Krishnakarnamrtham-Part3-slokas91to100

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91. maara maa vasa madheeya maanase

maaDhavaikanilaye yadhrcChayaa

SreeramaapathiH iha aagameth asou

kaH sahetha nijaveSma lanGhanam

 

Oh god of love! Maara, Do not reside in my mind, maa vasa madheeya maanase which is the abode of Madhava alone, maaDhavaikanilaye. He, the Lord of Lakshmi, SreeramaapathiH, will come to my mind unexpectedly, yadhrcChayaa iha aagameth. Who will tolerate others occupying his residence kaH sahetha nijaveSma lanGhanam,?

 

When the heart has become the abode of the Lord all the other desires are expelled. Leelasuka forbids kama to enter his heart because the owner of it , Krishna will not tolerate encroachment on his property.

 

 

92. aakunchitham jaanu karam cha vaamam

nyasya kshithou dhakshinahasthapadhme

aalokayantham navaneetha khandam

baalam mukundham manasaa smaraami

 

I remember in my mind, manasaa smaraami, the child Mukundha, baalam mukundham, who is crawling with bent knee, .aakunchitham jaanu, left hand on the ground, karam cha vaamam nyasya kshithou looking at the ball of butter, aalokayantham navaneetha khandam in his right lotus-like hand, dhakshinahasthapadhme.

..

 

This is the familiar picture of Krishna crawling with a ball of butter in his right hand which form is found in almost every house as Navaneethakrishna.

 

93. jaanubhyaam abhiDhaavantham

paaNibhyaam athi sundharam

sukundalaalakam baalam

gopaalam chinthyeh ushaH

 

The most beautiful child, athi sundharam,Krishna, with his curly locks, sukundalaalakam, who is crawling on his hands and knees, jaanubhyaam abhiDhaavantham paaNibhyaam should be meditated in the early morning, chinthayeth ushaH.

 

The picture of crawling Krishna is continued in this sloka in which he is visualized as such by Leelasuka, who says that the form of Krishna crawling fast should be contemplated first thing in the morning. We could see Krishna starting to crawl slowly with a ball of butter in his hand in the previous sloka while he is portrayed as crawling fast with both hands and feet in this one, presumably having eaten the butter!

 

94.vihaaya kodhandaSarou muhoortham

grhaaNa paaNaou mani chaaru veNum

maayoorabarham cha nijotthamaange

seethaapathe thvaam praNamaami paSchaath

 

Oh Rama,seethaapathe, leaving aside your bow kodhanda and arrows for sometime, vihaaya kodhandaSarou muhoortham , take up the charming flute, grhaaNa paaNaou mani chaaru veNum and wear peacock feather on your head, maayoorabarham cha nijotthamaange and then I will offer my salutations, praNamaami paSchaath to you.

 

Leelasuks gives a tall order to Rama saying that he will worship Rama only when he comes as Krishna giving up his bow and arrows and taking up the flute and wearing peacock feather.

 

95.ayam ksheeraambhoDheH pathiH ithi

gavaam paalakaH ithi

Sritho asmaabhiH ksheeropanayana

Dhiyaa gopa thanayaH

anena prathyooho vyarachi

Sathatham yena jananee

Sthanaath api asmaakam sakrdhapi

payo dhurlabham abhooth

 

We resorted to him, sritho asmaabhih, thinking that since he is the Lord of the milky ocean, ayam ksheeraambhoDheH pathiH ithi and of the cows , gavaam paalakaH ithi with the intention of getting milk from this cowherd, ksheeropanayana Dhiyaa gopa thanayaH.

But he has obstructed our wish for ever, anena prathyooho vyarachi Sathatham since it has become difficult for us to get even the mothers milk for once, yena jananee Sthanaath api asmaakam sakrdhapi payo dhurlabham abhooth.

 

This sloka is a form of nindhasthuthi. Leelasuka says that being the Lord of the milky ocean and also a cowherd in his incarnation as Krishna one would expect to get a lot of milk from him but those who resort to him do not even get a chance to drink their mother's milk, meaning that they never return to earth but attain moksha.

 

 

96. hastham aakshipya yaatho asi

balaath krshNa kim adhbhutham

hrdhayaath yadhi niryaasi

pourusham ganayaami the

 

Krishna , there is nothing wonderful, kim adhbhutham, in your pulling away from my hand with force and going, hastham aakshipya yaatho asi balaath? If you are able to get out of my heart, hrdhayaath yadhi yaatho asi I will consider that as real valour.

 

What Leeasuka tries to emphasise is that Krishna may elude the grasp of a devotee even if he appears in front but he cannot disappear from the heart of the devotee.

