You are here: SriPedia - Oppiliappan - Archives - Jul 2008

Oppiliappan List Archive: Message 00001 Jul 2008

 
Jul 2008 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


16. yasmin nrthyathi yasyaSekharabharaiH

      krounchadhvishath chandhrakee

      yasmin dhrpyathi yasya ghoshasurabhim

      jighran vrsho DhoorjateH

      yasmin sajjathi yasya vibhramagathim

      vaanChan hareH sinDhuraH

      thath brindhaavanakalpakadhrumavanam

      tham vaa kiSoram bhaje

 

I worship, bhaje. the forest of kalpakatrees of  Brindhavan, brndhaavnakalpakadhrumavanam, with  the  child Krishna, tham vaa kiSoram, seeing the peacock feather on whose head, yasya sekharabharaiH , the peacock of Lord Skandha krounchadhvishathchandhrakee , dances, nrthyathi,  jighran, smelling the cow of whom, yasya ghosha surabhim, the bull of Siva gets excited, dhrpyathi vrshaH DhoorjhateH, whose enchanting gait, vibhramagathim,  the elephant of Indra, hari sinDhuraH, desires to accompany, vaanChan sajjathi.

 

Krishna is seen moving around in Brindhavan among the cows, with his head decorated with peacock feathers . Leelasuka says that he worships not only Krishna but also the forest of kalapaka trees in Brindhavan. Seeing him with  peacock feathers on his head which seem to dance when Krishna moves around, the peacock of Lord Skandha dances in accompaniment. The cows of Brindhavan are kindling the desire of even Nandi, the bull of Siva. Seeing Krishna walking like a young elephant Iravatha, the vehicle of Indra, is attracted and tries to imitate it.

Siva is referred to as Dhoorjhati, meaning one having heavy matted hair.

 

17. aruNaaDharaamrtha viSeshitha smitham

      varuNaalayaanugatha varNa vaibhavam

      tharuNaaravindha dhaladheerghalochanam

      karuNaamayam kamapi baalam aaSraye

 

I resort to the wonderful child, kamapi baalam with nectarine smile on his red lips, aruNa aDhraamrtha viSeshitha smitham, whose hue resembles that of the ocean, varuNaalaya anugatha varNavaibhavam, and whose long eyes, dheerghalochanam, are like the beautiful petals of a lotus, tharuNaaravindhadhala and who is all mercy, karuNaamayam..

 

This sloka is beautiful if only for the rhyming first words of each quarter, namely, aruNa , varuNa, tharuNa and karuNa.   

 

18. laavaNyaveechee rachithaangabhooshaam

      bhooshaapadhaaropithapuNyabarhaam

      kaaruNyaDhaaraala kataakshamaalaam

      baalaam baje vallvavamSalakshmeem

 

I worship the Lakshmi of the cowherd clan in child form,  who is shining with ornaments that send out the waves of beauty, who is wearing the peacock feather as a decoration and whose glances  are a stream of mercy.

 

Here Leelasuka describes Krishna as Gopalasundari or as the Sree of yadhavas. This form of Gopalasundari as the upaasanaamoorthy is described again in some slokas later on.

 

Krishna is the Lakshmi of cowherd clan and hence the feminine gender is used. Her ornaments, angabhooshaNam, send out waves of  beauty, laavaNyaveechee, because they themselves are  made beautiful by the beauty of Krishna. Desika says in his Yadhavabhyudhaya, `angaiH amithasoundharyaiH anukampithabhooshaNam.'  The Lord appeared in front of the devas, who prayed to Him to destroy the evil forces, to assure them that He will take Krishnavathara. There Desika describes the beauty of the Lord saying that His ornaments were only a reflection of His limbs which were of immeasurable beauty.

 

The peacock feather decorates the head, bhooshaapadhaaropithapuNyabarham, of this Lakshmi which Leelasuka refers to as puNyabarha, the blessed , as it alone had the good fortune of ascending to the head of Krishna.

 

The glances of this Lakshmi is a flow of mercy, kaaruNyaDhaaraa, the quakity of mercy is further enhanced by referring to Krishna as Lakshmi, the divine mother who is the source of the mercy of the Lord.

 

 

19. maDhuraikarasam vapuH vibhoH

      maDhuraaveeThicharam bajaamahe

      nagaree mrgaSaabalochanaa

      nayanendheevaravarshavarshitham

 

We worship the form of the Lord who moves in the streets of Mathura and whom the damsels of the city with eyes like young deer shower  with their glances as though worshipping him with blue lotuses and whose form is exclusively sweet.

 

Leelasuka reflects the idea of the sthothra  madhuraashtakam here by saying that Krishna's form is madhuraikarasam. The sthothra has a refrain `maDhuraaDhipatheH akhilam maDhuram.' All of Krishna , his limbs features, speech, movement  and the heart , everything is sweet, nothing but sweet, so that the only sentiment people experience is sweetness, maaDhuryam.

 

When he goes in the streets of MaThura, maDhuraaveeTheecharam, the young women having eyes like young deer, mrgaSaabalochanaaH, look at him with their eyes resembling blue lotuses , and it appears as though they are showering him with flowers, nayanendheevaravarshavarshitham.

