Krishnakarnamrtham-end of Part3-slokas101 to109

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101. baalam neelaambhudhaaBham

navamaNivilasath kinkiNee jaalabadDha

SroNi janGhaanthayugmam

Vipula guruNakha prollasath kanTabhoosham

Phullaambhojaabhavakthram

hathaSakatamaruth poothanaadhyam prasannam

govindham vandhithendhraadhyamaravaram

ajam poojayeth vaasaraadhou

 

One should worship the child Govindha, baalam govindham, who is of the hue of

the rain-bearing cloud,

neelaambhudhaaBham, around whose hip and ankles are anklets with gems and bells,

navamaNivilasath kinkiNee jaalabadDha SroNi janGhaantha yugmam, who is wearing a

neck ornament of

large and heavy tiger nail, Vipula guruNakha prollasath kanTabhoosham, whose

face is like a full blown

lotus, Phullaambhojaabhavakthram , who is the destroyer of Sakatasura,

Thrnaavartha , Poothana and others,

hathaSakatamaruth poothanaadhyam, and who is ajam, unborn and worshipped by

Indra and other devas,

vandhithendhraadhyamaravaram, first thing in the morning.

 

In this sloka and the next two Leelasuka describes Kriishna as he should be

contemplated in the morning ,

noon and evening.

 

102. vandhyam dhevaiH mukundham vikasitha

kuruvindhaabham indheevaraaksham

gogopeebrndhaveetham jitharipunivaham

kundhamandhaara haasam

neelagreevaagra picChaakalana suvilasath

kunthalam bhaanumantham

dhevam peethaambaraaDyam

japa japa dhinaSo maDhyamaahne ramaayai

 

 

One should meditate on Mukundha, mukundham, who is worshipped by the devas,

vandhyam dhevaiH, who

shines like a blossoming kuruvindha flower, vikasitha kuruvindhaabham, whose

eyes are like blue lotus,

indheevaraaksham, who is surrounded by cows and gopis, gogopeebrndhaveetham, who

has conquered all

his enemies, jitharipunivaham, whose smile is like the kundha and the mandhara

flowers, kundhamandhaara

haasam, whose hair is decorated with the peacockfeather, neelagreevaagra

picChaakalana suvilasath

Kunthalam, who has the luster like the sun, bhaanumantham, and who wears the

rich yellow silk garment,

peethaambaraaDyam, at noon, for acquiring wealth (Lakshmi), maDhyamaahne

ramaayai. .

 

103. chakraanthaDhvastha vairi vrajam

ajitham apaastha avaneebhaaram

aadhyaiH aaveetham naaradhaadhyaiH

munibhiH abhinutham thaTthva nirNeethi hethoH

sayaahne nirmalaangam nirupamaruchiram

chinthayeth neelabhaasam

manthree viSvodhayasThithi apaharaNapadham

mukthidham vaasudhevam

 

One who chants the japa of the Lord should meditate, manthree chinthayeth on

Vasudeva, who has

destroyed all his enemies with the edge of his chakra, chakraanthaDhvastha vairi

vrajam, who is

unconquerable, ajitham who has lessened the burden of the earth, apaastha

avaneebhaaram, who is

surrounded by the first and foremost devas like Brahma and Siva, aadhyaiH

aaveetham, who is

worshipped by the sages like Narada in order to get convinced of the supreme

reality, naaradhaadhyaiH

munibhiH abhinutham thaTthva nirNeethi hethoH, whose lustrous blue form is of

pure satthva and of

incomaparable beauty, nirmalaangam nirupamaruchiram, and who is the giver of

mukthi, mukthidham, being

the cause of creation, protection and annihilation, viSvodhayasThithi

apaharaNapadham, in the evening,

saayaahne..

