www.sadagopan.org Smt. JayashreeMuralidharanforeBookassembly 6. Smt.Krishnapriya forprovidingthe 5. 4. Sridhar, Sri.MukundSrinivasan,Sri.Lakshminarasimhan Nedumtheru Thewebsite http://www.vishvarupa.com 3. Mannargudi Sri.Srinivasan NarayaNan 2. SrInrusimhaSEvarasikan,Oppilia 1. Sincere Thanks To: appendix sectionand Smt.Krishnapriya forprovidingimages. Sri GuruvAyUrappan reading Sanskrit/TamilTextsandproof document andproviding hosting thistitleinhiseBooksseries. In-Chief ofsundarasimham-ahobilavalli ppan KoilV.SaThakOpanswAmi,Editor- biography ofSriLeelaSukharfor the swami forcompilationofthesource kaimkaryamforkindlyeditingand forprovidingthecover pictureof www.sadagopan.org
205 C O N T E N T S N T E N C O Slokam 1 -10 Slokam 11 - 20 Slokam 21 - 30 Slokam 31 - 40 Slokam 41 - 50 Slokam 51 - 60 Slokam 61 - 70 Slokam 71 - 80 Slokam 81 - 90 5-25 26-44 Slokam 91 - 100 47-67 Slokam 101 - 110 69-84 nigamanam 201 86-101 103-119 121-137 141-153 Brief Biography of Sri Leelaa Sukhar 154-169 Complete List of Sundarasimham-ahobilavalli eBooks 207 170-183 184-201
Introduction1 Slokams and Commentaries 3 203 Appendix www.sadagopan.org
SrI GuruvAyUrappan SrI GuruvAyUrappan
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'. EELASUKA s love for her in the Lord s love for L OF
with his love for her, she told him with his love for her, she told votee. So in the first invocatory sloka immersed in the leela of KrishNa and immersed in the leela of KrishNa hi. He was born in Kerala and lived in and lived born in Kerala hi. He was W is Bilavamangala and he acquired the is Bilavamangala and he acquired divine will of the Lord transformed his his divine will of the Lord transformed cintamaNi: jayati 1 . ïI>. . ïI>. X× AAMRTAM N ïIlIlazukkiv ivrictm! ïIlIlazukkiv one thousandth part of hi . ïIk«:[k[aRm&tm!. . ïIk«:[k[aRm&tm!. AAKAR N RISH century. He was infatuated with a courtesan named ChintamaNi in his his in ChintamaNi named courtesan a with infatuated was He century. th K he paid tribute to her by starting it as ' that if he had placed even This, by the he could become liberated. a great de and he became life in a moment early years and one day seeing his obsession early years and one day seeing ABOUT THE AUTHOR ABOUT THE AUTHOR this slokam of The name of the author becoming his name Leelasuka because of describing it in detail like Sukabrahmars the 13
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2
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Victorious Srikrishnawearingpeacockfeather 4
www.sadagopan.org like the bride in like the bride k feathers on His k feathers . He Himself is the . He Himself , luminous like a gem in 1 Kalpaka tree (wish giving tree), Kalpaka tree (wish giving tree), is the wish fulfilling gem of the the of gem fulfilling wish the is by her own accord accord own by her i, the wish-giving stone is victorious. is wearing the peacoc 5 and garland Him in a svayamvara. àwmañas> àwmañas> LOKAM 'cityamAnAnAm maNih' S prathama aaSvaasa: wear the Lord’s feet on His mercy. To those who wear the Lord’s feet on search for the suitable bridegroom cintamaNi not only in the sense that He is devotees but also because He lIlaSvy
head who has graced me with sprouts of their head, which are like the www.sadagopan.org the Lordasin them. Hence theJayalakshmi,denoting His feetarethewishgivingtreeasth only instructsbutalsoshowstheway,SikshAguru. Thus bytheword amrtha. TheMoonis calledSomabecausehe He isthesomagiri, presumably denotestheguru ofLeelasuka the hearts ofthosewhocontemplate onHim.Theword devotees butalsobecauseHe is notonlyinthesensethatHe cintamaNi svayam bhagavaan yEte caamSakalAhpumsahKrishNastu The wordbhagavanimpliesonlySriKrishNaassaidinSrimadBhagavatham, svayamvara 'mamaguru', 'somasya amrtasyagiri, . Leelasuka meanstheLordHimselfwhoisnot 'cityamAnAnAm maNih' 6 ey givealltothosewhosurrender success is said to choose thefeetof success issaidtochoose alsohasconnotationtoKrishNaas ' themountainofsomawhichmeans is the wish fulfilling gem of the is supposed to have raysofnectar. issupposedtohave , luminouslikeagemin . HeHimself isthe Somagiri , which www.sadagopan.org form of a Young boy Supreme reality in the Supreme reality 2 7 LOKAM S haree nirvaaNa nirvyAkulam | the celestial damsels, is olaedar< ikzaerak«it. olaedar< ikzaerak«it. means the celestial damsels. They damsels. They the celestial means hStNyStntapvgRmi the wish- the kalpatharu, flowers from collect the KrishNa. on them and shower heaven giving tree of He is lost to the world around Him, immersed in His music being the personification of öStöStinéÏnIivivlsÌaepIshöav&t< öStöStinéÏnIivivlsÌaepIshöav&t< asti svastaruNee vigalat karAgra kalpa prasoonAplutam vastu prastuta veNunAdala srasta gopeesahasrAvrtam srasta niruddha neevivilasat hasta nyasta natApavargam akhilodAram kiSorAkrti: || in the form of a young Here is the Supreme Reality of the the flowers boy, who is worshipped by kalpatharu that fell from of the eternal joy motionless immersed in the music from His flute, surrounded by the cowherd girls and who has in His hand the moksha for those who bow down to Him and also gives to all the fruits of their desires. Svastarunee vStuàStutve[unadlhrIinvaR[inVyaRk…lm!, vStuàStutve[unadlhrIinvaR[inVyaRk…lm!, AiSt SvSté[Ikra¢ivglTkLpàsUnaPlut< AiSt SvSté[Ikra¢ivglTkLpàsUnaPlut<
www.sadagopan.org devotees. The‘ ’ LeelasukaimpliesthatHeisalwayspresentintheBy ‘astivastu heartofHis ‘trikaAlaabadhyaroopam’ tHeabsolute reality.Theword‘ Leelasuka callsHim' for Moksha. Not onlythat, Hegiveswhatever one asksfor,akhilodaram give MokshatothosewhoresortHim. Leela suka says that thistheir garmentsslippingbutonlyadjustingitwithhands. boy is none including thegopikaswhowere alsoequally ThemusicfromHisfluteflowslikewaves,submergingallaround, naadabrahma. of Hisdevotees. given to His devotees or it could also mean that the moksha is laid on the hands The word‘ eternal joy intheform ofmukti. suffering, meaning,itsecureshappiness he all andnirvyakulam,destroys His veNunaada,providesnirvana,salvation who were Hisown, theirbeingaware without karAgravigalat, the flowers theygathered toshoweronHimsimplyfellfromtheirhands, Lord, Sri,Bhooandneela who on seeing His kiSorabhavaforgetthemselves and The word which securesbrahmanand AkrtiSca explainedas‘ youthful formwhichhasreallynoform.Itisalso without form,theword ’, meaningthatthekrti ,’ means the moksha is inHis handsreadytobe mokshais ,’ meansthe apavarga hastanyasta svataruNee kiSorAkrti svataruNee. isalsoexplainedtomeantheheavenlyconsortsof ' thereisanentitywhichreal,meaning asti vastu canbesplitas'kiSoramcatatakrtiSca existence inpast,presentandfuture,thatiseternity. ’ the youthful form is understood only astheBrahman ’ theyouthfulformisunderstoodonly a, the particle‘ a, the or the action of this kiSora is till moksha or theactionofthiskiSoraistill 8 other than Brahman and He is ready to other thanBrahmanandHeisreadyto He has it in His hands, hastanyastam. HehasitinHishands,hastanyastam. asti A lost so that they did not care to tie lost sothattheydidnotcaretotie ' meaning ‘till.' of it. It could also meanthegopis of it.Itcouldalso re inthis worldaswellbrings ’ is used to denote the untiltheyareready kiSoram catat ', meaningthe www.sadagopan.org . Besides He ghtful being caressed by 3 the last resort of caaturya of eyes to the gopis whose wishes were gopis whose to the eyes ess. The series of glances that spring ess. The series of glances that Him in any incarnation as the AzhvAr na and love sprouts from him. We are na and love sprouts from him. ances, beauty, auspicious qualities and 9 y who is the empire of sweetness. of sweetness. y who is the empire lAvaNyAmrtaveeceei lAlitadrsa LOKAM S or ever moving, and deli capala mxuirmSvaraJymara×um>. mxuirmSvaraJymara×um>. from Him are ever dancing and the waves of beauty that tenderly caress His and the waves of beauty that tenderly caress His from Him are ever dancing and graced by the glance of Lakshmi. He nectar to the onlookers, eyes are like of Yamu loves playing on the sand banks His them through and He replied to eyes alone expressed by their unspoken and glances. They are also bal< nIlmmI vy< bal< nIlmmI kailNdIpuilna¼[à[iyn< kamavtara»…r< kamavtara»…r< kailNdIpuilna¼[à[iyn< apAngacchaTaacAturyaika nidhAna seema capalA mandaram lAvaNyAmrtaveeci drSam lakshmeekaTaakshAdrtam | lAlita kAmAvatArAnkuram kAlindee pulinAngaNapraNayinam svArAjyambAlam neelamayee vayam madhurima ArAdhnuma: || of smartn KrishNa is the ultimate resort bo blessed to worship this blue-hued KrishNa conquers all with His skill, gl of His incarnation. richness which is the exact purpose The glances of KrishNa are described as with His ingenuity because He conversed waves of His beauty, the nectarine was looked at by Lakshmi who never left lav{yam&tvIiclailt†z< lúmIkq]a†tm!, lúmIkq]a†tm!, lav{yam&tvIiclailt†z< catuyERkinxansImcplapa¼CDqamNdr< catuyERkinxansImcplapa¼CDqamNdr<
www.sadagopan.org ankura Leelasuka. Heismadhurimasvarajaya,kingdomofsweetnessand taken away.Thosewhoworshiptheblue Her glanceswillnotfallonMahabaliin why Hecovered itwiththedeerskinat He appearedasabrahmachari,Lakshmi It iscommentedbythedevotee-scholars says ,‘ ahalakillen enaalarmelmangaiuRaimArbA ahalakillen , kindlesdesirebyHis He loves playing on the sands of yamuna bank He lovesplayingonthesandsofyamunabank looks ontheonlookers. 10 which case His possessions couldnotbewhich caseHispossessions
was residing inHischestandthatis was residing tached to His sacred thread so that tached toHissacredthreadso that even in His vaamanaavatara whenthat eveninHisvaamanaavatara hued boy areindeedfortunate,says .' kAmavatAra
www.sadagopan.org . They . They mAdhurye magnA: 4 music fills the air. His hair is tied and He is adored by the young gopis. verse of Vedaanta Desika in his g in our hearts, a picture of buddingg in our hearts, a picture of urya, madhurabhakthi, and tEeshaam ss, wearing peacock feathers on His on His ss, wearing peacock feathers His face is a portrait of sweetness and lleled and wonderful beauty which is beauty and wonderful lleled 11 ines in the heart of the devotees. heart of the devotees. ines in the LOKAM is also as explained S ta: gopeebhi: ArAdhitam mAdhuryamagnAnanam This is the picture of light that sh The word are those who are immersed in madh ananam, He is their life force. the exquisite Here we can compare His form beautiful with His budding youth His budding His form beautiful with Jyaeitíetis níkaiSt jgtamekaiÉramaÑ‚tm!. Jyaeitíetis AapInStnk…f!mlaiÉriÉtae gaepIiÉraraixt< gaepIiÉraraixt< AapInStnk…f!mlaiÉriÉtae barhottamsavilAsi kuntalabharam mAdhuryamagnAnanam pronmeelan navayauvanampravilasat veNu praNaadAmrtam | ApeenastanakungmalAbhi: abhi is shinin worshipped by the young gopis, in sweetne youth with a face merged exquisite music from His flute. giving out of hair, beautiful lock and the sweet KrishNa is playing the flute with peacock feathers on the top of it. àaeNmIlÚvyaEvn< àivlsÖe[uà[adam&tm!, àivlsÖe[uà[adam&tm!, àaeNmIlÚvyaEvn< bhaeRÄ www.sadagopan.org Ajh*aEvnmaivrStu icÄe, Ainme; in;ev[Iymú[ae> GopalavimSati, 20oroddversesinpraiseofKrishNa. The sweetmusicfillstheair 12 www.sadagopan.org h should be enjoyed with unblinking with unblinking h should be enjoyed peacock feathers always agitated by peacock feathers always agitated es with His playful actions, be present es with His playful actions, ers are afraid even to bat their eyelids eyelids are afraid even to bat their ers 13 , unblinking eyes. His youth is eternal and gives eternal and gives eyes. His youth is , unblinking in my mind always. onlook so beautiful that the His form is eyes, the ever youthful, with His crown of His eyes, the ever youthful, with all the sens His tresses, thus enchanting be should He that says Desika So moment. that for lost be will form the that seen with animesha akshiNee kr[aeNmadk ivæm< mhae me. kr[aeNmadk akshNo: animEsha nishevaNeeyam ajahat yauvanam Avirastu cittE | kalApai: kalahAyita kuntaLam karaNonmAdaka vibhramam mahO mE || -- GopAla vimsati-10 the Lord, whic May the brilliant form of pleasure to all the senses. k…Nt¦< klapE> klhaiyt www.sadagopan.org His facelikelotus, mukhAmbhuruham them, thehorsesdidHisbiddingwhenHe the momentHetouchedthem,cows peacocksgaveHim feathers KrishNa, the inserving tookpleasure and animals rich flock offeathers.Eventhebirds peacockandhencehaving a was astout taken froma and with peacockfeathers kacapracayam The lock of hair on the head of KrishNa, vipulavilocanam kimapidhAmacakAsticiram|| grdhnushicetasime vishyavishAmishagrasana madaSikhi pinchalAncita manojn~akacapracayam| vimugdhamukhAmburuham smitAmrta madhuratara ivpulivlaecn< ikmip xamckaiSticrm!. iv;yiv;aim;¢sng&×ui; cetisme mdizioipÁDlaiÁDtmnae}kcàcym!, mxurtriSmtam&tivmuGxmuoaMbuéh< nectarine sweetsmile, manojn~am , isdelightfully decorated madaSikhi, meaningthatit . Leelasukasaysitwas andwithHiseyeswide withmadhuratara smitAmrta joy. pinchalanchitham S LOKAM 14 handled them as the Parthasarathy. handledthemastheParthasarathy. , isbeautiful, gave HimmilkwhenHecamenear 5 The horsesdidHisbidding vimugdha , with His , withHis www.sadagopan.org mind which was longing to swallow was longing mind which the presence of the form of KrishNa in his his of KrishNa in the form of presence 15 is a luminous says that there Leelasuka mind for long.mind for has transformed It his is like poison. meat, which like a chunk of sensual pleasures www.sadagopan.org the joyoflisteningto theflute. other lotusesareseenintheform ofHiseyeswhich areinfull bloomowingto The kavitva of Leelasuka is seen in saying that on the lotus that is His face two devotees likebeestodrinkthehoneyof themusic. pollen ofthemusiccomingfromHisfl the lakerendering thelakeamirror-like addedre an lotus. Hissoftcheeksactas The mind is pictured here as softcheeks! mirror-like a lake wh inmymind,wi flute shineoutstandingly May thelotus-like faceoftheLord,fille mevijrmbhatAm|| mukhapankajam manasi mukurAyamaaNamrduganDamanDalam muraLee ninAdamakarandanirbharam mukulAyamAna nayanAmbujamvibho: muop»j www.sadagopan.org words. who isdescribedas‘ sweetness oftheLord whoistheocean ofsweetness, murati, badhnAti itimura murati, badhnAti destroyer ofignoranceasthe The epithet MurAri raso vai sa: raso vai isexplainedastheenemy , one that binds, that is avidya. , onethatbinds,isavidya. Madhuralayaharee word murameansavidyaorignorance ' bytheUpanishadsis 18 of Mura,andalsoasthe indeed indescribableby mAdhuryalaharee and , derived as , derivedas www.sadagopan.org even by reading it s and makes it possible for 8 n arise only if the subject of the n arise only if the subject Here Leelasuka says that the beauty of the gopis. May that face, which is k feathers and His lotus-like face and His lotus-like k feathers inspiration