Composer: Oottukkadu Venkata Kavi(Oottukkadu Venkata Kavi ஊத்துக்காடு வேங்கட கவி) , He was born in about the year 1700 in Needamangalam to Muthukrishna Iyer. One of his descendants was Needamangalam Krishnamurthi Bhagavathar. His gurus were Needamangalam Rajah Bhagavathar and he founded the Rudrapasupathi Pillai sishya parampara. He composed many kritis in Sanskrit and Tamil, mainly on Lord Krishna. His songs were known to often exclude the name of the deity in favor of description. He died in 1765 in his hometown, Needamangalam. More...
28 harikaambhOji janya
Aa: S R2 G3 P D2 S
Av: S D2 P G3 R2 S
This Krithi was originally composed in Tamil. Other languages are for your convenience
இல்லை இல்லை இல்லை அம்மா இத்தனை பேர் சொல்வதெல்லாம் அத்தனையும் பொய்யே (இல்லை)
தொல்லை இவ்வழக்குச் சொன்னார் இன்னவர்கள் யாரும் துணிவாகப் பொய்யைச் சொன்னார் ஆனாலும் கேளும்
அல்லை நின்ற தோழர்களைக் கேட்டுப் பாரும்- கேட்டு ஆனா பின்னர் தண்டனைகள் வேனவரைத் தாரும் (இல்லை)
நாலு பேர்கள் கேட்கச் சொல்ல நாணம் ஆகுதேன்றார் – அந்த நங்கையர் பேருண் கூட்டத்தில் சொல்லி நின்றார் மாலையிட்டவன் போல் வாயில் முத்தம் இட்டேன் என்றார் அந்த வழக்கும் அறிவேனோ அம்மா வார்த்தையை நம்பாதே சும்மா (இல்லை)
விருந்தினர் வாயில் பூச வெண்ணை காணுமா வெண்ணை பூசும் வரை அவர் தூங்க வேணுமா மருந்துக்கும் பைகளில் நெய்யும் வடியுமா – இந்த வார்த்தையினைக் கேட்டு நீயும் நம்பலாகுமா – (இல்லை)
தண்ணில்லாம் மறந்த அந்த பெண்ணைக் கேளும், ஏதோ தயவால் கொணர்ந்து விட்டேன் அந்த நாளும் இன்றிதை மறந்து இங்கே வந்து சொன்னாலும் என் அந்த பெண்ணைக் கூட்டி வரக் காணும் அதைக் கேளும் (இல்லை)
பிள்ளை கில்லி விட்டேன் என்று சொன்னார் பொய்யை வேணுமென்றால் நன்றாய்ப் பாரு எந்தன் கையை உள்ள நகம் ஒன்று கூடக் கையில் இல்லை உண்மை என்று நம்பிநாளோ ஒன்றும் இல்லை அம்மா (இல்லை)
ஆறும் இலா நேரம் பார்த்து இன்னவரின் வீட்டு அம்மே அம்மே என்று கத்தும் குரல் கேட்டு அந்தக் காரிலம் கன்று ஓட்டத் தவிப்பதைப் பார்த்து கற்றுக் கொடுத்தேனம்மா கதையை நம்பாதே சும்மா (இல்லை)
வாயில் வெண்ணை வைத்திருந்தாள் பேச வருமா அந்த வழக்கும் மெய்யாய் இருந்தால் கோபம் வருமா தாயான உன்னிடம் வந்து சொல்ல வேணுமா தவம் செய்தும் இவருக்குப் பெண் இல்லை போதுமா (இல்லை)
ஆடின பந்தை ஒழித்து அல்லல் செய்தார் அறியேனே என்று சத்தியம் செய்தார் தேடின பந்துக்கு சரி வெண்ணை தாரும் என்றேன் – அதைத் திருட்டுத்தனம் என்று சொல்லி கருத்தை மறைத்தாரே தள்ளி (இல்லை)
அத்தை வீட்டு வழி கேட்டேன் அத்தனையும் மெய்தான் ஆத்தங்கரை வழி கேட்டேன் அத்தனையும் மெய்தான் நிலா முற்றத்துக்கு வழி கேட்டேன் அம்மா ஆனால் இவள் முத்தத்துக்கு என்று சொன்னால் சித்தத்துக்குள் என்னதானோ – (இல்லை)
ఇల్లై ఇల్లై ఇల్లై అమ్మా
ఇథ్థనై పేర్ సొల్వథెల్లాం అథ్థనైయుం పొయ్యే (ఇల్లై)
థొల్లై ఇవ్వజ్హక్కుచ్ చొన్నార్ ఇన్నవర్గల్ యారుం
థుణివాగప్ పొయ్యైచ్ చొన్నార్ ఆనాలుం కేళుం
అల్లై నినృఅ థోజ్హర్గళైక్ కేత్తుప్ పారుం- కేత్తు
ఆన పిన్నర్ థణ్దనైగళ్ వేణవరైథ్ థారుం (ఇల్లై)
నాలు పేర్గళ్ కేత్కచ్ చొల్ల నాణం ఆగుథెన్రార్ – అంథ
నంగైయర్ పెరున్ కూత్తథ్థిల్ సొల్లి నిన్రార్
మాలైయిత్తవన్ పోల్ వాయిల్ ముథ్థం ఇత్తేన్ ఎన్రార్ అంథ
వజ్హక్కుం అరివేనో అమ్మా వార్థ్థైయై నంబాథే సుమ్మా (ఇల్లై)