 

 

 

104. kodhandam aikshavam akhandam ishum cha poushpam

chakraabja paasa srNi kaanchana vamsanaaLam

bibraaNam ashtaviDha baahubhiH arkavarNam

Dhyaayeth harim madhanagopa vilaasa vesham

 

Lord Hari should be meditated upon as Madhanagopala, Dhyaayeth harim

madhanagopa vilaasa

vesham, wearing in his eight arms, ashtaviDha baahubhiH, the bow of sugarcane,

kodhandam aikshavam

strong and unbroken,akhandam, the arrow of flowers, ishum cha poushpam, the

chakra, shankha, paasa,

ankusa and golden flute, chakraabja paasa srNi kaanchana vamsanaaLam, and his

hue red like the rising

sun,. arkavarNam.

 

This is the portrait of Krishna as Gopalasundharee which has already been

described in the sloka 98. The

gopalasundharee manthra gives this description in the dhyana sloka, where Gopala

is meditated as

Gopalasundharee, who is found in the kalpaka forest in the milky ocean, in a gem

studded hall, on

sripeeTa, and holds shankha, chakra, bow of sugarcane, ankuSa, paaSa, veena,and

flute and shining with a

red hue that illumines tha whole world and surrounded and praised by Brahma and

others.

 

Gopalasundharee yanthra is the combined manthra of the ashtaadhaSaaksharee

manthra of rajgopaala and

the panchadhaSaaksharee of LalithaaparameSvaree and in it both Lalitha and

Krishna are meditated as

one form.'kadhaachith lalitheSaanee pumroopaa Krishna vigrahaa,' sometimes Sri

Lalitha apeears as

Krishna.

 

 

 

105. angulyaa kaH kavaatam praharathi

kutile maaDhavaH kim vasanthaH

no chakree kim kulaalaH na hi

DharaNiDharaH kim dhvijihvaH phaNeendhraH

Naaham Dhaaraahimardhee kim asi

khagapathiH no hariH kim kapeendhraH

ithyevam gopakanyaa prathivachana

jithaH paathu vah chakrapaaNiH

 

angulyaa kaH kavaatam praharathi - " Who is knocking the door with finges? "

kutile maaDhavaH - " Oh cunning girl, it is Madhava. "

kim vasanthaH - " What? The spring? "

no chakree - " No, the wielder of chakra. "

kim kulaalaH - " What? The potter? "

na hi DharaNiDharaH- " No, no. the one who supports this earth. "

kim dhvijihvaH phaNeendhraH- " What? The serpent with two tongues, Adhisesha? "

Naaham Dhaaraahimardhee- " No I am the one who tamed the serpent which lived in

the river. "

kim asi khagapathiH- " What? You are Garuda? "

no hariH - " No.Hari. "

kim kapeendhraH - " What? – Lord of the monkeys? "

May Krishna who was thus discomfited by the gopi in conversation ithyevam

gopakanyaa

prathivachana jithaH, protect you.

 

Here is a beautiful play on words using pun on the words madhava.,

chakree,DharaneeDharaH,

Dhaaraahimardhe and Hari, with double meaning by which the gopi teases Krishna .

 

The word Hari means the Lord as well as monkey.

 

 

 

 

106. raaDhaamohanamandhiraath upagathaH

chandhraavaleem oochivaan

raaDHe kshemamaaye asthi thasya vachanam

Srthvaa aaha chandhraavalee

Kamsa kshemam aye vimugDhahrdhaye

kamsaH kva dhrshtaH thvayaa

raDHaa kva ithi vilajjithaH nathamukhaH

smero hariH paathu vaH

 

Krishna coming out of the house of Radha, raaDhaamohanamandhiraath upagathaH,

saw chandhravali and

asked her, chandhraavaleem oochivaan, " Radha, how are you? " raaDHe kshemamaaye

asthi. She ,

hearing his words replied, thasya vachanam Srthvaa aaha chandhraavale, " kamsa I

am alright, " Kamsa

kshemam. Krishna said, " deluded girl, where did you see Kamsa? " aye

vimugDhahrdhaye kamsaH kva

dhrshtaH thvayaa.

Chandhravali retorted, " Where is Radha? " raDHaa kva. May Krishna who became

ashamed, vilajjithaH,

with his head bent, nathamukhaH, and smiling, smeraH, protect you.