he has received can be well a as wearing the feather of a peacock 19 LOKAM of the face of the Lord as the inspiration of his his of inspiration the as Lord the of face the of S a world of joy, how much more would have been the the been have would more much how joy, of world a gives the life to his word ivjyta< mm va'!myjIivtm!. ivjyta< mm va'!myjIivtm!. ìjvxUnynaÂlviÂt< ìjvxUnynaÂlviÂt< mada SikhanDiSikhanDa vibhooshaNam madana mantharamugdha mukhAmbujam | vrajavadhoo nayanAnjana ranjitam vijayatAm mama vAngmaya jeevitam || KrishNa is decorated with the peacoc by the by its beauty, which has been enhanced agitates even the god of love from the eyes marks of the collyrium on it the life force of my words manifest in me. Leelasuka considers the beauty poetry. The imagination and eloquence ca qualities. No its excellent literary work inspires the heart of the poet by poetry is possible on a worthless subject. of the divine form alone him to express the joy he feels on visualizing it in words. If we could be transported to ecstasy of a devotee like Leelasuka! The understood by his description of KrishN mdnmNwrmuGxmuoa www.sadagopan.org which madehisheartrestless. either because ofenvy orbecause He even thegodoflovebyitsbeauty an andbeasta could enchantman,bird far toseek.Intheprevious verse,the KrishNa andmusthaveproudlypresentedit with mada , pride.Thepeacock musthavebeenoverjoyed by thepresence of May thatfacemanifestinme! (Courtesy: Sou.R.Chitralekha) 20 Himself was attracted towards KrishNa HimselfwasattractedtowardsKrishNa poet describedthevenuganawhichalone dded to that His form has put to shame dded tothatHisformhasputshame d madana, the god of love is agitated thegodofloveisagitated d madana, s feathers tohim.The reasonisnot www.sadagopan.org 9 21 e sweet, expressing the joy of His music LOKAM S His body is marked with kumkum of gopis I resort to the Lord whose body is marked with the kumkum of the gopis, His His gopis, the of kumkum the with marked is body whose Lord the to resort I lips that ar with lustrous face aglow v‘vIk…ck…MÉk…»…mpi»l< àÉumaïye. v‘vIk…ck…MÉk…»…mpi»l< %‘sNmxuraxr*uitmÃrIsrsann< %‘sNmxuraxr*uitmÃrIsrsann< pallavAruNa sangiveNooravAkulam paaNipankaja phullapaaTala paaTaleeparivAdhi pAdasaroruham | ullasan madhura adhara manjaree sarasAnanam dyuti pankilam prabhum aaSraye || vallavee kuca kumbha kunkuma )…‘paqlpaqlIpirvaidpadsraeéhm!, )…‘paqlpaqlIpirvaidpadsraeéhm!, p‘vaé[pai[p»jsi¼ve[Urvak…l< p‘vaé[pai[p»jsi¼ve[Urvak…l< www.sadagopan.org of lotuses,‘ those ofKambanwhosaidth form whichremindsusofthe wordsofAzhvaar who embrace him.ThusLeelasukapresents light bytheirbeauty.Hisbodyismarkedthekumkumfromthatofgopis Hisfaceshineswithlips blossomed. along withtheredcolour. Hisfeetputto shametheredpaTalee flower fully signifyingthefragrance The hands ofKrishNaareredlikelotusbudsthus vanquishing thefully blossomedpaTaleeflowers. from thefluteinHislotuslikehands thAmaraikkAdu pootthu thAmaraikkAdu at whenRamawaswalking ’. 22 which resembletheredbuds,Hisfeet whicharesweetandsendoutraysof a pictureoflustrousredlotuslike kaNpAdam kaikamalam He looked likeaforest or www.sadagopan.org 23 (Courtesy:www.stephen-knapp.com) The hands of KrishNa are red like lotus buds lotus buds The hands of KrishNa are red like www.sadagopan.org The gopisarelookingincessantlyatKrishNa 24 www.sadagopan.org , meaning, abhanga there is nothing crooked 10 . They are falling on Him like shafts, are falling on . They ly. Their eyes will hurt not by looking Their eyes will hurt ly. ishNa and their glances are falling on rshipped by the gopis by means of their rshipped by the gopis by means like a collyrium, which are showered on on which are showered a collyrium, like p him. Their eyes and brows are curved, 25 LOKAM the day dawns after the rasakreeda. the day dawns after the rasakreeda. S , the poet indicates that are pure with love. abhanga vsuNdrIiÉ- ‘ , but the shower of glances coming from them is , but the shower Him like a shower of flowers to worshi r_yCyRman< ivÉumaïyam>. Anu][< v apAngarekhAbhi: abhangurAbhi: anangarekhArasa ranjithAbhi: | anukshaNam vallavasundareebhi: abhyarcyamAnam vibhum aaSrayAma: || is being wo We resort to the Lord, who love acting glances, beautified by their Him uninterrupted. The gopis are looking incessantly at Kr bhanga without interruption, as well as straight but only by His going away when word the on play By which in their glances rn¼reoarsriÂtaiÉ>, rn¼reoarsriÂtaiÉ>, Apa¼reoaiÉrɼ‚raiÉ- Apa¼reoaiÉrɼ‚raiÉ- of full eyes with Him at look They swift. and straight arrows, of shower a like love which acts like a collyrium to beautify them. They do not flinch with discomfort on looking at Him unblinking www.sadagopan.org dhAma Leelasuka praysthattheformofKrishNa with theiractions. dancing withjoy,whoistheheartofth May thatlightmanifestinmyheart, || dhAmasannidhattAm taralam kincana bAlasundareeNaam taruNam vraja netram| hrdayam harshaviSaalalola hrdaye mamahrdyavibhramaaNaam trl vraja www.sadagopan.org the world of mortals. bow down to them. which take pride not only of their enjoys playing with them in all the 12 all that is auspiciousprosperous and sorting to the lotus-feet of KrishNa, of sorting to the lotus-feet revel in the joy of surrender,” he says. of the hosts of lotuses standing row by of the hosts of lotuses standing , of prosperity and auspiciousness of the 27 , from vaikunta down to LOKAM S leelAspada ouDhigaaDhoddhatAbhyAm kamalavipina veethee rvasarvankashAbhyAm | k«:[padaMbuja_yam!. nikhila bhuvanasree row and which is unexcelled in giving refuge to those who row and which is unexcelled ikmip vhtu cet> à[mdÉydanàaiEFgaFaeÏta_ya< à[mdÉydanàaiEFgaFaeÏta_ya< leelAspadAbhyAm nikhilabhuvanalakshmee nitya kamalavipinaveethee ga praNamadabhayadAna pr kimapi vahatu || ceta: krshNapAdAmbhujAbhyAm joy re Let my mind attain indescribable of play of which are the permanent abode the pride in all the worlds, which dispel In this sloka Leelaskuka surrenders to the Lord and experiences an feet of the my mind inexpressible joy doing so. "Let are described as follows. the Lord The feet of They are the playful resort, whole cosmos, kmlivipnvIwIgvRsvR»;a_yam!, iniolÉuvnlúmIinTylIlaSpda_ya< iniolÉuvnlúmIinTylIlaSpda_ya< Or, it may mean the goddess Lakshmi who worlds, wherever the Lord is. row of lotuses, The long www.sadagopan.org prapannas. without Hispadhuka. SuchisHisprouDh distress, theLordcame runningdraggi This wasdemonstratedinGajendhraepisode. When GajendhracalledHimin abhayam sarvabhootAnAm(bhootebhy There isanotherversion tothisslokaal refuge tothosewhosurrenderHim. thefirmness ingiving This showsHisprouDhatva,thegreatnessandgaaDhatva, he belongstome,ismyvow." “To give refuge always to the one, who surrenders to me even -18:33) kaanDam --(RaamayaNam,Yuddha once saying that abhayam sarvadAtasmaidadAmiyEtatvratammama|| tavaasmiiticayAcate| sakrdeva prapannAya AÉy< svRda tSmEddaMyetd!ìt< mm. sk«dev àpÚay tvaSmIitcyacte, praNamat. uddhata: pr praNamadabhayadAna in thenext line. aspect ofthefeet of theLordthatquellsprideof thelotus?Thisisgiven these qualitiesbutalsoexcelthemin Lakshmi, arevanquishedby fragrance, coolness,tendernessandbeau The LordsaysinHisRamavathara, , ingrantingrefuge, prouDi meansbigand ouDhigaaDhoddhatAbhyAm the feet of the Lord which not only possesses all thefeetofLordwhichnotonlypossessesall abhayadAna ghaaDa 28 o) dadhAmiitivratammama meansfirm. otherrespects.Whatisthespecial ng theGaruda alongwithHim, even atva and gaaDhatva in protectingthe atva andgaaDhatva in so in which the second line reads as, , tothosewhosurrenderthem, ty butalsoofbeingtheabode , theyaresupreme, www.sadagopan.org em one never gets one never em ich are twinkling with joy the experience described the experience devotees, His youthful form says Leelasuka, because He gaze at them they seem to convey convey to seem they them at gaze 13 love, filled with beauty, graceful at ul. One feels that he is seeing them them seeing he is that ul. One feels and looking at th new at every moment, its loveliness new at every moment, its form flow in to our minds through His His form flow in to our minds through on which shows their heart. The eyes of shows their heart. The eyes of which on 29 LOKAM S lives in the heart of His lives in the heart beauty through His eyes, wh , the Lord of our life force, àSnuvLlaecna_ya< àSnuvLlaecna_ya< praaNanAtha àvhtu ùdye n> àa[naw> ikzaer>. àvhtu ùdye n> àa[naw> ikzaer>. àitmuhurixka_ya< àitmuhurixka_ya< praNayapariNatAbhyAm SreebharAlambanAbhyAm pratipadalalitAbhyAm pratyaham nootanAbhyAm | pratimuhuradhikAbhyAmprasnuvallocanAbhyAm pravahatu hrdaye na: praaNanAtha: kiSora: || in His youthful of our life, May the Lord fresh and every step, and appearing increasing every time. He is our àitpdlilta_ya< àTyh< nUtna_yam!, àTyh< nUtna_yam!, àitpdlilta_ya< à[ypir[ta_ya< ïIÉralMbna_ya< à[ypir[ta_ya< by twinkling eyes, which are transformed is the inner self of all. He stream of flowing like a and love. of a pers the eyes Normally we see only satisfied as they are tender and gracef more and more messages of love and mercy. This is the Lord is filled with love and beauty the Lord is filled more you moment because the anew every www.sadagopan.org seem tobemoreandattractive as thoughyouareseeingthemanewevery time, andyouneverhaveyourfillby pratipadalalita, to them, The eyes are transformed, by Leelasukahere. SreebharAlambana (Courtesy:www.glimpseofkrishna.com) He istheinner selfof all! pariNata . Ateverystep His glance is tenderandgraceful, 30 , bylove,praNaya every moment.Thisistheexperi looking atthem becauseyou feel pratyaham nootana , beautyandgloryclinging . Hencethey www.sadagopan.org Anandalaharee, . On the whole it it . On the whole kiSoravesham, emits ood of joy that is arising , and of joy, and His love expressed in His , like the waves creating a flood , like the waves 14 plunges in it again plunges and again because srngArasamkulitam. His moon-like face, 31 soundaryalaharee LOKAM S ly into the waves of the fl , ocean of love. His very form, , cool, is lit up with a smile, mandahAsam , flood of joy. . The beauty of young KrishNa, Seeta sringAralaharee , dainty and Anandasamplavam is love that pervades the whole universe, universe, love that pervades the whole lalita mAdhuryavAridhi moon-like face rise and break, tarangabhangee of joy around. The hearts of the devotees He is also and breaking from the sea of sweetness, which dons the cool a costume of beautiful with a smile. with His moon-like face young boy, encompassing love, loveliness, KrishNa is the sea of manNds 32 www.sadagopan.org www.sadagopan.org His lotus-red feet dances on the heart wet with devotion www.sadagopan.org votion. The heart e Lord as soft as lotuses ng by nature and expressive ng by nature and expressive 15 ould play in His heart in His lustrous from His flute. The whole universe is is universe from His flute. The whole ches the whole universe with His love, with His ches the whole universe tion, lotus, with with His feet like red e heart wet with de e heart wet and KrishNa can play in it happily. The and KrishNa can play in 33 LOKAM S a stone and the feet of th of a stone and the feet strous form of the Lord, charmi strous form of the maÔeR mdIyùdye ÉuvnaÔRmaej>. Aa³Iftamé[padsraeéha_ya- Aa³Iftamé[padsraeéha_ya- mugdhabhAvai: avyAjamanjula mukhAmbuja nAadamAsvAdyamAna nijaveNuvinoda | AkreeDatAm aruNapAda saroruhAbhyAm oja:Ardre madeeya hrdaye bhuvanArdram || who dren May the light, that is KrishNa, play in my heart which is soaked in devo expressive, enjoying the sound of music from His His lotus-like face naturally flute! Leelasuka expresses a wish that KrishNa sh form, His lotus-red feet dancing on th without devotion is hard like is heart his that Lord the assures Leelasuka Hence it. on moving by hurt get will in devotion it is soaked soft because poet imagines the lu raSva*maninjve[uivnaednadm!, raSva*maninjve[uivnaednadm!, AVyajmÃulmuoaMbujmuGxÉavE- AVyajmÃulmuoaMbujmuGxÉavE- immersed in the love of KrishNa and so it is no wonder that the heart of the the of heart the that wonder no is it so and KrishNa of of love and joy arising out of the music love the in immersed poet is also soaked with love. www.sadagopan.org trivikrama tvaccaraNaambujadvayam trivikrama tvaccaraNaambujadvayam vajralAnchanam| dhvaja aravindaankuSa KadApuna: SankharathAngakalpaka mdIymUxaRnml»ir:yit. iÇiv³m Tv½r[aMbujÖy< XvjarivNda»…zv¿laÁDnm!, kdapun> zŒrwa¼kLpk- Sri Yamunacharyainhisstotraratnasays: streets. eloquent due totheir incessant soundma of Sankha, cakraetc. found on Hisf The streetsofGokulaaremarkedwithth footsteps, accompaniedwiththe I bowdowntothefeetofLord,wh lalitAni yadeeyAnilakshmaaNivrajaveethishu|| | vibho: vandetaccaraNam maNinoopuravAcAlam liltain ydIyainlúmai[ìjvIiw;u. mi[nUpurvacal< vNde t½r[< ivÉae>, S LOKAM eloquent soundofHisanklets. 34 oot andthesound ofHisankletsseems ich markthestreetsofGokulawithHis e footstepsofKrishNawiththesigns de byHis runningandplayingonthe 16 16 www.sadagopan.org T f t, f gh saying that if they ftAmn ci^[ pdndn f ;lc f Balarama could have been that naive naive that been have could Balarama seeing him KrishNa also Then stopped. a, the disc, dhvaja, the flag, aravinda, Oh Lord Thrivikrama, the feet marked Oh Lord Thrivikrama, fqF epabit the floor Balarama heard a sweet sound heard a sweet floor Balarama the upanyaasaka comes to the mind. When mind. upanyaasaka comes to the 35 it was the sound of their anklets. it was the sound of their anklets. Epal ff uq f fkrm ughed and moved on as thou ck f ekZti[ab f fD 'g K oRkalib f f eka] fcg stop the sound also will stop, because stop the sound also will stop, the mind wonders whether Hearing this, it. Then this to hear and therefore stopping sound was what the not knowing sloka came to mind. maNikuTTimasthale gatavAn kimidam iti rAma: acalan Aseet | jAnuhastAbhyAm calato: tayo: SrtvA rAmakrshNayo: || noopuradhvanim the sound stopped. KrishNa la the sound stopped. KrishNa alamkarishyatimadeeyamoordhAnam || -- Alavandar stotraratnam-31 lotus-feet adorn my head, When will thy with the sign of, Sankha, the conch, cakr with the sign the goad and vajra, thunderbolt? the lotus, ankuSa, of KrishNa, describing the footsteps PeriAzhvAr says, oRkalib ;RkaLm uLLadi poRitthamaindhaorukAliRsangu orukAliR cakkaram ilacchinai pada nadanthu irukAlum koNdu angu ezudhinaaRpOl and chakra marked with Sankha are that is the under-feet The uLLadi, He seems to put His seal on the floor. respectively and when He walks, by some Here an episode described KrishNa and crawling on BalarAma were stoppedand not knowing what it was, and www.sadagopan.org sound oftheanklets oftheLord. be their ankletsbuthestoppedpurposely That is,BalarAmawasnotnaiveenough Srotumbhavagavata:hinoopuraSabdam|| aicchat rAmo nAlpamati:kintu acalantounaSrooyAva:iti| hasan gacchatikrshNa:bruvan 36 not to know that it was the sound of not toknowthatitwasthesoundof cause he wanted to hear theeloquentcause hewanted tohear www.sadagopan.org 17 ishNa, the beloved of gopis, be heard be heard ishNa, the beloved of gopis, ter by eating the tender inside of the cal sound of the anklets of KrishNa is hmi always accompanies the Lord in all lotuses, His eyes, hands and feet ribe the sweet sound of the anklets of 37 , a specialkalahamsas kind of swans which are LOKAM g the assemblage of lotuses! g the assemblage of lotuses! S denotes that the assemblage of lotuses which are dear vIivÉae- as the abode of Lakshmi also indicates the lord Himself as indicates the lord Himself as the abode of Lakshmi also ‘ kamalAvanam KamalAvana He is also a kamalavana, a forest of to Lakshmi, who resides in them. As Laks His incarnations, she the lotuses in Yamuna must have been present among river. mama cetasi sphuratu vibho: vallavee maNi noopurapraNayimanju Sinjitam | kamalAvanecara kaLindakanyakA kalahamsakanTha kalakoojitAdrtam || Kr of sound of the anklets May the sweet lotuses in the river Yamuna. But the musi extolled as being even superior to that. The word mm cetis S)…rtu v mm cetis swans of best the of that to superior deemed is that sound the mind, my in found in the river Yamuna amon In this sloka Leelasuka continues to desc KrishNa. The sound made by the known for their sweet sound, is even swee klh www.sadagopan.org His devotees, like thegopis.Hiseyes,longandcharming likeredlotuses, His devotees, filled withjoynotonly bytheembraceof This formofKrishNaisavisionbeauty,sweetnessandtenderness. Heis a seriesofwavesneverending. Lord isvisualizedinthemind rasanubhavaorjoy experienced by itrises as intoxicated, of theLord,whoisrasaitself.