krishnakarnamrtham-slokas95 to 102

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96. thath thvath mukham kaThamivaambujathulyakaksham

vaachaam avaachi nanu parvaNi parvaNi indhoH

thath kim bruve kimaparam bhuvanaikakaantham

yasya thavdhaananasamaa sushamaasadhaasyaath

 

How can your face be like the lotus? It is not possible to compare it with moon also who waxes and wanes. What else is there which enchants the whole world, and could be compared to the ever beautiful face of yours.

 

Continuing the line of thought in the two previous slokas, Leelasuka finds that the usual things that are compared to a beautiful face fall short of comparison to the face of Krishna. It is not comparable to a lotus because it is always in full bloom while the lotus closes at dusk. Neither can it be compared to the moon who waxes and wanes while the face of Krishna is ever like the full moon. There is nothing so enchants the whole world with its beauty forever.

 

97.SuSrooyase yadhi vachaH SrNu maamakeenam

poorvaiH apoorvakavibhiH na kataakshitham yath

neeraajanakramaDhuram bhavadhaananendhoH

nirvyaajam arhathi chiraaya SaSi pradheepaH

 

Hear from me the words which has not been perceived even by unexcelled poets before me .The moon serves as the fitting light that does neeraajana to your face naturally.

 

Leelasuka further establishes the inferiority of the moon as a standard of comparison to the face of Krishna. Moon has become the natural, nirvyaajam, light, pradheepaH that does neeraajana, to the face of Krishna. This fact, Leelasuka claims, no one else before him has remarked on , not even the great poets who were extraordinary, poorvaiH apoorvakavibhiH na kataakshitham.

 

98. akhandanirvaana rasapravaahaiH vikhandithaaSesharasaanthraaNi

ayanthrithodhvaantha suDhaarNavaani jayanthi Seethaani thava smithaani

 

Your smiles, cool and comforting, effortlessly emitting oceans of nectar, by its uninterrupted flow of the bliss of salvation, which pulverizes all the other sense experience, always triumph.

 

The smiles of Krishna, cool and comforting. Seethaani smithaani emit waves of nectar that engulfs the onlooker with joy that is equal only to the bliss of Barhman, nirvana. Experiencing that, as though a sea of nectar has emerged , (a Tsunaami!), udhvanthasuDhaarNava, all the other sense experience is reduced to shreds, vikhanditha SesharasaanthraaNi, It is a rasapravaaha , a cascade of essence because he is the rasa itself as declared by the Upanishad `raso vai sah.' Compared with that, all the other rasas are nothing because they are all fleeting while this alone is akhanda, ceaseless.

 

99. kaamam santhu sahasrasaH anye svaarasyaDhoureyakaah

kaamam vaa kamaneeythaa parinathiH svaaraajyabadDhavrathaaH

thairnaivam vivadhaamahe na cha vayam dheva priyam broomahe

yath sathyam ramaNeeyathaa parinathiH thvayyeva paaram gathaa

 

Let there be many others who are foremost in excellence, or let there be those who profess to be sovereigns of beauty. We are not going to argue with them nor be pleasant to them, because we know the truth, my Lord , that the you are the utmost limit of all that is attractive.

 

The expression `kaamam santhu' is usually used to denote the meaning let there be others, who is bothered, to denote the inferiority of I others compared to the subject on hand. Kalidasa says in Raghuvamsa, `kaamam nrpaaH santhu sahasraSo anye raajanvatheem aahuH anena bhomim,' meaning , let there be thousands of kings but the earth is said to be having a king only because of him.'

 

Svaarasya means excellence and Dhoureyaka is one who stands first and foremost.

Svaaraajya also means heaven and it could refer to other devas like ManmaTha who are reputed for their beauty.

 

Leelasuka means that the devotees of Krishna do not enter into argument with others because they know the truth that Krishna alone is the outer limit of beauty, love and bliss. Sathyam, jananam, anantham, aanandham , amalathvam and soundharyam.

 

100. mandhaaramoole madhanaabhiraamam bimbaaDharaapoorithaveNunaadham

gogopagopeejanamaDhya samsTham gopam bhaje gokula poornachandhram

 

I worship Krishna who is the full moon of Gokula, standing at the bottom of mandhaara tree surrounded by the cows, cowherds and gopis, looking beautiful like the Cupid himself, the sound of music from his flute emiited by his bimbafruit-like lower lip.

 

Here Leelasuka paints a beautiful portrait of Krishna standing under the tree, playing the flute, in the midstof the cows cowherds and gopis.he looks like the lord of love Manmatha himself, `saakshaath manmaTha manamaThah.'(Srimadbhagavatham)

 

101. galadhvreedaa lolaa madhanavinathaa gopavanithaa

maDhuspheetham geetham kimapi maDhuraa chaapalaDhuraaH

samujjrmbhaa gumphaa maDhurimakiraam maadhrsagiraam

thvayi sThaane yaathe dhaDhathi chapalam janma saphalam

 

 

When you resorted to the place (Brindavan), the gopis became influenced with love and shed their modesty and their song became sweet , from which flowed honey.All the play in brindhavan became delightful to all. The words of people like me also became sweet and the life has become fruitful.

 

The life becomes fruitful, janma saphalam, only when we speak or sing about the glory of the Lord. The rasakreeda is supposed to be the heart of Bhagavathapurana and the gopika geetham is extolled as the epitome of devotion.That is what Leelasuka refers to here and says that the gopis who forgot their body- consciousness, galadhvreedaaH, became the sarira of the Lord who is their inner self. Their song on Krishna was full of the nectar of devotion, maDhuspheetham geetham and the play in brindhavan of Krishna with the gopis are contemplated by the sages as being the paraakaashTaa, outer limit of bhakthi. Describing that, says Leelasuka, even his words have become like honey, maDhurimakiram. The competence or eloquence becomes enriched with the richness of the subject matter which is the story of the Lord as Desika says in his Yadhavabhyudhaya that the subject matter of his work being SourikaThaa, the story of the Lord it will be relished by all even if the narrator is a dullwitted person.

 

102. bhuvanam bhavanam vilaasinee Sreeh thanayaH thaanarasaasanah smaraScha

parichaaraparamparaaH surendhraaH thadhapi thvaccharitham prabho vichithram

 

Your abode is the universe. Your consort is Lakshmi. Your offsprings are Brahma and Manmatha. Your attendents are devas. Your ctions as Gopala is most wonderful.

 

The whole universe, bhuvanam, is the abode, bhavanam of the Lord as He is tramscendent and imminent. His consort, vilaasinee, is Mahalakshmi.. Brahma whose abode is the lotus, thaamarasaasanaH, is his son, thanayaH, and so is Manmatha, smaraH, who was born to Krishna as Pradhyumna. But most wonderful thing of all, vichithram, is his birth and activities, charitham, as Krishna.The Lord of the universe is born as cowherd and got bound in the mortar, freed the twin trees, killed the demons, held up the GovarDhan mountain and played with the gopis etc., each one of his actions more wonderful than other.