51. anthargrhe krshnam avekshya choram
badDhvaa kavaatam jananeem gathaikaa
ulookhale dhaamam nibadDham enam
thathrrapi dhrshtvaa sthimithaa babhoova
Seeing
52. rathnasThale jaanucharaH kumaaraH
sankraantham athmeeyam mukhaaravindham
aadhaathu laabhaH thadhalaabhakhedhaath
vilokya dhaathree vadhanam ruroDha
The young
Leelasuka portrays a charming picture of
53.aanandhena yaSodhayaa samadhanam gopaanganaabhiH chiram
saaSankambalavidhvishaasakusumaiH siddhaiH prThivyaakulam
sershyamgopakumaarakaiH sakarunam pouraiH janaiH sasmitham
yo dhrshtaH sa punaathu no muraripuhprothkshipthagovarDhanah
May the foe of the demon Mura, who was seen lifting the Govardhana mountain, with joy by yasodha, with prolonged love by the gopis, with doubt by Indra, with offerings of flowers by the evolved souls, with concern by the earth goddess, with envy by the other cowherd boys, with pity by the people of the city and the others with smile, purify us.
54. upaasathaam aathmavidhaH puraaNaah
param pumaamsam nihitham guhaayaam
vayam yasodhaa Sisubaalaleelaa
kaThaa suDhaa sinDhushu leelayaamaH
Let those who follow the ancient path, puraaNaah, and enquire after the Self,aathmavidhah, meditate on the Supreme Self, upaasathaam parampumaamsam, inside the cave of their heart. Let us play in the ocean of nectar called the stories about the exploits of the child of yasodha.
The idea made out in the sloka 28 of this Asvasa is reiterated here. Leelasuka , while claiming that
Madhusudhnan Sarasvathi ,the famous advaita vedantin says the same thing as made out in the sloka 28.
The reference here is to the dhaharavidhya , instructed in the Chandhogya upanishat.
The text is as follows.
`aTha yadhidham asmin brahmapure dhaharam pundareekam veSma, dhaharaH asmin anthaH aakaaSaH , thasmin yath anthaH, thath anveshtavyam, thathvaava vijijnaasithavyam.' (Chan. )
In this city of
The small space here does not refer to magnitude but subtleness, which is why it is mentioned as aakaasa. The space inside any container or a room etc, is the same all-pervading space outside. There is no such thing as small space or large space the words used only denote the conditioning, that is the container and not the contained.
55. vikrethukaamaa kila gopakanyaa
muraaripaadhaarpitha chittha vrtthiH
dhaDhyaadhikam mohavaSaath avochath
govindha dhaamodhara maadhavethi
A gopi who wished to sell, vikrethukaama, curd etc.dhaDhyaadhikam, enchanted, mohavaSaath,with her mind absorbed in the feet of Krishna, murari paadhaarpitha chittha vrtthi, called out `govindha, dhaamodhara and maadhava,' instead of saying curd, butter etc. I have split the words in accordance with the musical chant and not by proper sandhi below.
vikrethu-kaamaa-kila gopa-kanyaa
muraari-paadhaar-pitha chit-tha vrtthiH
dhaDhyaa-dhikam moha-vaSaath a-vochath
govindha-dhaamo-dhara maa-dhavethi (one should repeat this line two or three times to bring in the mood of the verse.)
This is a beautiful sloka full of metrical charm and can be recited in a sing song fashion. There are more of this nature though not ascribed to Leelasuka, of the same form. The most poignant of them which brings tears in chanting, is as follows.
Agre ku|rooNaam| aTha panda|vaanaam
dhuSSaasa|nenaa|hrtha vas|thra kesaa
krshnaa tha|dhaakroSath| ananya| naaThaa
govindha| dhamo|dhara ma|adhavethi
In front of Kurus and Pandavas , her clorthes and hair being pulled by DuSSaasanaa, Drouapdhi, who had no other resort, called out loudly, Govindha , Dhamodhara and Madhava.
56. ulookhalam vaa yaminaam mano vaa
gopaanganaanaam kuchakudmalam vaa
muraarinaamnaH kalabhasya noonam
aalaanam aaseeth thraya eva bhoomou
Whether it be the mortar or the mind of sages or the budding breasts of the gopis , these three alone serve as the binding posts to the elephant cub called Murari on earth.
