26.Kadhaavaa kaalindhee kuvalayadhala SyaamalatharaaH
Kataakshaa lakshyanthe kimapi karuNaa veechi nichithaaH
Kadhaavaa kandharpaprathibhata jataachandhra SiSiraaH
Kimapi anthasthosham dhadhathi muralee kelininadhaaH
When will the glances of
This is a beautiful sloka describing the yearning of the devotee for the kataaksha and the venunadha of the Lord. The glances of
The second thing yearned by the devotee is the sound of music from the flute of
27. aDheeram aalokitham aardhrajalpitham
gatham cha gambheera vilaasa manTharam
amandham aalingitham aakulonmadha
smitham cha the naaTha vidhanthi gopikaaH
Oh Lord! The gopis know your glance always moving , your speech full of love, your gait majestic and enchanting , your close embrace and your intoxicating smile .
28.asthokasmithabharam aayathaayathaaksham
niSSeshasthanamrdhitham vrajaanganaabhiH
nisseemasthabakitha neelakaanthiDhaaram
dhrSyaasam thribhuvanasundharam mahasthe
May I be blessed to see your lustrous form, of immense blue light,, embraced tightly by the gopis, most beautiful in all the three worlds, your long eyes made longer , blossoming with your wide smile.
Leelasuka expresses his wish to see the form of
29. mayi prasaadham maDhuraiH kataalkshaiH
vamSeeninaadhaanucharaiH viDhehi
thvayi prasanne kimihaaparairnaH
thvayyaprasanne kimihaaparairnaH
Oh Lord! Direct your glances which are as sweet as your music from the flute towards me. When you are pleased with me why do I need other things and when you are not what is the use of other things?
The poet prays to
30. nibadDhamoorDhanjalireva yaache
neeranDhra dhainyonnatha mukthakanTam
dhayaambuDhe dhevabhavathkataaksha
dhaakshiNyaleSena sakrth nishincha
Oh Lord, the ocean of mercy, with hands folded over my head, I entreat you, please sprinkle me, who is crying out loudly with incessant misery in this world, once with the drops of your merciful glance .
The poet prays with hands folded on his head, nibadDhamoorDhaanjali, to the Lord to shower him with at least few drops of mercy, katAkshadhaakshiNyaleSa, by his glance once,sakrth, as he is crying out piteously with incessant misery, neeranDhradhainyonnatahmukthakanTam, living in this world.
31.picChaavathamsa rachanochitha kesapaaSe
peenasthaneenayanpankaja poojaneeyaiH
chandhraaravindha vijayodhyathavakthrabimbe
chaapalyamethi nayanam thavaSaisave nah
Our eyes are drawn towards the beauty of your childhood form, the locks adorned with peacock feathers, worshipped by the lotuses of the eyes of the gopis, and the face which conquers both the moon and the lotus.
Here the poet visualizes the childhood form, Saiavam, of
32. thvath SaiSavam thribhuvanaadhbhutham ithi avaimi
yacchaapalam cha mamavaag avivaadhagamyam
thathkim karomi viraNan muraleevilaasa
mugDham mukhaambujam udheekshithumeekshaNaabhyaam
I know that your childhood form is the wonder of the three worlds and my desire to see you is indescribable by words. What do I do to see your lotus-like face more beautiful with the flute that creates sweet music?
Leelasuka continues to describe the child hood form of
The commentators explain the word thribhuvanaadhbhutham thus:
The thribhuvan mentioned here is the three worlds referred to here are
One is reminded of the desire of Arjuna to see the wonderful cosmic for of
The words udheekshithum eekshaNaabhyaam deserves special mention. It means to see with my eyes. As one could see only with eyes it appears superfluous to say so but what it means is that the eyes can be termed as so only if they see the divine form. The parallel idea is found in Srimadbhagavatha as ` barhaayathe the nayane naraaNaam lingaani viShNoh nireekshatho ye,' (SB.
33.Paryaachithaamrtharasaani padhaarThabhangee
valgooni valgitha viSaala vilochanaani
baalyaaDhikaani madhavallavabhaavineebhiH
bhaave luTanthi sukrthaam thava jalpithaani
Your talk with the enchanted gopis which spreads nectar-like sweetness around, contain hidden meaning being beyond that of a young boy, and hence delightful, causing eyes widen with joy, keep recurring in the minds of the blessed.
