71.raamo naama babhoova hum thadhabalaa
seethethi hum thou pithuH
vaachaa panchavatee thate viharathaH
thaam aaharath raavaNaH
nidhraarTham jananee kaThaam ithi hareH
humkaarathaH SrnvathaH
soumithre kva Dhanur Dhanur dhanurithi
vyagraa giraH paathu naH
Yasodha started telling
Yasodha-raamonaambabhoova-There was Rama.
Krishna-Hum-ok
Yasodha- thadh abalaa seethaa ithi-He had awife Seetha.
Krishna-Hum-ok
Yasodha- thou pithurvaachaa panchavatee thate viharathaH- when they both went to forest at the words of his father and lived in panchavatee,
Krishna-Hum-ok
Yasodha-Thaam aaharatah raavanah-Ravana carried her off.
vyagraa giraH-, "Lakshmana, wher is my bow? the bow, the bow."
He became Rama in that instant remembering His former avathara.
May He protect us.
71.baalopi sailodDharaNaagrapaaniH
neelopi neeranDhrathamah pradheepaH
Dheeropi raaDhaa nayanaavabadDho
Jaaropi samsaaraharaH kuthaH thvam
How is it that being a child, you held the mountain in your hand, though you are of dark hue you shine even in the dense darkness like a brilliant lamp, though valiant, you were bound by the glances of Radha and though engaged in love sport with the gopis you remove the ills of samsara?
Leelasuka says that the outward manifestation of
baalopi sailodDharaNaagrapaaniH
He looked like a child but surprised every one by holding the Govardhana mountain in his hand. As Periazvar puts it, his fingers holding the mountain for seven days did not suffer in any way. .'kodiyERu senthaamaraikkai viralgaL kolamumazidhila vaadittRila,' The beauty of his lotus-like fingers remained as such without any sign of fatigue.
neelopi neeranDhrathamah pradheepaH
He is of dark complexion yet he shines in the dense darkness like a brilliant lamp, because the hue of his body is like the sapphire, indraneelamani. The ideas of describing the Lord as being dark is that He remains in the dark for those who do not know Him but shines like the Sun to those who has knowledge of His real nature and to His devotees.
Dheeropi raaDhaa nayanaavabadDho
He is so valiant as to strike terror in the hearts of asuras. Yet He becomes bound by the glances of Radha, showing that he is bhakthaparaadhena, bound by devotion.
Jaaropi samsaaraharaH kuthaH thvam
He appears to be revelling in the company of gopis as a kamuka, to those who do not understand Him, but He is the saviour of those who get entangled in the net of kamakrodha etc.
This sloka implies that
73. baalaaya neelavapushe navakinkiNeeka
jaalaabhiraamajaghanaaya dhigambaraaya
Saardhoola nakha bhooshaNa bhooshithaaya
Nandhaathmajaaya navaneethamushe namasthe
I bow down to you, the son of Nandha, who is a child,baalaya, of blue form, neelavapushe, with your beautiful hip, abhiraamajaghana, decorated by string of new bells,navakinkineeka jaala,, who is unclad, dhigambaraaya, and wearing the ornament made of the nails of tiger, Sardhoola dhivya nakha bhooshaNa bhooshithaaya, and the thief of butter, navaneetha mushe.
74. paNou paayasabhaktham aahrtharasam
bibhran mudhaa dhakshiNe
savye Saaradha chandhramandalaanibham
haiyangaveenam dhaDhath
kanTe kalpitha pundareeka naKham api
udDhaama dheepthim vahan
dhevo dhivya dhigamabaro dhisathu naH
soukhyam yasodhaa SisuH
May the unclad divine child, dhevo dhivya dhigambaraH, of Yasodha who is having a cup of tasty, ahrtharasam, paayasam, paayasabhaktham, in his right hand with joy, dhakshiNe mudhaa, in his left hand, savye, having a ball of fresh butter, haiyangaveenam, like the white moon during autumn, Saaradha chandhra mandalanibham in his neck wearing the nail of the tiger as an ornament, kantE kalpitha pundareekanakham and shining brilliantly with his light, udDhaama dheepthim vahan, give us happiness, soukhyam dhiSathu.
The word haiyangaveenam means butter taken from the milk of the previous day, made into curd.
75.kinkiNi kiNi kini rabhasaih
angaNa bhuvi rinKhaNaiH sadhaa atantham
kunkuNu kuNupadha yugalam
kankaNa karabhooshaNam harim vandhe
I salute, vandhe harim, Krishna, who is continuously moving, sadhaa ratantham, by crawling, rinkHaNaih, in the courtyard, angaNabhuvi, with his bells, kinkini, sounding `kiNi kiNi,'and the anklets on his feet sounding ' kuNu kuNu,' kunkuNu kuNu kuNu padhayugalam,and wearing bracelets on his hands, kankaNakarabhooshaNam.
76. sambaaDhe surabheeNaam
ambaam aayaasantham anuyaantheem
lambaalakam avalambe
tham baalam thanuvilagnajambaalam
I surrender to that boy
Leeala suka says that
This idea of Yasodha unwilling to let
77. anchitha picchaa choodam
sanchitha soujanya vallaveevalayam
aDharamaNi nihitha veNum
baalam gopaalam anisam avalambe
I continuously meditate on the boy
The scene now changes to portray
78. prahlaadha bhaagaDheyam
nigama mahadhreH guhaanthara aDheyam
naraharipadhaabhiDheyam
vibuDha viDheyam mama anusanDheyam
That which is the embodiment of the merit earned by Prahaladha, which resides in the cave of the mountain called Vedas, known as Narasimha, compliant to the devas, is my object of meditation.
Leelasuka meditates on
79.samsaare kim saaram
kamsareh charaNa kamala paribhajanam
jyothiH kim anDhakaare
yath anDhakaareH anusmaranam
What is the essence of samsara.? The contemplation on the lotus feet of
Leelas suka was basically from saivite family which he himself mentioned in sloka 24. So here he extols both
80.kalaSanavaneetha chore
kamalaadhrk kumudha chandhrikaapoore
viharathu nandhakumaare
chetho mama gopasundhari jaare
May my mind revel in the son of nandha,Nandhakumaare, who, stole the butter from the pot, kalaSanavaneethachore, who was like the full moon, chandhrikaapoore, to the lilies, kumudha, of the eyes of Lakshmi, kamalaadhrk, and who was the paramour of the gopis, gopasundharijaare.
81.kasthvam baala balaanujaH
kim iha the manmandhiraaSankayaa
yuktham thath navaneethapaathravivare
hastham kimarTham nyaseH
maathaH kanchana vathsakam mrgayithum
maa gaa vishaadham kshaNaath
ithyevam varavallavee prathivachaH
krshNasya pushNaathu nah
May that
kaH thavam baala- Child who are you?
balaanujaH- the younger brother of balarama.
Kim iha the?-what do you want here?
Manmandhiraasankayaa- thought this is my house.
Yuktham thath-that is alright , but,
kimarTham-why did you
hastham nyaseH-put your hand
Navaneethapaathravevare- in the pot of butter?
maathaH-mother,
mrgayithum-it is to search for
kaschana vathsakam-some calf
maa vishaadham kshaNaath- do not get upset now..
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