101. baalam neelaambhudhaaBham
navamaNivilasath kinkiNee jaalabadDha
SroNi janGhaanthayugmam
Vipula guruNakha prollasath kanTabhoosham
Phullaambhojaabhavakthram
hathaSakatamaruth poothanaadhyam prasannam
govindham vandhithendhraadhyamaravaram
ajam poojayeth vaasaraadhou
One should worship the child Govindha, baalam govindham, who is of the hue of the rain-bearing cloud, neelaambhudhaaBham, around whose hip and ankles are anklets with gems and bells, navamaNivilasath kinkiNee jaalabadDha SroNi janGhaantha yugmam, who is wearing a neck ornament of large and heavy tiger nail, Vipula guruNakha prollasath kanTabhoosham, whose face is like a full blown lotus, Phullaambhojaabhavakthram , who is the destroyer of Sakatasura, Thrnaavartha , Poothana and others, hathaSakatamaruth poothanaadhyam, and who is ajam, unborn and worshipped by Indra and other devas, vandhithendhraadhyamaravaram, first thing in the morning.
In this sloka and the next two Leelasuka describes Kriishna as he should be contemplated in the morning ,
102. vandhyam dhevaiH mukundham vikasitha
kuruvindhaabham indheevaraaksham
gogopeebrndhaveetham jitharipunivaham
kundhamandhaara haasam
neelagreevaagra picChaakalana suvilasath
kunthalam bhaanumantham
dhevam peethaambaraaDyam
japa japa dhinaSo maDhyamaahne ramaayai
One should meditate on Mukundha, mukundham, who is worshipped by the devas, vandhyam dhevaiH, who shines like a blossoming kuruvindha flower, vikasitha kuruvindhaabham, whose eyes are like blue lotus, indheevaraaksham, who is surrounded by cows and gopis, gogopeebrndhaveetham, who has conquered all his enemies, jitharipunivaham, whose smile is like the kundha and the mandhara flowers, kundhamandhaara haasam, whose hair is decorated with the peacockfeather, neelagreevaagra picChaakalana suvilasath Kunthalam, who has the luster like the sun, bhaanumantham, and who wears the rich yellow silk garment, peethaambaraaDyam, at noon, for acquiring wealth (Lakshmi), maDhyamaahne ramaayai. .
103. chakraanthaDhvastha vairi vrajam
ajitham apaastha avaneebhaaram
aadhyaiH aaveetham naaradhaadhyaiH
munibhiH abhinutham thaTthva nirNeethi hethoH
sayaahne nirmalaangam nirupamaruchiram
chinthayeth neelabhaasam
manthree viSvodhayasThithi apaharaNapadham
mukthidham vaasudhevam
One who chants the japa of the Lord should meditate, manthree chinthayeth on Vasudeva, who has destroyed all his enemies with the edge of his chakra, chakraanthaDhvastha vairi vrajam, who is unconquerable, ajitham who has lessened the burden of the earth, apaastha avaneebhaaram, who is surrounded by the first and foremost devas like Brahma and Siva, aadhyaiH aaveetham, who is worshipped by the sages like Narada in order to get convinced of the supreme reality, naaradhaadhyaiH munibhiH abhinutham thaTthva nirNeethi hethoH, whose lustrous blue form is of pure satthva and of incomaparable beauty, nirmalaangam nirupamaruchiram, and who is the giver of mukthi, mukthidham, being the cause of creation, protection and annihilation, viSvodhayasThithi apaharaNapadham, in the evening, saayaahne..
104. kodhandam aikshavam akhandam ishum cha poushpam
chakraabja paasa srNi kaanchana vamsanaaLam
bibraaNam ashtaviDha baahubhiH arkavarNam
Dhyaayeth harim madhanagopa vilaasa vesham
Lord Hari should be meditated upon as Madhanagopala, Dhyaayeth harim madhanagopa vilaasa vesham, wearing in his eight arms, ashtaviDha baahubhiH, the bow of sugarcane, kodhandam aikshavam strong and unbroken,akhandam, the arrow of flowers, ishum cha poushpam, the chakra, shankha, paasa, ankusa and golden flute, chakraabja paasa srNi kaanchana vamsanaaLam, and his hue red like the rising sun,. arkavarNam.
This is the portrait of
Gopalasundharee yanthra is the combined manthra of the ashtaadhaSaaksharee manthra of rajgopaala and the panchadhaSaaksharee of LalithaaparameSvaree and in it both Lalitha and Krishna are meditated as one form.'kadhaachith lalitheSaanee pumroopaa Krishna vigrahaa,' sometimes Sri Lalitha apeears as Krishna.
