Guest guest Posted March 12, 2008 Report Share Posted March 12, 2008 103. dhevasthriloka soubhaagyakasthooree thilakaankuraH jeeyaath vrajaanganaa anangakelee lalithavibhramaH Hail the Lord, who is the auspicious mark of all the three worlds and who is engaged in the love sports with the gopis. The kasthuri thilaka on the forehead of Krishna is the sign of auspiciousness of the three worlds, thriloka soubhaagya, or he himself is the kasthuri thilaka of the three worlds because the residents of all the three worlds are blessed by hearing and meditating on the leelas of Krishna anangakelee lalithaa vibhrama, in brindavan with the gopis, vrajaanganaaH. 104. premadham cha me kaamadham cha me vedhanam cha me vaibhavam cha me jeevanam cha me jeevitham cha me dhaivatham cha me dheva naaparam. Oh Lord, there is no one else but you to give me love, fulfil my desire, give me knowledge, prosperity and you alone is my life and longevity and my God. Leelasuka seems to have written a chamaka on Krishna by this sloka. The idea expressed here is the same as the wellknown sloka , `thvamevamaathaa cha pithaa thvameva, thvameva banDhuScha sakhaa thvameva thvameva vidhyaa dhraviNam thvameve thvameva sarvam mamadevadeva.', meaning, `you are my mother, my father, my relative , my friend, my knlwledge, my wealth and you are everything to me, oh Lord of the devas.' 105.maaDhryeNa vijrmbhanthaam vaacho nah thava vaibhave chaapalyena vivarDhanthaam chinthaa nah thava SaiSave May our speech. Vaachah, flourish with sweetness, maaDhuryam vijjrmbhathaam, in speaking about your glory. May our thoughts be enriched, vivarDhathaam chinthaa, by thinking of your childhood activities, chaaplayena Saisave, as Krishna. Kulasekhara says in his Mukundamala, Jihve keerthay kesavam muraripum chetho bhaja SreeDharam paaNidhvandhva tham archaya achyutha kaThaah srothradhvaya thvam SrNu krshNam lokaya lochandhvaya hareH gacChaanghriyugma aalayam jighra ghraaNa mukundhapaadha thulseem moorDhan nama aDhokshajam Oh tongue, sing about Kesava., the slayer of Mura. Oh mind, think of SreeDhara. Two hands, you worship Him , Two ears, you hear the stories about Achyutha. Oh eyes, look at Krishna. Pair of feet, you go to the temple of Hari. Oh nose, you smell the tulsi leaves from the feet of Mukundha. Oh head, bow down to ADhokshaja. When all the senses are thus engaged in the service of the Lord they will cease to be attracted by the worldly sensual pleasures. This reminds one, of the KuraL of the famous Tamil sage Thiruvalluvar, who has given to the world maxims with deep meaning in short sentences. Pattruga pattrattrAn pattrinai appattrai pattruga pattru vidarku. It means that in order to relinquish the attachment of the world one has to develop attachment towards the Lord. If we want to give up something it is easier to do so by shifting our attachment to something else which is more desirable. This calls to the mind an episode in the life of Sri Ramanuja. There was a man in Srirangam who had a beautiful wife and he was much enamoured with her and use to spread an umbrella on her head to shield her from the Sun, much to the ridicule of others. Ramanuja saw him and took pity on him and asked him what is that he found so attractive in his wife. He replied that she had beautiful eyes. Ramanuja told him that if he finds a pair of eyes more attractive will he switch his devotion to that. When the man asked who has more beautiful eyes, Ramanuja took him inside the temple of Ranganatha and showed him the Lord and asked him has he ever seen a pair of more beautiful eyes. Due to past merit, and due to the grace of the acharya, the man along with his wife became a great devotee of the Lord and a great disciple of Ramanuja, renouncing all that he had. This illustrates well the KuraL quoted above . 106. yaani thvaccharithaamrhaani rasalehyaani Dhanyaathmanaam ye vaa chaapalaSaisava vyathikaraaH raaDhaaparaaDhonmukhaah yaa vaa bhaavitha veNugeetha gathayo leelaamukhaambhruhe Dhaaraavaahikayaa vahanthu hrdhaye thaanyeva thannyeva me May the heart of me enjoy the continuous flow of thoughts about your exoloits which taste delicious to the blessed, your naughtiness to radha that was contrary to your childhood form and the melody of the music that came from four lotus face playing the flute. Srimadbhagavatham says, NigamakalpatharOh galitham phalam shukamukhAthadbhuthadhravasamyutham pibatha bhAgavatham rasamAlayam muhurahO rasikA bhuvi bhAvukAh(Srimadbhagavatham-1-1-3) Oh connoisseurs of the world! you who understand the nuances of tastes, drink again and again, the nectar-like juice of this fruit from the wish-fulfilling tree called veda nigamakalpatharu, which fell, galitham from the mouth of the parrot ,shukamukhAth (shuka denotes a parrot as well as shukabrahma maharshi, who was supposed to have the face of a parrot) It requires poorvajanma puNya to be able to have a taste for the nectarine stories of the Lord, charithaamrthaani. Hence leelasuka says `rasalehyaani Dhanyaanaam,' relished by the blessed. This is because the actions of Krishna are belying his childhood, Saisavavyathikaraah, and could be understood only by those who have the insight about his real identity.The music from the flute, veNugeethagathi, forms the background of all his exploits in brundhavan. 