essence of the present
paasuram (KUTTU VILAKKU).
NAPPINNAI is lying on the costly couch along with Krishna.
The cot stands on four ivory bases,the ivory for which was
obtained by Krishna by his valorous act of plucking the
four tusks from the murderous mighty elephant Kuvalayapida.
Being the wife of a great hero she cannot get sleep anywhere
else except on such a cot.The references to the various
kinds of pleasures in this stanza is a suggestion by Andal
that all gopis should get them in Sri Krishna's company
and only for that reason Nappinnai is keeping company
with Him."If you don't ensure this,you surely don't have
mercy," Andal rebukes Nappinnai.
Having entered Nandagopala's palace with the permission
of the guards,the Gopis (Andal) wake up Nandagopa,yashoda,
Krishna and Balarama,panegyrising their greatness.
Nanda has placed his bed near the entrance for fear that
the gopis,like Usha in the case of Aniruddha,may steal
Krishna;especially as Krishna is more handsome than His
grandson! Andal glorifies Nanda as a munificent donor of
clothes,water and food; but we do not come across any such
reference elsewhere.The commentator says:"As Krishna was
seen giving clothes to Draupadi to save her modesty;water
to the chariot horses at Kurukshetra;and food to his
boyhood companions in the forest - it could be presumed
that his qualities were inherited from His father."
But the gopis are not here for these items; they need only
Krishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishna
only to make Him their husband; and being a woman she
knows their plight.So they next wake her up.
Sri Krishna in his past incarnation as Trivikrama had
obtained Indra's kingdom for him.But the gopis do not
want Him to do any such thing for them.It is enough
if He allows them to do service to Him.Krishna does
not respond.
Realising their mistake in not approaching Him through
Balarama,they do so now and ask him to help them as he
had once done in the case of the gopis separated from
Krishna when He went to Mathura.