 

 

 

 

97. thamasi raviH iva udhyan

majjathaam amburaaSou

plava iva thrshithaanaam

svaadhuvarshee iva meghaH

niDhiriva viDhanaanaam

dheergha theevra aamayaanaam

bishag iva kuSalam naH

dhaathum aayaathu SouriH

May Krishna come, aayaathu, as the sun rising in darkness, thamasi raviH iva udhyan as the boat for those drowning in the sea, majjathaam amburaaSou plava iva as the cloud showering sweet rain to the thirsty, thrshithaanaam svaadhuvarshee iva meghaH as the wealth to the poor, niDhiriva viDhanaanaam, as the doctor for those who are suffering from long and terrible disease, dheergha theevra aamayaanaam bishag iva to the welfare of us, kuSalam naH.

 

Krishna is like the sun to those in darkness of ignorance, as a boat to those plunged in the sea of samsara, to those who thirst after him he appears as the rain-bearing cloud. He is the wealth of those who have no wealth, meaning those who do not care for any other wealth as Deiks has said in vairagya panchakam, `asthi me hasthisSailaagre vasthu paithaamaham Dhanam, my hereditary wealth is at the top of the atthigiri, meaning the Lord Varada of Kanchi.He is the doctor to those who suffer the long and terrible ills of samsara.

 

98. kodhandam masrNam suganDhi viSikham

chakraabja paaSankuSam

haimeem veNulathaam karaischa

dhaDhatham sindoorapunjaaruNam

kandharpaaDhikasundharam smitha mukham

gopaanganaa veshtitham

gopaalam sathatham bhajaami varadham

thrailokyarakshaamaNim

 

I worship Gopala, the giver of boons,varadham, the protector of three worlds, thrailokyarakshaamaNim, wielding, dhaDhathm, lovely bow, kodhandam masrNam, and fragrant arrows of flowers, suganDhi viSikham, the charka, Sankha, paaSa and ankusa chakraabja paaSankuSam,and graceful golden flute, haimeem veNulathaam, in his hands, karaiScha, who is red like the sindhoor, sindoorapunjaaruNam, more beautiful than the god of love, kandharpaaDhikasundharam, with smiling face, smitha mukham,

and surrounded by the gopis, gopaanganaa veshtitham.

 

This is the description of Gopalasundhari which is repeated in a subsequent sloka where a more elaborate commentary is given. The word abja denotes shanka and not lotus as it is usually, because the word means `that which is born from water' which is true for conch as well.The meaning or the word as lotus is by usage, rooDi, rather than etymology.

 

99. saayankaale vanaanthe kusumitha samaye

saikathe chandhrikaayaam

thrailokyaakarshaNaangam suravaragaNikaa

mohanaapaangamoorthim

sevyam srngaarabhaavaiH navarasaharithaiH

gopakanyaa sahasraiH

vandhe aham raasakelee ratham athisubhagam

vaSya gopaalakrshNam

 

I offer my salutations to Gopalakrishna, who is under the spell of devotees,vaSyam, with a form that attracts the three worlds, thrailokyaakarshaNaangam, during the evening, saayankaale, in spring,kusumitha samaye, in the forest, vanaanthe, in the moonlight,chandhrikaayaam, on a sandhill, saikathe, whose glances enchant even the celestial damsels, suravaragaNikaa mohanaapaangamoorthim and who is attended by thousands of gopis, sevyam gopakanyaasahasraiH, who display their love with ever-new expressions, SrngaarabhaavaiH navrasabharithaiH,in rasakreeda, raasakeleeratham.

 

This sloka describes he scene of rasakreeda. It is the evening of a full moon day in spring. In the forest on a sandhill stands Krishna and his form is so attractive that it enchants all the three worlds and the celestial damsels who have come to witness the scene.The gopis are aurrounding him with the various attitudes of love, with ever-new expressions. Krishna not only enchants all but he himself becomes enchanted by his devotees.

 

SrngaarabhaavaiH navarasabharithaiH can also be taken to mean that the gopis exhibit all the nine rasas in their state of love as the sringara rasa is known as rassanaam raja, king of all the rasas, which the rest follow as a retinue.

 

100. kadhambamoole kreedantham

brndhaavananiveSanam

padhmaasanasThitham vande

veNum gaayantham achyutham

 

I worship Krishna, achyutha, who is sitting under the kadhamba tree, in Brindhavan, with crossed legs, padhmaasanasThitham,and plays the flute, veNum gaayantham.

 

Here Krishna is described as sitting under the kadhamba tree in a crosslegged posture and playing the flute instead of standing cross legged as portrayed normally.