Guest guest Posted March 7, 2008 Report Share Posted March 7, 2008 86.aachinvaanam ahani ahani ahani saakaaraan vihaarakramaan aarunDhaanam arunDhathee hrdhayam api aardhrasmithaasyaSriyaa aathanvaanam ananyajanmanayanaSlaaghyaam anrghyaam dhasaam aamandham vrajasundhareesThanathatee saamraajyam ujjrmbhathe The existence that is Krishna, whose playful activities go on appearing afresh day by day, whose smile tender and merciful in his beautiful face, churns even the mind of ArunDhathi , whose evergrowing youth is extolled by and attracts even the eye of Manmatha and who rules over the kingdom of the gopis who love him, appear in front and grows fast. The existence that is Krishna, the Krishnathatthva, is manifest in front of Leelasuka. He is the ruler of the hearts of gopis, vrajasundharee sthanathatee saamraajyam, and his beautiful smile, aardhrasmithaasyasree, is enough to turn even the chaste heart of Arundhathi, aarunDhaanam arunDhathee hrdhayam. He is naturally more beautiful than Cupid, Manmatha, who after all was his own offspring. ananyajanma. So Krishna gives joy even to the eyes of Manmatha, nayanaSlaaghya, who holds him in high esteem, anrghya. 87. samucChvasithayouvanam tharalaSaiSavaalamkrtham madhacChurithalochanam madhanamugDhahaasaamrtham prathikshaNavilokanam praNayapreethavaSeemukham jagatthryavimohanam jayathi maamakam jeevitham The Krishna thathva which is my life itself, appear victorious, jayathi, the signs and decorations of his childhood slowly disappearing, tharalaSaiSavaalamkrtham, with the appearance of budding youth, samucChvasithayouvanam, his eyes expressing love, madhacchurithalochanam displayed afresh every moment, prathikshaNavilokanam his nectarine smile beautiful and desirable, madhanamugDhahaasaamrtham, his flute that seems to drink the nectar of his lips, praNayapreethavaSeemukham by its openings and his form is enchanting the three worlds, jagatthryavimohanam. Youth is making its appearance in Krishna, and the ornaments he wore in childhood and other signs of childhood are slowly disappearing. His eyes look intoxicated with love and his beautiful nectarine smile creates love in others. His looks wear different expressions every moment. The flute on his lips seems to drink the nectar of Krishnarasayana by its holes through which it flows in the form of music. Thus his form enchants the three worlds and it is the life-giving force for the devotees. 88. chithram thadhethath charanaaravindham chithram thadhethath nayanaaravindham chithram thadhethath vadhanaaravindham chithram thadhethath punaramba chitharam Wonderful is this lotus, which is the feet of Krishna, wonderful is the lotus ,that is his eyes, wonderful is this face like lotus it is wonderful wonderful indeed! Krishna appearing before Leelasuka makes him exclaim in surprise, chithram thadhethath punaramba chithram on seeing the wonderful form.His feet are like lotuses, charanaaravindham, but marked with the divine signs of shankha chakra etc. His eyes are like lotuses, nayanaaravindham, yet show love and mercy. His face is like a lotus, vadhanaaravindham, but excels the beauty of a lotus by his sweet smile. All this are the cause of wonder. Also the feet , the eyes , the face, to see which the sages go through severe austerities like penance, is easily visible through devotion which is a wonder indeed. 89.akhilabhuvanaikabhoosham aDhibhooshitha jalaDhidhuhithru kuchakumbham vrajayuvaythee haaraavali marakatha naayakamahaamaNim vandhe I bow down to Him who is the ornament of the whole universe, akhilabhuvanaikabhoosham, and also an iornament on the breasts of Lakshmi, the daughter of the ocean, jalaDhidhuhithru kuchakumbham and is the central emerald pendant, marakatanaayakan mahaamaNi of the pearl necklace formed by gopis, vrajayuvatheehaaraavali. 