‘ mada cetas mada , withlove,premarasa.When (Courtesy:Sou.R.Chitralekha) raso vai sa: raso vaisa: 40 raso vaisa: Lakshmibutalsodue totheloveof ’. TheheartofLeelasukais thelovelyformof www.sadagopan.org , meaning the the meaning of the , that which makes the well- , that which makes the zhiyaavo---angaN irandum kondu madhuram dhArayati (sarvAngeshu) followers of Chaithanya cult take it take it of Chaithanya cult followers try to understand rdest heart. Leelasuka says that even rdest heart. Leelasuka around in the forest of the Vedas can forest of the Vedas around in the out His flute on His lips from which which lips from on His His flute out are explained by some commentators hardened by years of penance become penance of years hardened by the house of Nanda tiedto the mortar. 41 kamala a, the absolute is available bliss who would so easily or. Thus it means the form of KrishNa which is of KrishNa the form or. Thus it means and .’ the joy of KrishNa. , all over. the form which has sweetness chengaNN siruchiridhE emmEl vi siruchiridhE chengaNN madhuraaNi adhararayti iti madhurAdharam madhuraaNi adhararayti iti engaL mEl nOkkudhiyEl is not possible with Visualizing KrishNa that melts even the ha flows sweet music sages who have become the hearts of KrishNa, of love with filled is who anyone as explained is it But Radha. mean to kam, KrishNa sukham, tena alam, atiparyAptam bhavati iti kamala is filled with one who tender on hearing the music and they are distracted from their the music and they are tender on hearing Samadhi. The brahmanand idea is when the etc. measures like penance waste His time on stringent those who Leelasuka says elsewhere that (KrishNa Karnamrtam - 2.28). The words madhurAdharam iti madhurAdharam while the Kamala normally means Lakshmi, the towards as wide open and hence devotees He feels the mercy express , ‘ Andal said Upanishads tiring themselves by roaming Upanishads tiring themselves in find the essence of the Upanishads thus: inferi known sweet objects lips. Otherwise described and not just His www.sadagopan.org as ifthey arekissing Hisface withtheir eyes,and KrishNa beginning toplay The joyexpressedby thegopis andtheir theflute, playing starts in kissing,Butatthesameti the moon-likefaceofKrishNa, The eyeshalfclosed resemble lotuses, Amugdham compared tokissing. though kissingHimwiththeireyes.Th like face createsKrishNa manifestasayoung joy to theMy mindexperiences certaininexplicable emotionsvisualizingtheform of gopis, who look at keapibhAvA:|| Avirbhavanti mamacetasi Him with half closed AadikiSoramoorte: Arabdha veNuravam eyes as harshAkula vrajavadhoomadhurAnanendhO:| Amugdham ardhanayanAmbujacumbyamAna raivÉRviNtmmcetiske=ip Éava>. AarBxve[urvmaidikzaermUteR- h;aRk…lìjvxUmxuranneNdae>, AamuGxmxRnynaMbujcuMByman- , lovelyinall respects. ArabdhaveNuravam boy, whojustbegins topl S me theyarefilledwithjoy, madhurAnanendu LOKAM 42 ardhanayanAmbujam e contact ofeyes eyes lookingattheface ofKrishNa . 19 19 , withtheireyeshalfclosedas ay thefluteandHismoon . Thegopislookat harshAkula with thefaceis asHe www.sadagopan.org , all these create inexpressible inexpressible create , all these 43 Aadi kiSoramoorti in the mind of Leelasuka. mind of Leelasuka. in the ke api bhAvA: form, His young and the flute emotion, emotion, www.sadagopan.org the consortofKrishNa nottostopHim calls KrishNatocome outofHisbed expressed resembles theidea This sloka mAnase Leelasuka says "theprasrti cApalam Lord such ornament onHishead,displaced, His hairdisheveled, peetAmbara His bracelet, was inthecompanyofHisconsort. madhura bhakthitheLordisportrayedas KrishNarisingfromHisbed.Asaform of In thisslokaLeelasukaimagines Sayyotthitam|| madanakeLi mama sphuratumAnase puna: prasrticApalampraNayineebhujAyantritam galitabarhabhooshamvibhO:| klamaprasrtakuntalam kalakvaNithakankaNam ka mmS)…rtumanse mdnkei¦zYyaeiTwtm!. pun> às&itcapl< ài[iynIÉujayiNÇt< ¬màs&tk…Ntl< giltbhRÉU;< ivÉae> klKvi[tk»[< krinéÏpItaMbr< ." , theyellowsilkga kankaNam He is stopped, klamaprasrta kuntalam raniruddha peetAmbaram raniruddha , sounds sweetly, , sounds S rment withonehand, mamasphuratu portrayed mayshineinmymind,mamasphuratu LOKAM galitabarha bhooshaNam bujaniruddha, byHisconsort,praNayee 44 and blessthem. Shebeseeches Nappinnai, from coming out becauseofHerlove. from coming aloverandrisesfrombedwhereHe in ThiruppavaiofAn 20 His peacock feather placed as an Hispeacockfeatherplacedasan kalakvanita karaniruddha peetAmbaram desiring to come out, , Heclutches His dal, inwhichshe . www.sadagopan.org ', meaning, "if you cannot "if you cannot ', meaning, me sentiments as in Thiruppavai as as in Thiruppavai me sentiments now (when the day has dawned) it is dawned) it the day has now (when e bugle sound of the cowherds and the e bugle sound as Lakshmi herself by the devotees and as Lakshmi herself ryone and finally KrishNa; drawingryone and finally their 45 votional fervor by the commentators. by the commentators. votional fervor anRu thatthuvam Agilum pirivaattRakillayyAl ‘itthanai bear to be separated from KrishNa even from KrishNa be separated bear to not fair”. Nappinnai is also considered not fair”. Nappinnai this line is explained with a great de this line is explained commentators expressHere also the sa the Andal is waking up eve a whole, where daybreak, denoted by th attention to the of the curd. sound of churning 46 Fake Sleep www.sadagopan.org www.sadagopan.org www.sadagopan.org and His His and , who has closed , who has mithyAsvApam , with His lips trembling in in , with His lips trembling 21 Him and feigns sleep. But His body Him and feigns sleep. But His ul picture of KrishNa pretending to yet it becomes perceptible slowly. yet it becomes perceptible slowly. to His exploits teasingly which makes His eyes slowly and look at them. Andal due to His love for them. They start 47 e sweet conversations of the gopis whoe sweet conversations of the ata:|| kreeDaanimeeladrSa: LOKAM avadhooleelAmithO jalpitam avadhooleelAmithO jalpitam tement with love for them. S fake sleep of KrishNa, of KrishNa, fake sleep kreeDaanimeeladrSa: chengaN sirucchiridhE emmEl vizhiyaavO’, entreating KrishNa to slowly conversing among themselves referring Him smile. But He tries to control it delightf Leelasuka contemplates on this sleep. open The devotees long to see the Lord shows His excitement on seeing them says, ‘ Let us meditate on the His eyes playfully, vrajavadhooleelAmitho teasing words, exchange jalpitam seeing Him whole body displaying the exci coming towards KrishNa sees the gopis mithyAsvApam bhagav upAsmahe th on hearing uncontrollable smile, imWyaSvapmupaSmhe Égvt> ³IfainmIl†z>. imWyaSvapmupaSmhe ïaet&ïaeÇmnaehrìjvxUlIlaimwae jiLpt< jiLpt< ïaet&ïaeÇmnaehrìjvxUlIlaimwae stokastoka niruddhyamAna mrdula prasyandi mandasmitam premodbheda nirargaLa prasrmara pravyakta romodgamam | Srotum Srotramanoharam vraj àemaeÑedinrgR¦às&mràVy´raemaeÌmm!, àemaeÑedinrgR¦às&mràVy´raemaeÌmm!, StaekStaekinéXymanm&ÊlàSyiNdmNdiSmt< StaekStaekinéXymanm&ÊlàSyiNdmNdiSmt< www.sadagopan.org the devoteesinallplaces andallagesthink alike. the worldswillceasetoexist.Thisis kuryAm karmacetaham sleep is ‘ onlyyoganidra.KrishNasaysinBhagavatgita, closes His eyes. He is incessantly acting The sleep of the Lord is always feignednot ourfaultsaswhenHe opens Hiseyesfully. as the worldWhen will He collapse looks if at He usHence theLordasRanganAthaandPadm really with half-closed open Hiseyesandlookatthem.Thesigh ’, (BG:3-24),meaningthatifHedoesnotactalways, 48 the idea expressed he eyes, Hewill onlyseethedevotionand inorderto protec anAbha isverydeartoHisdevotees. t of the Lord sleeping is a great joy. t oftheLordsleepingisagreat utseedeyurime lokAnautseedeyurime re whichshowsthat t theworldandHis www.sadagopan.org , mouni . ’, who have have who ’, e sages by all means brndAvanapAdapAsyam mayyeva manAdatsva , or the heart of the sages, , or the heart of the sages, 22 tols the love of gopis to Uddava. He only on Him with devotion. The gopis m in the mind of th n mean those who have their minds n mean those who have their minds upAsyam anyat na vilokayAmah ees and other animals attained Him by t of the gopis and under the trees of 49 , decorated with varietybAlAstanAntaram LOKAM S vicitra patrankuraSaali , or the foot of the trees of Brindavan, , or the foot of the trees manontaram mupaSymNyÚ ivlaekyam>. ivlaekyam>. mupaSymNyÚ ApaSy v&NdavnpadpaSy- v&NdavnpadpaSy- ApaSy vicitra patrAnkuraSaalibAlA stanAntaram vaa | mouni manOntaram apAsya brndAvanapAdapAsyam || upAsyam anyat na vilokayAma: girls, Except the chest of the young of leaves and buds, to seek KrishNa other place there is no gopis whose devotion even surpasses that of KrishNa lives in the heart of the sages. So Leelasuka says you can find Hi the hear but He is easily available in Brindavan. In Srimad Bhagavatham KrishNa himself ex tr says that the gopis, cows and even StnaNtr< maEinmnaeNtr< va, StnaNtr< maEinmnaeNtr< ivicÇpÇa»…rzailbala- ivicÇpÇa»…rzailbala- word mouni ca sheer love. Here the engrossed in the Lord as mentioned in the Gita. ‘ given up all attachment and contemplate www.sadagopan.org by performing sacrifices.I amsolely a learningtheVedas, "I amnotattainedby labhya:’. ‘nAham veda:natapasAdAnena This reflects theideaexpressed bytheLordinBhagavt Gita, earthly useisthebirth asabrahminfo What sages andthedevoteeslikehimself fearingthesamsara. wishtoattain, loveforGovinda,surrender firm-rooted It meansthatthegopishavereallyobtainedfruitofembodimentbytheir 10-47-58 --SrimadBhAgavatham || rasasya kim brahmajanmabhi:anantakathA vAncchanti yatbhavabhiyahmunaya:vayamca nikhilAtmanirooDhabhAvA:| govinda eva etA: paramtanubhrtobhuvigopavadhva: ik<äüjNmiÉrnNtkwarsSy. vaÁDiNt yÑviÉyaemunyae vy Hembargala SrIKrishNa (Thanks: KrishNa playstheflutewhichpoursnectar intheears! 52 Sri.Lakshminarasimhan Sridhar) www.sadagopan.org mAdhurya laharee, dalaharee, waves of joy in the ears of the listeners, and in the ears of the listeners, 23 a who is the crowning beauty of all a who is the crowning beauty onified a crowning glory of all things foot. He says, "Seeing the beautiful the beautiful foot. He says, "Seeing oravesham, I am merged in nectar, the Lord, ‘place Your flute, the Lord, ‘place Your flute, the flute that creates abundance of the flute that creates abundance s the longing for more in those who see rayaneeyam where Narayanabhattadhri rayaneeyam where Narayanabhattadhri , ocean of beauty and , ocean of beauty 53 LOKAM S sic and thus creating aanan soundaryalaharee bal< kda nam ivlaekiy:ye. bal< kda nam ivlaekiy:ye. mUxaRiÉi;´< mxurak«tIna< mUxaRiÉi;´< mxurak«tIna< sArdham samrddhai: amrtAyamAnai: AdhymAyamAnai: muraLeeninAdai: | moordhAbhishiktam madhurAkrteenAm bAlam kadA nAma vilokayishye || young KrishN When am I going to see the nectar! KrishNa plays the flute which pours nectar added to that His form is loveliness pers beautiful. He is thus raXmaymanEmuRr¦IinnadE>, raXmaymanEmuRr¦IinnadE>, sax¡ sm&ÏErm&taymanE- sax¡ sm&ÏErm&taymanE- music from lovely forms along with His sea of sweetness by His mu create He of the devotees. in the mind Him and hear him, This reminds us of the sloka in Na describes Guruvayurappan from head to young form in front of me, divya kaiS peeyooshaaplaavitoham”. He entreats www.sadagopan.org SiSiritabhuvanai: sincamekarNaveetheem nada brahmamthatcoolsthewhole universe, veNunAleem, on Your lips, and fill our ears with the flow of the nectar of 54 ’. SabdabrahmAmrtai: SabdabrahmAmrtai: www.sadagopan.org 24 e ornament of the peacock feathers feathers e ornament of the peacock that the peacock feathers shine with ack, curling at the ends and bound ack, curling at the ends and bound 55 e face giving out His nectarine smile! smile! His nectarine giving out e face LOKAM S mbling the rising moon. muÔam&Êna muoeNÊna. muÔam&Êna muoeNÊna. beautifully and adorned with gems. On center rese the eye-like rÆaeÄ www.sadagopan.org locks asanornamentandHisbodyshininglikeabluesapphire. all Hissplendour,fluteonlowe infr Desika entreatstheLordtoappear --GopAlavimsathi-12 || pratibhA: santumamaantimaprayaaNe harineela silA vibhangaleelA: pinchamAlA:| mayoora makuTaalambi adharAhita cAruvamsanALaa: àitÉa>sNtummAiNtmàya[e. hirnIl izlaivɼnIla> mk…qaliMbmyUripÁDmala>, Axraiht caév www.sadagopan.org Sri.Lakshminarasimhan Sridhar) Hedathale SrIKrishNa (Courtesy: Dark butaMoon! 