6. mandham mandham maDhuraninadhaiH
veNum aapoorayantham
brndham brndhaavanabhuvi gavaam
chaarayantham charantham
Chandhobhage Sathamakhamukha
Dhvamsinaam dhaanavaanaam
Hanthaaram tham kaThaya rasane
Gopakanyaabhujangam
Oh my tongue,rasane. speak about Krishna , kaThaya, the lover of gopis, gopakanyaabhujangaH, who slowly, mandham mandham, fills the flute, venum aapoorayantham, with sweet sounds, madhuraninadhaiH , who makes the herd of cows, gavaam brindham, graze in Brindavan, brindhaavanabhuvi chaarayantham who Himself moves among the Vedas, charantham Chandhobhaage, and destroys the asuras, dhaanavaanaam hanthaaram who are the enemies of Indra and devas, SathamakhaDhavamsinaam.
Indra is know as Sathamakha because by performing 100 AsvameDha sacrifice one could attain the status of Indra. Makha means sacrifice.
The implication here is that the Lord Narayana , who is vedavedhya , known through the Vedas and the slayer of the asuras who torment the devas is seen here as a common cowherd tending the cows, and playing the flute, the music from which delights the whole world and he is also posing as the lover of gopis , who treat him as such not knowing His parathva.
7.veneemoole virachitha GhanaSyaamapicChaavachoodo
vidhyullekhaavalayitha iva snigDha peethaambareNa
maam aalingan marakatha maNisthambha gambheerabaahuH
svapne dhrshtaH tharuNathulaseebhooshaNaH neelameGhaH
Krishna was seen embracing me, maam aalingan in my dream, wearing a garland of tender tulsi leaves, tharuNathulaseebhooshaNaH, decorated with peacock feathers dark as a cloud, ghanaSyaama mayoorapicCHachoodaH on his head veneemoole, looking like a rain-bearing cloud surrounded by lightning, vidhyullekhaavalayitha iva with his yellow silk garment around his body, snigDhapeethaambareNa, with his mighty arms like a pillar made of emerald, marakathamaNisthambha gambheerabaahuH.
Leelasuka describes
8.krshNe hrthvaa vasananichayam koolakunjaaDhirooDe
mugDhaa kaachith muhuH anunayanaiH kim nu ithi vyaaharanthee
sabhroobangam sadharahasitham sathrapam saanuraagam
ChaayaaSoureH karathalagathaani ambaraaNi aachakarsha
When Krishna took away the garments, hrthvaa vasananichayam, of the gopis and ascended the tree on the bank of the river, koolakunjaaDhirooDe, a girl, kaachith mugdhaa, saying "what is this," kim ithi, coaxing him again and again with sweet words, anunayanaiH muhuH vyaaharanthee, with crooked eyebrows, sabhroobangam, smiling, sadharahasitham, with shyness, sathrapam, and love, saanuraagam, dragged the clothes, ambaraaNi aachakarsha, seen in the hands, karathalagathaani, of the shadow of Krishna, ChaayaaSoureH the water.
The word mugDhaa is used to denote the cowherd maiden which means that she was beautiful and innocent, as all the gopis were.
Desika in his Yadhavabhyudhaya describes vasthrapaharana thus:
niSAthyayE snAna samudhyathAnAm
nikshiptham AbheerakumArikANAm
koolAdhupAdhAya dhukoolajAlam
kundhADHirooDO mumudhE mukundhah
When the young cowherd girls went to the river Yamuna in the early morning to take bath and left their garments made of white silk on the bank,
The clothes represent the coverings that obscure the Lord from us. They are several such as caste, learning, clan, form, wealth, body consciousness , sex consciousness etc. Each of these cause separatist attitude and prevent the perception of Lord in everything. The vasthrapaharana denotes the act of the Lord who takes away all these from the devotees so that he can shower His grace. He says in Gita, `vaasaamsi jeerNaani yaThaa vihaaya navaani grHnaathi naroparaaNi taThaa sareeraaNi vihaaya jeerNaani anyaani samyaathi navaani dhehee,'(BG-2-22) meaning , as man discards his old clothes and wears new ones so also the self discards old body and takes new. This will continue as long as we identify ourselves with the body. So to cast off the body consciousness and the other veils that separate us from the Lord is the only way to moksha.
There is nothing obscene in this as Krishna was barely ten and also considering the fact that the story was told by Suka who was a born brahmajnani, the one to whom it was told was Parikshith, who has reconciled to end his life by engaging his mind on the Lord, and the audience consisted of the sages. There is no possibility of any base instincts being present in anyone's mind. As it is said that one who meditates on
9.api janushi parasmin aatthapuNyo bhaveyam
thatabhuvi yamunaayaah thaadhrSo vamsanaaLaH
anubhavathi ya eshaH Sreemath aabheerasoonoH
aDharamaNi sameepanyaasaDhanyaam avasThaam
Will I become through acquired merit, aatthapuNyaH bhaveyam, in my next birth , parasmin janushi, a flute on the bank of Yamuna, thatabhuvi yamunaayaah, like this one, eshaa, which experiences, anubhavathi, the highest status, Dhanyaam avasThaam, of being placed near the gemlike lips, aDharamaNi sameepanyaasa, of
Leelasuka expresses his wish that he should in his next birth be the flute on the lips of
10.ayi parichinu chethaH prathaH ambhojanethram
kabarakalitha chanchath picChadhaamaabhiraamam
valabhidh upalaneelam vallavee bhaagaDheyam
nikhila nigamavallee moolakandham mukundham
Oh mind, think of Mukundha, continuously who has eyes like the lotus in early morning, who is wearing the moving peacock feather, who is blue like the sapphire, and is the good fortune of the gopis, and who is the root of the creeper that is the Vedas.
Leelasuka implores his mind to be engaged in the thought of
The word used for sapphire, is valabhidh upala neelam. Valabhidh is one of the names Indra and upala means a stone. Neela upala means blue stone or sapphire.
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