The three examples given denote the three paths of salvation. The sages attain the Lord by meditating on him, and He comes and stays is their mind bound by their concentration. This is jnanayoga. The gopis love Him to such an extent that He finds it difficult to go away from them, bound by their love This is the experience of all devotee saints which is bhakthiyoga.
57. karaaravindhena padhaaravindham
mukhaaravindhe viniveSayantham
vatasya pathrasya pute sayaanam
baalam mukundham manasaa smaraami
I offer my salutations to Mukundha , the infant who is lying, Sayaanam on a banyan leaf, vatasyapathram, and placing, vinivesayantham, his lotus-like foot , padhaaravindham,in his lotus-like mouth, mukhaaravindhe, with his lotus-like hand, karaaravindhena.
There is a doubt as to whether this sloka is a part of Krishnakarnamrtham because this is the first sloka of balamukundhashtakam, author not known. Any way since this has been included in the book I have, I am including this.
58.Sambho svaagatham aasyathaam
ithaH ithaH vaamena padhmaasana
krounchaare kuSalam sukham
surapathe vittheSa no dhrSyase
itTham svapnagathasya kaitaBhajithaH
dhrSvaa yasodhaa giraH
kim kim baalaka jalpasi ithi
rachitham Dhoo Dho krtham paathu naH
May the admonition, Dhoo Dhookrtham, by yasodha to Krishna , hearing his words while he was dreaming, "welcome,Sambhu be seated here, Oh Brahma, padmaasana, be seated on the left, Karthikeya , krounchaare, are you well, Indra, surapathe, are you happy, Kubera, vittheSa, why are you not seen nowadays," saying, "what is this child, kim kim baalaka, why are you prattling?", protect us.
Krishna was sleeping , or seemed to be so, and assuming his real self of Lord Narayana he was conversing with the other devas who had come to see him.This was looked upon by Yasodha as a child's prattle in sleep and she admonidshed him saying, "why are you prattling, sh. sh " etc. Leelasuka says that let that admonition protect us.
In the Gita Krishna says, `yaa niSaa sarvabhoothaanaam thasyaam jaagarthi samyamee,'(BG.2-69) in what seems to be the night for ordinary people, a jnani is awake. Here
59. maathaH kim yadhunaaTha dhehi chashakam
kim thena paathum payaH
thannaasthi adhyaa kadhaa asthi niSi niSaa
kaa vaa anDhakaarodhaye
aameelyaakshiyugam niSaapyupagathaa
dheheethi maathurmuhuH
vakshojaamSuka karshaNodhyathakaraH
krshnah sa pushNaathu naH
maathah-"Mother, "
kim yahdunaaTha- "What is it, oh Lord of yadhus? "
dhehi chashakam-" Give me a cup."
Kim thena-"What is it for?"
Paathum payah-"To drink milk."
Thath naasthi adhya- "Not now. "
Kadhaa asthi-"When ?'
niSi- "In the night"
niSaa kaa vaa - "What is night?"
anDhakaarodhaye-" When it is dark."
May Krishna who,closing his eyes, aameelyaakshiyugamm and telling his mother,"night has ciome ,give me milk,", niSaapyupagathaa dhehi and pulled her upper garment vakshojaamSuka karshNodhyathakaraH, with his hand again and again,muhuH protect us, pushNathu nah
Another delightful scene from the childhood leelas of
60. kaalindhee pulinodhareshu musalee
yaavadhgathaH kelithum
thavath kaarparikam payaH piba hare
varDhishyathe the Sikhaa
itTham baalathayaa prathaaraNaparaaH
Sruthvaa yasodhaagiraH
Payaan nah svaSikhaam sprSan pramudhihaH
Ksheere arDhapeethe hariH
" Krishna , drink this milk from the golden cup,kaarparikam payaH piba, while Balarama, musalee, has gone to the sand hills of Yamuna, kaalindhee pulinodhareshu to play,kelithum, your hair will grow well, varDhishyathe the Sikhaa." May
Yasodha was trying to coax
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