58 www.sadagopan.org ndra His whole being is oozing because sing Sun is quite pleasant and the is quite pleasant sing Sun Moon 59 It means that if the Lord looks at us with both His eyes like the rising Sun and and Sun rising the like eyes His both with us at looks Lord the if that means It our sins willthe Moon, off. Ri be washed with nectar and His glance full of mercy will be cooling to the devotee who is is who devotee the to is always cool. cooling be will mercy of full glance himself is addressedHere KrishNa ca as His and nectar with the heat of the samsara. tormented by www.sadagopan.org like rain-bearingclouds, owingtoperhap of thedarkcolour thewaterofYa lotuses thatarefoundintheriverYamu pupils oftheeyesare darkblueincolour resemblingthe blue lotuses intheriverYamuna.Theeyes of are indescribableintheirshoweringof sending outwavesofmercy, kaTaaksha andhearingthevenuNaadaof This isabeautifulslokadescribing of Sivagivemepleasure? will thesound ofHis flute,cooler than Yamuna, sendingoutthewavesofindesc When will the glances keLininadA:|| dadatimuraLee Kimapi antastosham of KrishNa, jaTaacandraSiSirA: KadaA vaakandarpapratibhaTa darker than the blue lakshyantekimapikaruNaaveecinicitA:| KaTaakshA lotuses in the KadaA vaakaaLindeekuvalayadaLaSyAmalatarA: river ikmPyNtStae; 62 Attractive Glances! www.sadagopan.org www.sadagopan.org www.sadagopan.org , , Akula gatam meaning adheeram mantharam dhee , graceful and , loving speech. The gait, raati, that which gives or creates s attractive. The word 27 vilAsam always moving, Your speech full of always moving, Your speech tam ng, Your close embrace and Your and Your ng, Your close embrace , with love it is full of feeling, is full of feeling, Alingitam, with love it KrishNa makes them forget themselves. KrishNa makes them forget 63 adheeh, meaning delusion ( , Ardrajalpitam LOKAM S dheeh , majestic, h denotes delusion) and Alokitam which makes His glance and on the top of everything His smile is intoxicating, everything His smile is intoxicating, and on the top of na dhee may also be derived as na intellect of delusion, implying that the glances unmadasmitam. This is further enhanced by His by enhanced This is further iSmt< c te naw vdiNt gaeipka>. iSmt< c te naw vdiNt gaeipka>. AmNdmaili¼tmak…laeNmd- AmNdmaili¼tmak…laeNmd- adheeram Alokitam Ardrajalpitam gatam ca gambheera mantharam | vilAsa amandam Alingitam Akula unmada- gopikA: || smitam ca te nAtha vadanti Your glance Oh Lord! The gopis know and enchanti love, Your gait majestic intoxicating smile. KrishNa looks at the always darting gopis and His eyes are to and fro, adheeram of KrishNa is gambheera gt< c gMÉIrivlasmNwrm!, gt< c gMÉIrivlasmNwrm!, AxIrmalaeiktmaÔRjiLpt< AxIrmalaeiktmaÔRjiLpt< enchanting. When He embraces them, When He embraces enchanting. amandam www.sadagopan.org KrishNa tobethe most enchanting worlds, vrajAnganAbhi: as Hewascloselyembraced by thegopis, with Hiswidesmile, with Hislongeyeseven lookinglonger, likeashiningbluelight, lustrous form Leelasuka expresseshiswishtoseethefo made longer,blossomingwithYourwidesmile. tightly bythegopis,mostbeautifulin May IbeblessedtoseeYourlustrous drSyAsam tribhuvanasundarammahaste|| nisseemastabakita neelakAntidhAram niSSeshastanamrditam vrajAnganAbhi:| AyatAyatAksham astokasmitabharam †Zyas kAntidhAram www.sadagopan.org d, then also other things fail to d, then also other things simha is there to protect why does 29 with me why do I need other things things with me why do I need other well as the sound of the music from ct Your glances towards me”. The The me”. towards glances Your ct the Lord, other things are mere trifle. es and the latter to the ears. Both are ea already expressed in the sloka 26 sweet sensation as His music flowing 65 LOKAM S the use of other things? other things? the use of tvayi rakshati rakshakai: kim anyai: tvayi ca arakshati rakshakai: kim tvayi ca arakshati rakshakai: kim tvayi rakshati rakshakai: kim anyai: When the grace of the Lord cannot be ha the Lord cannot be grace of When the please. This is similar to the sloka of Desika kaamasikaashtaka, in his where he says, “ anyai”, which means that when the Lord Nr inseparable. When one gets the grace of STvYyàsÚe ikimhaprEnR>. ikimhaprEnR>. STvYyàsÚe Tviy àsÚe ikimhaprEnR- Tviy àsÚe ikimhaprEnR- mayi prasAdam madhurai: kaTaakshai: | vidhehi vamSeeninAdAnucarai: tvayi prasanne kimihAparairna: the from music Your as sweet as are na: || tvayyaprasanne kimihAparai: which glances Your Direct Lord! Oh are pleased flute towards me. When You and when You are not what is The poet prays to KrishNa, “Please dire glances of KrishNa invoke the same through the flute. This reflects the id where the poet yearns for the glances as the flute. The former gives joy to the ey v¡zIinnadanucrEivRxeih, v¡zIinnadanucrEivRxeih, miy àsad< mxurE> kqa]E- miy àsad< mxurE> www.sadagopan.org powerless becauseHeisth one need anybody else andwhen He does e innerstrength ofall. 66 not whatistheuseofotherswhoare www.sadagopan.org , to the kaTaaksha , living in this world. nibaddha moordhAnjali 30 ly with incessant misery in this world, ly with incessant misery in this world, s folded over my head, I entreat you, s folded over my head, I entreat 67 sakrt, as he is crying out piteously with least few drops of mercy, LOKAM S neerandhra dainyonnata muktakanTham , by His glance once, His glance once, , by dai]{ylezen sk«iÚi;Â. dai]{ylezen sk«iÚi;Â. dyaMbuxe dev ÉvTkqa]- dyaMbuxe dev nibaddha moordhAnjalireva yAce neerandhra dainyonnata muktakanTham | dayAmbudhe deva bhavatkaTaaksha || dAkshiNyaleSena sakrt nishinca with hand mercy, Oh Lord, the ocean of out loud please sprinkle me, who is crying glance,once. with the drops of Your merciful The poet prays with hands folded on his head, Lord to shower him with at dAkshiNyaleSa incessant misery, nIrNØdENyaeÚtmu´k{Qm!, nIrNØdENyaeÚtmu´k{Qm!, inbÏmuxRaÃilrev yace inbÏmuxRaÃilrev www.sadagopan.org The beautyofYourchildhood form! (Thanks:Sou.R.Chitralekha) 68 www.sadagopan.org , , with His racanocita nayanam asses that of the , of KrishNa and says . Devotees perceive His peenastaneenayana pankaja SaiSavam cApalyam yEti 31 of Your the childhood form, locks ed by the lotus eyed gopis, and the gopis, and ed by the lotus eyed of His face surp ng lotuses blossom on seeing His moon- 69 , as the glances are directed towards , as the Him glances LOKAM S , in their charm and beauty poojaneye the moon and the lotus. votees long to see Him, es the childhood form, es the childhood vijayodyata: . The eyes of the gopis are like lotuses, of the gopis . The eyes offered for His worship, conquers the moon and the lotus, like flowers thrown at His feet. His face candra aravinda nectarine rays of the moon - cool face as oozing nectar of joy more than the and pleasant to all beings. The beauty lotus. The eyes of the gopis resembli capLymeit nyn< tv zEzve n>. capLymeit nyn< tv zEzve cNÔarivNdivjyae*tvKÇibMbe cNÔarivNdivjyae*tvKÇibMbe pinchAvatamsa racanocita keSapaaSe poojaneeyai: | peenastaneenayana pankaja candra aravinda vijayodyata vaktrabimbe na: || cApalyameti nayanam tava SaiSave the beauty Our eyes are drawn towards worshippadorned with peacock feathers, conquers both face which Here the poet visualiz pinchAvatamsa feathers, peacock locks of hair decorated with the keSapaaSe pInStnInynp»jpUjnIye, ipÁDavt that the eyes of the de www.sadagopan.org conquered themoon.Beingever infull bl like face instead of fading as it is usual with the lotuses and hence He has 70 oom Hisfaceconquersthelotusesalso. www.sadagopan.org . Leelasuka , presents an thus: The tribhuvan ed as to how he could ed as to how he could . KrishNa with the flute on vAk avivAdagamyam 32 vine form of KrishNa as a child is so words the form of the Lord is so 71 ing in the mind of the devotee. , wonder of the three worlds. The desire to LOKAM that Leelasuka is dismay shitum eekshaNaabhyAm|| S measured in words, measured tribhuvana adbhutam viraNan muraLeevilAsa mugdham mukhAmbujam tribhuvana adbhutam udeekshitum eekshaNaabhyAm kim karomi His lips, picture that creates long enchanting The commentators explain the word tribhuvana adbhutam wonderful, see it, great that it cannot be expressed in says that though the longing to see the di muGx< muoaMbujmudIi]tumI][a_yam!. muGx< muoaMbujmudIi]tumI][a_yam!. tiTk< kraeim ivr[Nmur¦Iivlas- tiTk< kraeim ivr[Nmur¦Iivlas- iti avaimi tvat SaiSavam tribhuvanAdbhutam yaccApalam ca mama vAgavivAdagamyam | tatkim karomi viraNan muraLeevilAsa my and worlds three the of wonder mugdham mukhAmbujam udeek the is form childhood lotus- Your Your see to that do I do know What I words. by indescribable is You see to desire creates sweet music? that flute with the more beautiful like face He sloka. this in KrishNa of form childhood the describe to continues Leelasuka is it that says be see that form cannot y½apl< c mm vagivvadgMym!, c mm vagivvadgMym!, y½apl< TvCDEzv< iÇÉuvnaÑ‚timTyvEim www.sadagopan.org only similartotheeyes inthepeacock feathers. 22), meaning,theeyes ofthosewhodo ‘barhAyite tenayanenaraaNaamlingAnivishNohnanireekshatoye see thedivine form.Theparallel idea say so but what it means is that the eyes can beto seewithmyeyes. Asonecouldseeonly witheyesitappearssuperfluousto termed as seeing, only if they The words given thepowertoseedivineform. enable Arjunatoseeit.SimilarlyLeelas entreatsHimtoshowitand KrishNa and One isremindedofthedesireArjuna whicharewonderfulonacco Brindhavan, the threelands.ataevavanAnienatattribhuvanam theword Brindhavana, mentioned hereisthethreeworldsre udeekshitum eekshaNaabhyAm tribhuvana derivedas 72 ferred tohereareMathura,Gokulaand unt ofbeing inhabitedbyKrishNa. uka may be praying that he should be not see the form of Lord VishNu are not seetheformofLordVishNu toseethewonderful cosmicformof the Lord gives divine sight in order to divinesightinorder the Lordgives is found in Srimad Bhagavatha as SrimadBhagavatha is foundin deserves special mention. It means deservesspecialmention.Itmeans trishu bhoo:yasya trishu . Theforestslike tat tribhoo: ’, (S.B 2-3- ’, (S.B , www.sadagopan.org bhAve d hence delightful, nds of the blessed. , comprehended only as though spreading as though spreading 33 being beyond His tender years, being of a young boy, an of a padArthabhangee s recurring in the mi s 73 , give them delight the blessed ones again and again, LOKAM S llava bhAvineebhi: vÉaivnIÉI> . paryAcita amrta rasAni ‘ valgita viSaala vilocanAni baLyaixkain mdv paryAcita amrtarasAnipadArthabhangee | phalgUni valgita viSaala vilocanAni bAlyAdhikAni madava jalpitAni || bhAve luThanti sukrthAm tava around, gopis which spreads nectar-like sweetness Your talk with the enchanted beyond that meaning being contain hidden and keep causing eyes to widen with joy, The conversations KrishNa exchanges with gopis, His eyes wide and the beautiful, )LgUin viLgtivzalivlaecnain, pyaRictam&trsain pdawRɼI- pdawRɼI- pyaRictam&trsain nectar around, meaning, bAlyAdhikAni containing inner by This is contemplated by them. luThanti sukrtAm Éave luQiNt suk«ta< tv jiLptain. www.sadagopan.org great oceanofmercy, infr When will mycontemplationbedisturbed kadAnumebhavet|| samAdhivighnAya tadeva leelAmuraLeeravAmrtam | purovateernasaya krpAmahAmbudhe: puna: prasanneneamukhendu tejasA smaixiv¹aykdanumeÉvet!. tdev lIlamur¦Irvam&t< purae=vtI[RSy k«pamhaMbuxe>, pun> àsÚenmuoeNÊtejsa Lord infront.Thisis thest thenDh form insidehisheart disappear, see Himas hewasconcentrating onthe Lord insidehishearttheHimself the episodeofDhruva inSrimadBhag be disturbedonlytoseetheLordHimsel visualized intheheart, playingHisflut Himself with His presencein shouldbedisturbedbynothingelseexcept theLord that hismeditation The devoteeiscontemplating ontheform redoubled lustreonHismoon-likeface? ate Leelasukawishes toattain. ont, withthenectarofth front,withmorelustrous S LOKAM 74 avatham. WhenDhruva wasseeingthe e, should hearingwhichthe meditation appeared in frontbut theboydidnot form inside.ThentheLordmade ruva openedhiseyes andbeheld the by the appearance of Him, who is the by theappearanceofHim,whois of the Lord in his mind and he wishes f in front.This slokabringsto mind 34 e soundof Hisflute, with formthanthatwhichis www.sadagopan.org kimapi vilokanena. mugdhacApalena 35 sure so great that they seem to who kindles desire in my mind by His who kindles desire in my mind 75 ncing eyes, which delights, my eyes. delights, my ncing eyes, which LOKAM S , playful boy or being a boy through His leela. By leela. His through a boy or being , playful boy by their eyes. The sight of Him acts as a Him acts by their eyes. The sight of leelAkiSora upagoohitum , elixir to the eyes and the mind becomes excited and the mind becomes excited , elixir to the eyes by His lovely dancing glances, dancing cApalam udvahantam by His lovely lIlaikzaermupgUihtumuTsukae=iSm. lIlaikzaermupgUihtumuTsukae=iSm. laelen laecnrsaynmI][en laecnrsaynmI][en laelen bhAlena mugdhacapalena vilokanena manmAnase udvahantam | kimapi cApalam rasAyanam eekshaNena lolena locana asmi || upagoohitum utsuko leelAkiSoram I am anxiousthe playful boy, to embrace His da actions and lovely glances of KrishNa is called looking at Him everyone acquires a plea embrace him, mNmanse ikmip caplmuÖhNtm!, caplmuÖhNtm!, mNmanse ikmip Éalen muGxcplen ivlaeknen Éalen muGxcplen locanarasAyana www.sadagopan.org His lowerlipresembling thebimbafruit (Thanks:Smt.Krishnapriya) 76 www.sadagopan.org adheera bimbAdhara sic that flows from the flute 36 e is something forceful that makes my e is something forceful that like the bimba fruit and the richness of fruit and the richness like the bimba asuka wonders at the power of the form of the form asuka wonders at the power 77 restless and yearns to reach Him. LOKAM and creates harshArdra veNusvara sampadA ca and creates S to look at. The sound of the mu mind restless. Alas alas! the bimba fruit by its KrishNa is playing the flute and His lower lip resembling redness is moving due to this and it is beautiful, vibhrameNa by Him, expresses the joy felt the sound of the flute exuding joy, ther joy, exuding the sound of the flute Leel on the listeners. the same feeling ha hNt ha hNt mnae xunaeit. ha hNt ha hNt mnae xunaeit. Anen kenaip mnaehre[ Anen kenaip adheerabimbAdhara vibhrameNa ca | harshArdra veNusvara sampadA anena kenApi manohareNa || hA hanta hA hanta mano dhunoti lower-lip By the beauty of the moving and the music that makes the mind h;aRÔRve[uSvrsMpda c, h;aRÔRve[uSvrsMpda AxIribMbaxrivæme[ AxIribMbaxrivæme[ www.sadagopan.org the Lord.Sotoremember Himatthelast himwh vishnudhoothas coming andsaving heregainedhis and byGod’sgrace inadvertently istoextoltheimportance stories likethatofAjamilaextolli who thinks of the Lord throughout hislife who thinksoftheLordthroughout Me withoutadoubt”.Heretheword‘ “The one who leaves this body thinking nAstyatrasamSayah kalebharam; yahprayAtisamadbhAvamyAti of Me even at the last moment ‘ The LordsaysinBhagavatgita, attains shattered bytheattackofdeat the lustreOh Lord! Let my contemplation on Your moon-like of face become redoubled with Your face || mamacittadhArA candrAtapadviguNitA like that of the bhavatutAvakavaktracandra tAvat vibho moonlight beforenissandhi bandhanamudetiasavopatApa:| my limbs yAvanna menikhilamarmadrDhaabhighAta are cNÔatpiÖgui[tammicÄxara. taviÖÉae ÉvtutavkvKÇcNÔ- inSsiNxbNxnmudeTysvaeptap>, yavÚ meiniolmmR†FaiÉ"at- S h onthewholeofmybody. LOKAM 78 