Guest guest Posted July 10, 2008 Report Share Posted July 10, 2008 71. yathra vaa thathra vaa dheva yadhi viSvasimaH thvayi nirvaaNam api dhurvaaram arvaacheenaani kim punaH Oh Lord, if we have faith in You, yadhi visvasimaH thvayi, at any stage, yathra vaa, there itself, thathra vaa even the moksha is attained without any obstacles, nirvaaNam api dhurvaaram. Need we mention that it will be so in respect of the inferior blessings pertaining to this world, arvaacheenaiH kim punaH? What Leelasuka means to say is that by having faith in Krishna and worshipping Him not only the highest fruit of moksha is attained but the happiness in this world can also be had by the grace of Krishna. 72.raagaanDha gopeejana vandhithaabhyaam yogeendhra bhrngendhra nishevithaabhyaam aathaamra pankeruha vibhramaabhyaam svaamin padhaabhyaam ayam anjaliH the With folded hands, ayam anjaliH, we salute the pair of lotuses, your feet, padhaabhyaam, Oh Lord, the feet which are worshipped, vandhithaabhyaam, by the gopis, who are blind with love, raagaanDha gopeejana, which are resorted to, nishevithaabhyaam, by the excellent bees, bhrngendhra, that is, the best of the sages, yogeendhra, and which are wonderfully red like the lotuses, aathaamrapankeruha vibhramaabhyaam. The gopis are blind to everything else except Krishna because of their love towards him and worship his feet. The best of yogis, are like bees that flock to the lotus-red feet of Krishna, desirous of drinking the nectar of his grace. 73.arThaanulaabhaan vrajasundhareeNaam akrthrimaaNaancha sarasvatheenaam aardhraaSayena SravaNaanchalena sambhaavayantham tharunam grNeemaH We worship the youth Krishna,tharuNam, who honours, sambhaavayantham, the artless , akrthrimaaNaam, but meaningful, arThaanulaabhaan, speeches, sarasvatheenaam, by the gopis, by listening to them, sravaNanchalena, with kind heart, aardhraaSayena.. Andaal says, `aRiyaadhapiLLaigaLOm anbinaal unthannai SirupErazhaitthanavum SeeRiyaruLadhE.' "Do not get angry with us who are innocent girls, if we speak to you wih familiarity." The Lord looks only for devotion true and sincere, and does not care for ornamental praises or bombastic offerings. The gopis were the exmples of the words of Krishna in the Gita, `yath karoshi yadhsnaasi yajjohoshi dhadhaasi yath ; yath thapasyasi kountheya thath kurushva madharpaNam.' This means, " whatever you do, whatever you eat, whatever you perform sacrifice with, whatever you give away and whatever austerities you undergo, do it as an offering to Me." The gopis did just that and in their artless expressions through words, Krishna could see their heart and could understand the meanings which they tried to convey by listening to them with kind heart like a parent does to the inarticulate mutterings of their child. 74. manasi mamasanniDhatthaam maDhuramukhaa manTharaapaangaa karakalitha lalitha vamSaa kaapi kiSoraa krpaalaharee May the indescribable ocean of mercy, kaapi krpaalaharee, young of age, kiSoraa, with slow glance, manTharaapaangaa sweet face, maDhuramukhaa, and with flute in hand, karakaltha lalithavamSaa, be established, sanniDhatthaam in my mind. 75. rakshanthu naH Sikshitha paaSupaalyaaH baalyaavrthaa barhiSikhaavathamsaaH praaNapriyaaH prasthuthaveNugeethaaH SeethaadhrSoh Seethala gopakanyaaH May the leela of Krishna, getting trained in tending the cows,SikshithapaaSupaalyaaH, being surrounded by the cowherd boys, baalyaavrthaa, decorating his head with peacock feather, barhiSikhaavathamsaaH, playing the music from his flute, prasthuthaveNugeethaaH dearer than life, praaNapriyaaH, and playing with the gopis with joy, SeethaladhrSoH Seethalagopakanyaah, protect us. 76. smitha sthabakithaaDharam SiSiraveNunaadhaamrtham muhuH tharalalochanam madhakataakshamaalaakulam urasThala vileenayaa kamalayaa samaalingitham bhuvasThalam upaagatham bhuvanadhaiivatham paathu naH May The Lord of the Universe, bhuvanadhaiivatham, who had come to the earth, bhuvasThalam upaagatham, as Krishna, with the smile blossoming on his lips, smitha sthabakithaaDharam, the nectarine music from his flute giving cool bliss to the ears, SiSiraveNunaadhaamrtham, the glances of the youthful eyes often moving, muhuH tharala lochanam madhakataaksha maalaakulam, and who was embraced by Lakshmi who was hidden in his chest, urasThala vileenayaa kamalayaa samaalingitham protect us. The idea of Lakshmi hidded in the chest of Krishna and embracing him is the novel one in this sloka.In fact Lakshmi accompanies the Lord in all His incarnations as the Azvar has said, `agalakillEn enriraiyum alarmEl mangai uRai maarba,' and even in the incarnation as Vamana she was residing in His chest and that is why he covered His chest with the uppercloth so that Mahabali will not be glanced by her in which case it would have been impossible to take away the wealth of Mahabali after he had the lakshmi kataaksha, says the commentators of Vamanavathara. Hence even in krishnavathara Lakshmi was in his chest without being seen by all and embraces him, says ,Leelasuka. 77.nayanaambuje bajatha kaamadhugham hrdhyaambuje kimapi kaaruNikam charanaambuje munikulaika Dhanam vadhanaambuje vrajavaDhoo vibhavam Worship him the glance from whose lotus-like eyes, nayanaambuje, is like the celestial cow kamadhenu, kaamadhugam, which gives whatever one wishes for, in whose lotus-heart, hrdhayaambuje, there is wonderful mercy,kimapi kaaruNikam, whose lotus-feet, charaNaambuje, are the only wealth of the sages, munikulaikaDhanam and the lotus-face, vadhanaambuje, is the fortune of the gopis, vrjavaDhoovibhavam. 78. nirvaasanam hantha rasaantharaaNaam nirvaaNasaamraajyam iva avatheerNam avyaaja maaDhurya mahaaniDhaanam avyaath vrjaanaam aDhidhaivatham naH May the God of gopas, vrajaanaam aDhidhaivatham who is like the empire of mukthi descended, nirvana saamraajyam iva avatheerNam, who is the storehouse of natural sweetness, avyaaja maaDhurya mahaaniDhaanam and who expels all other desires, nirvaasanam rasaantharaaNaam protect us. Krishna is the Lord of gopas and the desire for him expels all other worldly desires, because He is the mukthi itself personified. To love him is the easiest way to attain mukthi because he is the abode of all sweetness. 