The conversations
34. punaH prasannenea mukhendhu thejasaa
purovatheernasaya krpaamahaambuDheH
thadheva leelaamuralee ravaamrtham
samaaDhivighnaaya kadhaanu me bhaveth
When will my contemplation be disturbed by the appearance of Him, who is the great ocean of mercy, in front, with the nectar of the sound of His flute, with redoubled lustre on His moon-like face.
The devotee is contemplating on the form of the Lord in his mind and he wishes that his meditation should be disturbed by nothing else except the Lord Himself with His presence in front, with more lustrous form than that which is visualized in the heart, playing His flute, hearing which the meditation should be disturbed only to see the Lord Himself in front. This sloka brings to mind the episode of Dhruva in Srimadhbhagavatham. When Dhruva was seeing the Lord inside his heart the Lord Himself appeared in front but the boy did not see Him as he was concentrating on the form inside . then the Lord made the form inside his heart disappear when Dhruva opened his eyes and beheld the Lord in front. This is the state Leelasuka wishes to attain.
35.bhaalena mugDhachapalena vilokanena
manmaanase kimapi chaapalam udhvahantham
lolena lochanarasaayanam eekshaNena
leelaakiSoram upagoohithum uthsuko asmi
I am anxious to embrace the playful boy, who kindles desire in my mind by his actions and lovely glance of his dancing eyes, which delights , with my eyes.
36.aDheerabimbaaDhara vibhrameNa
harshaardhraveNusvarasampadhaacha
anena kenaapi manohareNa
haa hantha haa hantha mano Dhunothi
By the beauty of the moving lower-lip like the bimba fruit and the richness of the sound of the flute exuding joy, there is something forceful that makes my mind restless. Alas alas!
37.yaavanna me nikhilamarmaDhrDaabhighaatha
nissanDhi bandhanam udhethi asavopathaapaH
thaavath vibho bhavathu thaavakavakthrachandhra
chandhraathapadhviguNithaa mamachitthadhaaraa
Oh Lord! Let my contemplation on your moon-like face become redoubled with the luster of your face like that of the moonlight before my limbs are shattered by the attack of death on the whole of my body.
The Lord says in Bhagavatgita, `anthakaale cha maameva smaran mukthvaa kalebharam; yah prayaathi sa madhbhaavam yaathi naasthyathra samSayaH.'
"The one who leaves this body thinking of Me even at the last moment attains Me without a doubt." Here the word `cha' is very important. It means that one who thinks of the Lord throughout his life and during his last moments. The stories like that of Ajamila extolling the utterance of narayana nama inadvertently is to extol the importance of the nama. Ajamila was pious earlier and by God's grace he regained his earlier state after the incident of vishnudhoothas coming and saving him which happened only through the will of the Lord. So to remember Him at the last moment of life is not that easy and requires lifelong practice. This too happens with His grace only. So the devotees prays to the Lord to give them the wisdom to think an bout Him at the time of death.
We have a sloka from Mukundamala and a pasuram by Periazvar to illustrate that even the ardent devotees are with trepidation regarding this and prays to the Lord to save them.
Kulasekhara says,
krshNa thvadheeya padhapankaja panjaraantham
adhyaiva me viSathu maanasaraajahamsaH
praaNaprayaaNasamye kapavaathapitthaih
kaNtaavaroDhanavidhOu smaranam kuthasthe
The meaning of the sloka is as follows:
"Let my mind which is like maanasa rajahamsa, royalswan in the Mansalake, enter into the cage of your feet now itself. When my life is about to depart, and my throat and other parts are affected by kappa,vaatha and pittha, the disorders of the faculties, where is the possibility of remembering You. " The feet of the Lord are like the cage that protects the mind from straying outside and the mind like the royal swan that resorts to the Manasa lake revels in the memory of the Lord.
Periazvar says that he will not remember the Lord at the time of death and hence he is telling the Lord now itself to save him then.
It is a common misconception that one can shelve the thought of the Lord till the old age and while young we can enjoy life. Unless we make an effort in the prime of life to turn towards God we will never be able to make it in old age where both body and mind become week.
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