82. gopaala ajira kardhame viharase
vipraaDhvare lajjase
brooshe gokulahumkrthaiH sthuthisathaiH
mounam viDhathse chidhaam
dhaasyam gokulapumschaleeshu kurushe
svaamyam na dhaanthaathmasu
jnaatham krshNa thavaanghripankajayugam
premNaachalam manjulam
Oothukkaadu venkatakavi says this beautifully in one of his compositions.
`maraimunivOr seyyum maathavam enRaalum
maadhavan seivadhum adame
aanaal mandhai paSuvOdu kanRinam Soozndhaalum
mannanukku iruppidamE.'
It means,
83.Namsthasmai yasodhaayaah
dhaayaadhaaya asthu thejase
yadhhi raaDhaamukhaambojam
bhojam bhojam vyavarDhatha
Salutations to that light, thejase, which is the son, dhaayaadha, of Yasodha, and which grew, vivarDhatha, by looking and enjoying, bhojam bhojam, the lotus-face, mukhaambhojam, of Radha.
84.avathaaraaH santhu anye
sarasijanayanasya sarvatho bhadhraaH
krshNaadhanyaH ko vaa prabhavathi
go gopa gopikaa mukthyai
There are other incarnations of the Lotus-eyed Lord all being auspicious. But except the krishnavathara no other incarnation was able to give moksha to cows ,cowherds and cowherd maidens.
Leelasuka is reiterating the idea expressed in the sloka 82 here.
There is a story related by upnyasakas about the cowherd Dhadhibaanda who attained moksha by demand. Once
85. maDhye gokulamandalam prathidhiSam
cha ambaaravojjrmbhithe
praathardhoha mahothsave navaghana
Syaamam raNannoopuram
Phaale baalavibhooshaNam katiraNath
sathkinkiNeemekhalam
kaNte vyaaghranakham cha SaiSavakalaa
kalyaaNakaarthsnyam bhaje
I worship the form of Krishna, dark like fresh cloud, which displays the complete beauty of childhood, with his forehead adorned with jewel, his anklets sounding, his waist being decorated with a girdle of sounding bells, wearing on his neck the nail of a tiger, surrounded by the cows with their calves calling them at the time of milking in the morning.
86. sajalajaladhaneelam dharSithodhaara leelam
karathalaDhrthaSailam veNunaadhairasaalam
vrajajanakulapaalam kaamineekelilolam
kalitha lalitha maalam noumi gopaalabaalam
I worship the young cowherd, gopaalabaalam,who, is dark like the rainbearing cloud, sajalajaladhaneelam, who displayed his wonderful leela,dharSithodhaaraleelam, who held the mountain in his hand, karathalaDhrthaSailam, who oozed out the sweet juice of his music from the flute,veNunaadhairasaalam, who was the protector of the clan of cowherds,vrajajanakulapaalam, who revelled in playing with the gopis, kamineekelilolam, and who was wearing beautiful garland, kalithalalithamaalam.
The alliteration in this sloka and the next is beautiful.The three slokas starting with this one end with the refrain noumi gopaalabaalam, "I worship the young cowherd."
87. smithalalithakapolam snigDhasangeethalolam
lalitha chikurajaalam chourya chaathuryaleelam
Sathamakharipukaalam Saathakumbhaabhachelam
kuvalayadhalaneelam noumi gopaalabaalam
I worship the young cowherd, who has tender smiling cheek,smitha lalitha kapolam, revels in sweet music,snigDhsangeethalolam, has graceful locks of hair,lalithachikurajaalam, who plays a charming and clever thief, chouryachaathuryaleelam, who is like death to the enemies of Indra, Sathamakharipukaalam, who wears a garment shining like gold , Saathakumbhaabhachelam and who is of hue like blue lily, kuvalayadhalaneelam.
88. muralininadhalolam mugDha maayoorachoodam
dhalithadhanujajaalam Dhanyasoujanya leelam
parahithanavahelam padhmasadhmaanukoolam
navajalaDharaneelam noumi gopaalabaalam
I worship the young cowherd, who revels in the sound of the flute, wears pretty peacock feather on his crown, who shatters the hosts of asuras, who is friendly to fortunate devotees, who plays afresh to do good to others, who is beneficial to Brahma and who is dark like a fresh rainbearing cloud.
89. sarasaguna nikaayam sacchidhaanandha kaayam
Samitha sakalamaayam sathyalakshmeesahaayam
Samadhamasamudhaayam Saantha sarvaantharaayam
Suhrdhayajanadhaayam noumi gopaalaraayam
I worship Krishna, the king of cowherds, noumi gopaalaraayam, who is the abode of pleasing attributes,sarasaguNanikaayam, the embodiment of sath-chith and anandha, sacchidhaanandha kaayam, who has maya under his control, Samitha sakalamaayam, who helps those who have truth as their wealth, sathyalakshmeesahaayam, who is the meeting place of inner and outer control, Samadhamasamudhaayam, in whom one finds the end of all troubles, Saantha sarvaantharaayam, and who is the wealth of pure-hearted, Suhrdhayajanadhaayam.
In this sloka Leelasuka riverts back to the identity of
Brahman in bhakthi yoga is the Lord who has infinitely auspicious qualities and the counter-correlate of all imperfections as defined by Ramanuja in Sribhashya, his commentary on Brahmasuthra.
BrahmasabdhEnacha svabhAvathah nirasthanikhiladhoshah anavadhika athisaya asankhyEya kalyANagunaganah Purushotthamah abhidheeyathE
Brahman is defined in the upanishats as sat-chit-anandha, existence- knowledge and bliss. `sathyam jnaanam anantham Brahma,' `aanandham brahma ithi vijaaneeyaath.'
The Lord has maya under his control.
eesvarassasrvahoothaanaam hrddheSe arjuna thishTathi
bhraamayan sarvabhoothaani yanthraarooDaani maayayaa (BG-18.61)
The Lord abides in the heart of all beings, spinning them round and round, mounted on a wheel as it were , by His power.
He aids the progress of those who have truth as their wealth.
Sama is the control of mind and dhama is that of senses. The Lord is the meeting point of both as only by sama and dhama He could be attained.
He is the place where all the obstacles on the spriritual path cease.
The upanishat says,
Bhidhyathe hrdhaya granthih Chidhyanthe sarva samsayaaH
Ksheeyanthe asuya karmaaNi thasmin dhrshte paraavare
On realizing Brahman the knots of his heart are loosened, his doubts dispelled and his karma exhausted.
As such He is the rightful property of those with pure heart.
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