79. gopeenaam abhimatha geethaveshaharshaaTh aapeethasthanbhara nirbharopagooDam keleenaam avathu rasaiH upaasyamaanam kaalindhee pulina charam param maho naH May that supreme light, param mahaH, that is Krishna, which moves along the bank of the river yamuna, kaalindhee pulina charam who is worshipped because of the joy that arises from his leelaas, keleenaam rasaiH upaasyamaanam and who is closely embraced by the gopis, nirbharopagooDam out of joy on seeing his beautiful attire and form and the music from him which they love, abhimatha geethaveshaharshaaTh protect us. 80. khelathaam manasi khecharaanganaa maananeeya mrdhu veNunissvanaiH kaanane kimapi naH krpaaspadham kaalamegha kalahodhvaham mahaH May the wonderful light,kimapi mahaH, that is Krishna, who is the abode of mercy,krpaaspadham, whose soft music from the flute when he is playing in the forest, kaanane mrdhu veNu nissvanaiH, is acclaimed, maananeeya, by the celestial damsels, khecharaanganaa and whose dark hue competes with that of rainbearing clouds, kaalamegha kalahodhvaham, play in our minds. Krishna is playing the flute in the forest and the celestial damsels who listen to it extol his music from above. The light that is dark seems to contest with the rainbearing clouds. The seemingly self contradicting figure of speech in describing the light to dark clouds is the kavi chaathurya. Krishna is like the blue sapphire which looks dark but luminous. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 12, 2008 Report Share Posted July 12, 2008 Sri Sarojam, I am a silentmember in this group,and I often read your wonderful,interesting and valuable messages,thankyou for sharing such informations. Now,I do chant Vishnusahasranama,Ganapati strotra almost everyday.Like any other devotee,I also have good relief after chanting.But can you reply me,why at the end of every sthotram the last few lines will be about the results if that sthotram chant regularly also added. We all know that we should pray without expecting the outcome/result if any sthotram chant regularly.Then why the "phala" is also added... regards R.G.Shyamsunder Bhat sarojram18 <sarojram18guruvayur Sent: Thursday, 10 July, 2008 2:53:36 PM[Guruvayur] Krishnakarnamrtham-Part3-slokas71 to 80 71. yathra vaa thathra vaa dheva yadhi viSvasimaH thvayi nirvaaNam api dhurvaaram arvaacheenaani kim punaH Oh Lord, if we have faith in You, yadhi visvasimaH thvayi, at any stage, yathra vaa, there itself, thathra vaa even the moksha is attained without any obstacles, nirvaaNam api dhurvaaram. Need we mention that it will be so in respect of the inferior blessings pertaining to this world, arvaacheenaiH kim punaH? What Leelasuka means to say is that by having faith in Krishna and worshipping Him not only the highest fruit of moksha is attained but the happiness in this world can also be had by the grace of Krishna. 72.raagaanDha gopeejana vandhithaabhyaam yogeendhra bhrngendhra nishevithaabhyaam aathaamra pankeruha vibhramaabhyaam svaamin padhaabhyaam ayam anjaliH the With folded hands, ayam anjaliH, we salute the pair of lotuses, your feet, padhaabhyaam, Oh Lord, the feet which are worshipped, vandhithaabhyaam, by the gopis, who are blind with love, raagaanDha gopeejana, which are resorted to, nishevithaabhyaam, by the excellent bees, bhrngendhra, that is, the best of the sages, yogeendhra, and which are wonderfully red like the lotuses, aathaamrapankeruha vibhramaabhyaam. The gopis are blind to everything else except Krishna because of their love towards him and worship his feet. The best of yogis, are like bees that flock to the lotus-red feet of Krishna, desirous of drinking the nectar of his grace. 73.arThaanulaabhaan vrajasundhareeNaam akrthrimaaNaancha sarasvatheenaam aardhraaSayena SravaNaanchalena sambhaavayantham tharunam grNeemaH We worship the youth Krishna,tharuNam, who honours, sambhaavayantham, the artless , akrthrimaaNaam, but meaningful, arThaanulaabhaan, speeches, sarasvatheenaam, by the gopis, by listening to them, sravaNanchalena, with kind heart, aardhraaSayena.. Andaal says, `aRiyaadhapiLLaigaLO m anbinaal unthannai SirupErazhaitthanav um SeeRiyaruLadhE. ' "Do not get angry with us who are innocent girls, if we speak to you wih familiarity. " The Lord looks only for devotion true and sincere, and does not care for ornamental praises or bombastic offerings. The gopis were the exmples of the words of Krishna in the Gita, `yath karoshi yadhsnaasi yajjohoshi dhadhaasi yath ; yath thapasyasi kountheya thath kurushva madharpaNam. ' This means, " whatever you do, whatever you eat, whatever you perform sacrifice with, whatever you give away and whatever austerities you undergo, do it as an offering to Me." The gopis did just that and in their artless expressions through words, Krishna could see their heart and could understand the meanings which they tried to convey by listening to them with kind heart like a parent does to the inarticulate mutterings of their child. 74. manasi mamasanniDhatthaam maDhuramukhaa manTharaapaangaa karakalitha lalitha vamSaa kaapi kiSoraa krpaalaharee May the indescribable ocean of mercy, kaapi krpaalaharee, young of age, kiSoraa, with slow glance, manTharaapaangaa sweet face, maDhuramukhaa, and with flute in hand, karakaltha lalithavamSaa, be established, sanniDhatthaam in my mind. 75. rakshanthu naH Sikshitha paaSupaalyaaH baalyaavrthaa barhiSikhaavathamsa aH praaNapriyaaH prasthuthaveNugeeth aaH SeethaadhrSoh Seethala gopakanyaaH May the leela of Krishna, getting trained in tending the cows,SikshithapaaSupaaly aaH, being surrounded by the cowherd boys, baalyaavrthaa, decorating his head with peacock feather, barhiSikhaavathamsa aH, playing the music from his flute, prasthuthaveNugeeth aaH dearer than life, praaNapriyaaH, and playing with the gopis with joy, SeethaladhrSoH Seethalagopakanyaah , protect us. 76. smitha sthabakithaaDharam SiSiraveNunaadhaamr tham muhuH tharalalochanam madhakataakshamaala akulam urasThala vileenayaa kamalayaa samaalingitham bhuvasThalam upaagatham bhuvanadhaiivatham paathu naH May The Lord of the Universe, bhuvanadhaiivatham, who had come to the earth, bhuvasThalam upaagatham, as Krishna, with the smile blossoming on his lips, smitha sthabakithaaDharam, the nectarine music from his flute giving cool bliss to the ears, SiSiraveNunaadhaamr tham, the glances of the youthful eyes often moving, muhuH tharala lochanam madhakataaksha maalaakulam, and who was embraced by Lakshmi who was hidden in his chest, urasThala vileenayaa kamalayaa samaalingitham protect us. The idea of Lakshmi hidded in the chest of Krishna and embracing him is the novel one in this sloka.In fact Lakshmi accompanies the Lord in all His incarnations as the Azvar has said, `agalakillEn enriraiyum alarmEl mangai uRai maarba,' and even in the incarnation as Vamana she was residing in His chest and that is why he covered His chest with the uppercloth so that Mahabali will not be glanced by her in which case it would have been impossible to take away the wealth of Mahabali after he had the lakshmi kataaksha, says the commentators of Vamanavathara. Hence even in krishnavathara Lakshmi was in his chest without being seen by all and embraces him, says ,Leelasuka. 