61. kailaaso navaneethathi kshithiriyam
pragjagDhamrlloshtathi
ksheerodhopi nipeetha dhugDhathi
lasath smere prapulle mukhe
maathraa ajeernaDhiyaa dhrDam chakithayaa
nashtaa asmi dhrshtaH kayaa
Dhoo Dhoo vathsaka jeeva jeeva chiram ithi
uktho avathaath no hariH
When Krishna opened his mouth with smile,lasath smere prapulle mukhe, the kailasa mountain looked like butter,kailaaso navaneethathi, the earth like the mud eaten earlier by him, kshithiriyam prak jagDha mrlloshtathi, and the milky ocean, ksheerodho api, like the milk drunk by him, nipeetha dugDhathi, to Yasodha who thinks that it is due to indigestion, ajeerNaDhiyaa, and scared by it, dhrDam chakithayaa, said "some woman has cast an evil eye,dhrshtaa kayaa, let it go away,Dhoo Dhoo, my child may you live long, vathsaka jeeva jeeva chiram." May that
This must be the subsequent occurrence to the incident when Yasodha looked into the mouth of
It is the maya of he Lord to make Yasodha think that the universe seen in his mouth were butter, mud and milk undigested in order to take away the experience of seeing the universe from her memory.
Mistaking the kailasa mountain for butter, the earth for mud and the milky ocean for the milk which she thought were found in his mouth not being digested, Yasodha became worried and said "Dhoo Dhoo" to ward off the evil effects of some woman casing an evil eye on her child. And also she performed a benediction on him by saying, "long live my child."
62. kimchith kunchitha lochanasya pibathaH
paryaaya peetha sthanam
sadhyaH prasnutha dugDha bindhum aparam
hasthena sammaarjithaH
maathraikaanguli laalithasya chubuke
smeraananasya adhare
SoureH ksheerakaNanvithaaH Nipathithaa
dhanthadhyuthih paathu naH
May the luster of the teeth, dhanthadhyuthiH, of smiling Krishna,smeraananasya SoureH, with his lips marked with milk drops, aDhare ksheeNakanaanvithaah nipathithaaH, while he was breastfeeding, pibathah paryaayapeetha sthanam, with eyes closed a little, kimchith kunchitha lochanasya, feeding on one and wiping the other just fed with drops of milk sticking to it, prasnutha dugDhabindhum aparam hasthena sammaarjathaH, and being fondled on his chin with one finger by his mother, mathraa ekaanguli laalithasya chubuke, protect us.
63.utthunga sthana mandalopari lasath
praalamba mukthaamaNeH
antharbimbitha indhraneela nikaraH
ChaayaanukaaridhyutheH
Lajjaavyaajam upethya namravadhanaa
Spashtam muraareH vapuh
Pasyanthee mudhithaa mudhe asthu bhavathaam
lakshmeeH vivaahothsave
May Rukmini , the incarnation of Lakshmi, during the marriage festival,vivaahothsave, enjoyed looking, paSyanthee mudhithaa at the reflection of Krishna, spashtam muraareH vapuh, whose luster was like that of a heap of sapphire,antharbimbithaindhraneelanikaraH, in the pearls of her long necklace, pralambamukthaamaNeH, on her high bosom, looking down under the pretext of being shy, lajjaavyaajam upethya namravadhanaa give you joy.
Leelasuka visualizes the wedding of
64. krshNenaamba gathena ranthum aDhunaa
mrdhbhakshithaa svecChayaa
thaThyam krshNa ka evam aaha musalee
miThyaamba paSyaananam
vyaadheheethi vidhaarithe Sisumukhe
dhrshtvaa samastham jagath
maathaa yasya jagaama vismayapadham
paayaath sa naH keSavaH
"Mother ,amba, mud was eaten, mrdhbhakshithaa, now, adhunaa, as he liked, svecchayaa, by
thaThyam krshNa- "Is it true
ka evam aaha-"Who said so?"
musalee-"Balarama."
miThyaa amba paSya aananam-"It is a lie mother, look into my mouth."
Saying thus , when he opened his mouth, itTham vidhaarithe Sisumukhe, his mother saw the whole world in there, dhrshtvaa samastham jagath, and was amazed, jagaama vismayapadham. That Kesava may protect us.
This sloka looks like the predecessor of the sloka 61 a explained earlier.
65. svaathee sapathnee kila thaarakaaNaam
mukthaaphalaanaam jananeethi roshaath
saa rohiNee neelam asootha rathnam
krthaaspadham gopavadhookucheshu.
