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26.goDhooli Dhoosaritha komala kunthalaagram

      govarDhanodDharaNa kelikrthaprayaasam

      gopeejanasya kuchakumkuma mudhrithaangam

      govindham indhuvadhanam saraNam bajaamaH

 

 

We surrender to Govindha, with moon-like face, indhuvadhanam, with his tender hair-ends, komalakunthalaagram, covered with the dust from the feet of the cows, goDhooli Dhoosaritha, and who lifted the Govardhana mountain, govarDhanodDharaNa, effortlessly, kelikrthaprayaasam, and whose body is marked with the kumkuma mudhrithanga, from that of the gopis.

 

Leelasuka describes Krishna in three different states. As Gopala, coming after  the cows, as Govinda, lifting the mountain and as gopeelola. We surrender to Him who is the Supreme Self, to the devotees who are not deluded by His various actions during His incarnations. As Krishna himself says in the Gita, `janmakarma cha me dhivyam evam yo vetthi thatthvathah; thyakthvaa dheham punarjanma naithi maamethi paandava,'  meaning,  "who ever knows My birth and actions as such, in reality, they never lapse back into birth but attain Me."

 

27.yadhromaranDhra paripoorthiviDhou adhakshaaH

      vaaraahajanmani babhoovuH amee samudhraaH

      tham naama naaTham aravindhadhrSam yasodhaa

      paaNidhvayaantharajalaiH snapayaam babhoova

 

 

Yasodha  bathed the lotus-eyed  Lord, to fill whose pores all the seas were not able to, in His incarnation as the Boar, with  water out of her cupped hands.

 

When the Lord took the incarnation as Varaha, vaaraahajanmani,  the boar, He was so huge that all the seas, samudhraaH were not enough to fill, paripoorthiviDhou adhakshaaH, even the pores, romaranDhra, on His skin. Leelasuka marvels at the fact that Yasodha was able to bathe Him, snapayaam babhoova, in His incarnation as Krishna with water in her cupped hands, paaNidhvayaantharajalaiH. In the Bhagavatahpurana it is said `yadhromagartheshu nililyuH abdhayaH.' (Bh.3-13-34), all the seas were hidden in His pores.

 

 

28. varam imam upadhesam aadhriyaDhavam

      nigamavaneshu nithaanthachaarakhinnaaH

      vichinutha bhavaneshu vallaveenaam

     upanishadharTham ulookhale nibadDham

 

 

Those who are tired after wandering in the forests of Vedas, listen to this advice .Look for the import of the Upanishads in the houses of gopis where it is bound to the mortar.

 

Leela sukha  asks those, who try to understand the Brahman by extensive study of the vedas and become fatigued by wandering in the forest of vedas, to stop their effort and come to Gokula where the essence of the upanishads is found tied to a mortor, 'upanishadhartham ulookale nibaddham.'

 

Vedantadesika says in his Gopalavimsathi,

 

nikateshu nisaamayaami nithyam nigamaantharairadhunaapi mrgyamaanam

yamalaarjuna dhrshtabaalakelim yamunaasaakshikayouvanam kumaaram

                                                                                                       (Gopalavimsathi-8)

 

Let me observe everywhere near me, Him, who is inquired by the vedas even now and eternal, whose childhood  sport is witnessed by the twin trees and whose boyhood is witnessed by the river Yamuna.

 

Madhusudhanasarasvathi, a great exponent of  advaita  philosophy, who at the same time a devotee of Krishna  says,

yenaabhyaasena vaseekrthena manasaa yannirguNam nishkriyam

jyothih kimchana yoginahyadhi param pasyanthi pasyanthu the

asmaakam thu thadheva lochanachamathkaaraaya bhooyaath chiram

kaalindhee pulineshu kimapi yanneelam maho dhaavathi

 

Let those yogis see that  supreme light, (Brahman) which is actionless and attributeless, with their mind controlled through practice. As far as we are concerned the same Brahman, as a blue light, is running here  on the banks of Yamuna to the delight of our eyes.

 

29. dhevakeethanayapoojanapoothaH

      poothanaari charaNodhakaDhouthaH

      yadhyaham smrthaDhananjayasoothaH

      kim karishyathi sa me yamadhoothaH

 

If I become pure by worshipping the son of Devaki, dhevakithanayapoojanapoothaH, and  cleanse my sins by the water from the feet of the destroyer of Poothana, poothanaari charaNodhaka DhouthaH, and have the charioteer of Arjuna firm in my mind, smrthaDhananjayasoothaH, what can the messenger of death yamadhoothaH do to me?

 

The parallel idea is found in Sankara's  Mohamudgara, otherwise known as Bajagovinda,

 

Bhagavatgeethaa kimchidhadheethaa

 gangaajalalava kanikaa peethaa

sakrdhapi yena muraari samarchaa

 kriyathe thasya yamena na charchaa.' (Moh.Mud. 20)

 

Even a little knowledge of Bhagavatgita, drinking a few drops of the Ganges water  or even once worshipping Lord Hari  will protect from the fear of death.

 

Kulasekhara also tells his mind to cast off the fear of death and of the torments of hell which are enemies of the sinners only, because the Lord Hari is our saviour.

 

mAbheermandhamano vichinthya bahudhA

                                              yAmeeschiram yAthanAH

nAmee na prabhavanthi pAparipavaH

                                              swAmee nanu Sreedharah

(Mukundama-

 

30.bhaasathaam bhavabhayaikabheshajam

     maanase mama muhur muhur muhuH

     gopavesham upasedhushaH svayam

     yaa api kaa api ramaNeeyathaa  vibhoH

 

May the beautiful and most wonderful form of a cowherd, put on by Himself, of the Lord, the only remedy for the fear of transmigration, shine in my mind again and again and again

 

Leelasuka extols the Srikrishnadhivyoushadha, as the Lord is called by Kulasekhara in Mukundamala, which removes the fear of samsara, bhavabhayapraDhvamsanam, and the remedy of the disease called birth and death, prasoothimaranavyaadheH chikithsaa, Leelasuka says that the form of Lord Krishna is the only medicine, ekabheshajam, for the bavabhaya, the fear of samsara, because He is in reality the all pervading Lord, vibhu, who has donned, upasedhushaH, the costume of a cowherd, gopavesham, by His own will. "Let that indescribably wonderful  beauty, yaa api kaa api ramaNeeyathaa, shine in my mind," says Leelasuka, again and again and again, muhurmuhurmuhuH.

 

Desika calls Krishna `miThyaagopah,' because being visvagoptha, the protector of the whole universe, he is now pretending to be a cowherd boy feigning fear.  This is the scene precedent to Krishna getting bound in the mortar. He further says in Yadhavabhyudhya, that he is putting on different costumes which makes the devotees and saints wonder at his  leela.

Natavath bhoomikaabhedhaih

naaTha dheevyan prThakviDhaiH

pumsaam ananya bhaavaanaam

pushNaathi rasam adhbhutham (Yad.1.49)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org




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