77.nayanaambuje bajatha kaamadhugham hrdhyaambuje kimapi kaaruNikam charanaambuje munikulaika Dhanam vadhanaambuje vrajavaDhoo vibhavam Worship him the glance from whose lotus-like eyes, nayanaambuje, is like the celestial cow kamadhenu, kaamadhugam, which gives whatever one wishes for, in whose lotus-heart, hrdhayaambuje, there is wonderful mercy,kimapi kaaruNikam, whose lotus-feet, charaNaambuje, are the only wealth of the sages, munikulaikaDhanam and the lotus-face, vadhanaambuje, is the fortune of the gopis, vrjavaDhoovibhavam. 78. nirvaasanam hantha rasaantharaaNaam nirvaaNasaamraajyam iva avatheerNam avyaaja maaDhurya mahaaniDhaanam avyaath vrjaanaam aDhidhaivatham naH May the God of gopas, vrajaanaam aDhidhaivatham who is like the empire of mukthi descended, nirvana saamraajyam iva avatheerNam, who is the storehouse of natural sweetness, avyaaja maaDhurya mahaaniDhaanam and who expels all other desires, nirvaasanam rasaantharaaNaam protect us. Krishna is the Lord of gopas and the desire for him expels all other worldly desires, because He is the mukthi itself personified. To love him is the easiest way to attain mukthi because he is the abode of all sweetness. 79. gopeenaam abhimatha geethaveshaharshaaT h aapeethasthanbhara nirbharopagooDam keleenaam avathu rasaiH upaasyamaanam kaalindhee pulina charam param maho naH May that supreme light, param mahaH, that is Krishna, which moves along the bank of the river yamuna, kaalindhee pulina charam who is worshipped because of the joy that arises from his leelaas, keleenaam rasaiH upaasyamaanam and who is closely embraced by the gopis, nirbharopagooDam out of joy on seeing his beautiful attire and form and the music from him which they love, abhimatha geethaveshaharshaaT h protect us. 80. khelathaam manasi khecharaanganaa maananeeya mrdhu veNunissvanaiH kaanane kimapi naH krpaaspadham kaalamegha kalahodhvaham mahaH May the wonderful light,kimapi mahaH, that is Krishna, who is the abode of mercy,krpaaspadham, whose soft music from the flute when he is playing in the forest, kaanane mrdhu veNu nissvanaiH, is acclaimed, maananeeya, by the celestial damsels, khecharaanganaa and whose dark hue competes with that of rainbearing clouds, kaalamegha kalahodhvaham, play in our minds. Krishna is playing the flute in the forest and the celestial damsels who listen to it extol his music from above. The light that is dark seems to contest with the rainbearing clouds. The seemingly self contradicting figure of speech in describing the light to dark clouds is the kavi chaathurya. Krishna is like the blue sapphire which looks dark but luminous. Download prohibited? No problem. CHAT from any browser, without download. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 12, 2008 Report Share Posted July 12, 2008 Well, Not all the devotees chant the sthorthrams witout expecting results.In Bhagavatgita Krishna mentions four kinds of devotees. ChathurvidhA bajanthE mAm janaah sukrthinO arjunaArthO jignaasurarTHArTHeejnAnee cha bharathrshbha (BG.7-16) 'Four types of devotees of noble deeds worship Me, Arjuna,the seeker after worldly possessions,arTHArTHee the afflicted,Arthee seeker for knowledge, jijnAsu and the man of wisdom,jnAnee., O best of Bharathas' A man who believes in God prays for the fulfilment of his cherished objects of the world,wealth or child and so on. When he gets them as a result of his prayer his devotion is strengthened and develops into faith.If he has not already acquired faith he will lose belief if his desire is not fulfilled.This is why we often hear the cry 'I no more believe in God,' from those who face disappointments in life.Sugreeva and dhruva can be cited as examples of arTHArTHee type of devotees, the former devoloped faith after the fulfilment of his desire while Dhruva had both faith and beliefand became a jnani later, elevated to the status of dhruva star. The second kind of devotee who seeks God as his sole refuge when in distress like Droupadi or Gajendra are Arthees with staunch faith that He alone is their saviour, which is termed as mahAvisvAsam ,among the five requisites of saranAgathi. They do not seek Him for worldly pleasures but remain ardent devotees through out their life which alone will make them call out to Him in earnest.In normal life we do not have that faith in God eventhough we have belief in Him and therefore we suffer in consequence. JijnAsu is one who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to a certain extent Paikshit are the examples of this kind of Bhakthi. A jijnAsu who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to acertain extent Parikshit are the examples of this kind of Bhakthi. A jijnAsu loves the Lord for his own sake and seeks to acquire the jnana which the Lord Himself gives as in the case of Udhdhava or through someone as He did for Parikshit. The last but not least is the jnani who has realised the truth about the Lord like Prahlada, Narada and other sages who were both bhakthas and jnanis. The puranas and ithihasas in which all the sthothras occur are like friends who tell youwhat is good for you and what you will get by it inorder to entice all to devotion.That is why thephalasruthis are included to make men say the sthothras in the first place. After wards when the devotion becomes deeper they say it for sheer love of God. Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3 --- On Sat, 7/12/08, raj sreenivas <sssreenivas wrote: raj sreenivas <sssreenivasRe: [Guruvayur] Krishnakarnamrtham-Part3-slokas71 to 80guruvayur Date: Saturday, July 12, 2008, 6:40 PM Sri Sarojam, I am a silentmember in this group,and I often read your wonderful,interesti ng and valuable messages,thankyou for sharing such informations. Now,I do chant Vishnusahasranama, Ganapati strotra almost everyday.Like any other devotee,I also have good relief after chanting.But can you reply me,why at the end of every sthotram the last few lines will be about the results if that sthotram chant regularly also added. We all know that we should pray without expecting the outcome/result if any sthotram chant regularly.Then why the "phala" is also added... regards R.G.Shyamsunder Bhat sarojram18 <sarojram18 >guruvayur@grou ps.comThursday, 10 July, 2008 2:53:36 PM[Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80 71. yathra vaa thathra vaa dheva yadhi viSvasimaH thvayi nirvaaNam api dhurvaaram arvaacheenaani kim punaH Oh Lord, if we have faith in You, yadhi visvasimaH thvayi, at any stage, yathra vaa, there itself, thathra vaa even the moksha is attained without any obstacles, nirvaaNam api dhurvaaram. Need we mention that it will be so in respect of the inferior blessings pertaining to this world, arvaacheenaiH kim punaH? What Leelasuka means to say is that by having faith in Krishna and worshipping Him not only the highest fruit of moksha is attained but the happiness in this world can also be had by the grace of Krishna. 72.raagaanDha gopeejana vandhithaabhyaam yogeendhra bhrngendhra nishevithaabhyaam aathaamra pankeruha vibhramaabhyaam svaamin padhaabhyaam ayam anjaliH the With folded hands, ayam anjaliH, we salute the pair of lotuses, your feet, padhaabhyaam, Oh Lord, the feet which are worshipped, vandhithaabhyaam, by the gopis, who are blind with love, raagaanDha gopeejana, which are resorted to, nishevithaabhyaam, by the excellent bees, bhrngendhra, that is, the best of the sages, yogeendhra, and which are wonderfully red like the lotuses, aathaamrapankeruha vibhramaabhyaam. The gopis are blind to everything else except Krishna because of their love towards him and worship his feet. The best of yogis, are like bees that flock to the lotus-red feet of Krishna, desirous of drinking the nectar of his grace. 73.arThaanulaabhaan vrajasundhareeNaam akrthrimaaNaancha sarasvatheenaam aardhraaSayena SravaNaanchalena sambhaavayantham tharunam grNeemaH We worship the youth Krishna,tharuNam, who honours, sambhaavayantham, the artless , akrthrimaaNaam, but meaningful, arThaanulaabhaan, speeches, sarasvatheenaam, by the gopis, by listening to them, sravaNanchalena, with kind heart, aardhraaSayena.. Andaal says, `aRiyaadhapiLLaigaLO m anbinaal unthannai SirupErazhaitthanav um SeeRiyaruLadhE. ' "Do not get angry with us who are innocent girls, if we speak to you wih familiarity. " The Lord looks only for devotion true and sincere, and does not care for ornamental praises or bombastic offerings. The gopis were the exmples of the words of Krishna in the Gita, `yath karoshi yadhsnaasi yajjohoshi dhadhaasi yath ; yath thapasyasi kountheya thath kurushva madharpaNam. ' This means, " whatever you do, whatever you eat, whatever you perform sacrifice with, whatever you give away and whatever austerities you undergo, do it as an offering to Me." The gopis did just that and in their artless expressions through words, Krishna could see their heart and could understand the meanings which they tried to convey by listening to them with kind heart like a parent does to the inarticulate mutterings of their child. 74. manasi mamasanniDhatthaam maDhuramukhaa manTharaapaangaa karakalitha lalitha vamSaa kaapi kiSoraa krpaalaharee May the indescribable ocean of mercy, kaapi krpaalaharee, young of age, kiSoraa, with slow glance, manTharaapaangaa sweet face, maDhuramukhaa, and with flute in hand, karakaltha lalithavamSaa, be established, sanniDhatthaam in my mind. 75. rakshanthu naH Sikshitha paaSupaalyaaH baalyaavrthaa barhiSikhaavathamsa aH praaNapriyaaH prasthuthaveNugeeth aaH SeethaadhrSoh Seethala gopakanyaaH May the leela of Krishna, getting trained in tending the cows,SikshithapaaSupaaly aaH, being surrounded by the cowherd boys, baalyaavrthaa, decorating his head with peacock feather, barhiSikhaavathamsa aH, playing the music from his flute, prasthuthaveNugeeth aaH dearer than life, praaNapriyaaH, and playing with the gopis with joy, SeethaladhrSoH Seethalagopakanyaah , protect us. 76. smitha sthabakithaaDharam SiSiraveNunaadhaamr tham muhuH tharalalochanam madhakataakshamaala akulam urasThala vileenayaa kamalayaa samaalingitham bhuvasThalam upaagatham bhuvanadhaiivatham paathu naH May The Lord of the Universe, bhuvanadhaiivatham, who had come to the earth, bhuvasThalam upaagatham, as Krishna, with the smile blossoming on his lips, smitha sthabakithaaDharam, the nectarine music from his flute giving cool bliss to the ears, SiSiraveNunaadhaamr tham, the glances of the youthful eyes often moving, muhuH tharala lochanam madhakataaksha maalaakulam, and who was embraced by Lakshmi who was hidden in his chest, urasThala vileenayaa kamalayaa samaalingitham protect us. The idea of Lakshmi hidded in the chest of Krishna and embracing him is the novel one in this sloka.In fact Lakshmi accompanies the Lord in all His incarnations as the Azvar has said, `agalakillEn enriraiyum alarmEl mangai uRai maarba,' and even in the incarnation as Vamana she was residing in His chest and that is why he covered His chest with the uppercloth so that Mahabali will not be glanced by her in which case it would have been impossible to take away the wealth of Mahabali after he had the lakshmi kataaksha, says the commentators of Vamanavathara. Hence even in krishnavathara Lakshmi was in his chest without being seen by all and embraces him, says ,Leelasuka. 77.nayanaambuje bajatha kaamadhugham hrdhyaambuje kimapi kaaruNikam charanaambuje munikulaika Dhanam vadhanaambuje vrajavaDhoo vibhavam Worship him the glance from whose lotus-like eyes, nayanaambuje, is like the celestial cow kamadhenu, kaamadhugam, which gives whatever one wishes for, in whose lotus-heart, hrdhayaambuje, there is wonderful mercy,kimapi kaaruNikam, whose lotus-feet, charaNaambuje, are the only wealth of the sages, munikulaikaDhanam and the lotus-face, vadhanaambuje, is the fortune of the gopis, vrjavaDhoovibhavam. 78. nirvaasanam hantha rasaantharaaNaam nirvaaNasaamraajyam iva avatheerNam avyaaja maaDhurya mahaaniDhaanam avyaath vrjaanaam aDhidhaivatham naH May the God of gopas, vrajaanaam aDhidhaivatham who is like the empire of mukthi descended, nirvana saamraajyam iva avatheerNam, who is the storehouse of natural sweetness, avyaaja maaDhurya mahaaniDhaanam and who expels all other desires, nirvaasanam rasaantharaaNaam protect us. Krishna is the Lord of gopas and the desire for him expels all other worldly desires, because He is the mukthi itself personified. To love him is the easiest way to attain mukthi because he is the abode of all sweetness. 