విరుంథినర్ వాయిల్ పూస వెణ్ణై కాణుమా
వెణ్ణై పూసుం వరై అవర్ థూంగ వేణుమా
మరుంథుక్కుం పాగలిల్ నెయ్యుం వదియుమా- ఇంథ
వార్థ్థైయినైక్ కేత్తు నీయుం నంబలాగుమా – (ఇల్లై)
థన్నిల్లం మరంథ అంథ పెణ్ణైక్ కేళుం, ఏధో
ధయవాల్ కొణరంథు విత్తేన్ అంథ నాళుం
ఇనృఇథై మరంథు ఇంఘె వంథు సొన్నాలుం
ఎన్ అంథ పెణ్ణైక్ కూత్తి వరక్ కాణుం అథైక్ కేళుం (ఇల్లై)
పిళ్ళై కిళ్ళి విత్తేన్ ఎనౄ సొన్నార్ పొయ్యై
వేణుమెన్రాల్ ననృఆఇప్ పారు ఎంథన్ కైయై
ఊళ్ళ నగం ఒనౄ కూదక్ కైయిల్ ఇల్లై
ఊణ్మై ఎనౄ నంబినాలో ఒనౄం ఇల్లై అమ్మా (ఇల్లై)
ఆరుం ఇలా నేరం పార్థ్థు ఇన్నవరిన్ వీత్తు
అమ్మే అమ్మే ఎనౄ కథ్థుం కురల్ కేత్తు అంథక్
కారిళం కనౄ ఊత్తథ్ థవిప్పథైప్ పార్థ్థు
కఋౠక్ కొదుథ్థేనమ్మా కథైయై నంబాథే సుమ్మా (ఇల్లై)
వాయిల్ వెణ్ణై వైథ్థిరుంథాల్ పేస వరుమా అంథ
వజ్హక్కుం మెయ్యాయ్ ఇరుంథాల్ కోభం వరుమా
థాయాన ఉన్నిదం వంథు సొల్ల వేణుమా
థవం సైథుం ఇవరుక్కుప్ పెణ్ ఇల్లై పోధుమా (ఇల్లై)
ఆదిన పంథై ఒళిథ్థు అల్లల్ సైథార్
అరియేనే ఎనౄ సథ్థియం సైథార్
థేదిన పంథుక్కు సరి వెణ్ణై థారుం ఎనృఏన్- అథైథ్
థిరుత్తుథ్థనం ఎనౄ సొల్లి కరుథ్థై మరైథ్థారే థళ్ళి (ఇల్లై)
అథ్థై వీత్తు వజ్హి కేత్తేన్ అథ్థనైయుం మైథాన్
ఆథ్థంగరై వజ్హి కేత్తేన్ అథ్థనైయుం మైథాన్ నిలా
ముఋఋఅథ్థుక్కు వజ్హి కేత్తేన్ అమ్మా ఆనాల్ ఇవళ్
ముథ్థథ్థుక్కు ఎనౄ సొన్నాళ్ సిథ్థథ్థుక్కుళ్ ఎన్నథానో – (ఇల్లై)
illai illai illai ammA
iththanai pEr solvathellAm aththanaiyum poyyE (illai)
thollai ivvazhakkuch chonnAr innavargal yArum
thuNivAgap poyyaich chonnAr AnAlum kELum
allai ninRa thOzhargaLaik kEttup pArum- kEttu
Ana pinnar thaNdanaigaL vENavaraith thArum (illai)
nAlu pErgaL kEtkach cholla nANam AguthenrAr – antha
nangaiyar perun koottaththil solli ninrAr
mAlaiyittavan pOl vAyil muththam ittEn enrAr antha
Vazhakkum arivEnO ammA vArththaiyai nambAthE summA (illai)
Virunthinar vAyil poosa veNNai kANumA
veNNai poosum varai avar thoonga vENumA
marunthukkum pAgalil neyyum vadiyumA- intha
vArththaiyinaik kEttu neeyum nambalAgumA – (illai)
thannillam marantha antha peNNaik kELum, EdhO
dhayavAl koNarnthu vittEn antha nALum
inRithai maranthu inGe vanthu sonnAlum
en antha peNNaik kootti varak kANum athaik kELum (illai)
piLLai kiLLi vittEn enRu sonnAr poyyai
VENumenrAl nanRAip pAru enthan kaiyai
ULLa nagam onRu koodak kaiyil illai
UNmai enRu nambinAlO onRum illai ammA (illai)
Arum ilA nEram pArththu innavarin veettu
ammE ammE enRu kaththum kural kEttu anthak
kAriLam kanRu oottath thavippathaip pArththu
kaRRuk koduththEnammA kathaiyai nambAthE summA (illai)
vAyil veNNai vaiththirunthAl pEsa varumA antha
vazhakkum meyyAy irunthAl kObham varumA
thAyAna unnidam vanthu solla vENumA
thavam seithum ivarukkup peN illai pOdhumA (illai)
Adina panthai oLiththu allal seithAr
ariyEnE enRu saththiyam seithAr
thEdina panthukku sari veNNai thArum enREn- athaith
thiruttuththanam enRu solli karuththai maraiththArE thaLLi (illai)
aththai veettu vazhi kEttEn aththanaiyum meithAn
Aththangarai vazhi kEttEn aththanaiyum meithAn nilA
muRRaththukku vazhi kEttEn ammA AnAl ivaL
muththaththukku enRu sonnAL siththaththukkuL ennathAnO – (illai)