antakaale camAmevasmaranmuktvAa ca ng theutterance of narayananama of the nama. Ajamila was pious earlier waspious ofthenama.Ajamila ’ isveryimportant.Itmeansthatone earlier stateafter the incidentof ich happened onlythroughthewillof moment of life is not that easy and 37 37 and during his last moments. The during hislastmoments.The ’. www.sadagopan.org , royal swan in the Maanasa Lake, pasuram by PeriAzhvAr to illustratepasuram by PeriAzhvAr the wisdom at an bout Him to think cted by kapa, vaatha and pittha, the self. When my life is about to depart, self. trepidation regarding this and prays to regarding trepidation e possibility of remembering You”. The happens with His grace only. So the only. So His grace with happens 79 mAnasa rAjahamsa enter into the cage of Your feet now it and my throat and other parts are affe disorders of the faculties, where is th k{QavraexnivxaE Smr[< k…tSte. k{QavraexnivxaE Smr[< k…tSte. krshNa tvadeeya panjarAntam padapankaja adyaiva me viSatu mAnasa rAjahamsa: | praaNaprayaaNasamye kapavAtapittai: kaNThAvarodhanavidhOu smaraNam kutaste || --MukundamAlA, SlOkam 7 The meaning of the sloka is as follows: “Let my mind which is like àa[àya[smye k)vatipÄE> A*Ev me ivztu mans rajh www.sadagopan.org His crown,andbodyofbluehuelikesapphire. all Hissplendour,withfluteonHi infr Desika entreatstheLordtoappear || pratibhA: santumamaantimaprayaaNe harineela SilAvibhanga neelA: mayoorapinchamAlA:| makuTaalambhi cAruvamsanaaLaa: adharAhita àitÉa>sNtummAiNtmàya[e. hirnIl izlaivɼnIla> mk…qaliMbmyUripÁD mala>, Axraiht caév www.sadagopan.org The word worlds, bhuvanaikasindho also lovedbyHimequally. dayita KrishNa. wishes towinetc.Here The word my sight? master ohdearone,thebeautiful one, KrishNa, ohtheeternal benefactor ofth Oh Lord,ohbelovedone,theonly hA kadAnubhavitAsipadamdrSorme|| hE nAtharamaNanayanAbhirAma hE krshNacapalakaruNaikasindho| hE devadayitajagadekabandho hakdanuÉivtaispd<†zaemeR. he nawrm[nynaiÉram hek«:[cplké[EkisNxae, he devdiyt meansthebeloved.NotonlyHeis bhuvana krshNa is derived as deva isderived he jgdekbNxae . means thatHeisthe means, besides theonewhoattracts means, however thewordplayful, S deevyate iti LOKAM 84 when areYou goingtobetheobject of one andonlyrelation, close relative of the whole world, Oh close relative ofthewholeworld,Oh e devotees, ohtheoceanofmercy, the beloved ofHisdevoteestheyare , one who plays, shines, pleasedor , onewhoplays,shines, 40 leelApara , karshatiiti, , maybesuitableto ekabandho one whois , toall www.sadagopan.org ha may mean the one ha may mean the one That is, ’ means bliss. Krsh+na=krshNa. . here the word naaT here the word 85 na . The one who pleases the heart. . The one who pleases the heart. th what they ask for. naSca nirvrttisamjn~akah naSca nirvrttisamjn~akah parabrahman means the one who is a delight of the eyes. means the one who is a delight means the earth and ‘ krshi means the earth - Besides the meaning of master or lord, this word is derived from the the from derived is word this lord, or master of meaning the Besides - who blesses the devotees wi who blesses ramaNa- ramayati iti ramaNah cittam nayanAbhirAma is that absolute, the bliss krshirbhoovAcakah Sabdah Sabdah krshirbhoovAcakah krshNaitabhidheeyati tayoraikyam parambrahma The word to earth, the universe. gives bliss one who gracing the devotees. bent on is who capala is the one of mercy. karuNaikasindhu He is the only solace and a ocean nAtha root ‘naaTh’ to ask or bless with. So to www.sadagopan.org between His darsan and between Hisdarsan saying thathecannotbeartheseparati prarabdha whichstandsasanobstacle doaway with his the graceofLord, to LeelasukaisentreatingKrishNa theanswerAnticipating thathehasto In theprevious slokaLeelasukaas inauspicious andwaste. days thatintervenebeforeIsee you,as Oh OceanofMercy,therefuge ofthe hA hantakathamnayAmi?|| anAthabandho karuNaiakasindho hare tvadAlokanamantareNa| amooni adhanyAnidinAntaraaNi hahNtkw , hrdaye kathaa the experience of finding the the experience 42 smile giving joy to the eyes and the and smile giving joy to the eyes ,’ it cannot be described in words but in be described ,’ it cannot ced by the devotee when he finds the by the devotee when he finds ced Speak only about His stories and not Speak only about His stories and finds a place in our hearts He will a miser to his wealth, has taken hold long a miser to his wealth, has taken 87 except His nama and and nama His except LOKAM S we tell, and how it was done, everything is a great great a is everything done, was it how and tell, we anyAm aho hrdayeSaya: | . It is not possible to convey k«p[k«p[a k«:[e t&:[a icr< bt lMbte. k«p[k«p[a k«:[e t&:[a mxurmxurSmerakare mnaenyaeTsve mnaenyaeTsve mxurmxurSmerakare kim iha SruNuma: kasya brooma: katham krtham aaSayaa kathayata kathAm dhanyAm manonayanotsave madhura madura smerAkAre krpaNakrpaNaa krshNe trshNaa ciram bata lambate || What can we hear, whom can heart. in our sleeping wonder and He is of that like longing, The else. anything since, for KrishNa whohas sweet, sweet heart. experien the joy Leelasuka here explains kwyt kwa< xNyamNyamhae ùdyezy>, kwyt kwa< ikimh ï&[um> kSy äUm> kw< k«wmazya kw< k«wmazya kSy äUm> ikimh ï&[um> in comes He Once heart. His in Lord by is denoted and rests there peacefully which never leave who sleeps in the heart. When one has that experience the ears do not hear in the heart. When who sleeps anything else, kim iha SruNumah kathAm dhanyAm says, ‘ it, as Thyagaraja out of Lord inside and the joy born vivarimpalEnu tsAlasvAnubhavavEdhyamE www.sadagopan.org and giveupallothertalk.This vAco vimuncatAmrtasyaishasetuh (BG-10.9). TheUpanisha kathayantaSc bodhayanatah parasparam the lordandspeakonlyofHimreveling init.‘ thought oftheLordandtheycommunicate Himself says the intheBhagavatgita, devotees arealwaysengrossedinthe engageourselvesonlyinthetalkofHimandHis talk andto kathayata kathAmdhanyAm because onceIgotYou IwillneverletYou go”. havecomeinsi 10) meaningthat“You viduvEnO enguppoginRadhE ----unaainaanadaindhEn says‘ Nammazvar Lord in his heart is like that of a miser who does not let go his wealth. words ofLeelasuka, could be understood only by experience. This is exactly what is meant by the unnai ennuLLe kuzhaittha em maindhaa, vAnEREini unnai ennuLLekuzhaitthaemmaindhaa, kasyabroomah d alsoenjoinsthis-’ - Leelasukaadviseseveryonetogiveupworthless isthebridge formoksha.’ ’. (Mund.Up.2-2-5) meaning,‘knowonlyHim ’. (Mund.Up.2-2-5) . The 88 de me, and how can You go from here me,andhowcanYougofrom de a mAmnityamtushyanticaramanti attitude ofadevoteeonhavingthe tamevaikam jAnatha AtmAnam anyA anyA AtmAnam jAnatha tamevaikam witheachotheraboutthegloryof maccittA madgatapraaNaah maccittA madgatapraaNaah ,’ (Thiruvaimozi-2-7-9and kathA , astheLord ’. www.sadagopan.org , bAlam . It is not Abhyaam dvAbhyAm Abhyaam dvAbhyAm ambujadaLalalitam at is not possible, he laments, 43 ng eyes like the lotus petals, with my ng eyes like the lotus petals, 89 ace KrishNa appearing as a child, with his two eyes, LOKAM S the petals of lotuses, mama daivasAmAgree, because this divine experience parirabdhum I wish to embrace the child, KrishNa! jd¦liltlaecn< balm!, balm!, jd¦liltlaecn< doore (Courtesy:Sri.Lakshminarasimhan Sridhar) (Courtesy:Sri.Lakshminarasimhan Sridhar) serving as his arms but even th , because he lacks the divine grace to do so as the form of the Lord is not not is Lord the of form the as so do to grace divine the lacks he because , Leelasuka expresses his wish to embr Öa_yamip pirrBxu< Ëre mm hNt dEvsama¢I. pirrBxu< Ëre Öa_yamip ne grace for me to do so. two eyes. But far is the divi Abhyaam vilocanAbhyAm ambujadaLalalita locanam bAlam | ambujadaLalalita locanam Abhyaam vilocanAbhyAm parirabdhum dooredvAbhyAm api hanta daivasAmAgree mama || havi KrishNa, I wish to embrace the child, Aa_ya< ivlaecna_yamMbu with His eyes resembling possible to do so by his arms since the divine form is not gross like ours. So he wants to embrace Him, hanta appearing in front, seems to be far away for him. vilocanAbhyAm www.sadagopan.org of thequality music andalso and thevenunaadham thatcomesoutof His lower lip, the ninerasasondifferentoccasions. Lord showingangeratleast,andinRa the avatharas, whereonecouldimagine and whateverHedoes,unlikeinother of KrishNavathara it is difficult to im The faceof KrishNais incessantly movingandwide? duetothejoyexpressedthro attractive on thered-lips,givingout When indeed am I going to see Your lotus-likefacewithitseverlastingsmile veekshishye tavavadanAmbujamkadAnu|| vibhrAmyat vipulavilocanArdhamugdham veNugeetam| harshArdradviguNamanojn~a aSrAntasmitam aruNaaruNaadharoshTham vIi]:ye tv vdnaMbuj< kda nu. ivæaMyiÖpulivlaecnaxRmuGx< h;aRÔRiÖgu[mnae}ve[ugItm!, AïaNtiSmtmé[aé[axraeó< adharoshTham , with uninterrupted, with aSrAantasmitam , areredderthanthered, S LOKAM due tothejoyexpressed through it. 90 e Rama showing all mavatara onecouldseeRamashowing agine KrishNanotsmilingwherever Heis music oftheflutewhich isdoubly His lipsis doublyfascinatingbecause ugh it,andwitheyes halfclosed and 44 aruNaaruNaadharam smile. Inthe whole , www.sadagopan.org , and wide, of the Lord as of the Lord beautiful, ardhamugdham, ardhamugdham, beautiful, is full of mercy. Hence it is wide. wide. is it Hence mercy. of full is es are half closed how can they be they be how can closed es are half ing to see the face to see the ing not half-closed in the ordinary sense of ordinary in the half-closed not 91 lf closed and hence more more and hence lf closed . described as wide, vipula?described as wide, His eyes are it it is half-closed because the term but in the ecstasy of the music and it is incessantly moving, vibhrAmyat incessantly moving, and it is of the music in the ecstasy vipula may arise is, if the ey The doubt that that when he is go Leelasuka exclaims described. are ha of KrishNa The eyes www.sadagopan.org child butHisglancesar kiSora, playfulboy.Hiseyesare widewith playfulness, Him because Heis Leelasuka wishesthat even if hecannot seeKrishNa atleastKrishNawouldsee re darkand enchanting andmoving, When will theplayful butmercifulKrishN kiSora:|| bAla: kadAkAruNika: Alokayet adbhutavibramAbhyAm neelAruNaabhyAm nayanAmbujAbhyAm| leelAyatAbhyAm rasaSeetalAbhyAm bal>kdakaéi[k>ikzaer>. AalaekyedÑ‚tivæma_ya< nIlaé[a_ya mughdavesham , decorated with the 46 93 bahulacikurabhAram enchanting form of KrishNa, enchanting form of KrishNa, , with His lower lip red like the bimba fruit, fruit, the bimba red like lip lower , with His LOKAM S , sporting a sweet and charming smile, while His actions muGxve;< murare>. capala capala netram capala capala , with His abundant tresses, , with His abundant tresses, m&gyit nyn< me mxurm&Êlhas< mNwraedarlIl< mxurm&Êlhas< mNwraedarlIl< bahuLacikurabhAram baddhapinchAvatamsam capala capala netram cArubimbAdharoshTham | madhura mrdulahAsam mantharodAraleelam mrgayati nayanam me murAre: mugdhavesham || the for searching are My eyes cplcplneÇ< caéibMbaxraeóm!, bhu¦ick…rÉar< bÏipÁDavt , with His eyes always dancing here here dancing murAreh always eyes His with peacock feathers, baddha pinchAvatamsam, and there, though seem to be playful, are capable of bestowing everything like the the like everything bestowing of capable are playful, be to seem cArubimbAdharoshTham though celestial wish-giving tree. www.sadagopan.org jaladacchAya coram been emphasizedbyDesika andAzhvArs. of Thayaar,withoutwhoseglancethegrac only due to the katAkshaThe prapannasarethosewhohavesurrend of Lakshmi. Here what is meantjagajjitam. is the purushakaara are blessedwiththeside-l madhurimapareepAkodrekam manojn~a mukhAmbujam madaSikhiSikhA leelottamsam is wearingthefeatherofaheft We seekHim,whohasappropriatedthehue of thedarkclouds, || mrgayAmahe vayam madhurimapareepAkodrekam kamapi kamalApAngodag madaSikhiSikhA leelottamsam bahula jaladachAyAcoramvilAsabharAlasam mxuirmprIpakaeÔek< vy< m&gyamhe. kmip kmlapa»aed¢àpÚjgi¾t< mdizioizoalIlaeÄ , whoshines outofabundancejoy, ra prapannajagajjitam , whoistheabodeofabundantsweetness, kamalA pAngodagra- prapanna pAngodagra- ong glanceofLakshmi,kamalA , whoiswonoverby the S manojn~amukhAmbujam| , whosefaceisenchantingly beautiful likealotus, LOKAM 94 y peacockplayfullyonHis head, e of the Lord cannot behad. This has 47 47 ered totheLord,andthishappens world ofprapannas,who vilAsabharAlasam bahula who www.sadagopan.org who are not ’. (BG-11-53, Sakyam parAmrSyam, through the anidam udayAanAm doore pariSadi muneenAm, 48 s yet remains inaccessible to them but s yet remains inaccessible to . Yet He is easily seen and enjoyed by . Yet He is easily seen and enjoyed rehensible even to the Vedas which have to the Vedas which rehensible even 95 LOKAM vana manohAri vapusham | S anAmrSyam ich are un-originated, ich are un-originated, udayAnAm api kadA ÇÉuvnmnaehairvpu;m!, ÇÉuvnmnaehairvpu;m!, vrajavadhoo drSaam drSyam. This is the power of bhakthi. nAham vedairna tapasA----bhaktyA tu ananyayA drI†Zye dev drdi¦tnIlaeTplinÉm!. Anam&Zy< vacamindmudyanamip kda Anam&Zy< vacamindmudyanamip parAmrSyam muneenAm vrajavadhoo dhoore pariSadi drSaam drSyam SaSvat tribhu †za< †Zy< zñiT pram&Zy< Ëre pirzid munIna< ìjvxU- ìjvxU- munIna< pirzid Ëre pram&Zy< anAmrSyam vAcAm anidam dareedrSye deva daradaLita neelotpalanibham || the sage by always He is being enquired incomp He is easily visible to the gopis. of the Lord, resembling a fresh blue the form of the Lord, resembling a fresh divine origin. When will I see three worlds? lotus and attractive to all the KrishNa was not accessible even to the sages, the gopis, The Lord says in the Gita, through except austerities any by or penance by Vedas, by seen be to not am "I bhakthi," ‘ meditate on Him through penance and enquiries, sastras. Even the Vedas wh fully, able to describe Him 96 www.sadagopan.org www.sadagopan.org Easily visible to the gopis www.sadagopan.org He be attained. unthannai piravipperumthanai unthannai piravipperumthanai filled with pure love and they were were they and love pure with filled available even to the sages. That is mposed by anyone but have eternal mposed by anyone but have able to bind Him who is out of reach spend their lives in doing penance in spend their lives in doing penance , in spite of being the only source source in spite of being the only , asuka says here that the company of asuka through discourses, nor by intellect, through discourses, nor by come and see the Supreme reality being being reality and see the Supreme come out His guNas become tired even before out His guNas become tired 97 , by him alone can e not able to describe Him fully. fully. e not able to describe Him gamavandinah yathAvatvarNane tifully in Yadhavabhyudhaya. tifully in Yadhavabhyudhaya...... arivonrum illAdha Aykkulatthu they finish describing one of them. one of them. they finish describing those who Leelasuka himself admonishes order to see the Lord and asks them to bound in a mortar in Gokula. Yasodha was even to the sages through her love. Leel gopis who were by the KrishNa was enjoyed why Andal says, ‘ ‘ yadekaika gunaprAnte SrAntAh ni ‘ yadekaika gunaprAnte SrAntAh asya’ Meaning, the Vedas starting to talk ab not to get the experience blessed indeed nor by hearing. Only whom He chooses nor by hearing. Only whom He not co The Vedas are called apourusheya, They Lord. part of the existence being ar about Parabrahman, of knowledge Vedanta Desika beau says this nAyam Atma pravacanEna mEdhayA na SrutEna | labhyah na yamEvaisha tEna labhyah vrNuttE ----KaThopanishad 2-2-23 attained be never can self The supreme ymevE; v&[ute ten l_y> ten l_y> v&[ute ymevE; say, themselves 54) Vedas ïuten, bhuna n mexya n àvcnen l_yae naymaTma www.sadagopan.org the heightofdevotion ozhiyAdhu doing so.