91. maara maa vasa madheeya maanase
maaDhavaikanilaye yadhrcChayaa
SreeramaapathiH iha aagameth asou
kaH sahetha nijaveSma lanGhanam
Oh god of love! Maara, Do not reside in my mind, maa vasa madheeya maanase which is the abode of Madhava alone, maaDhavaikanilaye. He, the Lord of Lakshmi, SreeramaapathiH, will come to my mind unexpectedly, yadhrcChayaa iha aagameth. Who will tolerate others occupying his residence kaH sahetha nijaveSma lanGhanam,?
When the heart has become the abode of the Lord all the other desires are expelled. Leelasuka forbids
92. aakunchitham jaanu karam cha vaamam
nyasya kshithou dhakshinahasthapadhme
aalokayantham navaneetha khandam
baalam mukundham manasaa smaraami
I remember in my mind, manasaa smaraami, the child Mukundha, baalam mukundham, who is crawling with bent knee, .aakunchitham jaanu, left hand on the ground, karam cha vaamam nyasya kshithou looking at the ball of butter, aalokayantham navaneetha khandam in his right lotus-like hand, dhakshinahasthapadhme.
.
This is the familiar picture of
93. jaanubhyaam abhiDhaavantham
paaNibhyaam athi sundharam
sukundalaalakam baalam
gopaalam chinthyeh ushaH
The most beautiful child, athi sundharam,
The picture of crawling
94.vihaaya kodhandaSarou muhoortham
grhaaNa paaNaou mani chaaru veNum
maayoorabarham cha nijotthamaange
seethaapathe thvaam praNamaami paSchaath
Oh Rama,seethaapathe, leaving aside your bow kodhanda and arrows for sometime, vihaaya kodhandaSarou muhoortham , take up the charming flute, grhaaNa paaNaou mani chaaru veNum and wear peacock feather on your head, maayoorabarham cha nijotthamaange and then I will offer my salutations, praNamaami paSchaath to you.
Leelasuks gives a tall order to Rama saying that he will worship Rama only when he comes as
95.ayam ksheeraambhoDheH pathiH ithi
gavaam paalakaH ithi
Sritho asmaabhiH ksheeropanayana
Dhiyaa gopa thanayaH
anena prathyooho vyarachi
Sathatham yena jananee
Sthanaath api asmaakam sakrdhapi
payo dhurlabham abhooth
We resorted to him, sritho asmaabhih, thinking that since he is the Lord of the milky ocean, ayam ksheeraambhoDheH pathiH ithi and of the cows , gavaam paalakaH ithi with the intention of getting milk from this cowherd, ksheeropanayana Dhiyaa gopa thanayaH.
But he has obstructed our wish for ever, anena prathyooho vyarachi Sathatham since it has become difficult for us to get even the mothers milk for once, yena jananee Sthanaath api asmaakam sakrdhapi payo dhurlabham abhooth.
This sloka is a form of nindhasthuthi. Leelasuka says that being the Lord of the milky ocean and also a cowherd in his incarnation as Krishna one would expect to get a lot of milk from him but those who resort to him do not even get a chance to drink their mother's milk, meaning that they never return to earth but attain moksha.
96. hastham aakshipya yaatho asi
balaath krshNa kim adhbhutham
hrdhayaath yadhi niryaasi
pourusham ganayaami the
Krishna , there is nothing wonderful, kim adhbhutham, in your pulling away from my hand with force and going, hastham aakshipya yaatho asi balaath? If you are able to get out of my heart, hrdhayaath yadhi yaatho asi I will consider that as real valour.
What Leeasuka tries to emphasise is that
97. thamasi raviH iva udhyan
majjathaam amburaaSou
plava iva thrshithaanaam
svaadhuvarshee iva meghaH
niDhiriva viDhanaanaam
dheergha theevra aamayaanaam
bishag iva kuSalam naH
dhaathum aayaathu SouriH
May Krishna come, aayaathu, as the sun rising in darkness, thamasi raviH iva udhyan as the boat for those drowning in the sea, majjathaam amburaaSou plava iva as the cloud showering sweet rain to the thirsty, thrshithaanaam svaadhuvarshee iva meghaH as the wealth to the poor, niDhiriva viDhanaanaam, as the doctor for those who are suffering from long and terrible disease, dheergha theevra aamayaanaam bishag iva to the welfare of us, kuSalam naH.
98. kodhandam masrNam suganDhi viSikham
chakraabja paaSankuSam
haimeem veNulathaam karaischa
dhaDhatham sindoorapunjaaruNam
kandharpaaDhikasundharam smitha mukham
gopaanganaa veshtitham
gopaalam sathatham bhajaami varadham
thrailokyarakshaamaNim
I worship Gopala, the giver of boons,varadham, the protector of three worlds, thrailokyarakshaamaNim, wielding, dhaDhathm, lovely bow, kodhandam masrNam, and fragrant arrows of flowers, suganDhi viSikham, the charka, Sankha, paaSa and ankusa chakraabja paaSankuSam,and graceful golden flute, haimeem veNulathaam, in his hands, karaiScha, who is red like the sindhoor, sindoorapunjaaruNam, more beautiful than the god of love, kandharpaaDhikasundharam, with smiling face, smitha mukham,
and surrounded by the gopis, gopaanganaa veshtitham.
This is the description of Gopalasundhari which is repeated in a subsequent sloka where a more elaborate commentary is given. The word abja denotes shanka and not lotus as it is usually, because the word means `that which is born from water' which is true for conch as well.The meaning or the word as lotus is by usage, rooDi, rather than etymology.
99. saayankaale vanaanthe kusumitha samaye
saikathe chandhrikaayaam
thrailokyaakarshaNaangam suravaragaNikaa
mohanaapaangamoorthim
sevyam srngaarabhaavaiH navarasaharithaiH
gopakanyaa sahasraiH
vandhe aham raasakelee ratham athisubhagam
vaSya gopaalakrshNam
I offer my salutations to Gopalakrishna, who is under the spell of devotees,vaSyam, with a form that attracts the three worlds, thrailokyaakarshaNaangam, during the evening, saayankaale, in spring,kusumitha samaye, in the forest, vanaanthe, in the moonlight,chandhrikaayaam, on a sandhill, saikathe, whose glances enchant even the celestial damsels, suravaragaNikaa mohanaapaangamoorthim and who is attended by thousands of gopis, sevyam gopakanyaasahasraiH, who display their love with ever-new expressions, SrngaarabhaavaiH navrasabharithaiH,in rasakreeda, raasakeleeratham.
This sloka describes he scene of rasakreeda. It is the evening of a full moon day in spring. In the forest on a sandhill stands Krishna and his form is so attractive that it enchants all the three worlds and the celestial damsels who have come to witness the scene.The gopis are aurrounding him with the various attitudes of love, with ever-new expressions.
SrngaarabhaavaiH navarasabharithaiH can also be taken to mean that the gopis exhibit all the nine rasas in their state of love as the sringara rasa is known as rassanaam raja, king of all the rasas, which the rest follow as a retinue.
100. kadhambamoole kreedantham
brndhaavananiveSanam
padhmaasanasThitham vande
veNum gaayantham achyutham
I worship
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