In this song, Krishna defends himself against the accusations of the gopis against him, speaking to his mother Yashoda. The verses parallel nicely with the words and stanzas of taayE yashOda, and the judgement of Yashoda is given in the song “pEshaadE pOngaLaDi.”
Pallavi: Oh mother, No, No, No. What all these people say, are all lies.
In the first sentence itself, all the accusations are totally denied, to force Yashoda to favor Krishna.
Anupallavi: All these people say troublesome cases against me. They came up boldly with utter lies. In spite of that, I will answer each of these complaints. Oh mother! You can check up whether there is any truth in these complaints. All my friends are always with me, they witness every action of me, please check up with them, whether there is any truth in these complaints. If you find these gopees version is truth and there is substance in these complaints, I am ready to receive punishment as meted by you.
Krishna’s boldness in refuting the complaints, calling and identifying the witnesses, readiness to receive the punishment etc, make Yashoda think kindly of him, in a way, that perhaps what he says is possibly the truth. Also the psychology considering the age of the defendant, that “a child will not tell lies” adds strength to his argument.
Charanam 1: responding directly to the first gopi’s complaint in “taayE yashOda”, Krishna says She, this gopee said, if this matter is to be shared with many, then it is a shame. But she has already announced then, that too in a very big crowd, that, I kissed her like her husband. Will any body announce in a big crowd how her husband kissed her. If she is really ashamed, how did she announce that in such a big crowd. That clearly indicates I am not the wrongdoer. She said I kissed her on the mouth like her husband. Oh mother, I do not know how to kiss. Further I do not know such a practice of kissing, like a husband, in the mouth at all. Please do not believe these words.
Charanam 2: Krishna responds to the second gopi’s complaint, saying, Oh mother! Do you give me that much butter that after I eat all and there is some balance left out. Or is it true that I do get that much quantity of butter from others to apply in the face of the Guests. What I get is only a small quantity, what you give. That is not at all sufficient for me, neither to eat myself nor to share with my friends. Also why should they sleep till I apply butter in their face. Oh mother, you see, as soon as some body else touches a sleeping person they will getup. That is quite common. But these guests slept nicely as per their statement. That itself clears this accusation. Oh mother, even if you want for medicinal purposes, will that vegetable bitter gourd [paagarkaai- karEla] yield oil. How can you believe such a false accusation against me.