105. angulyaa kaH kavaatam praharathi
kutile maaDhavaH kim vasanthaH
no chakree kim kulaalaH na hi
DharaNiDharaH kim dhvijihvaH phaNeendhraH
Naaham Dhaaraahimardhee kim asi
khagapathiH no hariH kim kapeendhraH
ithyevam gopakanyaa prathivachana
jithaH paathu vah chakrapaaNiH
angulyaa kaH kavaatam praharathi -"Who is knocking the door with finges?"
kutile maaDhavaH - "Oh cunning girl, it is Madhava."
kim vasanthaH - "What? The spring?"
no chakree - "No, the wielder of chakra."
kim kulaalaH - " What? The potter?"
na hi DharaNiDharaH- " No, no. the one who supports this earth."
kim dhvijihvaH phaNeendhraH- "What? The serpent with two tongues, Adhisesha?"
Naaham Dhaaraahimardhee- "No I am the one who tamed the serpent which lived in the river."
kim asi khagapathiH- "What? You are Garuda?"
no hariH - "No.Hari."
kim kapeendhraH - "What? ? Lord of the monkeys?"
May
Here is a beautiful play on words using pun on the words madhava., chakree,DharaneeDharaH, Dhaaraahimardhe and Hari, with double meaning by which the gopi teases
The word Hari means the Lord as well as monkey.
106. raaDhaamohanamandhiraath upagathaH
chandhraavaleem oochivaan
raaDHe kshemamaaye asthi thasya vachanam
Srthvaa aaha chandhraavalee
Kamsa kshemam aye vimugDhahrdhaye
kamsaH kva dhrshtaH thvayaa
raDHaa kva ithi vilajjithaH nathamukhaH
smero hariH paathu vaH
Chandhravali retorted, "Where is Radha?" raDHaa kva. May
Krishna was coming out of the house of Radha, with his mind fresh with the memories of the pleasant company of Radha and seeing Chandhravali, another gopi, he addresses her as Radha,. Chandhravalee irritated by it calls him kamsa whereupon
retorts that similarly he was not seeing Radha there. At this, says Leelasuka Krishna hung his head, embarrassed at his display of his love for Radha but the word `smeraH' belies it and shows that he did it deliberately as one of his leelas.
107. yaH preethiH viDhuraarpithe muraripo
kunthyaarpithe yaadhrSi
yaa govarDhana moorDhni yaa cha prThuke
sthanye yaSodhaarpithe
baaradhvaaja samarpithe sabarikaa
dhatthe aDhare yoshithaam
yaa preethih munipathni bhakthi rachithe
apyathraapi thaam thaam kuru
Oh Lord, the slayer of Mura, Muraare, whatever joy you experienced on being offered food by Vidhura, yaH preethiH viDhuraarpithe by Kunthi, kunthyaarpithe yaadhrSi, by the gopas at the worship of Govardhana, yaa govarDhana moorDhni, the puffed rice offered by Kuchela, yaa cha prThuke, on being breast-fed by Yasodha, sthanye yaSodhaarpithe, on being offered hospitality by Baradhvaja, baaradhvaaja samarpithe, by sabari, sabarikaa dhatthe, and in the lips of the gopis, aDhare yoshithaam, in the food offered with devotion bythe yajnapathnis, munipathni bhakthi rachithe, show the same love in accepting this offering , apyathraapi thaam thaam kuru, Krishnakarnamrtha.
The Lord expects only the offering of the heart through bhakthi and not bothered about what is offered. Hence Leeasuka here entreats Him to show the same attitude in accepting this work of his, Krishnakarnamrtham.
Vidhura was so preoccupied with devotion that when
108. krshNaanusmaraNaadheva papasanghaathapanjaraH
sathaDhaa bhedham aayaathi giriH vajrahatho yaThaa
By the mere thinking of
broken into hundred bits, sahasraDha abhedham aayaathi as the mountains did with the vajrayudha, giriH vajrahatho yaThaa.
The reference here is to the time when the mountains had winga and used to fly and settle down wherever they wished and people were scared . Indra cut off their wings into shreds with his vajrayudha. Likewise the sins though hard as iron cages binding us to the cycle of birth and death will be broken with the mere thinking of
109. yasya aathmabhoothasya guroH prasaadhaath
aham vimuktho asmi SareerabanDhaath
sarvopadheshtuh purushotthamasya
thasya anghripadhamam praNathosmi nithyam
I bow down to the lotus-feet of the supreme purusha, who is the preceptor of all, by the grace of whom, my guru , my innermost tself, I am freed from the karma that binds me to this body.
Thus ends the third Asvasa of Krishnakarnamrtha by Leelasuka.
Krishnakarnamrtham is completed.
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