 

Krishna was coming out of the house of Radha, with his mind fresh with the

memories of the pleasant

company of Radha and seeing Chandhravali, another gopi, he addresses her as

Radha,. Chandhravalee

irritated by it calls him kamsa whereupon Krishna chides her for it asking where

has she seen Kamsa. Then

Chandhravali

retorts that similarly he was not seeing Radha there. At this, says Leelasuka

Krishna hung his head,

embarrassed at his display of his love for Radha but the word `smeraH' belies it

and shows that he did

it deliberately as one of his leelas.

 

 

 

107. yaH preethiH viDhuraarpithe muraripo

kunthyaarpithe yaadhrSi

yaa govarDhana moorDhni yaa cha prThuke

sthanye yaSodhaarpithe

baaradhvaaja samarpithe sabarikaa

dhatthe aDhare yoshithaam

yaa preethih munipathni bhakthi rachithe

apyathraapi thaam thaam kuru

 

Oh Lord, the slayer of Mura, Muraare, whatever joy you experienced on being

offered food by Vidhura, yaH

preethiH viDhuraarpithe by Kunthi, kunthyaarpithe yaadhrSi, by the gopas at the

worship of Govardhana, yaa

govarDhana moorDhni, the puffed rice offered by Kuchela, yaa cha prThuke, on

being breast-fed by

Yasodha, sthanye yaSodhaarpithe, on being offered hospitality by Baradhvaja,

baaradhvaaja samarpithe, by

sabari, sabarikaa dhatthe, and in the lips of the gopis, aDhare yoshithaam, in

the food offered with

devotion bythe yajnapathnis, munipathni bhakthi rachithe, show the same love in

accepting this offering ,

apyathraapi thaam thaam kuru, Krishnakarnamrtha.

 

The Lord expects only the offering of the heart through bhakthi and not

bothered about what is offered.

Hence Leeasuka here entreats Him to show the same attitude in accepting this

work of his,

Krishnakarnamrtham.

 

Vidhura was so preoccupied with devotion that when Krishna came to his house

he offered him the

banana skin throwing away the fruit which Krishna accepted. Kunti also offered

whatever she had to

Krishna and Kuchela had nothing else to offer except puffed rice which the

Lord ate with relish. The

feast offered by the gopas at the time of the worship of Govardhan was accepted

by Krishna with same

eagerness by taking the form of the deity of the mountain.Leela suka also

refers to Ramavathara

mentioning the rich repast laid by Bharadhvaja as compared with the simple

fruits offered by Sabari. He

relished the milk from his mother and the food offered by the yajnapathnis

against the wishes of their

husbands due to love for Krishna when Krishna sent word that they were hungry.

Last but not least were the

lips of the gopis offered in love.

 

108. krshNaanusmaraNaadheva papasanghaathapanjaraH

sathaDhaa bhedham aayaathi giriH vajrahatho yaThaa

 

By the mere thinking of Krishna, krshNaanusmaraNaadheva, all the sins which are

like iron cage,

papasanghaathapanjaraH, will be

broken into hundred bits, sahasraDha abhedham aayaathi as the mountains did

with the vajrayudha, giriH

vajrahatho yaThaa.

 

The reference here is to the time when the mountains had winga and used to fly

and settle down wherever

they wished and people were scared . Indra cut off their wings into shreds with

his vajrayudha. Likewise

the sins though hard as iron cages binding us to the cycle of birth and death

will be broken with the mere

thinking of Krishna.

 

109. yasya aathmabhoothasya guroH prasaadhaath

aham vimuktho asmi SareerabanDhaath

sarvopadheshtuh purushotthamasya

thasya anghripadhamam praNathosmi nithyam

 

I bow down to the lotus-feet of the supreme purusha, who is the preceptor of

all, by the grace of whom,

my guru , my innermost tself, I am freed from the karma that binds me to this

body.

 

Thus ends the third Asvasa of Krishnakarnamrtha by Leelasuka.

 

Krishnakarnamrtham is completed.