wave of love 15

[Guest guest]

Dear sri vaishNava perunthagaiyeer,

 

We saw the guts of a ladylove when rukmiNee wrote 'upaayam pravadhaami' – 'I tell you the way out, [plan or route or idea or trick]'. She stated 'I will come to gouree temple, at that time you can take me from there'. This indicates to what extent she is prepared once she got into the web of love on krishNa. Just recall that love of gOpees – even married ladies serving their husbands came in that raasa leelaa – all because of love on krishNa – so powerful.

 

The love waves carried her completely to krishNa through the letter. Those thoughts themselves gave her comfort. But suddenly another wave – as usual - the wave of doubt – came. With that she continues and concludes her letter [next slokam].

 

yasya anghri pankaja rajah snapanam mahaanthO

vaanchhanthi umaapathih iva aathma thamah~ apahruthyE |

yarhi ambuja aksha na labhEya bhavath prasaadham

jahyaam asoon vratha krusaam satha janmabhih syaath || 10-52-43

 

meaning: O lotus-eyed one, great souls like Lord Siva hanker to bathe in the dust of Your lotus feet and thereby destroy their ignorance. If I cannot obtain your mercy, I shall simply give up my vital force, which would have become weak from the sever peneances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your mercy.

 

See again another 'if and then' loop. This time it evokes sympathy. Also indicates the resoluteness.

 

Dear bhakthaas, now you get why naaraayaNa theertha gave that tharangam "kaankshE thava prasaadham" – see he uses same words of sukha brahmam – 'bhavath prasaadham' there – 'thava prasaadham' here.

 

Similarly now see the slOkam before the tharangam 'kshEmam kuru gOpaalaa' -

 

kshEmam sadhaiva kuru dhEva sikaamaNE thvaam

yaachE thath anghri kamala praNadheer vithaaya |

na anyam vruNE pathim asEsha gurOh aanandhaath

thvaththah samastha guNa thaamabhiraama thulyaath ||

 

'anghri pankajam' in slokam 43 above is 'anghri kamalam' here. 'give up the vital force', stated there is slightly modified in language here as 'praNadheer vithaaya' – content remaining same.

 

So NT adds a krithi 'kshEmam kuru gOpaalaa' as part of the love letter in raagam mOhanam, a soothing raagam.

 

Why 'mOhanam'? 'mOhanam basically portrays veera rasam. However, a wide range of emotions can be invoked with this raagam' observes music expert Dr. P.P. NarayaNaswamy.

 

When rukmiNi writes a 'love letter' that too – indicating a way, how to take her away – is it not veeram – that too when her father and brothers are planning to give her in marriage to somebody else.

 

MOhanam combines emotions, invoking sympathy also – I do not want any body else as my husband 'pathim anyam na vruNe' – 'I cannot consider any other as my hubby', also that 'after 100s of births, I will get your mercy by doing penance on you' – immediately strikes at the base root of consciousness.

 

Now let us see that mohana tharangam – wave [in fact a full song] –

Raagam – mOhanam thaaLam aadhi

pallavi:

kshEmam kuru, gOpaala, santhatham mama – kshEmaam

 

meaning: please do me welfare - always – gOpaala, hey krishNa,

 

anu pallavi:

kaamam thava paadha kamala bhramaree bhavathu

sreeman mama maanasam maDhusoodhana – kshEmaam

 

meaning: let my mind be the honey bee desiring always on the feet lotus of you, hey maDhusoodhana – krishNa – the sreemaan – bearer and or lover of lakshmi, - kshEmam.

[recall that anghri pankaja of sukhar]

 

Charanam 1:

aksheeNa karuNaa niDhE, aanandha khana

praksheeNa dhOsha vaariDhE, sikshitha

asura gaNa rakshitha nijajana kukshi sthithi

anEka kOti lOka paalana – kshEmaam

 

meaning: oh krishNa, you,

 

the never waning wealth of sympathy,

the faultless ocean of pleasure when mined yield pleasure unending,

the punisher of wicked, and

the protector of truthful people,

the protector of several crores of worlds and their people by keeping in your belly and protecting them, - kshEmam.

Charanam 2:

prahlaadha bhaya viDhaara, parama yOgee,

paavana bhuvana aaDhaara, mOha rahitha pOtha,

mouli maanasa hamsa, saahasa jitha

vairi sangaatha, mahaa uDhaara -- kshEmam

 

meaning: oh krishNa

 

the killer of fear for prahlaadha,

the supreme yogaa practitioner,

the holy support of this entire world [or galaxy],

the ever young one without any trace of desire,

the pure swan mind of munees [who are the observers of silence always],

one who has conquered the enmity,

the supremely munificent, krishna. - kshEmam

 

Charanam 3:

ajitha vijaya gOpaala, anantha leela

ranjitha padha kamala, vijaya dhvaarakaa puri

vimala, kamala lola, nija naaraayaNa theertha

nirmala aanandha baala – kshemam

 

meaning:

 

the unconquerable vijaya gOpaala –

successful cow protector,

endlessly playful,

one who has feet attractive to all and which pull all towards them,

the ever successful pure dhvaaraka puri king,

the husband of lakshmi [who is also known as kamala],

the young giver of pure happiness to the naaraayaNa theertha - kshEmam

 

 

Points:

1. May be the full impact is brought out in the rough translation and giving meaning. But think it over once more, you will feel how great is the krithi. Just reflecting same waves of the love letter of rukmiNee in bhaagavatham – even words.

2. May be one or two typo errors are there in all NT songs which I have used here - in my series – because I use AKGopalan tamil version which does not have the 1,2,3,4 grading to letters [ka kha ga gha]. And to the extent I can understand Sanskrit, I have connected truly the grading, with help of Monier Williams dictionary.

 

With this the 'love letter' portion gets completed. We will have to see the reaction of krishNa and the kalyaaNa vaibhavam as described by sukhar and NT.

 

Dhasan Vasudevan MG