krshnakarnamrtham-slokas41 and 42

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41.amooni aDhanyaani dhinaantharaaNi

hare thvadhaalokanam anthareNa

anaaThabanDho karuNaiakasimDho

haa hantha haa hantha kaTham nayaami?

 

Oh ocean of mercy, the refuge of the destitutes, how am I going to bear the days that intervene before I see you, as the days without your darsan are inauspicious and waste.

 

In the previous sloka Leelasuka asked the Lord "When will I see you?" Anticipating the answer that he has to exhaust his prarabdha before he gets the grace of the Lord, Leelasuka is entreating Krishna to do away with his prarabDha which stands as an obstacle between him and his heart's desire by saying that he cannot bear the separation from Krishna and the days intervene between His darsan and now are unbearable and aDhanyaani, evil. He calls Krishna kripasindhu, ocean of mercy, meaning that if He wills he could destroy the karma that prevents one from seeing Him. Leelasuka says that the Lord is also anaaThabanDhu, only true relative of a devotee who has no other to resort to.

 

42.kim iha SruNumaH kasya broomaH kaTham krtham aaSayaa

kaThayatha kaThaam Dhanyaam anyaam aho hrdhayeSayaH

maDhura madHura smeraakaare manonayanothsave

krpaNakrpaNaa krshNe thrshNaa chiram yatha lambathe

 

What can we hear, whom can we tell, and how it was done , everything is a great wonder and He is sleeping in our heart. Speak only about His stories and not anything else. The longing, like that of a miser to his wealth, has taken hold long since, for Krishna who has sweet, sweet smile giving joy to the eyes and the heart.

 

Leelasuka here explains the joy experienced by the devotee when he finds the Lord in His. heart. Once He comes in and finds a place in our hearts He will never leave and rests there peacefully which is denoted by hrdhaye SayaH, one who sleeps in the heart. When one has that experience the ears do not hear anything else, kim iha SruNumaH except His nama and kaThaa, kaThayatha kaThaam Dhanyaam. It is not possible to convey the experience of finding the Lord inside and the joy born out of it, as Thyagaraja says, `eelaagani vivarimpalEnu tsaalasvaanubhavavEdhyamE,' it cannot b described in words but could be understood only by experience. This is exactly what is meant by the words of Leelasuka, kasyabroomaH. The attitude of a devotee on having the Lord in his heart is like that of a miser who does not let go his wealth. Nammazvar says `unnai emmuLLe kuzaittha maindhaa , vaanERE ini enguppoginRadhE ----unaai naan adaindhEn viduvEnO,'(Thiruvaimozi-2-9.10) meaning that "you have come inside me, and how can you go from her because once I got you I will never let you go."

 

kaThayatha kaThaam Dhanyaam- Leelasuka advises everyone to give up worthless talk and to engage ourselves only in the talk of Him and His kaThaa, as the Lord Himself says in the Bhagavatgita, the devotees are always engrossed in the thought of the Lord and they communicate with each other about the glory of the lord and speak only of Him reveling in it. `macchittha madhgathapraaNaaH boDhayanathaH parasparam kaThayanthaScha maam nithyam thushyanthi cha ramanthi cha.' BG.-10.9)

The Upanishad also enjoins this-`thamaivaikam jaanatha aathmaanam anyaa vaacho vimunchath amrthasyaisha sethuH,' (Mund.Up.2-2-5) meaning , `know only Him and give up all other talk. This is the bridge for moksha.'