Krishnakarnamrtham-slokas61to70

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61. kailaaso navaneethathi kshithiriyam

pragjagDhamrlloshtathi

ksheerodhopi nipeetha dhugDhathi

lasath smere prapulle mukhe

maathraa ajeernaDhiyaa dhrDam chakithayaa

nashtaa asmi dhrshtaH kayaa

Dhoo Dhoo vathsaka jeeva jeeva chiram ithi

uktho avathaath no hariH

 

When Krishna opened his mouth with smile,lasath smere prapulle mukhe, the kailasa mountain looked like butter,kailaaso navaneethathi, the earth like the mud eaten earlier by him, kshithiriyam prak jagDha mrlloshtathi, and the milky ocean, ksheerodho api, like the milk drunk by him, nipeetha dugDhathi, to Yasodha who thinks that it is due to indigestion, ajeerNaDhiyaa, and scared by it, dhrDam chakithayaa, said "some woman has cast an evil eye,dhrshtaa kayaa, let it go away,Dhoo Dhoo, my child may you live long, vathsaka jeeva jeeva chiram." May that Krishna protect us.

 

This must be the subsequent occurrence to the incident when Yasodha looked into the mouth of Krishna when he was reported to have eaten mud. This is described in a subsequent sloka.

 

It is the maya of he Lord to make Yasodha think that the universe seen in his mouth were butter, mud and milk undigested in order to take away the experience of seeing the universe from her memory.

 

Mistaking the kailasa mountain for butter, the earth for mud and the milky ocean for the milk which she thought were found in his mouth not being digested, Yasodha became worried and said "Dhoo Dhoo" to ward off the evil effects of some woman casing an evil eye on her child. And also she performed a benediction on him by saying, "long live my child."

 

62. kimchith kunchitha lochanasya pibathaH

paryaaya peetha sthanam

sadhyaH prasnutha dugDha bindhum aparam

hasthena sammaarjithaH

maathraikaanguli laalithasya chubuke

smeraananasya adhare

SoureH ksheerakaNanvithaaH Nipathithaa

dhanthadhyuthih paathu naH

 

May the luster of the teeth, dhanthadhyuthiH, of smiling Krishna,smeraananasya SoureH, with his lips marked with milk drops, aDhare ksheeNakanaanvithaah nipathithaaH, while he was breastfeeding, pibathah paryaayapeetha sthanam, with eyes closed a little, kimchith kunchitha lochanasya, feeding on one and wiping the other just fed with drops of milk sticking to it, prasnutha dugDhabindhum aparam hasthena sammaarjathaH, and being fondled on his chin with one finger by his mother, mathraa ekaanguli laalithasya chubuke, protect us.

 

63.utthunga sthana mandalopari lasath

praalamba mukthaamaNeH

antharbimbitha indhraneela nikaraH

ChaayaanukaaridhyutheH

Lajjaavyaajam upethya namravadhanaa

Spashtam muraareH vapuh

Pasyanthee mudhithaa mudhe asthu bhavathaam

lakshmeeH vivaahothsave

 

May Rukmini , the incarnation of Lakshmi, during the marriage festival,vivaahothsave, enjoyed looking, paSyanthee mudhithaa at the reflection of Krishna, spashtam muraareH vapuh, whose luster was like that of a heap of sapphire,antharbimbithaindhraneelanikaraH, in the pearls of her long necklace, pralambamukthaamaNeH, on her high bosom, looking down under the pretext of being shy, lajjaavyaajam upethya namravadhanaa give you joy.

 

 

Leelasuka visualizes the wedding of Krishna with Rukmini now. The form of Krishna is reflected in the long pearl necklace Rukmini was wearing. She bent her head as though with shyness in order to see the reflection and experienced the happiness.

