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Oppiliappan List Archive: Message 00095 Jul 2008

 
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101. baalam neelaambhudhaaBham

       navamaNivilasath kinkiNee jaalabadDha

       SroNi janGhaanthayugmam

       Vipula guruNakha prollasath kanTabhoosham

       Phullaambhojaabhavakthram

       hathaSakatamaruth poothanaadhyam prasannam

       govindham vandhithendhraadhyamaravaram

       ajam poojayeth vaasaraadhou

 

One should worship the child  Govindha, baalam govindham, who is of the hue of the rain-bearing cloud, neelaambhudhaaBham, around whose hip and ankles are anklets with gems and bells,       navamaNivilasath kinkiNee jaalabadDha SroNi janGhaantha yugmam, who is wearing a neck ornament of large and heavy tiger nail, Vipula guruNakha prollasath kanTabhoosham, whose face is like a full blown lotus, Phullaambhojaabhavakthram , who is the destroyer of Sakatasura, Thrnaavartha , Poothana and others, hathaSakatamaruth poothanaadhyam, and who is ajam, unborn and worshipped by Indra and other devas, vandhithendhraadhyamaravaram, first thing in the morning.

 

In this sloka and the next two Leelasuka describes Kriishna as he should be contemplated in the morning , noon and evening.

 

102. vandhyam dhevaiH mukundham vikasitha

        kuruvindhaabham indheevaraaksham

        gogopeebrndhaveetham jitharipunivaham

        kundhamandhaara haasam

        neelagreevaagra picChaakalana suvilasath

        kunthalam bhaanumantham

        dhevam peethaambaraaDyam

        japa japa dhinaSo maDhyamaahne ramaayai

 

 

One should meditate on Mukundha, mukundham, who is worshipped by the devas, vandhyam dhevaiH, who shines like a blossoming kuruvindha flower, vikasitha kuruvindhaabham, whose eyes are like blue lotus, indheevaraaksham, who is surrounded by cows and gopis, gogopeebrndhaveetham, who has conquered all his enemies, jitharipunivaham, whose smile is like the kundha and the mandhara flowers, kundhamandhaara haasam,  whose hair is decorated with the peacockfeather, neelagreevaagra picChaakalana suvilasath Kunthalam, who has the luster like the sun, bhaanumantham, and who wears the rich yellow silk garment, peethaambaraaDyam, at noon,  for acquiring wealth (Lakshmi), maDhyamaahne ramaayai. .

 

103. chakraanthaDhvastha vairi vrajam

         ajitham apaastha avaneebhaaram

         aadhyaiH aaveetham  naaradhaadhyaiH

         munibhiH abhinutham thaTthva nirNeethi hethoH

         sayaahne nirmalaangam nirupamaruchiram

         chinthayeth neelabhaasam

         manthree viSvodhayasThithi apaharaNapadham

         mukthidham vaasudhevam

 

One who chants the japa of the Lord should meditate, manthree chinthayeth on Vasudeva, who has destroyed all his enemies with the edge of his chakra, chakraanthaDhvastha vairi vrajam,  who is unconquerable, ajitham  who has lessened the burden of the earth, apaastha avaneebhaaram, who is surrounded by the first and foremost devas like Brahma and Siva,    aadhyaiH aaveetham,  who is worshipped by the sages like Narada in order to get convinced of the supreme reality, naaradhaadhyaiH  munibhiH abhinutham thaTthva nirNeethi hethoH, whose lustrous blue form is of pure satthva and of incomaparable beauty, nirmalaangam nirupamaruchiram, and who is the giver of mukthi, mukthidham, being the cause of creation, protection and annihilation, viSvodhayasThithi apaharaNapadham,  in the evening, saayaahne..

