Krishnakarnamrtham-slokas81to85

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81.so ayam muneendhrajanamaanasathaapahaaree

soayam madhavrajavadhoo vsanaapahaaree

soayam thrtheeyabhuvanesvara dharpahaaree

soayam madheeyahrdhyaamburuhaapahaare

 

This indeed is the Krishna who took away , the ignorance from the mind of the sages, the clothes of the gopis and the pride of Indhra, and ha has stolen the lotus of my heart.

 

Krishna destroyed the ignorance in the minds of the sages and gave them jnana. He took away the clothes of young gopis and made them free of body-consciousness. He quelled the pride of Indra by holding up the Govardhana mountain. Thus he purified the sages ,gopis and Indra at the level of intellect, body and mind respectively. But in my case, saya Leelasuka he did all this by heart, which became his possession. The heart is termed as a lotus in the Upanishads, dharaakaasa, inside which the Lord dwells.So it has become his abode and hence the devotee has become pure at all levels, body, mind and intellect.

 

82. sarvajnathve cha mougDhye cha saarvabhoumama idham mama

nirviSan nayanam thejaH nirvaaNpadham aSnuthe

 

My eye is experiencing the joy of salvation by resorting to this light that is Krishna who is the sovereign of both omniscience and innocence.

 

By looking at the brilliance of the form of Krishna the eye has reached its salvation,nayanam nirvaanapadham aSnuthe, as there is nothing beyond that experience of joy that arises on seeing him who is the sovereign Lord, saaravabhoumaH, of both jnana and ajnana. He is the supreme self , Brahman, knowing whom there is nothing else to be known, sarvajnathva.Thus he is the Lord of jnana. But as Krishna .a cowherd boy he looks as though he does not know anything,mougDhya, a perfect picture of innocence, which creates wonder to the devotees. Thus he is the Lord of maya.

 

Upanishad declares that by knowing Brahman everything else becomes known, ekavijnaanena sarvavijnaanam, as Krishna himself says in Bhagavatgita, `yath jnaathvaa na iha bhooyo anyath jnaathavyam avaSishyathe,' knowing which there is nothing else to be known further.

 

Desika says in his Gopalavimsathi,

 

 

AmnaayaganDHirudhithasphurithaadDHaroshtam

aasraavilekshaNam anukshaNamandhahaasam

gopaladimbhavapusham kuhanaajananyaah

praanNsthananDHayam avaimi param pumaamsam.(Gopalavimsathi-3)

 

 

'I know for certain that this child in the form of a cowherd is none other than the Supreme Purusha, whose lower lip trembling when he cries has the fragrance of the vedas, whose eyes are stained with tears but the next moment lit up with smile, who drank the life of Poothana , who came disguised as His mother.'

 

Krishna was crying or pretends so because even though His lower lip was trembling it gives out the fragrance of the vedas and eyes were full of tears, He gives a charming smile( perhaps when no one was looking) which belies His grief. Besides He drank the life of Poothana who came in the guise of His mother. So Desika says that he is sure that this is none else than the Lord.

 

 

83. pushNaanam ethath punarukthaSobham

ushNetharaamSoH udhayam mukhendhoH

thrshNaamburaaSim dhviguNee karothi

krshNaahvayam kimchana jeevitham me

 

Something wonderful , called Krishna, which is my life itself, makes the sea of my desire rise up redoubled by the moon-like face, which increasing the beauty of even the moon itelf which looks like tautology.

 

The face of Krishna is like the moon, mukhendhu, and hence the beauty of the moon rising, ushNetharaamSoH udhayam, seems to be a repetition as the face which has arisen earlier has all the charm of the moon already. The face is comparable to the moon not only in its beauty and cool charm but also because it raises the waves of desire towards him as the moon does to the ocean. In the sea of desire for Krishna the waves are rising double fold,thrshNaamburaaSim dhviguNeekarothi, by the appearance of the moon-like face of Krishna. Leelasuka says, somthing that is called Krishna ,krishNaahvayam kimchith, to denote the wonder that he feels on seeing Krishna.

 

84.thadhethath aathaamravilochanaSree

sambhaavithaaSesha vinamra vargam

muhuH muraareH maDhuraaDharoshTam

muknaambujam chumbathi maanaso me.

 

My mind often kisses the face of Krishna , which is extolled by the devotees, with its lotus-red eyes and sweet lips.

 

The eyes of Krishna is red at the ends like a lotus, aathaamravilochanaSree, and his lips look so sweet, maDhura aDharoshTam. This form of Krishna is extolled by all the devotees, sambhaavitha aSesha vinamra vargam. Leelasuka says that he kisses, chumbathi, the face of Krishna in his mind, maanasam, again and again,muhuh.

 

85. karou Saradhudhanchidhaambuja vilaasa Sikshaaguroo

padhou vibuDha paadhapa praThama pallava ullanghinou

dhrSou dhalitha dhurmadhathribhuvanaopamaana Sriyou

vilokya suvilochanaamrtham aho mahath Saiasavam

 

The hands of Krishna are imparting like a preceptor, the beauty to the lotuses in autumn. His feet are excelling the young sprouts of the celestial tree in softness. His eyes are enough to quell the pride of all that is beautiful in all the three worlds which could be the objects of comparison. What a wonderful form of childhood which is a nectar to the eyes!

 

The lotuses that blossom in the autumn, saradhudhancidhambuja, seem to have learnt the secret of beauty from the hands of Krishan, which are termed as their guru, vilaasaSikshaaguru, by Leelasuka, in soundharyakala. The feet of Krishna excel the celestial tree, vibuDha paadhapa, that grants all the wishes to those who come near it, by their power to give all to those who even think of him. The feet are like tender sprouts, praThamapallva, which put to shame those of the celestial tree. His eyes are incomparable in beauty and hence seem to have quelled the pride, dhalithadhurmadha, of all the usual objects of comparison in all the three worlds, thribhuvanaupamaanaSri.Thus What a wonderful form of childhood, mahath saisavam, exclaims Leelasuka, which is like the nectar to the eyes, suvilochanaamrtham, of the onlookers.