Guest guest Posted July 1, 2008 Report Share Posted July 1, 2008 16. yasmin nrthyathi yasyaSekharabharaiH krounchadhvishath chandhrakee yasmin dhrpyathi yasya ghoshasurabhim jighran vrsho DhoorjateH yasmin sajjathi yasya vibhramagathim vaanChan hareH sinDhuraH thath brindhaavanakalpakadhrumavanam tham vaa kiSoram bhaje I worship, bhaje. the forest of kalpakatrees of Brindhavan, brndhaavnakalpakadhrumavanam, with the child Krishna, tham vaa kiSoram, seeing the peacock feather on whose head, yasya sekharabharaiH , the peacock of Lord Skandha krounchadhvishathchandhrakee , dances, nrthyathi, jighran, smelling the cow of whom, yasya ghosha surabhim, the bull of Siva gets excited, dhrpyathi vrshaH DhoorjhateH, whose enchanting gait, vibhramagathim, the elephant of Indra, hari sinDhuraH, desires to accompany, vaanChan sajjathi. Krishna is seen moving around in Brindhavan among the cows, with his head decorated with peacock feathers . Leelasuka says that he worships not only Krishna but also the forest of kalapaka trees in Brindhavan. Seeing him with peacock feathers on his head which seem to dance when Krishna moves around, the peacock of Lord Skandha dances in accompaniment. The cows of Brindhavan are kindling the desire of even Nandi, the bull of Siva. Seeing Krishna walking like a young elephant Iravatha, the vehicle of Indra, is attracted and tries to imitate it. Siva is referred to as Dhoorjhati, meaning one having heavy matted hair. 17. aruNaaDharaamrtha viSeshitha smitham varuNaalayaanugatha varNa vaibhavam tharuNaaravindha dhaladheerghalochanam karuNaamayam kamapi baalam aaSraye I resort to the wonderful child, kamapi baalam with nectarine smile on his red lips, aruNa aDhraamrtha viSeshitha smitham, whose hue resembles that of the ocean, varuNaalaya anugatha varNavaibhavam, and whose long eyes, dheerghalochanam, are like the beautiful petals of a lotus, tharuNaaravindhadhala and who is all mercy, karuNaamayam.. This sloka is beautiful if only for the rhyming first words of each quarter, namely, aruNa , varuNa, tharuNa and karuNa. 18. laavaNyaveechee rachithaangabhooshaam bhooshaapadhaaropithapuNyabarhaam kaaruNyaDhaaraala kataakshamaalaam baalaam baje vallvavamSalakshmeem I worship the Lakshmi of the cowherd clan in child form, who is shining with ornaments that send out the waves of beauty, who is wearing the peacock feather as a decoration and whose glances are a stream of mercy. Here Leelasuka describes Krishna as Gopalasundari or as the Sree of yadhavas. This form of Gopalasundari as the upaasanaamoorthy is described again in some slokas later on. Krishna is the Lakshmi of cowherd clan and hence the feminine gender is used. Her ornaments, angabhooshaNam, send out waves of beauty, laavaNyaveechee, because they themselves are made beautiful by the beauty of Krishna. Desika says in his Yadhavabhyudhaya, `angaiH amithasoundharyaiH anukampithabhooshaNam.' The Lord appeared in front of the devas, who prayed to Him to destroy the evil forces, to assure them that He will take Krishnavathara. There Desika describes the beauty of the Lord saying that His ornaments were only a reflection of His limbs which were of immeasurable beauty. The peacock feather decorates the head, bhooshaapadhaaropithapuNyabarham, of this Lakshmi which Leelasuka refers to as puNyabarha, the blessed , as it alone had the good fortune of ascending to the head of Krishna. The glances of this Lakshmi is a flow of mercy, kaaruNyaDhaaraa, the quakity of mercy is further enhanced by referring to Krishna as Lakshmi, the divine mother who is the source of the mercy of the Lord. 19. maDhuraikarasam vapuH vibhoH maDhuraaveeThicharam bajaamahe nagaree mrgaSaabalochanaa nayanendheevaravarshavarshitham We worship the form of the Lord who moves in the streets of Mathura and whom the damsels of the city with eyes like young deer shower with their glances as though worshipping him with blue lotuses and whose form is exclusively sweet. Leelasuka reflects the idea of the sthothra madhuraashtakam here by saying that Krishna's form is madhuraikarasam. The sthothra has a refrain `maDhuraaDhipatheH akhilam maDhuram.' All of Krishna , his limbs features, speech, movement and the heart , everything is sweet, nothing but sweet, so that the only sentiment people experience is sweetness, maaDhuryam. When he goes in the streets of MaThura, maDhuraaveeTheecharam, the young women having eyes like young deer, mrgaSaabalochanaaH, look at him with their eyes resembling blue lotuses , and it appears as though they are showering him with flowers, nayanendheevaravarshavarshitham. 