 

 

 

20. Paryaakulena nayanaanthavijrmbhithena

      vakthreNa komaladharasmitha viBhrameNa

      mandhreNa manjulathareNa cha jalpithena

      nandhasya hantha thanayaH hrdhayam Dhunothi

 

The son of Nandha, excites the heart with his glance that constantly moves, with his face with enchantingly soft and beautiful smile and his speech sweet and forceful.

 

 .

This seems to be the continuation of the previous sloka, to denote that everything about Krishna steals the heart. His side-long glances, nayanaantha vijrmbhithena, are  ever moving, paryakula, and beautiful. His face is lit up with an enchantingly charming and soft smile, komaladharasmithavibhrameNa, His talk is soft and sweet, manjulathareNa jalpithena, yet forceful, mandhreNa.. This is true since in Krishnavathara we never find Krishna to speak with anger or hatred and even when he punishes the wicked his smile never leaves his face and his talk is also soft but forceful.

 

21.kandharpakandoola kataakshabanDheebhiH

     indheevaraaksheebhiH abhilaashamaaNaan

     mandhasmithaaDhaara  mukhaaravindhaan

     vandhaamahe vallavaDhoorthapaadhaan

 

We worship the venerable gallant of the cowherds, vallavaDhoortha, who is desired by the love-stricken gopis, indheevaraaksheebhiH abhilaashmaaNa, with eyes like blue lotuses who bind him with loving glances, kandharpa kandoola kataakshabandheebhiH, and whose lotus-face, mukharavindha, supports a soft smile, mandhasmithaaDhaara.

 

Krishna is addressed as vallavaDhoorthapaadha  here which means the gallant cowherd. The word paadha signifies the veneration as the word sankarabhagavathpaadha. Hence the plural is used signifying respect. But it is quaint  usage  with the word Dhoortha , which usually used without respect. The plural usage is employed through out the sloka.

 

22.leelaatopakataakshanirbhara

     parishvangaprasngaaDhika

     preethe geethavibhangasangatha

     lasath veNupraNaadhaamrthe

     raDhaalochanalaalitha lalitha

     smere muraareH mudhaa

     maaDhuryaikarase mukhendhukamale

     magnam madheeyam manaH

 

My mind is joyfully  immersed, mudhaa magnam madheeyam manaH, in the face of Krishna, which resembles a lotus and the moon, muraareH mukhendhukamale. It is exclusively sweet, madhuryaikarase, with its beautiful smile, lalitha smere adored by the glances of Radha, raahaalochanalaalitha. It gives out the nectarine music from the flute, veNupraNaadhaamrthe, rich in nuances, geethavibhangasangatha,. It shows the joy, aDhika preethe, of being closely embraced, nirbharaparishvanga, by the glances of the gopis, leelaatopakataaksha, during the play with them.

 

23.SaraNaagatha vajrapanjare

     SaraNe SaarngaDharasaya vaibhave

     krpayaa Dhrtha gopavigrahe

     kiyath anyath mrgayaamahe vayam

 

Why do we search for any other refuge, kiyath anyath SaraNe  mrgayaamahe, when the incarnation of the Lord, SaarngaDharasya vibhave, as Krishna, assuming the form of a cowherd out of mercy, krpayaaDhrthagopavigrahe, is there for us as the armour made of diamond, saraNaagathavajrapanjare?

 

When we surrender to Krishna, the most merciful incarnation of the Lord who wields Saarnga, the bow, we are safe as though protected by an armour made of diamond. Hence, says Leelasuka , there is no need for any other saviour.

 

24. jagaththryaikaantha manojnabhoomiH

      chethasyajasram mamasanniDhatthaam

      ramaasamaasvaadhitha soukumaaryam

      raaDhaasthanaabhogarasajnam ojaH

 

May the lustre that is Krishna, which is the most beloved in all the three worlds, the tenderness of which is enjoyed by Lakshmi and which have experienced the embrace of Radha, remain always in my heart.

 

The lustre, ojaH, that is Krishna,  are resorted to by all the three worlds, jagathraikaantha, as the most desired  goal, manojnabhoomiH. Lakshmi has enjoyed , ramaa samaasvaadhitha, his loveliness, soukumaaryam and he has experienced the  embrace by Radhaa, raaDhaasthanaabhogarasajnam.

 

 

25. vayam ethe viSvasimaH   

      karunaakaramoorthi kimvadhanthi ange

      api cha vibho thava lalithe

     chapalatharaa mathiriyam baalye

 

O Lord, Hearing about You, kimvadhanthi, as the most merciful, karuNaakaramoorthi, we worship your form, ange viSvasimahe. Also this mind  of mine, mathiH iyam, is attracted towards You , chapalatharaa, as an enchanting child, lalithe baalye.

 

Kimvadhanthi means a rumour or report not directly known but  a hearsay.

 

 

 

 

 

 

 

 

__._,_.___

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




Your email settings: Individual Email|Traditional
Change settings via the Web (Yahoo! ID required)
Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured
Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe

__,_._,___
[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list