‘ clan ofcowherds wholackknowledge’. yAmudaiyom puNNiyam ’, meaningthattheycannotsurvivewithoutHisassociation.Thatis Kurai onrumillAdhaGovindaunthannoduuravelnamakkinguozhikka bhaktyAh , weareblessed tohaveYou being born amongusinthe parA 98 kAshTaa. She alsogives thereason fortheLord www.sadagopan.org narmaaNi o is a delight to h the music of the , His lotus-like face is full , His lotus-like e dancing, moving like a swing, e dancing, moving like a nayanAbhirAma. 49 the beloved Lord, wh the hand of Lakshmi. His glances, the hand ka in his Yadhavabhyudhaya. He says, ka in his Yadhavabhyudhaya. 99 eying messages throug leelAnanAmbuja unds that convey secret messages? unds that convey secret messages? into the holes of His flute, into the holes of His flute, LOKAM S , as into a mailbox and delivering them through His making one lose his mental poise, thus making him adheera, And He is a delight to the eyes, , are , weak. Not only that! His eyes ar vamSena KrishNah pratisambabhAshe vartAharAn vAmadrsAn kaTaakshAn the eyes, whose eyes are like the lotus held for play, dancing, with look that the lotus held for play, whose eyes are like the eyes, so emanating enchants, with His flute KrishNa is described as The face of held in of playfulness, like the lotus udeekshaNa adheera DolAyamAna. He is inserting secret messages veNuvivareshu nivesayantam music that acts like a postman ! Conv flute has also been mentioned by Desi dev< kdanu diyt< Vyitlaekiy:ye. faelaymannyn< nynaiÉram< nynaiÉram< faelaymannyn< udeekshamaaNam leelAnanAmbujam adheeram narmaaNi veNuvivareshuniveSayantam | DolAyamAna nayanam nayanAbhirAmaam || devam kadhA nu dayitam vyatilokayishye seen by be am I going to see and When nmaRi[ ve[uivvre;u invezyNtm!, lIlannaMbujmxIrmudI]ma[< www.sadagopan.org krishNah pratisambabhAshe kaTaakshAn vAmadrsAn The gopisweretalkingtoHimwiththeirbeautifulglances, towhichKrishNaansweredwithHis flute, Delightful formoftheLord! . 100 vArtAharAn vamSena www.sadagopan.org lagnam andhai thandhai . The smile on His to the rasikas of the moon-like face of the to see Him and it is traditional ntly in my mind, the form which is is ntly in my mind, the form which 50 endhai thandhai th desire and delightful wer lip, His moon-like face which is dear wer lip, His moon-like face which Your devotees , meaning that we are Your devotees whom? Only to a rasajn~a, who is filled whom? Only to a rasajn~a, who is 101 appears now and again in the mind, rasajn~amanojn~avesham LOKAM S rAkendulAlita mukhendu as PeriAzhvAr says, uoeNÊ muk…NdbaLym!. muk…NdbaLym!. uoeNÊ tham mootthappan Ezpadikaal thodangi for several generations. The form of the Lord is delightful to with the rasanubhava of the divine, the even and like that of the moon rays of sweetness out the lower-lip sends full moon is seen to extol, as always painted by the desire desire the by painted always muhurmanasi as lampaTsampradAya even to the full moon. even to the full of the Lord To a devotee the face rakeNÊlailtm raJyNm&ÊiSmtm&Ë‘istaxra www.sadagopan.org Lord. 102 www.sadagopan.org , to the lotus petals sadrSa 51 meaning snow, or dew and hence face of KrishNa who has eyes like the face of KrishNa who has eyes rhetoric beauty which will be felt, not of the Sun, and who is exalted with the who is exalted of the Sun, and which are his hands, karas. 103 hima e snow, that is the Sun. , touched softly. , LOKAM denoted its tenderness. S mrdu mrdita sarasatara means the host of his rays, - opposite of himakara is the one who removes th is beauty and is lotus and and lotus is here denotes the eyes and they are similar, here denotes the eyes mdmuidtvdnzizmxuirmi[ lIye. mdmuidtvdnzizmxuirmi[ ìjyuvitritklhivjiyinjlIla- ìjyuvitritklhivjiyinjlIla- ahimakara karanikara mrdu mrdita lakshmee sarasatara saraSiruha sadrSadrsi dheve | vrajayuvati rathikalaha vijayanijaleelA leeye || madamudita vadanaSaSi madhurimaNi moon-like I am engulfed with the sweet rays the softly touched by gentle lotus fights. in playful the gopis pride of winning This sloka and the next two are full of by reading the meaning alone but only by reading the slokas aloud. ahimakara ahimakara srstrsriséhs†z†iz deve, srstrsriséhs†z†iz Aihmkrkrinkrm&Êm&idtlKúmI- Aihmkrkrinkrm&Êm&idtlKúmI- karanikara lakshmee sarsiruha drsi www.sadagopan.org His softly touchedbyrays oftheSun Leelasuka withits Such aface whichis likethe moon,vadanaSaSi love-fights withthegopis, leelA , sport is to appear victorious and thereforehappy, appearvictoriousand , sportisto madhurima vrajayuvatiratikalaha , sweetness. which open slowlyinthemorning. 104 . , engulfstheconsciousnessof madamudita , inthe www.sadagopan.org , . , by the nectar ghana sahajarasabharabharita darahasitaveethee satatavahat darahasitaveethee 52 inner joy and who is like a pond filled and who is like a pond inner joy ishNa whose lower lip is like a gem, ishNa whose lower lip is like ows from His flute on which His fingers His fingers ows from His flute on which , and His lower lip that looks like a gem, lip , and His lower 105 , played upon by His fingers that resemble the LOKAM opening and closing the holes. opening and closing the holes. S , which is constantly filled, , in the form of sweet sound, kalaninada, from the the from kalaninada, sound, sweet of form the in , saras ita darahasitaveethee ta laLitataravamSee laLitataravamSee ta karakamala daladaLita laLitataravamSee , always wears a continuous smile, that flows, gaLadamrta beautiful flute, petals of lotus, sttvhdxrm[Imxuirmi[ lIye. sttvhdxrm[Imxuirmi[ lIye. leeye || satatavahat adharamaNi madhurimaNi of Kr I am immersed in the sweetness shjrsÉrÉirtdrhistvIwI- shjrsÉrÉirtdrhistvIwI- karakamala daladaLi kalaninada gaLadamrta ghanasarasi deve | sahaja rasabhara bhar the smile depicting bearing the continuous that fl sound with the nectar of sweet by like the petals of lotus play KrishNa is like a pond, adharamaNi which is filled with the inner joy that is natural to him, klinndg¦dm&t"nsris deve, klinndg¦dm&t"nsris krkmldldi¦tli¦ttrv www.sadagopan.org His proudshiningsmile, ofKrishNa. chest marksthechest, lasadurasi, succumb, thekumkum, angry andproud, arrows. KrishNaconquersthegopiswho were Sarasamara kusumaSara arrows ofcupidinlove-combat. that ofthegopisinconqueringthemwith whose chestismarkedbythekumkumfrom by oozing lustreofHisbewitchingsmileand moon bythe nectar whovanquishesthe I amengrossedinKrishNa by Hismuhuradhikamukha kamalamadhurimaNileeye|| lotus-like mushitaSaSiSobhA madalulita mrduhasita facekucakalaSa ghusrNarasalasaturasidheve| and Sarasamarakupitamadagopee kusumaSara muhurixkmuokmlmxuirmi[ lIye. mdluiltm&Êhistmui;tzizzaeÉa- k…cklz"us&[rslsÊrisdeve, k…sumzrzrsmrk…iptmdgaepI- denotesthebattlewithHis is Cupid with flower arrows and kupitamada ghusrNarasa madalulita mrduhasita S , and when they LOKAM 106 , from their , from 53 , The lustreofHisbewitching smile www.sadagopan.org moon by its lustre and by the ever and by the ever its lustre moon by 107 from His lotus-like from madhurimaa muhuradhimukha the defeats even His victory, due to increasing flow of nectar, flow of nectar, increasing face. www.sadagopan.org dark, dark, enchanting thewhole world, The formofKrishNa, comforting, Hislipsredoozingnectarth heavy eyelashes, Hiseyesfull ofmerc enchants thewholeworld, When am Igoingtoseethebeautiful formofthechildKrishNa,which moortimjaganmohineem|| ASaaste mamalocanamvrajaSiSo: amlAnavamSeeraveshu madakalAm adharAmrte AtAmrAm ArdrAmmrdoujalpite| AlolAm anurAgiNo:nayanayo: aksheeNapakshmAnkureshu upacitAm AnamrAm asitabhruvo: :vazaStemmlaecn<ìjizzaemURit¡ jgNmaeihnIm!. Aataèamxram&te mdklamMlanv S LOKAM 110 ity hasallthesequalities, likeKrishNa. , thelotus-likeface,mercy, 55 anyotherdivinepersonality, leelAkaTaakshAh . Beauty, www.sadagopan.org , in our path towards , in our path towards les in the world for those les in the , to remove the obstacles in the , to remove the obstacles in the pathi pathi , who have their hearts filled with 56 hful form of KrishNa at every step of KrishNa at every hful form . Leelasuka says let us see the young ery moment as though they are seeing ery moment as though they 111 seeing His lustrous form inside which melts LOKAM S e to remove all the obstac viSvaopaplavaSamana , of KrishNa at every step, , of KrishNa at every step, pratinavakAntikandaLArdram viSvAsastakitacetasAm SaiSavam pZyam> piw piw zEzv< murare>. pZyam> àitnvkaiNtkNd¦aÔ¡ pZyam> viSvopaplavaSamanaika deeksham baddha | viSvAsastakitacetasAm janAnAm paSyAma: pratinavakAntikandaLArdram murAre: || paSyAma: pathi pathi SaiSavam We perceive the firm resolv withwhose hearts are blossomed and melt, seeing His glorious form devotion the yout moment, in appearing fresh every we proceed. wherever KrishNa has taken a vow, baddha eka dheeksha world of His devotees, devotion, salvation. ivñasStiktcetsa< jnanam!, ivñasStiktcetsa< ivñaepPlvzmnEkbÏdI]< ivñaepPlvzmnEkbÏdI]< form, their heart because it gives them joy ev because it gives them joy their heart Him afresh, 112 www.sadagopan.org www.sadagopan.org His gait resembles that of an elephant! www.sadagopan.org an elephant in in elephant an . He is walking slowly, 57 it resembles that of His eyes are moving here and there. are moving here and there. His eyes Mathura slowly? His crown is decorated 113 r about KrishNa whom they see entering, mathuraaveetheem LOKAM S aye ka esha , the streets of Mathura, , the streets of Mathura, mRNd< mNdmye k @; mwuravIwIimtae gahte. gahte. mRNd< mNdmye k @; mwuravIwIimtae vacZzEzvzItlamdgjða¸ya ivlasiSwit- vacZzEzvzItlamdgjða¸ya mouLi: candrakabhooshaNaa vapu: marakata stambhAbhirAmam vaktram citravimugdhahAsa | madhuram bAle vilole drSou vAca: SaiSavaSeetalA madagaja- vilAsassthiti: SlAghyA mandam mandam His body is beautiful like a pillar of emerald. His face is feather. by peacock smile. sweet-looking with wonderful joyous His speech is of cool youthfulness. His ga rut. In this sloka a girl is asking anothe gAhate vRKÇ< icÇivmuGxhasmxur< bale ivlaele †zaE, ivlaele bale icÇivmuGxhasmxur< vRKÇ< mathurAveetheem ita: gAhate || the street of Who is this who enters maEi¦íNÔkÉU;[a mrkt StMÉaiÉram< vpu- mrkt StMÉaiÉram< vpu- maEi¦íNÔkÉU;[a www.sadagopan.org mouLlih has thehue ofemerald andHelookslike parents andtodestroyKamsaforwhich wonderful smilefullofjoy, His eyesareconstantlymoving,viloladrSou vAcah they hearHimspeakwithBalarama and mandam mandam mandam , sound verycoolandyouthful, , sound , is decoratedwithpeacockfeather, , is , with a gait like an elephant in rut, mada citravimugdhahAsa 114 SaiSavaSeetalA. Heislookingaroundand others whowerewithHimHiswords, apillarmade ofemerald. Hiscrown, He has incarnated.). His strong body body He hasincarnated.).Hisstrong candarkabhooshaNa , (perhapsexpectingtoseeHis . His face,vaktram gaja . vilAsa. , wearsa When www.sadagopan.org , resorted glory. His hands fond of ode of Lakshmi and hence ode of Lakshmi and hence padmAlayAlankrtou 58 a looks as though it is the brilliance s shower nectar. His face excels His s shower nectar. His face excels It is a wonder since such self-illumined It is a wonder since such self-illumined ate the natyamudras. arms create His 115 aho bAlam kimetat maha: || aho bAlam kimetat maha: || LOKAM s by a fraction of their by a fraction s drSaam mAdhuryadhAra giro r former abode, the lotus. Thus the feet have r former abode, S s. But the lotus is the ab the feet of KrishNa are vKÇ< vaiGvÉvaitli'!"tmahaebal< ikmetNmh>. bahu daehdÉajn< m&g†za< maxuyRxara igrae bahu daehdÉajn< padmAlayAlankrtou padou pAdavinirjitAmbujavanou paaNee veNu vinodanapranayinou paryAptaSilpaSriyau | bAhoo dohada bhAjanam mrga pa[I ve[uivnaednà[iynaE pyRaÝizLpiïyaE, padaE padivinijRtaMbujvnaE pÒalyal»«taE have Lakshmi, by attended feet, His child? a really form vaktram vAgvibhavAtilanghitham lustrous this Is the crowd of lotuse conquered playing the flute, appear to demonstr playing the flute, appear a of desire to the deer-eyed damsels. His word beauty the speech in expression. It is a wonder indeed! over won have feet His which is the boy KrishN The form of light Brahman. in of pure satthva or of But the former has no Brahman, the supreme reality. only exist limbs while this one has arms feet etc. can brilliance crowd or forest of lotuse how could this be conquered by the feet of KrishNa? The answer is given in the the in given is answer The KrishNa? of feet the by conquered be this could how next line. It is because He left has by Lakshmi who www.sadagopan.org the beautyofKrishNafromheadtofootinjustonesloka. Narayana bhattadrihasdoneinNarayan expressive. Hence it createswonder ins But Hisfaceisevensweeter andmore young damselsofGokula.WhenHespea seem todisplaythemudrasofnatya.Hi vanquished thegloryoflotuses.His 116 eeyam intenslokas,Leelasukaenjoys eeing the young form of KrishNa. Like eeing theyoungformofKrishNa.Like ks Hiswordsseemtoshowernectar. s arms are theseatofdesireto s armsare fingers love to play on the flute and powerful than His words in being powerful thanHiswordsin www.sadagopan.org , and alam expressing ’ than the peacock 59 is seeing the form of KrishNa which is seeing d with a lot of ornaments, none is none is lot of ornaments, d with a ather alone is enough to serve as His o or three special aspects along with along o or three special aspects alone is His favourite and all ornament though the gopavesha, the costume of a 117 LOKAM S an mentality is a wonder indeed. Thus His form citram citram aho vicitritam aho citram vicitram barham nAma vibhooshaNam bahumatam, isn't it wonderful, says Leelasuka, even gopala, the Lord has put on, is decorate dearer to him, ornament and what is the purpose served by others, veshAya Seshaih tmhae icÇ< ivicÇ< mh>. icÇ< icÇmhae iviciÇtmhae icÇ< ivicÇ< mh>. zIlErLpixyamgMyivÉvE> ï&¼arɼImy< ï&¼arɼImy< zIlErLpixyamgMyivÉvE> barham nAma vibhooshaNam bahumatam veshAya Seshai: alam vinyAsa dhanyAdharamvaktram