20. Paryaakulena nayanaanthavijrmbhithena vakthreNa komaladharasmitha viBhrameNa mandhreNa manjulathareNa cha jalpithena nandhasya hantha thanayaH hrdhayam Dhunothi The son of Nandha, excites the heart with his glance that constantly moves, with his face with enchantingly soft and beautiful smile and his speech sweet and forceful. . This seems to be the continuation of the previous sloka, to denote that everything about Krishna steals the heart. His side-long glances, nayanaantha vijrmbhithena, are ever moving, paryakula, and beautiful. His face is lit up with an enchantingly charming and soft smile, komaladharasmithavibhrameNa, His talk is soft and sweet, manjulathareNa jalpithena, yet forceful, mandhreNa.. This is true since in Krishnavathara we never find Krishna to speak with anger or hatred and even when he punishes the wicked his smile never leaves his face and his talk is also soft but forceful. 21.kandharpakandoola kataakshabanDheebhiH indheevaraaksheebhiH abhilaashamaaNaan mandhasmithaaDhaara mukhaaravindhaan vandhaamahe vallavaDhoorthapaadhaan We worship the venerable gallant of the cowherds, vallavaDhoortha, who is desired by the love-stricken gopis, indheevaraaksheebhiH abhilaashmaaNa, with eyes like blue lotuses who bind him with loving glances, kandharpa kandoola kataakshabandheebhiH, and whose lotus-face, mukharavindha, supports a soft smile, mandhasmithaaDhaara. Krishna is addressed as vallavaDhoorthapaadha here which means the gallant cowherd. The word paadha signifies the veneration as the word sankarabhagavathpaadha. Hence the plural is used signifying respect. But it is quaint usage with the word Dhoortha , which usually used without respect. The plural usage is employed through out the sloka. 22.leelaatopakataakshanirbhara parishvangaprasngaaDhika preethe geethavibhangasangatha lasath veNupraNaadhaamrthe raDhaalochanalaalitha lalitha smere muraareH mudhaa maaDhuryaikarase mukhendhukamale magnam madheeyam manaH My mind is joyfully immersed, mudhaa magnam madheeyam manaH, in the face of Krishna, which resembles a lotus and the moon, muraareH mukhendhukamale. It is exclusively sweet, madhuryaikarase, with its beautiful smile, lalitha smere adored by the glances of Radha, raahaalochanalaalitha. It gives out the nectarine music from the flute, veNupraNaadhaamrthe, rich in nuances, geethavibhangasangatha,. It shows the joy, aDhika preethe, of being closely embraced, nirbharaparishvanga, by the glances of the gopis, leelaatopakataaksha, during the play with them. 23.SaraNaagatha vajrapanjare SaraNe SaarngaDharasaya vaibhave krpayaa Dhrtha gopavigrahe kiyath anyath mrgayaamahe vayam Why do we search for any other refuge, kiyath anyath SaraNe mrgayaamahe, when the incarnation of the Lord, SaarngaDharasya vibhave, as Krishna, assuming the form of a cowherd out of mercy, krpayaaDhrthagopavigrahe, is there for us as the armour made of diamond, saraNaagathavajrapanjare? When we surrender to Krishna, the most merciful incarnation of the Lord who wields Saarnga, the bow, we are safe as though protected by an armour made of diamond. Hence, says Leelasuka , there is no need for any other saviour. 24. jagaththryaikaantha manojnabhoomiH chethasyajasram mamasanniDhatthaam ramaasamaasvaadhitha soukumaaryam raaDhaasthanaabhogarasajnam ojaH May the lustre that is Krishna, which is the most beloved in all the three worlds, the tenderness of which is enjoyed by Lakshmi and which have experienced the embrace of Radha, remain always in my heart. The lustre, ojaH, that is Krishna, are resorted to by all the three worlds, jagathraikaantha, as the most desired goal, manojnabhoomiH. Lakshmi has enjoyed , ramaa samaasvaadhitha, his loveliness, soukumaaryam and he has experienced the embrace by Radhaa, raaDhaasthanaabhogarasajnam. 25. vayam ethe viSvasimaH karunaakaramoorthi kimvadhanthi ange api cha vibho thava lalithe chapalatharaa mathiriyam baalye O Lord, Hearing about You, kimvadhanthi, as the most merciful, karuNaakaramoorthi, we worship your form, ange viSvasimahe. Also this mind of mine, mathiH iyam, is attracted towards You , chapalatharaa, as an enchanting child, lalithe baalye. Kimvadhanthi means a rumour or report not directly known but a hearsay. Quote Link to comment Share on other sites More sharing options...
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