 

 

 

104. kodhandam aikshavam akhandam ishum cha poushpam

        chakraabja paasa srNi kaanchana vamsanaaLam

        bibraaNam ashtaviDha baahubhiH arkavarNam

        Dhyaayeth harim madhanagopa vilaasa vesham

 

Lord Hari should be meditated upon as Madhanagopala,        Dhyaayeth harim madhanagopa vilaasa vesham, wearing in his eight arms, ashtaviDha baahubhiH, the bow of sugarcane, kodhandam aikshavam strong and unbroken,akhandam, the arrow of flowers, ishum cha poushpam, the chakra, shankha, paasa, ankusa and golden flute, chakraabja paasa srNi kaanchana vamsanaaLam, and his hue red like the rising sun,. arkavarNam. 

 

This is the portrait of Krishna as Gopalasundharee which has already been described in the sloka 98. The gopalasundharee manthra gives this description in the dhyana sloka, where Gopala is meditated as Gopalasundharee, who is found in the kalpaka forest in the milky ocean, in a gem studded hall, on sripeeTa, and holds shankha, chakra, bow of sugarcane, ankuSa, paaSa, veena,and flute and shining with a red hue that illumines tha whole world and surrounded and praised by Brahma and others.

 

Gopalasundharee yanthra is the combined manthra of the ashtaadhaSaaksharee manthra of rajgopaala and the panchadhaSaaksharee of LalithaaparameSvaree and in it both Lalitha and Krishna are meditated as one form.'kadhaachith lalitheSaanee pumroopaa Krishna vigrahaa,' sometimes Sri Lalitha apeears as Krishna.

 

 

 

105. angulyaa kaH kavaatam praharathi

        kutile maaDhavaH kim vasanthaH

        no chakree kim kulaalaH na hi

        DharaNiDharaH kim dhvijihvaH phaNeendhraH

        Naaham Dhaaraahimardhee kim asi

        khagapathiH no hariH kim kapeendhraH

        ithyevam gopakanyaa prathivachana

        jithaH paathu vah chakrapaaNiH

 

angulyaa kaH kavaatam praharathi -"Who is knocking the door with finges?"

kutile maaDhavaH - "Oh cunning girl, it is Madhava."

kim vasanthaH - "What? The spring?"

no chakree - "No,  the wielder of chakra."

kim kulaalaH - " What?  The  potter?"

na hi  DharaNiDharaH-  " No,  no. the one who supports this earth."

kim dhvijihvaH phaNeendhraH-  "What? The serpent with two tongues, Adhisesha?"

Naaham Dhaaraahimardhee-  "No I am the one who tamed the serpent which lived in the river."

kim asi khagapathiH-  "What? You are Garuda?"

no hariH - "No.Hari."

kim kapeendhraH - "What? ? Lord of the monkeys?"

May Krishna who was thus discomfited by the gopi in conversation        ithyevam gopakanyaa prathivachana jithaH,  protect you.

 

Here is a beautiful play on words using pun on the words madhava., chakree,DharaneeDharaH, Dhaaraahimardhe and Hari, with double meaning by which the gopi teases Krishna .

 

The word Hari means  the Lord as well as monkey.

 

 

 

 

106. raaDhaamohanamandhiraath upagathaH

        chandhraavaleem oochivaan

        raaDHe kshemamaaye asthi thasya vachanam

        Srthvaa aaha chandhraavalee

        Kamsa kshemam aye vimugDhahrdhaye

        kamsaH kva dhrshtaH thvayaa

        raDHaa kva ithi vilajjithaH nathamukhaH

        smero hariH paathu vaH

 

Krishna coming out of the house of Radha, raaDhaamohanamandhiraath upagathaH,   saw chandhravali and asked her, chandhraavaleem oochivaan,  "Radha, how are you?" raaDHe kshemamaaye asthi. She , hearing his words replied, thasya vachanam  Srthvaa aaha chandhraavale, "kamsa I am alright," Kamsa kshemam. Krishna said, "deluded girl, where did you see Kamsa?" aye vimugDhahrdhaye kamsaH kva dhrshtaH thvayaa.

 Chandhravali retorted, "Where is Radha?"   raDHaa kva.  May Krishna who became ashamed, vilajjithaH,  with his head bent, nathamukhaH, and smiling,        smeraH,  protect you.