dvi tri viSeshakAntilaharee | SrngArabhangeemayam Seelai: alpadhiyAm agamyavibhavai: citram citram aho aho vicitritam citram vicitram maha: || feather It is a wonder that the peacock the other decorations Him are superfluous. It is a wonder that His face to by tw sending out the waves of splendour form, a personificationHis charming lips. Thus His of love that cannot be perceived by those with me shines amazingly with various wonderful attributes. Leelasuka could not contain his amazement makes him exclaim ‘ the wonder so many times. The peacock fe v±< iÖiÇivze;kaiNtlhrIivNyasxNyaxrm!, v±< iÖiÇivze;kaiNtlhrIivNyasxNyaxrm!, bh¡ nam ivÉU;[< bhumt< ve;ay ze;Erl< bh¡ nam ivÉU;[< www.sadagopan.org the Upanishadic declaration goes,' the Upanishadicdeclaration beholder. Hiswholefo creating wonderinthemindof all, Hissmileon charminglips, allthis His eyes,cheeksandnoseabove viseshakAntilaharee waves bytwoorthree, The faceofKrishNasendsoutluminous anukampitabhAshanam versa. ‘ to bedecoratedbyHimandnotvice that theornaments onHisbody seemed wicked, Hisownlimbsweresobeautiful relieve the earthfrom theburden ofthe front ofthe devaswhoprayedHimto says thatwhen theLordappeared in Desika inYadhavabhyaudhaya,wherehe Here the mindrecallstheslokaof feather? meaning inHisactionsitisreallyagreatwonder. acts fromtheworldlypointofview. lack theperception, have theintellecttoseerealnature srngaara, SrngArabhangeemayam, whichcouldbeunderst angaih , specialfeatures. alpadhiyAm agamyavibhavaih alpadhiyAm amitasoundaryaih ’. rm israsamaya,as dvi tri dvi tri 118 raso vaiSah To theonewhocomprehendsreal of Hisleelasandno His favoriteornament Seelaih ,' thepersonificationof ood onlybythose who , and hence judge His , andhencejudgeHis t bythepeoplewho www.sadagopan.org 60 ugh his devotion, visualizing all His fest in front in its full glory and also fest in front in its full glory the presence the form disappeared. the presence the form so that where ever he looks he sees so that where ever his hand KrishNa eludes his grasp. his hand KrishNa eludes ada in his previous birth when he was he when ada in his previous birth ce of all devotees. The Lord plays like d by my eyes. Hence in all the three three all the in d by my eyes. Hence see Him near yet to find Him not when Him not when yet to find see Him near e divine voice of the Lord saying, 119 ng of the devotee to attain Him. LOKAM S Leelasuka says what a sorrow it is to trying to grasp him! This is the experien this in order to increase the yearni The Lord appeared in the heart of Naar meditating but when he started enjoying When he became desolate, he heard th KrishNa alone. But when he extends But when KrishNa alone. dasIt! ikzaermymMb jgÇy< me. dasIt! ikzaermymMb ha hNt hStpwËrmhae ikmet- agre samagrayati kAmapi kelilakshmeem this anyAsu dikshvapi sAkshee || vilocanameva is lamentable hA hanta hastapathadooram aho kimetat How grasp. my Aseet kiSoramayamjagatrayam me || amba eludes he Yet is mani of KrishNa leela The indescribable KrishNa. only pervades in as witnesse all directions find I worlds state! Leelasuka sees KrishNa everywhere thro sportive actions and His beautiful form mNyasu idúvip ivlaecnmev sa]I, mNyasu idúvip A¢e sm¢yit kamip keillúmI- keillúmI- A¢e sm¢yit kamip www.sadagopan.org bhakthi couldnotescape theclaspof the presence of theLordforever when upallhisworldlydesiresan Lord, gives desire growtowardsHimand adevoteewh The aboveslokameansthattheLordsh 1-6-23) --(Srimad Bhagavatham: muncatihrtchayAn|| matkAmah Sanakai:sAdhu:sarvAn teanagha| sakrt yatdarSitamroopametatkAmaaya mTkam> znkE>saxu>svaRNmuÂitùCDyan!. sk*ÎizRt< êpmetTkamay te=n", hisdevotionLord through andHecannotescape. ‘unnai nAnadaindhenviduvEnO nAn piditthEnchikkenavE’ andaskstheLord‘ ’. These lines mean that AzhvArhasclaspedthe ’. Theselinesmeanthat 120 thedevoteeasNammAzvArsays,‘ d becomespureand theLord, boundbytheshacklesof owed His form in order to make the o thus yearnsforthe darsanofthe inienguppoginradhE then hecan enjoy ’, andtellsHim unnai www.sadagopan.org to decorate it with peacock h stand apart like the bees, tus-like face. His lips are sweet, 61 here it has the secondary meaning, , which, like the word vipula means like the , which, otaka. Some of this type is found in in found is type this of Some otaka. oad forehead, soft speech, wide eyes, wide oad forehead, soft speech, the next word bhramara) is adorned the next more copious. His broad forehead, 121 bhramara LOKAM S describing kaaliyamardhanam. , of KrishNa induces the desire , locks on the forehead, whic ivrl< æmr< that have come, attracted by His lo , (the word vipula means broad but cpl< cirtm nuu kda=nuÉve. cpl< Axr< mxur< vdn< lilt< lilt< vdn< mxur< Axr< m&Êl< vcn< ivpul< nynm!, m&Êl< vcn< ivpul< cikuram bahulam viralam bhramaram mrdhulam vacanam vipulam nayanam | adharam madhuram vadanam lalitam || capalam caritam nu kadhA anubhave tresses, br I enjoy the profuse When will ick…r< bhul< bhul< ick…r< behavior? and agile sweet lips, graceful face of madhurashtakamThis sloka resembles that having the same prosody, the meaning also is similar, which is called th narayaneeyam in the chapter hair, luxurious sloka is very beautiful. The presented in this The picture bahulam cikuram feathers and flowers to make it even vipulam the forehead which is broad because of with strands of His curly hair, bhramarAlaka bhramara www.sadagopan.org agile, His faceis graceful, madhuram adharam capalam caritam , playingtheflutefrom which lalitam inaccordancewithHisbaalavesham. , with the joy of music. His movements are always Hismovementsarealways thejoyofmusic. , with His faceis graceful! 122 flows the nectar-like music. flows thenectar-likemusic. www.sadagopan.org asakrt muraLee , the Lord is the , abode of mercy the other relations krpAlaya , related to the self and not , related to the self and ’, amidst the music in which He is ’, amidst the music in which 62 interval between His play of the flute? of the flute? His play between interval t our existence, all hear the cry of the devotees, hear the cry of the devotees, Atmabandhu 123 ashTakam (Sreehari SaraNaashTakam): in between the notes of music, in between the notes of music, LOKAM S akrt AtmabAndhava: jalpitam | paripAlaya nah assured that since He is the closest relative of the self, hear my plaintive cry oorilEn kaaNiyillEn uravu mattroruvarillEn , because He is the He , because , ‘save us Oh Lord, s<†Zyte n ikl kae=ip shaykae me shaykae me kae=ip s<†Zyte n ikl nEvaTmjae n c k…l< ivpul< bl< va, n saedrae n jnkae jnnI n jaya n jnkae jnnI n saedrae ing the flute in the previous sloka and sloka Krishna is suggestively in the previous portrayed as playing the flute He will Leelasuka wonders whether immersed in. re But becomes muraLee mrdula svanAntaremuraLee mrdula kadA nu na: || vibhu: AkarNayitAa is the Lord who will When me’, in the ‘Oh the temple of mercy save jalpitam His devotees of pleas will hear the mur¦I m&ÊlSvnaNtre ivÉurak[Riyta kda nu n>. kda nu n>. ivÉurak[Riyta mur¦I m&ÊlSvnaNtre krpAlaya iti as paripAlaya na: pirpaly n> k«palyeTysk«¾iLptmaTmbaNxv>, n> k«palyeTysk«¾iLptmaTmbaNxv>, pirpaly mrdula svanAntare the body, like other relatives. As the AzhvAr said ‘ ou through only bandhu, relation, to all last only till this body does. Sankara says in his artiharanArayaNa www.sadagopan.org lived. The Lord is the real and only relativewielder oftheconch." and friend as all therelatives areof anyusetome. Therefor others are short- "Neither mybrothernorfather normother wife,norson allmy || mamasankhapaaNe saraNam tasmAt tvameva samdrSyate nakilakoapisahAyakome naivAtmajo nacakulam vipulambalamvA| na sodarojanako mmzŒpa[e. tSmat!Tvmevzr[< jananee najAyA 124 e You alone ismy refugeOhLord, the www.sadagopan.org , (smelling of , that may summon Him to kaiSoragandhih 63 to our rescue. So He wonders that youthful KrishNa, who is the ocean of ocean who is the youthful KrishNa, ty ensures His arrival then let them get huthi in Srimad Bhagavatham where she 125 d with trepidation, says Leelasuka. LOKAM eyes and accept us into His fold? His fold? eyes and accept us into S kasyAm vipad daSaayAm . But He looks so young, karuNaambudhih says to KrishNa that if getting a calami Vyalaekiy:yn! iv;yIkraeit ivlaecna_ya< ivpulayta_ya< ivlaecna_ya< ivpulayta_ya< kadA nu kasyAm nu vipad daSaayAm kaiSoragandhi: na: | karuNaambhudhi: vilocanAbhyAm vipulAyatAbhyAm || vyAlokayishyan vishayeekaroti the indeed At which state of calamity tender youth) and our heart is fille are reminded of the Kunthist Here we lead will which more and more of the calamities so that they can see Him often them to birthless state. kEzaergiNx> ké[aMbuixnR>, kEzaergiNx> kda nu kSya< nu ivpÎzaya us for help. He is sure to come to our rescue then because He is the ocean of of ocean the is He because then what would be the calamity, rescue our to come to sure is He help. for us mercy, www.sadagopan.org ---(Srimad Bhagavatham-1.8.25) || bhavato darSanamyatsyAatapunarbhavadarSanam tatrajagatguro| vipada: santuna:SaSvattatra Évtae dzRn< yTSyadpunÉRvdzRn<. ivpd> sNtun>zañÄÇtÇjgÌurae, 126 www.sadagopan.org 64 127 LOKAM S Playing wonderful music ïut< ve[unade ivpulmé[neÇe iv nu. mrktmi[nIl< balmalaekye mandahAsemadhuram adharabimbe manjulam SiSiram amrtavAkye drshtipAte Seetalam | vipulam aruNa veNunAde netram viSrutam marakatamaNineelam Alokaye nu || bAlam izizrmm&tvaKye zItl< †iòpate, †iòpate, zItl< izizrmm&tvaKye mxurmxribMbe mÃul< mNdhase mNdhase mÃul< mxurmxribMbe www.sadagopan.org also drshtipaata amrtavAkyam mandahAsa, viSrutam veNunAdam madhuram adharabimbe- wideeyes? His lotus-red nectar-like speechspreadingcoolnessallaroundandwithHiscoolglancesfrom smile,withHisflute withsweetlipslikethebimbafruit,attractive Will IseetheyoungKrishNa, Seetalam -theglance fromHiswide, the smileis - nectar-liespeechiscooling, , cooling.Hegives comfortthro thatflowed fromtheflute Hislips. , attractive. manjulam ,attractive. sweetness isduetothemusic, blue likesapphire,playing blue wonderfulmusicinHis 128 vipula SiSiram ugh His glanceandHisspeech. , lotus-redeyes, thatiscomforting. arunanetram is www.sadagopan.org which is , father of Cupid, Cupid, of , father kimapi kaiSoram , and swiftest of the swift, , and swiftest of the swift, manmatha tAta 65 ne other than Manmatha, the lord of ne other than Manmatha, the ness of KrishNa, which sweetest of is no wonder that He stole the heart, stole the that He no wonder 129 LOKAM ribable youthful charm, charm, ribable youthful nt which is swiftest of all that is swift, stole my is swift, stole my nt which is swiftest of all that S mAdhuryAdapi madhuram , by being ever changing. , of all by His indesc sweetest of the sweet, sweetest of the sweet, cApalyAdapi capalam all that is sweet, the moveme heart. What to do? is here KrishNa The word Leelasuka uses for was no as Pradhyumna, of KrishNa the son is that there love. This is to imply cetoharati capLyadip cpl< cetae mm hrit hNt ik< k…mR>. cetae mm hrit hNt ik< k…mR>. cpl< capLyadip mAdhuryAdapi madhuram manma tAtasya kimapi kaiSoram | cApalyAdapi capalam ceto mama hanta kim kurma: harati || of the youthful beauty The indescribable maxuyaRdip mxur< mNmwtatSy ikmip kEzaerm!, kEzaerm!, mxur< mNmwtatSy ikmip maxuyaRdip www.sadagopan.org elegant andbeautiful, madhuram the bimbafruit, lotuses, The chest ofKrishNa, beauty? the sweet musicoftheflutebo charmingspeech,thelipslike bimbafruiteyes likebluelotuses,softsmile, and When amIgoingto bAlam vilAsanidhimAkalayekadAnu|| ca bimbAdhare camadhurammuraLeerave ca| camrdulammadajalpite mandasmite ca cavipulamnayanotpale vakshasthale ivlasinixmaklye bal< kdanu. ibMbaxre cmxur www.sadagopan.org etc.thisis Vidura,Bheeshma Uddhava, How muchmoreblessedare gopas andgopisdid,alsohaveacquire thatHeisthe without understanding they who see KrishNa as the Supreme purusha, like Supremepurusha, the as seeKrishNa who they 132 theimpliedmeaningofsloka. d meritthrough theirpreviousbirths. supreme purusha butlove Himas the www.sadagopan.org . himself? No mAdhuryameva mAra luminance? No because the No because luminance? , beyond speech. Is He my speech. , beyond , KrishNa in front and wonders . Is He the orb of the moon orb of the . Is He the is sentient. He is the nectar to our nectar to is sentient. He is the 68 Cupid himself, or the orb of the moon,Cupid himself, or the orb of ication of sweetness, or the nectar for or the nectar ication of sweetness, 133 t KrishNa is sweetness itself LOKAM S ? No He is the life of my life. ? No He is the life of Éae nu who spreads the pleasant ‘ abhyudayate mama locanAya manonayana amrtam. Yet the nectar is liquid. He is the purity of praaNavallabha ? But He is vAcAm agocaram vaaNeemrjA balae=ym_yudyte mm laecnay. laecnay. mm balae=ym_yudyte dearest life, speech, eyes and mind, Srimad Bhagavatham has a sloka describing KrishNa who appeared to the gopis about His enchanting presence. Is He the Manmatha, Is He the Manmatha, presence. about His enchanting because Manmatha has no limbs, ananga madhuradyutimanDalam moon has light which is sweet bu But the sweetness is abstract but KrishNa eyes and the mind, or purity of speech itself, or is He my dearest life? itself, or is He of speech eyes and the mind, or purity Leelasuka visualizes, va[Im&ja nu mm jIivtv va[Im&ja nu mm mAra: svayam nu madhuradyutimanDalam nu amrtam nu | mAdhuryameva nu manonayana nu vaaNeemrjA nu mama jeevitavallabho bAlo ayam abhyudyate locanAya || mama of me, Is this boy who appears in front the personif spreading pleasant light, or maxuyRmev nu mnaenynam&t< nu, nu, mnaenynam&t< maxuyRmev nu mar> Svy< nu mxur*uitm{fl< nu mar> Svy< nu mxur*uitm{fl< www.sadagopan.org --Sreemad bhagavatam:10-32-2 --Sreemadbhagavatam:10-32-2 || manmatha: sAkshAtmanmatha peetAmbardara srgvee | mukhAmbuja: Sauri:smayamAna Avirabhoot tAsAm sa]aNmNmwmNmw>. pItaMbrdröGvI tasamivrÉUt! zaEir>SmymanmuoaMbuj>, after makingthemsorrowfulbysuddendisappearance. Personification ofsweetness 134 - SrIMaThamDolaiKannan www.sadagopan.org , and His , hiding His citree krtadingmukha Alolavilocana stume of a cow-herd with stume of a cow-herd ll this He causes the tears of joy 69 s joy and it flows from his eyes as to His assumed costume of a cow-herd, to His assumed costume of 135 LOKAM vesheNa ghoshocita bhooshaNena S speech. He has put on a co that turns in all directions beautifying them, , supremacy and looks attractive. By a vaktra muGxen ÊGxe nynaeTsuk< n>. muGxen ÊGxe ve;e[ "ae;aeictÉU;[en ve;e[ "ae;aeictÉU;[en bAlo ayam Alola vilocanena | vaktreNa citreekrtadingmukhena vesheNa ghoshocita bhooshaNena His by directions, the adorns that face na: || mugdhena dugdhe nayanotsukam is with eyes, moving His with boy This attractive suited attire and ornaments our eyes. makes the joy flow from of KrishNa are always moving here and there, The eyes vKÇe[ icÇIk«tid'!muoen, vKÇe[ icÇIk«tid'!muoen, balae=ymalaelivlaecnen balae=ymalaelivlaecnen face, with His looks, smiles and all the suitable ornaments, to flow, dugdhe nayanotsukam, from the eyes of His devotees. of the beauty other aspects of the face and seeing the eyes, The joy of KrishNa, the devotee could not contain hi tears. paratva www.sadagopan.org let thefloodofjoyout their joybecomesboundlessli Oh Lord,theblessed onesse 17 stotram ---hayagreeva || payobhi: akshNaamparivAhayanti anta: amAntam Anandapayodhim tvat dhyAnacandrodayavardhamAnam| svAmin !prateecAhrdayenadhanyA: Svaimn! We findthe parallel ideainDesika's AmaNtmanNdpyaeixmNt> pyaeiÉrú[a a picture of KrishNa is a veritable . Looking around, 70 ornaments that make jingling sound, eelasuka describes Him. He is coming rasAyana, rasAnAm ayanam Ardram y. He is the manifestation of Brahman swinging His arms, moving His eyes, His eyes, His swinging His arms, moving His tus and the moon with His heart-melting 137 LOKAM S , cool and comforting like the moon, . To top all this He is we AndoLitAgrabhujam vadanaambujam face looking cool and fresh like the lo face looking cool and fresh zIt< ivlaecnrsaynm_yupEit. zIt< ivlaecnrsaynm_yupEit. izÃanÉU;[zt< izioipÁDmaEi¦< izioipÁDmaEi¦< izÃanÉU;[zt< AndoLitAgrabujam Akula netraleelam Ardram smitArdram vadanAmbuja candhrabimbam | SinjAnabhooshaNaSatam SikhipinchamouLim abhyupaitiSeetam vilochanarasAyanam || is approachingAn elixir to the eyes me, on His head and varioussmile, wearing peacock feather on His body, ornaments pleasing to the mind. Visualising KrishNa walking towards him, L with His arms swinging, maÔRiSmtaÔRvdnaMbujcNÔibMbm!, maÔRiSmtaÔRvdnaMbujcNÔibMbm!, AaNdaei¦ta¢Éujmak…lneÇlIl- AaNdaei¦ta¢Éujmak…lneÇlIl- He gives a smile which melts the heart, like face, bimbam. He is decorated with hundreds of SinjAnabhooshaNaSatam the beauty. Such His head, which heightens rasayana for the eyes. He is indeed the all rasa, sentiments or the essence of jo www.sadagopan.org joyful’. Anandee bhavati of theUpanishadswhomit issaid‘ SrI Rukmini-satyabhAmA samethaSr SrI Rukmini-satyabhAmA ’ meaning,Heistherasait (Thanks: Sri.Lakshminarasimhan Sridhar) Pleasing tothemind! 