krishnakarnamrtham-slokas81to85

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81.so ayam muneendhrajanamaanasathaapahaaree

soayam madhavrajavadhoo vsanaapahaaree

soayam thrtheeyabhuvanesvara dharpahaaree

soayam madheeyahrdhyaamburuhaapahaare

 

This indeed is the Krishna who took away , the ignorance from the

mind of the sages, the clothes of the gopis and the pride of

Indhra, and ha has stolen the lotus of my heart.

 

Krishna destroyed the ignorance in the minds of the sages and gave

them jnana. He took away the clothes of young gopis and made them

free of body-consciousness. He quelled the pride of Indra by holding

up the Govardhana mountain. Thus he purified the sages ,gopis and

Indra at the level of intellect, body and mind respectively. But in

my case, saya Leelasuka he did all this by heart, which became his

possession. The heart is termed as a lotus in the Upanishads,

dharaakaasa, inside which the Lord dwells.So it has become his abode

and hence the devotee has become pure at all levels, body, mind and

intellect.

 

82. sarvajnathve cha mougDhye cha saarvabhoumama idham mama

nirviSan nayanam thejaH nirvaaNpadham aSnuthe

 

My eye is experiencing the joy of salvation by resorting to this

light that is Krishna who is the sovereign of both omniscience and

innocence.

 

By looking at the brilliance of the form of Krishna the eye has

reached its salvation,nayanam nirvaanapadham aSnuthe, as there is

nothing beyond that experience of joy that arises on seeing him who

is the sovereign Lord, saaravabhoumaH, of both jnana and ajnana. He

is the supreme self , Brahman, knowing whom there is nothing else to

be known, sarvajnathva.Thus he is the Lord of jnana. But as

Krishna .a cowherd boy he looks as though he does not know

anything,mougDhya, a perfect picture of innocence, which creates

wonder to the devotees. Thus he is the Lord of maya.

 

Upanishad declares that by knowing Brahman everything else becomes

known, ekavijnaanena sarvavijnaanam, as Krishna himself says in

Bhagavatgita, `yath jnaathvaa na iha bhooyo anyath jnaathavyam

avaSishyathe,' knowing which there is nothing else to be known

further.

 

Desika says in his Gopalavimsathi,

 

 

AmnaayaganDHirudhithasphurithaadDHaroshtam

aasraavilekshaNam anukshaNamandhahaasam

gopaladimbhavapusham kuhanaajananyaah

praanNsthananDHayam avaimi param pumaamsam.(Gopalavimsathi-3)

 

 

'I know for certain that this child in the form of a cowherd is

none other than the Supreme Purusha, whose lower lip trembling when

he cries has the fragrance of the vedas, whose eyes are stained with

tears but the next moment lit up with smile, who drank the life of

Poothana , who came disguised as His mother.'

 

Krishna was crying or pretends so because even though His lower lip

was trembling it gives out the fragrance of the vedas and eyes were

full of tears, He gives a charming smile( perhaps when no one was

looking) which belies His grief. Besides He drank the life of

Poothana who came in the guise of His mother. So Desika says that he

is sure that this is none else than the Lord.

 

 

83. pushNaanam ethath punarukthaSobham

ushNetharaamSoH udhayam mukhendhoH

thrshNaamburaaSim dhviguNee karothi

krshNaahvayam kimchana jeevitham me

 

Something wonderful , called Krishna, which is my life itself,

makes the sea of my desire rise up redoubled by the moon-like face,

which increasing the beauty of even the moon itelf which looks like

tautology.

 

The face of Krishna is like the moon, mukhendhu, and hence the

beauty of the moon rising, ushNetharaamSoH udhayam, seems to be a

repetition as the face which has arisen earlier has all the charm of

the moon already. The face is comparable to the moon not only in its

beauty and cool charm but also because it raises the waves of

desire towards him as the moon does to the ocean. In the sea of

desire for Krishna the waves are rising double

fold,thrshNaamburaaSim dhviguNeekarothi, by the appearance of the

moon-like face of Krishna. Leelasuka says, somthing that is called

Krishna ,krishNaahvayam kimchith, to denote the wonder that he feels

on seeing

Krishna.

 

84.thadhethath aathaamravilochanaSree

sambhaavithaaSesha vinamra vargam

muhuH muraareH maDhuraaDharoshTam

muknaambujam chumbathi maanaso me.

 

My mind often kisses the face of Krishna , which is extolled by the

devotees, with its lotus-red eyes and sweet lips.

 

The eyes of Krishna is red at the ends like a lotus,

aathaamravilochanaSree, and his lips look so sweet, maDhura

aDharoshTam. This form of Krishna is extolled by all the devotees,

sambhaavitha aSesha vinamra vargam. Leelasuka says that he kisses,

chumbathi, the face of Krishna in his mind, maanasam, again and

again,muhuh.

 

85. karou Saradhudhanchidhaambuja vilaasa Sikshaaguroo

padhou vibuDha paadhapa praThama pallava ullanghinou

dhrSou dhalitha dhurmadhathribhuvanaopamaana Sriyou

vilokya suvilochanaamrtham aho mahath Saiasavam

 

The hands of Krishna are imparting like a preceptor, the beauty to

the lotuses in autumn. His feet are excelling the young sprouts of

the celestial tree in softness. His eyes are enough to quell the

pride of all that is beautiful in all the three worlds which could

be the objects of comparison. What a wonderful form of childhood

which is a nectar to the eyes!

 

The lotuses that blossom in the autumn, saradhudhancidhambuja, seem

to have learnt the secret of beauty from the hands of Krishan, which

are termed as their guru, vilaasaSikshaaguru, by Leelasuka, in

soundharyakala. The feet of Krishna excel the celestial tree,

vibuDha paadhapa, that grants all the wishes to those who come near

it, by their power to give all to those who even think of him. The

feet are like tender sprouts, praThamapallva, which put to shame

those of the celestial tree. His eyes are incomparable in beauty and

hence seem to have quelled the pride, dhalithadhurmadha, of all the

usual objects of comparison in all the three worlds,

thribhuvanaupamaanaSri.Thus What a wonderful form of childhood,

mahath saisavam, exclaims Leelasuka, which is like the nectar to the

eyes, suvilochanaamrtham, of the onlookers.