 

64. krshNenaamba gathena ranthum aDhunaa

mrdhbhakshithaa svecChayaa

thaThyam krshNa ka evam aaha musalee

miThyaamba paSyaananam

vyaadheheethi vidhaarithe Sisumukhe

dhrshtvaa samastham jagath

maathaa yasya jagaama vismayapadham

paayaath sa naH keSavaH

 

"Mother ,amba, mud was eaten, mrdhbhakshithaa, now, adhunaa, as he liked, svecchayaa, by Krishna who went for play,krshnena ranthum gathena."

thaThyam krshNa- "Is it true Krishna?"

ka evam aaha-"Who said so?"

musalee-"Balarama."

miThyaa amba paSya aananam-"It is a lie mother, look into my mouth."

 

Saying thus , when he opened his mouth, itTham vidhaarithe Sisumukhe, his mother saw the whole world in there, dhrshtvaa samastham jagath, and was amazed, jagaama vismayapadham. That Kesava may protect us.

 

This sloka looks like the predecessor of the sloka 61 a explained earlier. Krishna ate mud and Balarama complained about it to yasodha. When she asked him he said it was a lie and opened his mouth where she saw all the worlds and was amazed when he again covered her with his maya and she forgot the whole thing. Though she saw all the world again she mistook a indigested butter etc.

 

65. svaathee sapathnee kila thaarakaaNaam

mukthaaphalaanaam jananeethi roshaath

saa rohiNee neelam asootha rathnam

krthaaspadham gopavadhookucheshu.

 

The star rohini, out of anger, towards her co-wife, sapathnee roshaath, the star svathi, who was the mother of pearls, mukthaaphalaanaam jananee, and hence gave birth to the blue sapphire, neelam rathnam asootha, that became the adornment of the bosom, krthaaspadham gopavaDhookucheshu. of the gopis.

 

This is a charming poetic fancy. Leelasuka says rohini , the star under which Krishna was born, chose to be so, out of jealousy for the star svathi which causes pearls to be formed. Leelasuka says that it is co-wife envy as both are supposed to be the wives of the Moon, who had married the 27 daughters of Dhaksha who became stars.

 

66.nrthyantham athyantha vilokaneeyam

krshNam maNisthambha gatham mrgaakshee

nireekshya saakshaadhiva krshNam agre

dviDhaa vithene navaneetham ekam

 

Seeing Krishna dancing and also his reflection in the gemstudded pillar which looked real and clear, the deer eyed Yasodha divided one lump of butter into two thinking there were two Krishnas.

 

Krishna was dancing , nrthyantham , and he was reflected in the jeweled pillar,maNisthambhagatham, who appeared very clear, athyantha vilokaneeyam. Thinking that it was Krishna in person, krshnam sakshaath iva agre , Yasodha divided the one lump of butter which she brought for him into two, dhviDhaa vithene navaneetham ekam.

 

67. vathsa jaagrhi vibhaatham aagatham

jeeva krshna Sardhaam satham Satham

ithudheerya suchiram yaSodhayaa

dhrSyamaanavadhanam bajaamahe

 

We worship the face of Krishna seen by Yasodha for a long time, saying, "child, wake up, it is daybreak, long live KrishNa, for hundred and hundred autumns."

 

Yasodha was waking up Krishna,and while doing so she was looking at his face for along time with love. She was saying, "wake up Krishna, It is morning already. " And seeing him open his eyes, she blesses him saying, "long live Krishna for hundreds of hundreds of autumns, meaning, a very long time. She looks upon him as her child not knowing that He was the ever existent Supreme Purusha.

 

68. oshTam jighran SiSurithi Dhiyaa chumbitho vallaveebhiH

kanTam grhNan aruNithapadham gaaDam aalingithaangaH

dhoshNaa lajjaapadham abhimrsan ankam aaropithaathmaa

Dhoorthasvaamee harathu dhuritham dhooratho baalakrshNaH

 

ChumbithaH, on being kissed by the gopis vaalaveebhih, considering him as a child, SiSurithi Dhiyaa, he smelled their lower lip, jiGran oshTam, when he was embraced tightly, gaaDam aalingithaH, he grasped the neck, kanTamgrhNan, so that there were red marks left on it, aruNithapadham, and when he was put on the lap, ankam aaropithaathmaa, he touched them in an embarrassing manner, lajja padham abhiSprsan. Such a naughty Lord Krishna may banish our sins to a great distance.