107. bhakthiH thvayi sThiratharaa bhagavan yadhi syaath dhaivena nah phalitha dhivya kiSoraveshe mukthiH svayam mukulithaanjalih sevathe asmaan DharmaarTha kaamagathayaH samayapradheekshaaH If the devotion on you, who has appeared to us in your child form, dhivyakiSoravesha due to our good fortune, is firm,sThiratharaa, then salvation will attend on us of its own accord wth folded hands,mukthaanjaliH sevathe, and the other three purusharThaas , dharma .artha and kama will wait their turn, samayapradheekshaaH, to serve us. Bhakthi towards Krishna is love for Krishna who appears as a child in front of us and it is due to our good fortune, says Leelasuka. The supreme purusha whom even the Vedas cannot discern and the sages are not able to see through their austerities, appears as a cowherd boy to make himself accessible to the pure-hearted through His soulabhya.To His devotees who do not want anything else except to sing of Him, think of Him and love Him, He gives the greatest purusharTha, namely moksha and the other purusharThas naturally follow. The devotee has no desire for the purusharThas dharma, artha and kaama and even for moksha because the bliss of bhakthi is enough for him as Azvar says, achutha amarar ErE aayar tham kozhundhe ennum icchuvaui thavira yaan pOy indhir lokam aaLum acchuvai perineum vEndEn. There is a legend that Hanuman was asked to accompany Rama to Vaikunta at the end of the avathara and Hanuman replied that he will rather remain on earth where Ramanama and Ramayana can be heard rather than going to Vaikunta. This is the attitude of a bhaktha. But the Lord gives them moksha unasked. The other three purusharThaas are waiting to serve him but he is not interested in them, which he can have just by asking. 108.jaya jaya jaya devadevadeva thribhuvanamangaladhivyanaamaDheya jaya jya jaya baalakrishnadeva SravaNamanonayanaamtrthaavathaara Victory to thee, oh Lord of devas, whose name purifies all the three worlds, who as the child Krishna is the nctar of ears, eyes and mind. The name of the Lord when uttered purifies all the three worlds. His incarnation as Krishna is Sravanamrtha, nectar to those who hear about it, necatar to those who see His form, nayanaamrtha, and nectar to the mind of those who think about Him manomrtha. Kulasekhara azvar says, badDhenaanjalinaa nathena Sirasaa gaathraissaromodhgamaiH kanTena svaragadhgadhen nayanena udhb geernabaashpaambunaa nithyam thvaccharaNaaravindhayugala Dhyaanaamrthaasvaadhinaa asmaakam saraseeruhaaksha sahathm sampadhyathaam jeevitham Oh lotus-eyed one, may our life reach its fulfillment always by drinking the nectar of meditation on you're your lotus feet, with folded hands, and bowed head experiencing the horipilation with choking voice and streaming eyes.This idea is carried on further in the next sloka. 109.thubhyam nirbhara harshavarsha vivaSaavesa sphutaavirbhavath bhooyacchaapalabhooshitheshu sukrthaam bhaavaeshu nirbhaasathe srimadgokulamandanaaya mahathe vaachaam vidhoorasphutan maaDhuryaikarasaarnavaaya mahase kasmai chidhasmai namah Salutations to you, the light that appears in front of me,the mighty ocean of nothing but sweetness, the ornament to the prosperous Gokula, who manifest himself in the meditation of the blessed souls, characterized by the manifold actions resulting in perfect shower of joy which pervades spontaneously and which is beyond description. Leelasuka is overwhelmed with the luminous presence, mahase, of Krishna in front, and to describe the experience, words fail him, vaachaam vidhooram. Krishna who is the ornament of Gokula signifying its prosperity, srimadgokulamandana, is the ocean of nothing but maDhurya, maadhryaika rasarNava. Leelasuka marvels at the presence of the Lord who appears only to the blessed souls, sukrthaam bhaaveshu nirbhaasath, in their meditation on the various actions that adorn the manifestation, bhooyaacchaapalabhooshotheshu, of the Lord as Krishna. As a result, the boundless joy, nirbharaharshavarsha, spontaneously engulfs, vivsaavesa, their hearts. 110. eesaanadhevacharaNaabharaNena neevee dhamodharasThirayasah sthabakodhbhavena leelaaSukena rachitham thava dheva krishna- karnaamrtham vahathu kalpasathaanthre api Oh Lord, may this work,composed by Leelasuka ,who has the feet of Lord Siva as his head ornament, and which is like a bouquet of glory of Krishna , who was bound to the mortar, create a flow of nectar for ages. Leelasuka belonged to a saivite family by tradition. But he became a devotee of Krishna.hence he refers to his tradional background by saying that he wears the feet of Lord Siva on his head. The word karnamrtha means nectar to the ears. Lelasuka compares that to a bouquet of glory of Krishna, whom he refers as Damodhara, the one who is bound to the mortar , thus epitomizing the whole story of Krishna, which describes his glory.Like a bouquet of flowers, the honey of which is enjoyed by the bees, achuthakaThaa, entering through the ears gives everlasting joy to the devotees. It is karnamrtha, nectar to the ears, as Rukmini said, `Srthvaa guNaan bhuvanasundhara SrNvathaam the , nirviSya karNavivariH haratho angathaapam.' Thus ends the first Asvaasa of Krishnakarnamrtham. Quote Link to comment Share on other sites More sharing options...
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