90. kaanthaakachagrahana vigraha badDhalakshmee khandaangaraaga rasaranjitha manjulaSreeH gandasThaleemukura mandalakhelamaana gharmaankuram kimapi khelathi krshNathejaH There is a light called Krishna playing in front of me, shining with the coloured pigments like sandal paste etc on his body due to the playing in love catching the hair etc., and with the sweat drops that look like playing on his body. Krishna is playing with gopis and catches the one, who tries to escape, by hair, j kaanthaakachagrhana, and in the play his body is marked with colours of sandal, kumkum etc., khandaangaraagarasa , and the sweat drops, gharmaankuram, are formed on his body due to exertion. 91.maDhuram madhuram maDhurasya vib hoh maDhuram maDhuram vadhanam maDhuram madhuganDhimrdhusmitham ethath aho maDhuram maDhuram maDhuram maDhuram Everything with reference to the Lord is sweet, because he himself is sweet. His face, the fragrance on him and his smile, everything is sweet sweet nothing but sweet. In Madhurashtakam we have the line `maDhuraadhipatherakhilam madhuram,' and the same idea is reflected here.Since Krishna is akhandasacchidhaananadha svaroopa, he is annandha lahari, ocean of bliss maadhuryalahari, ocean of sweetness. As the sugar candy is sweet wherever one tastes it, similarly Krishna is sweet in all his aspects and forms. 92, Srngaararasa sarvasTham SikhipicChavibhooshaNam angeekrthanaraakaaram aaSraye bhuvanaaSrayam I take refuge in him, who is the refuge of the whole world, bhuvanaaSraya, and who has taken a human form,angeekrthanaraakaara, wearing peacock feather, SikhipiccChvibhooshana, and embodiment of love, srngaara rasa sarvasTha. Krishna is embodiment of love as Rama was the embodiment of dharma. Each and every part of his body and actions create love in others and also expresses his love for all.It is because he is the Lord Himself, the refuge of all, manifesting in human form. 93, naadhyaapi paSyathi kadhaachanadharsanena chitthena cha upanishadhaa sudhrsaam sahasram sa thvam chiram anayoH nayanayoH padhavyaaam svaamin kayaa nu krpayaa mama sanniDhathse Oh Lord! You are not to be seen by the study of sasthras, by meditation, by enquiry through the Upanishads and by sages having divine sight. But you appear to my eyes for such along time. To what extraordinary grace is this due to! Naradabhakthi suthra says, `sa keerthyamaanaHSeeghrameva aavirbhavathianubhaavayathi bhakthaan.' The Lord appears quickly to those who sing his glories and protects them as He Himself has said, naaham vasaami vaikunte na yogi hrdhaye ravou;madbhakthaa yathra gaayanthi thathra thishTaami naaradha.' "I do not dwell in Vaikunta , nor in the heart of the sages nor in the orbit of the Sun. I stand in front of my devotees who sing my glories." This is the experienxe of Leelasuka mentioned here. 94. keyam kaanthiH kesava thvanmukhendhoH koayam veshaH koapivaachaam abhoomiH seyam soayam svaadhuthaa manjulaSreeH bhooyo bhooyo bhooyaSaH thaam namaami Oh Kesava! What a brilliance, kaa iyam kaanthiH, there is, in your moon-like face, mukhendhu and what an enchanting form have you, ko ayam veshaH, which is beyond description, vaachaam abhoomiH! The sweetness and beauty, svaadhuthaa manjulaSree manifested by you makes me bow down to you again and again, bhooyo bhooyo bhooyasaH, many times. The particle kaa and kaH used by way of praise imply wonder. 95. vadhanendhu vinirjithaH saSee dhaSaDhaa dheva padham prapadhyathe aDhikaam Sriyam asnuthe itharaam thava kaaruNyavijrmbhitham kiyath The moon is vanquished by your face in beauty and brilliance and hence resort to you dividing himself into ten parts and what ever additional merit he gets as a result is due to your mercy alone. After comparing the face of Krishna to the moon now Leelsuka sets out to extol the face saying the moon has been vanquished by the face, vadhanendhu vinirjitha saSee, and the moon himself gets his beauty and brilliance only from the face of Kishna. For that he makes himself into ten parts, dasaDhaa, and resorts to the feet of Krishna, padham prapadhyathe, and whatever, kiyath, he acquired through that , aDhikam Sriyam asnuthe itharaam, is entirely due to the mercy of the Lord. The moon dividing himself into ten has reference to the ten finger nails of Krishna which are moon-like. Quote Link to comment Share on other sites More sharing options...
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