79. gopeenaam abhimatha geethaveshaharshaaT h aapeethasthanbhara nirbharopagooDam keleenaam avathu rasaiH upaasyamaanam kaalindhee pulina charam param maho naH May that supreme light, param mahaH, that is Krishna, which moves along the bank of the river yamuna, kaalindhee pulina charam who is worshipped because of the joy that arises from his leelaas, keleenaam rasaiH upaasyamaanam and who is closely embraced by the gopis, nirbharopagooDam out of joy on seeing his beautiful attire and form and the music from him which they love, abhimatha geethaveshaharshaaT h protect us. 80. khelathaam manasi khecharaanganaa maananeeya mrdhu veNunissvanaiH kaanane kimapi naH krpaaspadham kaalamegha kalahodhvaham mahaH May the wonderful light,kimapi mahaH, that is Krishna, who is the abode of mercy,krpaaspadham, whose soft music from the flute when he is playing in the forest, kaanane mrdhu veNu nissvanaiH, is acclaimed, maananeeya, by the celestial damsels, khecharaanganaa and whose dark hue competes with that of rainbearing clouds, kaalamegha kalahodhvaham, play in our minds. Krishna is playing the flute in the forest and the celestial damsels who listen to it extol his music from above. The light that is dark seems to contest with the rainbearing clouds. The seemingly self contradicting figure of speech in describing the light to dark clouds is the kavi chaathurya. Krishna is like the blue sapphire which looks dark but luminous. Download prohibited? No problem. CHAT from any browser, without download. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 13, 2008 Report Share Posted July 13, 2008 Thankyou verymuch for the reply,but I would like to know,during chanting sloka/mantra these 'phalasruthis ' also to be included or no need to chant them.Because I think if we chant phalasruthi also,it will be like demanding to god,isn't it...? please clarify Thanks & regards R.G.Shyamsunder Bhat Saroja Ramanujam <sarojram18guruvayur Sent: Saturday, 12 July, 2008 8:10:33 PMRe: [Guruvayur] Krishnakarnamrtham-Part3-slokas71 to 80 Well, Not all the devotees chant the sthorthrams witout expecting results.In Bhagavatgita Krishna mentions four kinds of devotees. ChathurvidhA bajanthE mAm janaah sukrthinO arjunaArthO jignaasurarTHArTHee jnAnee cha bharathrshbha (BG.7-16) 'Four types of devotees of noble deeds worship Me, Arjuna,the seeker after worldly possessions,arTHArTHee the afflicted,Arthee seeker for knowledge, jijnAsu and the man of wisdom,jnAnee., O best of Bharathas' A man who believes in God prays for the fulfilment of his cherished objects of the world,wealth or child and so on. When he gets them as a result of his prayer his devotion is strengthened and develops into faith.If he has not already acquired faith he will lose belief if his desire is not fulfilled.This is why we often hear the cry 'I no more believe in God,' from those who face disappointments in life.Sugreeva and dhruva can be cited as examples of arTHArTHee type of devotees, the former devoloped faith after the fulfilment of his desire while Dhruva had both faith and beliefand became a jnani later, elevated to the status of dhruva star. The second kind of devotee who seeks God as his sole refuge when in distress like Droupadi or Gajendra are Arthees with staunch faith that He alone is their saviour, which is termed as mahAvisvAsam ,among the five requisites of saranAgathi. They do not seek Him for worldly pleasures but remain ardent devotees through out their life which alone will make them call out to Him in earnest.In normal life we do not have that faith in God eventhough we have belief in Him and therefore we suffer in consequence. JijnAsu is one who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to a certain extent Paikshit are the examples of this kind of Bhakthi. A jijnAsu who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to acertain extent Parikshit are the examples of this kind of Bhakthi. A jijnAsu loves the Lord for his own sake and seeks to acquire the jnana which the Lord Himself gives as in the case of Udhdhava or through someone as He did for Parikshit. The last but not least is the jnani who has realised the truth about the Lord like Prahlada, Narada and other sages who were both bhakthas and jnanis. The puranas and ithihasas in which all the sthothras occur are like friends who tell youwhat is good for you and what you will get by it inorder to entice all to devotion.That is why thephalasruthis are included to make men say the sthothras in the first place. After wards when the devotion becomes deeper they say it for sheer love of God. Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs. com/asrama3 --- On Sat, 7/12/08, raj sreenivas <sssreenivas@ .co. in> wrote: raj sreenivas <sssreenivas@ .co. in>Re: [Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80guruvayur@grou ps.comSaturday, July 12, 2008, 6:40 PM Sri Sarojam, I am a silentmember in this group,and I often read your wonderful,interesti ng and valuable messages,thankyou for sharing such informations. Now,I do chant Vishnusahasranama, Ganapati strotra almost everyday.Like any other devotee,I also have good relief after chanting.But can you reply me,why at the end of every sthotram the last few lines will be about the results if that sthotram chant regularly also added. We all know that we should pray without expecting the outcome/result if any sthotram chant regularly.Then why the "phala" is also added... regards R.G.Shyamsunder Bhat sarojram18 <sarojram18 >guruvayur@grou ps.comThursday, 10 July, 2008 2:53:36 PM[Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80 71. yathra vaa thathra vaa dheva yadhi viSvasimaH thvayi nirvaaNam api dhurvaaram arvaacheenaani kim punaH Oh Lord, if we have faith in You, yadhi visvasimaH thvayi, at any stage, yathra vaa, there itself, thathra vaa even the moksha is attained without any obstacles, nirvaaNam api dhurvaaram. Need we mention that it will be so in respect of the inferior blessings pertaining to this world, arvaacheenaiH kim punaH? What Leelasuka means to say is that by having faith in Krishna and worshipping Him not only the highest fruit of moksha is attained but the happiness in this world can also be had by the grace of Krishna. 