Guest guest Posted June 8, 2008 Report Share Posted June 8, 2008 82. gopaala ajira kardhame viharase vipraaDhvare lajjase brooshe gokulahumkrthaiH sthuthisathaiH mounam viDhathse chidhaam dhaasyam gokulapumschaleeshu kurushe svaamyam na dhaanthaathmasu jnaatham krshNa thavaanghripankajayugam premNaachalam manjulam Krishna , you play in the mire in the yard, ajirakardhame, of the cowherds, but shy away from the sacrifices lajjase vipraadhvare, performed by the priests. You converse with the cows hearing their humkara, brooshe gokulahumkrthaiH, but keep silent when you hear the learned praising you, chidhaam sthuthi sathaiH mounam viDhatthe. You serve the fickle-minded gopis, dhaasyam gokulapumschaleeshu kurushe, but do not wish to be the Lord of the self-controlled sages, swaamyam na dhaanthaathmasu..From this it is known, jnaatham, that your lotus feet, thavaanGhripankajayugam, can only be secured, premNaa achalam by love. Oothukkaadu venkatakavi says this beautifully in one of his compositions. `maraimunivOr seyyum maathavam enRaalum maadhavan seivadhum adame aanaal mandhai paSuvOdu kanRinam Soozndhaalum mannanukku iruppidamE.' It means, Krishna is adament towards the sages who do penance to see Him but wherever there are cows and calves, Krishna is found there. 83.Namsthasmai yasodhaayaah dhaayaadhaaya asthu thejase yadhhi raaDhaamukhaambojam bhojam bhojam vyavarDhatha Salutations to that light, thejase, which is the son, dhaayaadha, of Yasodha, and which grew, vivarDhatha, by looking and enjoying, bhojam bhojam, the lotus-face, mukhaambhojam, of Radha. 84.avathaaraaH santhu anye sarasijanayanasya sarvatho bhadhraaH krshNaadhanyaH ko vaa prabhavathi go gopa gopikaa mukthyai There are other incarnations of the Lotus-eyed Lord all being auspicious. But except the krishnavathara no other incarnation was able to give moksha to cows ,cowherds and cowherd maidens. Leelasuka is reiterating the idea expressed in the sloka 82 here. Krishna is not only attained by love alone but also gives the devotee the highest fruit of devotion ,that is, salvation. The cowherds and their womenfolk attained mukthi by sheer love for Krishna. Leelasuka says that even the cows attained salvation thus. There is a story related by upnyasakas about the cowherd Dhadhibaanda who attained moksha by demand. Once Krishna came to his house to hide from the gopi pursuing him for stealing butter. Krishna hid himself in one of the empty curd pots and asked Dhadhibaanda not to reveal his presence. When the gopi came Dhadhibaanda was sitting on the pot where Krishna was and hence she never looked into it. After she had gone Krishna called out to Dhadhibaanda to let him out but he refused saying that he would not get up unless Krishna b gave him moksha. Krishna said that he would give moksha not only to Dhadhibaanda but also to all the curdpots in his house as well! Such is the glory of Krishnavathara! 85. maDhye gokulamandalam prathidhiSam cha ambaaravojjrmbhithe praathardhoha mahothsave navaghana Syaamam raNannoopuram Phaale baalavibhooshaNam katiraNath sathkinkiNeemekhalam kaNte vyaaghranakham cha SaiSavakalaa kalyaaNakaarthsnyam bhaje I worship the form of Krishna, dark like fresh cloud, which displays the complete beauty of childhood, with his forehead adorned with jewel, his anklets sounding, his waist being decorated with a girdle of sounding bells, wearing on his neck the nail of a tiger, surrounded by the cows with their calves calling them at the time of milking in the morning. Krishna goes to milk the cows in the morning, praathardhihamahothsava,. The calves which are taken to be fed with the milk of the cows are calling, ambaa rava ujjrmbhithe, their mothers. Krishna in the midst of the cows, maDhye gokulamandalam, appears beautiful, dark as a fresh cloud , navaghanashyaamam,adorned with ornaments on his body. He is wearing anklets which make sound, raNannoopuram and so does his girdle on his waist fitted with small bells, katiraNathsathkinkiNeemekhalam. His forehead is adorned with a jewel, phaale baalavibhoosaNam, and he is wearing the nail of tiger around his neck,kanTe vyaaghranakham. He looks like a perfect picture of childish beauty, SaisavakalaakalyaaNakaarthsnyam. 86. sajalajaladhaneelam dharSithodhaara leelam karathalaDhrthaSailam veNunaadhairasaalam vrajajanakulapaalam kaamineekelilolam kalitha lalitha maalam noumi gopaalabaalam I worship the young cowherd, gopaalabaalam,who, is dark like the rainbearing cloud, sajalajaladhaneelam, who displayed his wonderful leela,dharSithodhaaraleelam, who held the mountain in his hand, karathalaDhrthaSailam, who oozed out the sweet juice of his music from the flute,veNunaadhairasaalam, who was the protector of the clan of cowherds,vrajajanakulapaalam, who revelled in playing with the gopis, kamineekelilolam, and who was wearing beautiful garland, kalithalalithamaalam. The alliteration in this sloka and the next is beautiful.The three slokas starting with this one end with the refrain noumi gopaalabaalam, "I worship the young cowherd." 