Krishnakarnamrtham-Part3-Third Asvasa
1.asthi svasthyayanam samastha jagathaam
abhyasthalakshmeesthanam
vasthu Dhvastha rajasthamobhiH aniSam
nyastham purasthaath iva
hasthodhastha gireendhra masthaka
tharuprasthaara visthaaritha
srastha svastharu soona samstharalasath
prasthaavi raaDhaasthutham
There is something,
To those sages who have conquered t rajas and Thamas, dhvastha rajasthamobhiH and are predominantly saathvik, He is perceived as something placed in front, agre nyastham iva..
When He held the Govardhana mountain in his hand supporting it by its peak, hasthodhasthagireendhramasthaka, the kalpaka trees, svastharu, in the grooves, tharuprasthaara, on the peak, dropped the flowers, soona, that blossomed in them, visthaaritha, which made a heap, samstharalasath, around
This
2.raaDhaaraadhithavibhramaadhbhutha rasam
laavaNyarathnaakaram
saaDhaaraNya padha vyatheetha sahaja
smeraananaambhoruham
aalambe harineelagarvaguruthaa
sarvasavanirvaapanam
baalam vaiNavikam vimugDha maDhuram
moorDhaabhishiktham mahaH
I resort to that towering light , moorDhaabhishiktham mahaH
worshipped by Radha, RaadharaDhaaraadhitham, the enchanting and wonderful sentiment, vibrama adhbhutharasam, the sea of beauty, laavaNyarathnaakaram, the natural smiling lotus-like face sahajasmera ananaambhoruham, that is above all common _expression_ by words, saaDhaaraNya padhavyatheetham, that which quells the pride of the blue sapphire in all respects, harineela garvaguruthaa sarvasva nirvaapaNam, which has the form of a child, baalam, with flute, vainavikam, and bewitchingly sweet vimugDha maDhuram.
The mahah or light described here is
crowning sentiment which is sringara, enchanting and wonderful because of his childhood and the beauty of his naturally smiling face which is beyond description and bewitchingly sweet. He is thus a sea of beauty, of love and of joy. Soundaryalahri, sringaralahari and anandhalahari.
The adjective moorDhaabhishiktham meaning `crowning or towering, '(moorDha means head and abhisheka is coronation) could be associated with vibhramaadhbhutha rasam instead of mahaH to mean the sringarara which is described as the king of rasas.
3.kariNaam alabhya gathi vaibhavam bhaje
karuNaavalambitha kiSoravigraham
yaminaaam anaaratha vihaari maanase
yamunaavanaantharasikam param mahaH
I worship the light that is
The gait of
The Lord out of mercy has come down as
Namyasya namathaH kshudhraan varadhasya varaarThinaH
PuthraiH pithrmathaH kreedaa kaTham the kena varNyathe
(Yadh.1.48)
" How and by whom can your leelaa be described in which you, who is worshipped by all, bow down to those who are of lower status, beg favours from those while you are the one who gives boons to all, you make your own children act as your parents."
He is always playing in the minds the sages, yaminaaam anaaratha vihaari maanase, who revel in visualizing his exploits as
4.athandhritha thrijagadhapi vrajaanganaa
niyanthritham vipulavilochana aajnayaa
nirantharam mamahrdhaye vijrmbhathaam
samanthathaH sarasatharam param mahaH
May the great light, param mahaH, that is Krishna, who has all the three worlds in His control, athandhritha thrijagath, yet controlled by the commands of the beautiful eyes of the gopis, niyanthritham vrajaangana vipula vilochana aajnayaa, and spreading love and joy everywhere, samanthathaH sarasatharam, shine in my heart always, nirantharam mamahrdhaye vijrmbhathaam.
This sloka describes the souseelya of the Lord. He is the controller, niyantha of the whole universe the great light , by which everything else shines, `thameva bhaantham anubhaathi sarvam thasya bhaasaa sarvam idham vibhaathi,' (Mund.Up.2-2-10) But He is controlled by the glances of the gopis. Souseelyam is defined as `mahathah mandhaihi saha neerandhra samslesha svabhaavah, the close friendship shown by the great towards the humble folk. Desika denotes the souseelya of the Lord by the epithet `vallaveejanavallabha,' in Yadhavabhyudhaya, meaning, the beloved of the gopis. This shows the bhakthavathsalya of the Lord.
5.angulyagraiH aruna kiraNaih muktha samrudDha ranDhram
vaaram vaaram vadhanamaruthaa vENum aapoorayantham
vyathyasthaanGhrimvikachakamalacChaayavisthaaranethram
vandhe brndhaavanasucharitham nandhagopaalasoonum
I bow down to the son of Nandhagopala, who happily roam around Brindhavan, whose beautiful eyes are opened wide like a fully blossomed lotus, Who is filling the flute with the air from his mouth, and playing on it with the tips of his fingers, red like the rising sun, closing and opening the holes of the flute, with his feet crossed.
The fingertips of
While playing he stands crossing his feet, vyathyasthaanGhrim, and he looks beautiful with his eyes opened wide with the joy of music so that they resemble full blown lotuses, vikacha kamala Chaayaa visthaaranethram. He is the one wandering in the forests of Brindavan, brindhaavanasucharitham,the son of nandhagopala, nandhagopalasoonum.
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