72.raagaanDha gopeejana vandhithaabhyaam yogeendhra bhrngendhra nishevithaabhyaam aathaamra pankeruha vibhramaabhyaam svaamin padhaabhyaam ayam anjaliH the With folded hands, ayam anjaliH, we salute the pair of lotuses, your feet, padhaabhyaam, Oh Lord, the feet which are worshipped, vandhithaabhyaam, by the gopis, who are blind with love, raagaanDha gopeejana, which are resorted to, nishevithaabhyaam, by the excellent bees, bhrngendhra, that is, the best of the sages, yogeendhra, and which are wonderfully red like the lotuses, aathaamrapankeruha vibhramaabhyaam. The gopis are blind to everything else except Krishna because of their love towards him and worship his feet. The best of yogis, are like bees that flock to the lotus-red feet of Krishna, desirous of drinking the nectar of his grace. 73.arThaanulaabhaan vrajasundhareeNaam akrthrimaaNaancha sarasvatheenaam aardhraaSayena SravaNaanchalena sambhaavayantham tharunam grNeemaH We worship the youth Krishna,tharuNam, who honours, sambhaavayantham, the artless , akrthrimaaNaam, but meaningful, arThaanulaabhaan, speeches, sarasvatheenaam, by the gopis, by listening to them, sravaNanchalena, with kind heart, aardhraaSayena.. Andaal says, `aRiyaadhapiLLaigaLO m anbinaal unthannai SirupErazhaitthanav um SeeRiyaruLadhE. ' "Do not get angry with us who are innocent girls, if we speak to you wih familiarity. " The Lord looks only for devotion true and sincere, and does not care for ornamental praises or bombastic offerings. The gopis were the exmples of the words of Krishna in the Gita, `yath karoshi yadhsnaasi yajjohoshi dhadhaasi yath ; yath thapasyasi kountheya thath kurushva madharpaNam. ' This means, " whatever you do, whatever you eat, whatever you perform sacrifice with, whatever you give away and whatever austerities you undergo, do it as an offering to Me." The gopis did just that and in their artless expressions through words, Krishna could see their heart and could understand the meanings which they tried to convey by listening to them with kind heart like a parent does to the inarticulate mutterings of their child. 74. manasi mamasanniDhatthaam maDhuramukhaa manTharaapaangaa karakalitha lalitha vamSaa kaapi kiSoraa krpaalaharee May the indescribable ocean of mercy, kaapi krpaalaharee, young of age, kiSoraa, with slow glance, manTharaapaangaa sweet face, maDhuramukhaa, and with flute in hand, karakaltha lalithavamSaa, be established, sanniDhatthaam in my mind. 75. rakshanthu naH Sikshitha paaSupaalyaaH baalyaavrthaa barhiSikhaavathamsa aH praaNapriyaaH prasthuthaveNugeeth aaH SeethaadhrSoh Seethala gopakanyaaH May the leela of Krishna, getting trained in tending the cows,SikshithapaaSupaaly aaH, being surrounded by the cowherd boys, baalyaavrthaa, decorating his head with peacock feather, barhiSikhaavathamsa aH, playing the music from his flute, prasthuthaveNugeeth aaH dearer than life, praaNapriyaaH, and playing with the gopis with joy, SeethaladhrSoH Seethalagopakanyaah , protect us. 76. smitha sthabakithaaDharam SiSiraveNunaadhaamr tham muhuH tharalalochanam madhakataakshamaala akulam urasThala vileenayaa kamalayaa samaalingitham bhuvasThalam upaagatham bhuvanadhaiivatham paathu naH May The Lord of the Universe, bhuvanadhaiivatham, who had come to the earth, bhuvasThalam upaagatham, as Krishna, with the smile blossoming on his lips, smitha sthabakithaaDharam, the nectarine music from his flute giving cool bliss to the ears, SiSiraveNunaadhaamr tham, the glances of the youthful eyes often moving, muhuH tharala lochanam madhakataaksha maalaakulam, and who was embraced by Lakshmi who was hidden in his chest, urasThala vileenayaa kamalayaa samaalingitham protect us. The idea of Lakshmi hidded in the chest of Krishna and embracing him is the novel one in this sloka.In fact Lakshmi accompanies the Lord in all His incarnations as the Azvar has said, `agalakillEn enriraiyum alarmEl mangai uRai maarba,' and even in the incarnation as Vamana she was residing in His chest and that is why he covered His chest with the uppercloth so that Mahabali will not be glanced by her in which case it would have been impossible to take away the wealth of Mahabali after he had the lakshmi kataaksha, says the commentators of Vamanavathara. Hence even in krishnavathara Lakshmi was in his chest without being seen by all and embraces him, says ,Leelasuka. 77.nayanaambuje bajatha kaamadhugham hrdhyaambuje kimapi kaaruNikam charanaambuje munikulaika Dhanam vadhanaambuje vrajavaDhoo vibhavam Worship him the glance from whose lotus-like eyes, nayanaambuje, is like the celestial cow kamadhenu, kaamadhugam, which gives whatever one wishes for, in whose lotus-heart, hrdhayaambuje, there is wonderful mercy,kimapi kaaruNikam, whose lotus-feet, charaNaambuje, are the only wealth of the sages, munikulaikaDhanam and the lotus-face, vadhanaambuje, is the fortune of the gopis, vrjavaDhoovibhavam. 78. nirvaasanam hantha rasaantharaaNaam nirvaaNasaamraajyam iva avatheerNam avyaaja maaDhurya mahaaniDhaanam avyaath vrjaanaam aDhidhaivatham naH May the God of gopas, vrajaanaam aDhidhaivatham who is like the empire of mukthi descended, nirvana saamraajyam iva avatheerNam, who is the storehouse of natural sweetness, avyaaja maaDhurya mahaaniDhaanam and who expels all other desires, nirvaasanam rasaantharaaNaam protect us. Krishna is the Lord of gopas and the desire for him expels all other worldly desires, because He is the mukthi itself personified. To love him is the easiest way to attain mukthi because he is the abode of all sweetness. 79. gopeenaam abhimatha geethaveshaharshaaT h aapeethasthanbhara nirbharopagooDam keleenaam avathu rasaiH upaasyamaanam kaalindhee pulina charam param maho naH May that supreme light, param mahaH, that is Krishna, which moves along the bank of the river yamuna, kaalindhee pulina charam who is worshipped because of the joy that arises from his leelaas, keleenaam rasaiH upaasyamaanam and who is closely embraced by the gopis, nirbharopagooDam out of joy on seeing his beautiful attire and form and the music from him which they love, abhimatha geethaveshaharshaaT h protect us. 80. khelathaam manasi khecharaanganaa maananeeya mrdhu veNunissvanaiH kaanane kimapi naH krpaaspadham kaalamegha kalahodhvaham mahaH May the wonderful light,kimapi mahaH, that is Krishna, who is the abode of mercy,krpaaspadham, whose soft music from the flute when he is playing in the forest, kaanane mrdhu veNu nissvanaiH, is acclaimed, maananeeya, by the celestial damsels, khecharaanganaa and whose dark hue competes with that of rainbearing clouds, kaalamegha kalahodhvaham, play in our minds. Krishna is playing the flute in the forest and the celestial damsels who listen to it extol his music from above. The light that is dark seems to contest with the rainbearing clouds. The seemingly self contradicting figure of speech in describing the light to dark clouds is the kavi chaathurya. Krishna is like the blue sapphire which looks dark but luminous. Download prohibited? No problem. CHAT from any browser, without download. Connect with friends all over the world. Get India Messenger. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 14, 2008 Report Share Posted July 14, 2008 YOu dont have to worry as long as you dont mean to chant it as a wish for the benefits but chant it only as the part of the sthothram by way of extolling its merits. I sometimes omit the phalasruthi if I dont have time and chant onky the sahasranama part. You can do as you wish as there is no harm in chanting the phalasruthi. After all the Lord knows our uinnermost thoughts whether you mention it or not. saroja Ramanujam Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3 --- On Sun, 7/13/08, raj sreenivas <sssreenivas wrote: raj sreenivas <sssreenivasRe: [Guruvayur] Krishnakarnamrtham-Part3-slokas71 to 80guruvayur Date: Sunday, July 13, 2008, 3:28 PM Thankyou verymuch for the reply,but I would like to know,during chanting sloka/mantra these 'phalasruthis ' also to be included or no need to chant them.Because I think if we chant phalasruthi also,it will be like demanding to god,isn't it...? please clarify Thanks & regards R.G.Shyamsunder Bhat Saroja Ramanujam <sarojram18 >guruvayur@grou ps.comSaturday, 12 July, 2008 8:10:33 PMRe: [Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80 Well, Not all the devotees chant the sthorthrams witout expecting results.In Bhagavatgita Krishna mentions four kinds of devotees. ChathurvidhA bajanthE mAm janaah sukrthinO arjunaArthO jignaasurarTHArTHee jnAnee cha bharathrshbha (BG.7-16) 'Four types of devotees of noble deeds worship Me, Arjuna,the seeker after worldly possessions,arTHArTHee the afflicted,Arthee seeker for knowledge, jijnAsu and the man of wisdom,jnAnee., O best of Bharathas' A man who believes in God prays for the fulfilment of his cherished objects of the world,wealth or child and so on. When he gets them as a result of his prayer his devotion is strengthened and develops into faith.If he has not already acquired faith he will lose belief if his desire is not fulfilled.This is why we often hear the cry 'I no more believe in God,' from those who face disappointments in life.Sugreeva and dhruva can be cited as examples of arTHArTHee type of devotees, the former devoloped faith after the fulfilment of his desire while Dhruva had both faith and beliefand became a jnani later, elevated to the status of dhruva star. The second kind of devotee who seeks God as his sole refuge when in distress like Droupadi or Gajendra are Arthees with staunch faith that He alone is their saviour, which is termed as mahAvisvAsam ,among the five requisites of saranAgathi. They do not seek Him for worldly pleasures but remain ardent devotees through out their life which alone will make them call out to Him in earnest.In normal life we do not have that faith in God eventhough we have belief in Him and therefore we suffer in consequence. JijnAsu is one who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to a certain extent Paikshit are the examples of this kind of Bhakthi. A jijnAsu who has pure devotion and does not seek the pleasures of life nor is he worried about distress because the only thing that could cause pain to him is being away from the Lord. Uddhava and to acertain extent Parikshit are the examples of this kind of Bhakthi. A jijnAsu loves the Lord for his own sake and seeks to acquire the jnana which the Lord Himself gives as in the case of Udhdhava or through someone as He did for Parikshit. The last but not least is the jnani who has realised the truth about the Lord like Prahlada, Narada and other sages who were both bhakthas and jnanis. The puranas and ithihasas in which all the sthothras occur are like friends who tell youwhat is good for you and what you will get by it inorder to entice all to devotion.That is why thephalasruthis are included to make men say the sthothras in the first place. After wards when the devotion becomes deeper they say it for sheer love of God. Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs. com/asrama3 --- On Sat, 7/12/08, raj sreenivas <sssreenivas@ .co. in> wrote: raj sreenivas <sssreenivas@ .co. in>Re: [Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80guruvayur@grou ps.comSaturday, July 12, 2008, 6:40 PM Sri Sarojam, I am a silentmember in this group,and I often read your wonderful,interesti ng and valuable messages,thankyou for sharing such informations. Now,I do chant Vishnusahasranama, Ganapati strotra almost everyday.Like any other devotee,I also have good relief after chanting.But can you reply me,why at the end of every sthotram the last few lines will be about the results if that sthotram chant regularly also added. We all know that we should pray without expecting the outcome/result if any sthotram chant regularly.Then why the "phala" is also added... regards R.G.Shyamsunder Bhat sarojram18 <sarojram18 >guruvayur@grou ps.comThursday, 10 July, 2008 2:53:36 PM[Guruvayur] Krishnakarnamrtham- Part3-slokas71 to 80 71. yathra vaa thathra vaa dheva yadhi viSvasimaH thvayi nirvaaNam api dhurvaaram arvaacheenaani kim punaH Oh Lord, if we have faith in You, yadhi visvasimaH thvayi, at any stage, yathra vaa, there itself, thathra vaa even the moksha is attained without any obstacles, nirvaaNam api dhurvaaram. Need we mention that it will be so in respect of the inferior blessings pertaining to this world, arvaacheenaiH kim punaH? What Leelasuka means to say is that by having faith in Krishna and worshipping Him not only the highest fruit of moksha is attained but the happiness in this world can also be had by the grace of Krishna. 72.raagaanDha gopeejana vandhithaabhyaam yogeendhra bhrngendhra nishevithaabhyaam aathaamra pankeruha vibhramaabhyaam svaamin padhaabhyaam ayam anjaliH the With folded hands, ayam anjaliH, we salute the pair of lotuses, your feet, padhaabhyaam, Oh Lord, the feet which are worshipped, vandhithaabhyaam, by the gopis, who are blind with love, raagaanDha gopeejana, which are resorted to, nishevithaabhyaam, by the excellent bees, bhrngendhra, that is, the best of the sages, yogeendhra, and which are wonderfully red like the lotuses, aathaamrapankeruha vibhramaabhyaam. The gopis are blind to everything else except Krishna because of their love towards him and worship his feet. The best of yogis, are like bees that flock to the lotus-red feet of Krishna, desirous of drinking the nectar of his grace. 