87. smithalalithakapolam snigDhasangeethalolam lalitha chikurajaalam chourya chaathuryaleelam Sathamakharipukaalam Saathakumbhaabhachelam kuvalayadhalaneelam noumi gopaalabaalam I worship the young cowherd, who has tender smiling cheek,smitha lalitha kapolam, revels in sweet music,snigDhsangeethalolam, has graceful locks of hair,lalithachikurajaalam, who plays a charming and clever thief, chouryachaathuryaleelam, who is like death to the enemies of Indra, Sathamakharipukaalam, who wears a garment shining like gold , Saathakumbhaabhachelam and who is of hue like blue lily, kuvalayadhalaneelam. 88. muralininadhalolam mugDha maayoorachoodam dhalithadhanujajaalam Dhanyasoujanya leelam parahithanavahelam padhmasadhmaanukoolam navajalaDharaneelam noumi gopaalabaalam I worship the young cowherd, who revels in the sound of the flute, wears pretty peacock feather on his crown, who shatters the hosts of asuras, who is friendly to fortunate devotees, who plays afresh to do good to others, who is beneficial to Brahma and who is dark like a fresh rainbearing cloud. Krishna loves to play on the flute, muralininadhalolam, and he is adorned with pretty peacock feather on his head, mugDha maayoora choodam.. His hue is of a fresh rain bearing cloud, navajaladharaneelam. He destroys the crowds of asuras, dhalitha dhanuja jalam. Yet he is a friend to those who have the merit earned in their past lives Dhanyasoujanya leelam, and have become his devotees. He always does new leelas to do good to others, parahithanavahelam.. This is proved by his actions through out his incarnation as Krishna and also in other incarnations. This includes Brahma who abides in a lotus, padhmasadhma. The Lord had to take different incarnations to prove true the words of Brahma when he gave different and difficult boons to the asuras. Also the Lord had to instruct Brahma in creation by teaching him the Vedas. 89. sarasaguna nikaayam sacchidhaanandha kaayam Samitha sakalamaayam sathyalakshmeesahaayam Samadhamasamudhaayam Saantha sarvaantharaayam Suhrdhayajanadhaayam noumi gopaalaraayam I worship Krishna, the king of cowherds, noumi gopaalaraayam, who is the abode of pleasing attributes,sarasaguNanikaayam, the embodiment of sath-chith and anandha, sacchidhaanandha kaayam, who has maya under his control, Samitha sakalamaayam, who helps those who have truth as their wealth, sathyalakshmeesahaayam, who is the meeting place of inner and outer control, Samadhamasamudhaayam, in whom one finds the end of all troubles, Saantha sarvaantharaayam, and who is the wealth of pure-hearted, Suhrdhayajanadhaayam. In this sloka Leelasuka riverts back to the identity of Krishna as the Brahman of the upanishats as made out in the early slokas of the Asvaasa. Brahman in bhakthi yoga is the Lord who has infinitely auspicious qualities and the counter-correlate of all imperfections as defined by Ramanuja in Sribhashya, his commentary on Brahmasuthra. BrahmasabdhEnacha svabhAvathah nirasthanikhiladhoshah anavadhika athisaya asankhyEya kalyANagunaganah Purushotthamah abhidheeyathE Brahman is defined in the upanishats as sat-chit-anandha, existence- knowledge and bliss. `sathyam jnaanam anantham Brahma,' `aanandham brahma ithi vijaaneeyaath.' The Lord has maya under his control. Krishna has said this Himself in the Gita, eesvarassasrvahoothaanaam hrddheSe arjuna thishTathi bhraamayan sarvabhoothaani yanthraarooDaani maayayaa (BG-18.61) The Lord abides in the heart of all beings, spinning them round and round, mounted on a wheel as it were , by His power. He aids the progress of those who have truth as their wealth. Sama is the control of mind and dhama is that of senses. The Lord is the meeting point of both as only by sama and dhama He could be attained. He is the place where all the obstacles on the spriritual path cease. The upanishat says, Bhidhyathe hrdhaya granthih Chidhyanthe sarva samsayaaH Ksheeyanthe asuya karmaaNi thasmin dhrshte paraavare On realizing Brahman the knots of his heart are loosened, his doubts dispelled and his karma exhausted. As such He is the rightful property of those with pure heart. Quote Link to comment Share on other sites More sharing options...
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