See the usage of proverbs and the common sense in a child’s argument.
Charanam 3: When the third gopi speaks, Krishna replies, “Oh judge mother! Please ask where is that girl? Why this lady who accuses me has not brought the victim in front of you? That day, this girl forgot her house address and was wandering. It was fortunate on that day, that, I actually pitied her and led her to her house and thus prevented her from straying. Ok. Just for argument sake I accept the accusation. But please ask why this lady, who is accusing me, has not brought that affected girl here so that you can cross-examine her”.
See the positive way in argument. Also the timeliness in asking, why the complainant is unable to bring the affected party as a witness. This adds to proving that he is innocent.
Charanam 4: Krishna says of gopi 4, She accused me that I pinched the child and made him [/her] cry. That is a lie. Oh mother! Please see my hand. There are no nails in my hand and all are nicely cut. Then how can I do that pinching and make him [/ her] cry. If you believe that, oh mother, nothing is there [to say].
Charanam 5: (continuing response to gopi 4’s complaint) When nobody was there in the house of this lady, the calf at the backyard was making noise “ammaa ammaa”. I was passing that side and heard that noise. I went and saw, why that calf is making noise. That is the basic nature of a cowherd, when he hears the sound of a cow or calf, to go and check why the cow is making noise. Actually the calf was struggling for sucking milk from its mother cow not knowing how to do that act. Since I do not want to see that calf struggling, I put the calf in position and taught how to get fed from mother cow. About that this lady unnecessarily accuses me. Please do not believe that story, Oh mother!
1. Every animal knows through its basic instincts, how to get fed from its mother even though it is just born. But here krishna argues, as though, he is to teach the calf. I feel at this stage, Sri OVS swami also puts us into the mould, that he, the supreme Lord, is the sustainer of all creations in this world, who teaches every thing in life. Without his grace even certain basic instincts naturally available to all will also go out of order.
2. It is clear by his claim that krishna teaches how to get fed from mother, meaning “without me you can not even know how to get fed from your own mother”.
3. When krishna pointed out that the calf struggling for milk from its mother, this kindled very big thoughts in the minds of yasOdhaa. Since yasodha knows very well, how her son, that naughty krishna, “oruththi maganaaip piranthu Or iravil oruththi maganaai oLinthu valarbavan” [born to one in a night and brought to and brought up by another one] feels for his mother’s love, she immediately realises that longing of krishna [vaathsalyam of krishna] towards that struggling calf.
4. The Kulasekara’s dhEvaki pulambal [kulasekara aazhvaar’s composition titled murmur of dhEvaki- krishna’s mother] is worth recalling here, which is a kohinoor diamond in all his writings.
5. See the cleverness of the child krishna to encash that opportunity by touching that weak point for the judge herself.
Note: Kulasekara is one of the 12 aazhvaars [persons] who revived the bhakti movement in South India and regarded as incarnations of the different aspects of Naraayana himself. He sang 10 songs, taking the role of dhEvaki envying with yasodha, since she did not enjoy the young naughty childish pranks of krishna, but yasodha had that good luck to have krishna by her side to enjoy all these.
Charanam 6: (responding to gopi 6) Oh! Mother! If I had butter in my mouth will I be able to talk. Ok, just for argument sake, I accept that I asked for butter. If she has given me that much quantity, will I get angry with that person, who gave me so much. So this is simply a complaint for the sake of complaint, that too to my mother. Oh mother! You must know the fact that she has no daughter even after carrying out many a penance for begetting a child.
Charanam 7: (continued response to gopi 6) Oh mother I was playing with ball. She hid the ball some where. I searched for the ball everywhere and became tired. After teasing me for some time she gave me the ball. Ok, you teased me, but why not give me butter for the trouble, I had because of you I asked. She also gave me butter. Now she comes and unnecessarily accuses me as a thief of butter.
Charanam 8: (response to gopi 5) Yes. It is true, that, I asked the route to auntie’s house. Yes. It is also true that I asked the route for the riverbank. Next I asked the route to the courtyard inside the house or playground where you can enjoy bright moon – nilaa muRRam. But this lady understood that muRRam [courtyard] as muththam -kiss. She perhaps is mentally not alright at that time. So, what can I do? Oh, Mother! Am I to be blamed?
See the pun in the words and capacity of krishna to twist words to his advantage. In tamil sometimes R is pronounced as th. Hence the pun.