 

Desika says in his Yadhavabhyudhaya in describing Krishna stealing butter `thapasvinee thathkrathuneethiraakhyaa savreedam aaraNyakaThaasu thastThou.' This means,

The thathkrathu nyaya went and hid itself in the stories of the forest out of shame on its failure. Aranyakas are the upanishads which contain this nyaya and hence the word Aranyaka is used as a pun to denote forest, meaning that the nyaya can be found only in the aaraNyakas, or upanishats an not in the world anymore, because contemplating Krishna as bound to the mortar destroys our bondage.

 

The thahkrathu nyaya is that what one thinks of, so he becomes. But in the case of the Lord Krishna, this nyaya does not work because when we think of j him as feeding at the breast of Poothana we never lapse back into brestfeeding, that is, never wil be born again, and to think of him as bound removes our bondage . Similarly to think of his amorous activities towards the gopis destroys kaama in our minds.

 

Desika in another place in the same work says, `baalam tharuNyaH, tharuNam cha baalaaH, tham anvarajyantha samaanabhaavaah.' The young girls and the young women looked upon Krishna as of their own age. So this sloka showed that Krishna appeared to everyone in the form they see him in.

 

69.ethe lakshmaNa jaanakeevirahitham

maam khedhayanthi ambudhaaH

marmaaNeeva cha ghattayanthi alam amee

krooraaH kadhambaanilaaH

itTham vyaahrtha poorvajana charitham

yo raaDhayaa veekshithaH

sershyam Sankithayaa cha naH

sukhayathu svapnaayamaano hariah

 

May Krishna, who was seen by Radha,raaDhayaa veekshithaH, with jealousy and suspicion,sershyam Sankithayaa cha , talking in his sleep remembering his previous avathara, vyaahrtha poorvajanma charitham, saying," Lakshmana, these clouds torment me, ethe khedhayanthi ambudhaaH, who is separated from Sita, jaanakeevirahitham, and these cruel, krooraaH, winds coming through the kadhamba trees, kadhambaanilaaH, attack me enough in vulnerable places,marmaaNi ghattayanthi alam" give us comfort.

 

Krishna was sleeping and Radha who came to him saw him talking in his sleep. Presumably remembering his Ramavathara he was telling Lakshman that the clouds give him sorrow instead of joy because he was separated from Seetha and the breezes , which blow through the kadhamba trees carrying their smell increase his grief of separation. Hearing this, Radha, suspecting that he was dreaming of some other woman felt jealous. Perhaps it was the exact intention of Krishna as he could not have been imagined sleeping like an ordinary mortal any time.

 

70. oshTam muncha hare bibhemi bhavathaa

paanairhathaa Poothanaa

kanTaaSlesham amum jaheehi dhalithou

aalinganena arjunou

maa dhehi Churitham hiraNyakaSipuH

neetho nakhaiH panchathaam

itTham vaaritha raathrikeliH avathaath

lakshmyaa apahaasaath hariH

 

May Hari, whose love play in the night, raathri keliH, was prevented, vaaritha, jokingly, apahaasaath, by Rukmini, saying, "Let go my lips, muncha oshTam, because I am afraid of you, bibhemi, who drank the life of Poothana, paanairhathaa poothanaa with your mouth, . Do not embrace my neck, kanTaaSlesham jaheehi, because you uprooted the twin trees, dhalithou arjunou, with your hands as though embracing them, aalinganena. Do not scratch me with your nails, cChuritham maa dhehi, because these nails have killed Hiranyakasipu, hitanyakasipuH neetho panchathaam nakhaih," protect us.