Krishnakarnamrtham-Part2-slokas16to20

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16. amunaa akhila gopagopanaarTham

yamunaaroDhasi nandhanandhanena

dhamunaa vanasambhavaH pape naH

kimu na asou SaraNaarThinaam SaraNyaH

 

 

Will not Krishna, who has now, amunaa, drank, papou, the forest fire, dhamunaa, on the banks of river yamuna, yamunaaroDhasi, to protect the cowherds, gopagopanaarTham, be the saviour, SaraNyaH, for us who surrender, SaraNaarThinaam, to Him?

Once when Krishna was on the banks of Yamuna with his cowherd friends, suddenly a forest fire sprang up and Krishna pacified the boys and taking the fire in the hollow of his hand drank it up. This episode is mentioned in Srimadh bhagavatha in the dhasamaskandha 17th adhayaya. Here Leela suka says that when he drank the forest fire to protect his mates, would He not save us also when we surrender to Him?

 

17.jagadhaadharaNeeya jaarabhaavam

jalaja apathya vacho vichaaragamyam

thanuthaam thanuthaam SivetharaaNaam

suranaaThopala sundharam maho naH

 

May Krishna , whose gallantry as a lover, jaarabhaavam, is extolled in all the worlds, jagadhaadharaNeeya, who can only be understood by the Vedas, jalaja apathya vaachaH vichaaragamyam,, and who has a luminous body mahaH, like the sapphire, suranatha upala, make all our sins, SivetharaaNi, emaciated, thanuthaam thanuthaam.

 

 

Krishna's exploits as a butter thief, as a lover of gopis etc. are extolled by all in the world. He is loved more for that. Desika says in his Yadhavabhyudhaya that to think of him as a thief or as a lover or about his sucking the breast of Poothana or as bound to the mortar, produces the contrary effect. By contemplating on him as a thief, our propensity to steal disappears. To think of him as gopeevallabha, our mind becomes free of lust. Thinking of Poothana episode removes the possibility of our ever drinking mother's milk, that is, being born again. To meditate on his being bound to the mortar destroys our bondage. Thus all our sins are washed off . This is because the exploits of Krishna could only be properly understood when we become aware of his real identity as the Supreme reality, that could be known only through the Vedas, which are the words of Brahma , who originated from the lotus, jalaja apathya, from the navel of the Lord. The word used for sapphire to describe the luminous form of Krishna is surendhra upala, because the blue stone , upala, is called Indhra neela, the word for Indhra here is surendhra.

 

 

18.yaa Sekhare Sruthigiraam hrdhi yogabhaajaam

paadhaambhuje cha sulabhaa vrajasundhareeNaam

saa kaapi sarvajagathaam abhiraamaseemaa

kaamaaya naH bhavathu gopakiSoramurthiH

 

The form of the young Krishna, which is found at the head of the Vedas, in the heart of the ascetics and at the feet of the gopis and which is some wonderful boundary of all that is beautiful in the universe, be the object of desire for us.

 

Krishnamurthi, the form of Krishna, is found at the crown of the Vedas, SruthigiraamSikhare that is the upanishats, because He is the parabrahman. He is found also in the hearts, hrdhi, of the yogis who meditate on Him. But His soulabhya is such that he is found at the feet of the gopis, vrajasundhareeNaam paadhaambhuje, who treat him as their lover. His form is the outer limit of all that is beautiful, abhiraamaseema, a soundharyalahari, and all that is lovable, premalahari and all that is blissful, aanandhalahari. So let that be our object of love, kaamaaya nah bhavathu, says Leelasuka.

 

19.athaynthabaalam athasee kusumaprakaasam

digvaasasam kanakabhooshaNa bhooshithaangam

visrasthakeSam arunaaDharam aayathaaksham

krshnam namaami manasaa vasudhevasoonum

 

I prostrate before the baby Krishna, son of Vasudeva, shining like the blue flower athasee, having only the directions as his garment , adorned with gold ornaments, with loosened hair, red lips and long eyes.

 

Here Leelasuka sees the infant Krishna without clothes, the baby born to Vasudeva, his body adorned with ornaments, with his hair not yet tied being in the infant stage, but his beauty quite explicit with his red lips and long eyes.

 

dhigvaasasam means without clothes (only the diks are his clothes) because he is athyantha baala, very young or a baby.

 

athasee is a flower of dark blue colour, called kaayaamboo in Tamil.

 

visrasthakeSam, his hair not tied because he was a baby.

 

Aruna aDharam-red lips and aayatha means long aksha is eye.

 

 

20.hasthaanghri nikkvanitha kankaNa kinkiNeekam

maDhye nithambam avalambitha hemasoothram

mukthaakalaapa mukuleekrtha kaakapaksham

vandhaamahe vrajacharam vasudhevabhaagyam

 

We bow down to Krishna who was the blessing to Vasudeva, who is moving around in Gokula, with bracelets and anklets sounding, his hip being decorated with gold chain, his front hair covered with pearl strings.

 

After visualizing the infant Krishna now Leelasuka describes the slightly grown Krishna moving around in Gokula. His bracelets and anklets sound when he goes about, his waist is decorated with golden girdle and his front hair is tied with pearl strings. Leelasuka calls him vasudhevabhaagyam, the blessing of Vasudeva, while describing him in gokula. It may be because even though Krishna was brought up by Nandha it was Vasudeva who enjoyed his company after his childhood. Hence his good fortune is greater than Nanda who was parted from Krishna after his childhood.