The star rohini, out of anger, towards her co-wife, sapathnee roshaath, the star svathi, who was the mother of pearls, mukthaaphalaanaam jananee, and hence gave birth to the blue sapphire, neelam rathnam asootha, that became the adornment of the bosom, krthaaspadham gopavaDhookucheshu. of the gopis.
This is a charming poetic fancy. Leelasuka says rohini , the star under which
66.nrthyantham athyantha vilokaneeyam
krshNam maNisthambha gatham mrgaakshee
nireekshya saakshaadhiva krshNam agre
dviDhaa vithene navaneetham ekam
Seeing
67. vathsa jaagrhi vibhaatham aagatham
jeeva krshna Sardhaam satham Satham
ithudheerya suchiram yaSodhayaa
dhrSyamaanavadhanam bajaamahe
We worship the face of
Yasodha was waking up
68. oshTam jighran SiSurithi Dhiyaa chumbitho vallaveebhiH
kanTam grhNan aruNithapadham gaaDam aalingithaangaH
dhoshNaa lajjaapadham abhimrsan ankam aaropithaathmaa
Dhoorthasvaamee harathu dhuritham dhooratho baalakrshNaH
ChumbithaH, on being kissed by the gopis vaalaveebhih, considering him as a child, SiSurithi Dhiyaa, he smelled their lower lip, jiGran oshTam, when he was embraced tightly, gaaDam aalingithaH, he grasped the neck, kanTamgrhNan, so that there were red marks left on it, aruNithapadham, and when he was put on the lap, ankam aaropithaathmaa, he touched them in an embarrassing manner, lajja padham abhiSprsan. Such a naughty Lord Krishna may banish our sins to a great distance.
Desika says in his Yadhavabhyudhaya in describing
The thathkrathu nyaya went and hid itself in the stories of the forest out of shame on its failure. Aranyakas are the upanishads which contain this nyaya and hence the word Aranyaka is used as a pun to denote forest, meaning that the nyaya can be found only in the aaraNyakas, or upanishats an not in the world anymore, because contemplating
The thahkrathu nyaya is that what one thinks of, so he becomes. But in the case of the Lord Krishna, this nyaya does not work because when we think of j him as feeding at the breast of Poothana we never lapse back into brestfeeding, that is, never wil be born again, and to think of him as bound removes our bondage . Similarly to think of his amorous activities towards the gopis destroys kaama in our minds.
Desika in another place in the same work says, `baalam tharuNyaH, tharuNam cha baalaaH, tham anvarajyantha samaanabhaavaah.' The young girls and the young women looked upon
69.ethe lakshmaNa jaanakeevirahitham
maam khedhayanthi ambudhaaH
marmaaNeeva cha ghattayanthi alam amee
krooraaH kadhambaanilaaH
itTham vyaahrtha poorvajana charitham
yo raaDhayaa veekshithaH
sershyam Sankithayaa cha naH
sukhayathu svapnaayamaano hariah
May Krishna, who was seen by Radha,raaDhayaa veekshithaH, with jealousy and suspicion,sershyam Sankithayaa cha , talking in his sleep remembering his previous avathara, vyaahrtha poorvajanma charitham, saying," Lakshmana, these clouds torment me, ethe khedhayanthi ambudhaaH, who is separated from Sita, jaanakeevirahitham, and these cruel, krooraaH, winds coming through the kadhamba trees, kadhambaanilaaH, attack me enough in vulnerable places,marmaaNi ghattayanthi alam" give us comfort.
70. oshTam muncha hare bibhemi bhavathaa
paanairhathaa Poothanaa
kanTaaSlesham amum jaheehi dhalithou
aalinganena arjunou
maa dhehi Churitham hiraNyakaSipuH
neetho nakhaiH panchathaam
itTham vaaritha raathrikeliH avathaath
lakshmyaa apahaasaath hariH
May Hari, whose love play in the night, raathri keliH, was prevented, vaaritha, jokingly, apahaasaath, by Rukmini, saying, "Let go my lips, muncha oshTam, because I am afraid of you, bibhemi, who drank the life of Poothana, paanairhathaa poothanaa with your mouth, . Do not embrace my neck, kanTaaSlesham jaheehi, because you uprooted the twin trees, dhalithou arjunou, with your hands as though embracing them, aalinganena. Do not scratch me with your nails, cChuritham maa dhehi, because these nails have killed Hiranyakasipu, hitanyakasipuH neetho panchathaam nakhaih," protect us.
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