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Oppiliappan List Archive: Message 00088 Oct 2007

 
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10. apaangarekhaabhih abhanguraabhih

      anangarekhaarasa ranjithaabhih

      anukshaNam vallavasundareebhih

      abhyarchyamaanaM vibhuM aaSrayaamah

 

We resort to the Lord, who is being worshipped by the gopis by means of their glances, beautified by their love acting  like a collyrium, which are showered on him uninterrupted.

 

The gopis are looking incessantly at Krishna  and their glances are falling on him like a shower of flowers to worship him. Their eyes and brows are curved ,bhanga, but the shower of glances coming from them is abhanga, meaning, without interruption, as well as straight. They are falling on him like shafts like a shower of arrows, straight and swift. They look at him with eyes full of love which acts like a collyrium to beautify them. They do not flinch with discomfort  on looking at him unblinkingly. Their eyes will hurt not by looking but only by his going away when the day dawns after the rasakreeda.

 

By play on the word abhanga, the poet indicates that there is nothing crooked in their glances which are pure with love.

 

 

11.hrdaye mama hrdhyavibhramaaNaam

     hrdhayam harshaviSaalalolanethram

     tharuNam vrajabaalasundareeNaam

     tharalam kimchana Dhaama sanniDhatthaam

 

 

May that light manifest in my heart, the young form , whose eyes are wide and dancing with joy, who is the heart of the beautiful young gopis, who please him with their actions.

 

Leelasuka prays that the form of Krishna should be always shining in his heart. Dhama  means light. The word taken with tharalam and hrdhayam vrajabaalasundareeNaam, can be explained as the lustre of the central gem that shines in the heart of the young and beautiful gopis set in a necklace. That is, Krishna shines in their heart like the central gem of their necklace because he is their heart or the life force. TharuNam, he is young. Not only he is in the heart of the gopis but they are also in his heart by their actions, showing their love which were pleasing to him. As a result of this his eyes are wide with joy and dancing.

 

 

12.nikhilabhuvanalakshmee nithyaleelaaspadhaabhyaam

     kamalavipinaveeThee garvasarvankashaabhyaam

     praNamadhabhayadhaana prouDigaaDodhDhathaabhyaam

     kimapi vahathu chethah kRshnapaadhaambhujaabhyaam

 

Let my mind attain indescribable joy resorting to the lotus-feet  of Krishna, which are the permanent abode of  play of all that is  auspicious and prosperous in all the worlds, which dispel the pride of the hosts of lotuses standing row by row and which is unexcelled in giving refuge to those who bow down to them.

 

In this sloka Leelaskuka surrenders to the feet of the Lord and experiences an inexpressible joy doing so. "Let my mind revel in the joy of surrender, "  he says. The feet of the Lord are described as follows.

 

1. They are the playful resort, leelaaspadha, of prosperity and auspiciousness  of the whole cosmos, nikhila bhuvanasree, from vaikunta down to the world of mortals. Or, it may mean the goddess Lakshmi who enjoys playing with them in all the worlds, wherever the Lord is.

 

2. The long row of lotuses, kamalavipina veeThee which take pride not only of their fragrance, coolness , tenderness and beauty but also of being the abode of Lakshmi, are vanquished by the feet of the Lord which not only possesses all these qualities but also excel them in other respects. What is the special aspect of the feet of the Lord that quells the pride of the lotus? This is given in the next line.

 

3. pranamadhabhayadhaana prouDigaaDodDhathaabhyaam, they are supreme, udDhatah, in granting refuge, abhayadhaana, to those who surrender to them, praNamath. prouDi means big and ghaaDa means firm.

 

The Lord says in His Ramavathara,

`Sakrdheva prapannaayah thavaasmeethi cha yaachathe; abhayam sarvadhaa thasmai dhdhaami ithi ethath vratham mama.'-(Ram.yud.18-33)

 

" To give refuge always to the one, who surrenders to me even once saying that he belongs to me , is my vow."

 

This shows His prouDathva, the greatness  and ghaaDathva, the firmness in giving refuge to those who surrender to Him.

There is another version to this sloka also in which the second line reads as,

Abhayam sarvabhoothaanaam dhdhaameethi vrathama mama

 

This was demonstrated in Gajendhra episode.

 

When Gajendhra called Him in distress, the Lord came running dragging the Garuda along with Him, even without His padhuka. Such is His proudathva and ghaadathva in protecting the prapannas.

 

 

 

 

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




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