73.arThaanulaabhaan vrajasundhareeNaam akrthrimaaNaancha sarasvatheenaam aardhraaSayena SravaNaanchalena sambhaavayantham tharunam grNeemaH We worship the youth Krishna,tharuNam, who honours, sambhaavayantham, the artless , akrthrimaaNaam, but meaningful, arThaanulaabhaan, speeches, sarasvatheenaam, by the gopis, by listening to them, sravaNanchalena, with kind heart, aardhraaSayena.. Andaal says, `aRiyaadhapiLLaigaLO m anbinaal unthannai SirupErazhaitthanav um SeeRiyaruLadhE. ' "Do not get angry with us who are innocent girls, if we speak to you wih familiarity. " The Lord looks only for devotion true and sincere, and does not care for ornamental praises or bombastic offerings. The gopis were the exmples of the words of Krishna in the Gita, `yath karoshi yadhsnaasi yajjohoshi dhadhaasi yath ; yath thapasyasi kountheya thath kurushva madharpaNam. ' This means, " whatever you do, whatever you eat, whatever you perform sacrifice with, whatever you give away and whatever austerities you undergo, do it as an offering to Me." The gopis did just that and in their artless expressions through words, Krishna could see their heart and could understand the meanings which they tried to convey by listening to them with kind heart like a parent does to the inarticulate mutterings of their child. 74. manasi mamasanniDhatthaam maDhuramukhaa manTharaapaangaa karakalitha lalitha vamSaa kaapi kiSoraa krpaalaharee May the indescribable ocean of mercy, kaapi krpaalaharee, young of age, kiSoraa, with slow glance, manTharaapaangaa sweet face, maDhuramukhaa, and with flute in hand, karakaltha lalithavamSaa, be established, sanniDhatthaam in my mind. 75. rakshanthu naH Sikshitha paaSupaalyaaH baalyaavrthaa barhiSikhaavathamsa aH praaNapriyaaH prasthuthaveNugeeth aaH SeethaadhrSoh Seethala gopakanyaaH May the leela of Krishna, getting trained in tending the cows,SikshithapaaSupaaly aaH, being surrounded by the cowherd boys, baalyaavrthaa, decorating his head with peacock feather, barhiSikhaavathamsa aH, playing the music from his flute, prasthuthaveNugeeth aaH dearer than life, praaNapriyaaH, and playing with the gopis with joy, SeethaladhrSoH Seethalagopakanyaah , protect us. 76. smitha sthabakithaaDharam SiSiraveNunaadhaamr tham muhuH tharalalochanam madhakataakshamaala akulam urasThala vileenayaa kamalayaa samaalingitham bhuvasThalam upaagatham bhuvanadhaiivatham paathu naH May The Lord of the Universe, bhuvanadhaiivatham, who had come to the earth, bhuvasThalam upaagatham, as Krishna, with the smile blossoming on his lips, smitha sthabakithaaDharam, the nectarine music from his flute giving cool bliss to the ears, SiSiraveNunaadhaamr tham, the glances of the youthful eyes often moving, muhuH tharala lochanam madhakataaksha maalaakulam, and who was embraced by Lakshmi who was hidden in his chest, urasThala vileenayaa kamalayaa samaalingitham protect us. The idea of Lakshmi hidded in the chest of Krishna and embracing him is the novel one in this sloka.In fact Lakshmi accompanies the Lord in all His incarnations as the Azvar has said, `agalakillEn enriraiyum alarmEl mangai uRai maarba,' and even in the incarnation as Vamana she was residing in His chest and that is why he covered His chest with the uppercloth so that Mahabali will not be glanced by her in which case it would have been impossible to take away the wealth of Mahabali after he had the lakshmi kataaksha, says the commentators of Vamanavathara. Hence even in krishnavathara Lakshmi was in his chest without being seen by all and embraces him, says ,Leelasuka. 77.nayanaambuje bajatha kaamadhugham hrdhyaambuje kimapi kaaruNikam charanaambuje munikulaika Dhanam vadhanaambuje vrajavaDhoo vibhavam Worship him the glance from whose lotus-like eyes, nayanaambuje, is like the celestial cow kamadhenu, kaamadhugam, which gives whatever one wishes for, in whose lotus-heart, hrdhayaambuje, there is wonderful mercy,kimapi kaaruNikam, whose lotus-feet, charaNaambuje, are the only wealth of the sages, munikulaikaDhanam and the lotus-face, vadhanaambuje, is the fortune of the gopis, vrjavaDhoovibhavam. 78. nirvaasanam hantha rasaantharaaNaam nirvaaNasaamraajyam iva avatheerNam avyaaja maaDhurya mahaaniDhaanam avyaath vrjaanaam aDhidhaivatham naH May the God of gopas, vrajaanaam aDhidhaivatham who is like the empire of mukthi descended, nirvana saamraajyam iva avatheerNam, who is the storehouse of natural sweetness, avyaaja maaDhurya mahaaniDhaanam and who expels all other desires, nirvaasanam rasaantharaaNaam protect us. Krishna is the Lord of gopas and the desire for him expels all other worldly desires, because He is the mukthi itself personified. To love him is the easiest way to attain mukthi because he is the abode of all sweetness. 79. gopeenaam abhimatha geethaveshaharshaaT h aapeethasthanbhara nirbharopagooDam keleenaam avathu rasaiH upaasyamaanam kaalindhee pulina charam param maho naH May that supreme light, param mahaH, that is Krishna, which moves along the bank of the river yamuna, kaalindhee pulina charam who is worshipped because of the joy that arises from his leelaas, keleenaam rasaiH upaasyamaanam and who is closely embraced by the gopis, nirbharopagooDam out of joy on seeing his beautiful attire and form and the music from him which they love, abhimatha geethaveshaharshaaT h protect us. 80. khelathaam manasi khecharaanganaa maananeeya mrdhu veNunissvanaiH kaanane kimapi naH krpaaspadham kaalamegha kalahodhvaham mahaH May the wonderful light,kimapi mahaH, that is Krishna, who is the abode of mercy,krpaaspadham, whose soft music from the flute when he is playing in the forest, kaanane mrdhu veNu nissvanaiH, is acclaimed, maananeeya, by the celestial damsels, khecharaanganaa and whose dark hue competes with that of rainbearing clouds, kaalamegha kalahodhvaham, play in our minds. Krishna is playing the flute in the forest and the celestial damsels who listen to it extol his music from above. The light that is dark seems to contest with the rainbearing clouds. The seemingly self contradicting figure of speech in describing the light to dark clouds is the kavi chaathurya. Krishna is like the blue sapphire which looks dark but luminous. Download prohibited? No problem. CHAT from any browser, without download. Connect with friends all over the world. Get India Messenger. Quote Link to comment Share on other sites More sharing options...
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