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Krishnakarnamrtham-Part3-Third Asvasa

 

1.asthi svasthyayanam samastha jagathaam

    abhyasthalakshmeesthanam

    vasthu Dhvastha rajasthamobhiH aniSam

    nyastham purasthaath iva

    hasthodhastha gireendhra masthaka

    tharuprasthaara visthaaritha

    srastha svastharu soona samstharalasath

    prasthaavi raaDhaasthutham

 

There is something, Krishna, who is the abode of all that is beneficial to all the worlds, who is always seen along with Lakshmi.  He is found ever in front of those who have discarded rajas and thamas and  who shines with the heaps of flowers blossomed in,  and  fallen  from, kalpaka trees in the groves on the peaks of the excellent mountain Govardhana , which was held by his hand and he is  worshipped by Radha.

 

Krishna who is none other than Narayana is the abode of wellbeing of all the worlds because He is in every being, naaraaH ayanam yasya, and all beings are in Him, naaraaNaam ayanam asou. He is the source of well being because He is, abhyasthalakshmeesthanam, always found with Sri.

 

To those sages who have conquered t rajas and Thamas, dhvastha rajasthamobhiH and are predominantly saathvik, He is perceived as something placed in front, agre nyastham iva..

 

When He held the  Govardhana mountain in his hand supporting it by its peak, hasthodhasthagireendhramasthaka, the kalpaka  trees, svastharu, in the grooves, tharuprasthaara,  on the peak, dropped the flowers, soona, that blossomed in them, visthaaritha, which made a heap, samstharalasath, around Krishna.

 

This Krishna referred to here, prasthaavi, is the object of worship by Radha ,raaDhaasthutham.

 

2.raaDhaaraadhithavibhramaadhbhutha rasam

   laavaNyarathnaakaram

   saaDhaaraNya padha vyatheetha sahaja

   smeraananaambhoruham

   aalambe harineelagarvaguruthaa

   sarvasavanirvaapanam

  baalam vaiNavikam vimugDha maDhuram

  moorDhaabhishiktham mahaH

 

I resort to that towering light , moorDhaabhishiktham mahaH

 worshipped by Radha, RaadharaDhaaraadhitham, the enchanting and wonderful sentiment, vibrama adhbhutharasam, the sea of beauty, laavaNyarathnaakaram, the natural smiling lotus-like face sahajasmera ananaambhoruham, that is above all common _expression_ by words, saaDhaaraNya padhavyatheetham, that which quells the pride of the blue sapphire in all respects, harineela garvaguruthaa sarvasva nirvaapaNam, which has the form of a child, baalam, with flute, vainavikam, and  bewitchingly sweet vimugDha maDhuram.

 

The mahah or light described here is Krishna, who is worshipped by Radha. He is appearing as a child, with flute in his hand, the  dark blue hue of this light puts to shame that of blue sapphire. He is the

crowning sentiment which is sringara, enchanting and wonderful because of his childhood and the  beauty of his naturally smiling face which is beyond description and bewitchingly sweet. He is thus  a sea of beauty, of love and of joy. Soundaryalahri, sringaralahari and anandhalahari.

 

The adjective moorDhaabhishiktham meaning `crowning or towering, '(moorDha means head and abhisheka is coronation) could be associated with vibhramaadhbhutha rasam instead of mahaH to mean the sringarara which is described as the king of  rasas.

 

3.kariNaam alabhya gathi vaibhavam bhaje

   karuNaavalambitha kiSoravigraham

   yaminaaam anaaratha vihaari maanase

   yamunaavanaantharasikam param mahaH

 

 

I worship  the light that is Krishna, whose gait is unattainable by the elephants, who has assumed the form of a child out of mercy, who ever plays in the mind of sages, who delights in the forests on the bank of Yamuna.

 

The gait of Krishna is so beautiful and majestic that even the elephants are no match to him. Generally a graceful and majestic gait is compared to that of an elephant, by the epithets, saamajavatragamana, gajagamana etc. But Leelasuka says that they are not applicable to the gait of Krishna since even the elephants fall far below in comparison, kariNaam alabhyagathiH.

 

The Lord out of mercy has come down as Krishna, karuNaavalambitha kiSoravigraham, who delighted everyone as a child  with His soulabhya. As Desika puts it in yadhavabhyudhaya,

 

Namyasya namathaH kshudhraan varadhasya varaarThinaH

PuthraiH pithrmathaH kreedaa kaTham the kena varNyathe

(Yadh.1.48)

 

" How and by whom can  your leelaa  be  described in which you, who is worshipped by all,  bow down to those who are of lower status, beg favours from those while you are the one who gives  boons to all, you make your own children  act as your parents."

 

He is always playing in the minds the sages, yaminaaam anaaratha vihaari maanase,  who revel in visualizing his exploits as Krishna.

 

Krishna delights in the beauty of the forest on the banks of yamuna,   yamunaavanaantharasikam ,and spends his time playing the flute, herding the cattle and playing with the gopis

 

4.athandhritha thrijagadhapi vrajaanganaa

   niyanthritham vipulavilochana aajnayaa

   nirantharam mamahrdhaye vijrmbhathaam

   samanthathaH sarasatharam param mahaH

 

May the great light, param mahaH, that is Krishna, who has all the three worlds in His control, athandhritha thrijagath, yet controlled by the commands of the beautiful eyes of the gopis, niyanthritham vrajaangana vipula vilochana aajnayaa, and spreading love and joy everywhere, samanthathaH sarasatharam, shine in my heart always, nirantharam mamahrdhaye vijrmbhathaam.

 

This sloka describes the souseelya of the Lord.  He is the controller, niyantha of the whole universe the great light , by which everything else shines, `thameva bhaantham anubhaathi sarvam thasya bhaasaa sarvam idham vibhaathi,' (Mund.Up.2-2-10) But He is controlled by the glances of the gopis. Souseelyam is defined as `mahathah mandhaihi saha neerandhra samslesha svabhaavah, the close friendship shown by the great towards the humble folk. Desika  denotes the souseelya of the Lord by the epithet `vallaveejanavallabha,' in Yadhavabhyudhaya, meaning, the beloved of the gopis. This shows the bhakthavathsalya of the Lord.

 

5.angulyagraiH aruna kiraNaih muktha samrudDha ranDhram

   vaaram vaaram vadhanamaruthaa vENum aapoorayantham

   vyathyasthaanGhrimvikachakamalacChaayavisthaaranethram

   vandhe brndhaavanasucharitham nandhagopaalasoonum

 

I bow down to  the son of Nandhagopala, who happily roam around Brindhavan, whose  beautiful eyes are opened wide like a fully  blossomed lotus, Who is filling the flute with the air from his mouth, and playing on it  with the tips of his fingers, red like the rising sun, closing  and opening the holes of the flute,  with his feet crossed.

 

The fingertips of  Krishna are red like the rising sun, angulyaagraiH aruNakiraNaiH , and with them he opens and closes the holes of the flute, muktha samrudDha ranDhram, while playing on it. He fills the flute with the air from his mouth, vadhanamaruthaaveNum aapoorayantham, again and again, vaaram vaaram, to create sound.

While playing he stands crossing his feet, vyathyasthaanGhrim, and he looks beautiful with his eyes opened wide with the joy of music so that they resemble full blown lotuses, vikacha kamala Chaayaa visthaaranethram. He is the one wandering in the forests of Brindavan, brindhaavanasucharitham,the son of nandhagopala, nandhagopalasoonum.

 

 

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




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