 

 Krishna was coming out of the house of Radha, with his mind fresh with the memories of the pleasant company of Radha and seeing Chandhravali, another gopi, he addresses her as Radha,. Chandhravalee irritated by it calls him kamsa whereupon Krishna chides her for it asking where has she seen Kamsa. Then Chandhravali

retorts that similarly he was not seeing Radha there. At this, says Leelasuka Krishna hung his head, embarrassed at his display of his love for Radha but the word `smeraH' belies it and shows that he did it deliberately as one of his leelas.

 

 

 

107. yaH preethiH viDhuraarpithe muraripo

         kunthyaarpithe yaadhrSi

         yaa govarDhana moorDhni yaa cha prThuke

         sthanye yaSodhaarpithe

         baaradhvaaja samarpithe sabarikaa

         dhatthe aDhare yoshithaam

         yaa preethih munipathni bhakthi rachithe

         apyathraapi thaam thaam kuru

 

Oh Lord, the slayer of Mura, Muraare, whatever joy you experienced on being offered food by Vidhura,  yaH preethiH viDhuraarpithe by Kunthi, kunthyaarpithe yaadhrSi, by the gopas at the worship of Govardhana, yaa govarDhana moorDhni, the puffed rice offered by Kuchela, yaa cha prThuke, on being breast-fed  by Yasodha, sthanye yaSodhaarpithe, on being offered hospitality by Baradhvaja, baaradhvaaja samarpithe, by sabari, sabarikaa dhatthe, and in the lips of the gopis, aDhare yoshithaam, in the food offered with devotion bythe yajnapathnis, munipathni bhakthi rachithe, show the same love in accepting this offering , apyathraapi thaam thaam kuru, Krishnakarnamrtha.

 

 The Lord expects only the offering of the heart through bhakthi and not bothered about what is offered. Hence Leeasuka here entreats Him to show the same attitude in accepting this work of his, Krishnakarnamrtham.

 

Vidhura was so preoccupied with  devotion  that when Krishna came to his house he offered him the banana skin throwing away the fruit  which Krishna accepted. Kunti also offered whatever she had to Krishna and  Kuchela  had nothing else to  offer except  puffed rice which the Lord ate with relish. The feast offered by the gopas at the time of the worship of Govardhan was accepted by Krishna with same eagerness by  taking the form of the deity of the mountain.Leela suka  also refers to Ramavathara mentioning the rich repast laid by Bharadhvaja as compared with the simple fruits offered by Sabari. He relished the milk from his mother and the food offered by the yajnapathnis against the wishes of their husbands due to love for Krishna when Krishna sent word that they were hungry. Last but not least were the lips of the gopis offered in love.

 

108. krshNaanusmaraNaadheva papasanghaathapanjaraH

         sathaDhaa bhedham aayaathi giriH vajrahatho yaThaa

 

By the mere thinking of Krishna, krshNaanusmaraNaadheva, all the sins which are like iron cage, papasanghaathapanjaraH, will be

 broken into hundred bits, sahasraDha abhedham aayaathi as the mountains did with the vajrayudha, giriH vajrahatho yaThaa.

 

The reference here is to the time when the mountains had winga and used to fly and settle down wherever they wished and people were scared . Indra cut off their wings  into shreds with his vajrayudha. Likewise the sins though hard as iron cages binding us  to the cycle of birth and death will  be broken with the mere thinking of Krishna.

 

109. yasya aathmabhoothasya guroH prasaadhaath

        aham vimuktho asmi SareerabanDhaath

        sarvopadheshtuh purushotthamasya

        thasya anghripadhamam praNathosmi nithyam

 

I bow down to the lotus-feet of the supreme purusha, who is the preceptor of all, by the grace of whom, my guru , my innermost tself, I am freed from the karma that binds me to this body.

 

Thus ends the third Asvasa of Krishnakarnamrtha by Leelasuka.

 

Krishnakarnamrtham  is completed.

 

 

 

      

     

       

     

     

     

    

 

 

 

 

 

 

 

     

     

     

     

 

 

     

     

 

 

 

 

 

 

 

 

 

     

 

 

 

 

 

     

 

 

    

    

 

    

 

    

 

 

 

 

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Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org




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