138 raso vaisah I KrishnawithSanath KumarAs self obtainingwhichone becomes , rasam hyevaayamlabdhvA www.sadagopan.org 139 SrI VenugopAla SrI VenugopAla SrI RanganAtha Temple, Pomona, New York 140 llur - Thanks:Sri.Lakshminarasimhan Sridhar www.sadagopan.org www.sadagopan.org The Child Krishna - SrI of Doddama www.sadagopan.org , His gentle smile, has entered deep into the mind and His face like the moon, moon, the like face His and 71 of a devotee is like an ocean which which of a devotee is like an ocean at shines with tender smile, entered smile, entered at shines with tender , of the whole group of cowherd boys, ment of the gopa youngsters, with His with His gopa youngsters, ment of the e pearls and other gems are inside the Ardram 141 ibutes and the form of the Lord. ibutes and the form LOKAM S ’, the Lord is the most valuable treasure for the devotee, . His cool glances, Seetalavilocana all this wealth of attributes He , which is comforting, with mrdulasmita vadanendu, of the devotee and gives joy. The heart contains the treasures of the attr ocean. As desika said in his vairagyapancakam, ‘asti me hastiSailAgre vastu paitAmaham dhanam which is protected at the heart like th mdyNmdIyùdy< ivgahte. m&ÊliSmtaÔRvdneNÊsMpda m&ÊliSmtaÔRvdneNÊsMpda paSupAlbAlaparishad vibhooshaNam | SiSuresha Seetalavilolalochana: mrdhulasmitArdram vadanendusampadA madayan madeeyahrdayam vigAhate || This child KrishNa, who I like, the orna cool glances, with His moon-like face th me. into my heart and enchants KrishNa is the ornament, vibhooshaNam paSuabAlaparishad izzure; zItlivlaellaecn>, izzure; zItlivlaellaecn>, pzupalbalpir;iÖÉU;[< pzupalbalpir;iÖÉU;[< www.sadagopan.org because Heis music whichisHimself, joy, moving eyeballs, flower, Leelasuka visualizestheformofKrishNa before me. to themusicthatarisesfromflut that moveenchantingly,thefa This form of KrishNa,mukharita veNuvilAsajeevitamme|| blue like the candrabimbam vaktra mudita taraLavilocana tArakaabhirAmam| tamAlaneelam upanatam tadidam muoirtve[uivlasjIivt and is beauty is the utmost limit caturAnAnaSilpa who is known as to Lakshmi also the boundary of joy wealth never stays for long and Lakshm devotees she is the divine mother www.sadagopan.org his poetry. viharaNapadam vamSeeveethee nectarine music, dvigunaSiSiram, netrayo: sannidhatte parinati:, mattasoubhAgyabAjAm Leelasuka wasabletoseeKrishNanowan field ofmy wordswiththeflow ofne eyes, withHismoonlikeface, doublyswee The result of my puNya which have || pariNatirahonetrayo:sannidhatte matpuNyAnAm attained fruition has appeared mattasoubhAgyabhAjAm viharaNapadam madvaaNeenAm before my vamSee veetheevigaLatam vaktracandramvahantee mAdhuryeNa dviguNaSiSiram mTpu{yana< pir[itrhae neÇyaeSsiÚxÄe. mÖa[Ina< ivhr[pd< mÄsaEÉaGyÉaja< secyNtI, v www.sadagopan.org 75 who is the protector of cows as well as who is the protector of cows 145 The protector of cows and people! The protector of cows LOKAM as joyfully as on Sesha! S , upAline loka pAline | upAline loka pAline lokapalAna. dhenupAlana SeshaSaayee . On seeing KrishNa seeing KrishNa . On in front, Leealsuka bows in front, Leealsuka down to him. raxapyaexraeTs¼zaiyne ze;zaiyne. raxapyaexraeTs¼zaiyne dhen tejase astu namo The one who protects the whole world andwho reclines on the bed of Adhisesha, tejse=Stu nmae xenupailne laekpailne, laekpailne, xenupailne nmae tejse=Stu || rAdhApayodharotsanga Saayine SeshaSaayine Salutations is KrishNa, to the light that along with His Lord Narayana is none other than KrishNa who looks after the cows and love of Radha, revels in the sanga rAdhApayodharot Saayee the world, who rests on Radha the world, who rests on Radha His sloka is referring to the parathva of KrishNa by the mention of His www.sadagopan.org and thekumkum ontheirchest issmeare veNugeetagati moolavedhas Him astheprimecreator ofthenuances ofmusicthat camefromHis flute, whole universe of sound,KrishNa, beingthesupreme purusha, is sabdabrahman arose. This is denotedplaying ontheflute as Heis by referringof thegopis,andwhoisfirstcrea to chest againtoKrishNawhose Salutations tejase tadidamOmnamonama:|| veNugeetagati moolavedhase dhanya kunkumasanAthakAntaye| dhenupAla dayitAstanasthalee tejse tiddmae< nmae nm>. ve[ugItgitmUlvexse xNyk…»…msnawkaNtye, xenupaldiytaStnSwlI- . Heisnowplayingwiththegopislike acowherd boy the source of praNava itself. itself. the sourceofpraNava S LOKAM 146 tor ofthenuancesmusicthroughHis d onHischest when theyembrace him. the sourceofPranavafromwhich is shiningwiththekumkumfromthat 76 76 www.sadagopan.org , sounding , sounding ’. It means ’. It means come fruitful on come fruitful on chinnamchiru padhangaL chinnamchiru pAdAmbujapallava AdAdhu aSangAdhu vaa kaNNa’, 77 ncing or else some may cast theirncing or else some may cast evil t accompaniment. This recalls to thet accompaniment. This recalls the devotees are the same. He says to the devotees are the same. sound and our lives be the the sound of the flute accompanies autiful composition describing the scene 147 ven, ‘ LOKAM . S vIna< ‘ t me jIivtmaÄkeil. t me jIivtmaÄkeil. , accompanied by the beautiful music from His flute, flute, music from His , accompanied by the beautiful , on feet, His small lotus-like manjulaveNugeetam noopura mrdukvaNan jyit lilt v&iÄ< izi]tae v jyit lilt v&iÄ< izi]tae AnuKv[NmÃulve[ugItmayai softly, mrdukvaNan pAdAmbuja noopura manthareNa bAlena pallavena | jeevitam Atta keli || AyAti me anukvaNanmanjula venugeetam KrishNa who life, is coming is my dearest aattakeli. towards me, dancing The anklets, m&ÊKv[ÚUpurmNwre[ balen padaMbujp m&ÊKv[ÚUpurmNwre[ anukvaNan The four slokas starting withThe four slokas starting one describe KrishNa coming towards this Leelasuka. softly. steps, and His anklets are sounding dancing KrishNa is coming with His in perfec and the anklets are The flute venkata subbaier, ‘ mind the song by oothukadu which shows that the of all experience KrishNa, "come too much da to me without a be is song, which This you." eyes on to here, contains a line ‘ which is refereed Silambolitthidume, adahi Sevimadutthaa piravi manam kaLitthidume on Your small feet make the anklets hearing it. Desika in his GopalavimSati says that bracelets of the gopis. bracelets of the gopis. www.sadagopan.org Krishna -myDearest! (UdupiSrIKrishna) 148 www.sadagopan.org a of the sound ofa cool hands of the gopis. The dance of the gopis. The dance cool hands ine well, being taught of the dance of dance of being taught of the ine well, the saviour of the whole world who has who world the saviour of the whole e was set to the thal 149 the bhakthavAthsalya the Lord. of by the loose bangles worn by the worn by the by the loose bangles the bangles. This is just to show assumed thea cowherd, sh disguise of lalitavrtti of the flut of the svaras that flow out Axr mi[ suxayam SrI KrishnawithHis glorious Chaturbhuja SrIKrishna ofSosle, Karnataka (Thanks:Sri.Lakshminarasimhan Sridhar) 150 glances bubblingwith joy! www.sadagopan.org , . The , by His eyes is He who is eyes is He who is t care for any other. t care for any other. udancita karNayugmam muraLee ninAdamrtam , one who binds and hence here , one who binds and hence here iti 78 ling joy, binding the essing the joy that bubbles within, within, essing the joy that bubbles my two eager ears, with His nectarinemy two eager ears, with His , the joy that is the bliss of Brahman, 151 ve of those who do no badhnAti LOKAM S e eyes of the onlooker, nayanabandhu e eyes who persists through all our lives. means He is the relati ananyabandhu ranNdkNdi¦tkei¦kqa]lúy>. ranNdkNdi¦tkei¦kqa]lúy>. Aayait me nynbNxurnNybNxu- Aayait me nynbNxurnNybNxu- soayam vilAsa muraLee ninAdAmrtena karNayugmamsincan udhancitam idam mama | AyAti me nayanabandhu: ananyabandhu: Ananda kandaLita keLi | kaTaakshalakshya: drenching KrishNa is coming towards me, music, with with bubb His glances glorious isÂÚudiÂtimd< mm k[RyuGmm!, mm k[RyuGmm!, isÂÚudiÂtimd< sae=y< ivlasmur¦Iinndam&ten sae=y< the one and only close relative to all. the one and only close relative KrishNa advances, playing His flute, and the eager ears, of Leelasuka is drenched with the nectarine music, is drenched with the nectarine of Leelasuka glances of KrishNa are beautiful expr Ananda kandaLita kaTaaksha lakshyah brahmaananda. He binds th close real the is He else. anywhere look to possible not is it that so appearance relative, are fastened on him. nayanbandhu means that He binds the eyes which anayabandhu The word bandhu is derived as www.sadagopan.org . His gait is like aplayfulelephant, doorAt vilokayati.Hisgaitislike KrishNa waswalkingtowardsLeelasukaandlooksatHimfromadistance, music throughtheflutewhichis wide with continuousKrishNa islookingatmefromafar,walkinglikeaplayfulelephant, His eyes flow of glances, veNeedughena daSanAvaraNenadeva:|| veNunAda hrdayangama ArAdupaiti dhArA kaTaakshabharitenavilocanena| doorAt vilokayativAraNakhelagAmee dev>. dznavr[en ve[IÊ"en AaraÊpEit ùdy¼mve[unad- xarakqa]Éirten ivlaecnen, ËraiÖlaekyitvar[oelgamI heart, is playingtheflute, themusic ofwhic His continuouslooks, hrdayangama veNunAda dhArA kaTaaksha S . enchantingtotheheart. LOKAM 152 His lipsbeautifulseedingoutcontinuous , fallonthedevoteeslikeashower.He h flowsfrom Hislipsandentersthe 79 vAraNa khelagAmee . www.sadagopan.org , and merely by , in order to protect His SiSira, because it reminds deeptabhooshA drSi 80 drSi ing the flute. His feet the are resort ndavas etc., thus being the refuge of divyaleelAkula and they are wonderful with shining with shining wonderful they are and van, lifting the Govardhana, killing the e three worlds, and give comfort every and give comfort worlds, e three 153 m, remembering their divine sports. m, remembering their divine LOKAM S orts He engaged in, of those who have no other refuge of those who have no other in all th ornaments and most thrilling mymymnukUjÖe[urayait dev>. Azr[zr[a_yamÑ‚ta_ya< pda_ya- pda_ya- Azr[zr[a_yamÑ‚ta_ya< padAbhyAm tribhuvansarasAbhyAm deeptabhooshA | divyaleelAkulAbhyAm drSi drSi SiSirAbhyAm aSaraNa SaraNaabhyAm adbhutAbhyAm padAbhyAm ayam ayam anukoojat veNurAyAti deva: || feet, play two KrishNa is walking with His moment to at the those who look In this sloka, KrishNa has come near and Leelasuka is enjoying the beauty of anklets, His feet. They are adorned with shining looking at them the devotee gets comfort, †iz †iz izizra_ya< idVylIlak…la_yam!, idVylIlak…la_yam!, †iz †iz izizra_ya< iÇÉuvnsrsa_ya< dIÝÉU;apda_ya< dIÝÉU;apda_ya< iÇÉuvnsrsa_ya< all in feet His than enchanting the distressed and hence there is nothing more the three worlds, tribhuvanasarasa. one of the divine sp devotees like roaming around in Brinda asuras, going as an envoy to help the Pa www.sadagopan.org holding upthe Govardhana pride ofIndraby He quelledthe them freeofbody-consciousness. clothes ofyounggopisandmade them jn~ana.Hetookawaythe in themindsofth KrishNa destroyedtheignorance heart. lotusofmy and Hehasstolenthe the gopisandpride ofIndra, mind ofthesages,clothes theignorancefrom took away, This indeedistheKrishNawho || so ayammadeeyahrdyAmburuhApahAree bhuvaneSvaradarpahAree so ayamtrteeya vasanAapahAree| vadhoo so ayammadavraja so ayammuneendrajanamAnasatApahAree sae=y< mdIyùdyaMbuéhapharI. sae=y< t&tIyÉuvneñrdpRharI sae=y< mdìjvxUvsnapharI, sae=y< munINÔjnmanstapharI e sages and gave e sagesand S LOKAM 154 SrI Krishnatookawaygopi'sclothes! 81 81 (Thanks:www.kamat.com) (Thanks:www.kamat.com) www.sadagopan.org level of intellect, intellect, level of asuka He did all this by by did all this asuka He lls. So it has become His lls. So it has pure at all levels, body, mind and pure at all levels, e heart is termed as a lotuse heart is termed in the pis and Indrapis and at the 155 dharAkaaSa the Lord dwe , inside which go the sages, Thus He purified mountain. body and mind respectively. mind respectively. body and says Leel in my case, But became His possession. Th heart, which Upanishads, the devotee has become abode and hence intellect. www.sadagopan.org Aaöaivle][mnu][ mNdhasm!, Aaçay giNxéidtS)…irtaxraeòm! salvation, By lookingatthebrilliance of ofKrishNatheeye theform hasreached its KrishNa whoisthesovereign of bothomniscienceandinnocence. My eyeis experiencing thejoy ofsalvat nirviSan nayanamteja:nirvaaNapadamaSnute|| camougdhye sarvajn~atve inivRzÚyn< tejae invaR[pdmîute. svR}Tve cmaEGXye csavRÉaEmimd< mm, Desika says in his GopAlavimSati, inhisGopAlavimSati, Desika says nothing else tobeknownfurther. jn~AtvA naihabhooyoanyatjn~Atavyam avaSishyate ekavijn~Anena Upanishad declaresthatbyknowingBrahmaneverythingelsebecomes known, to thedevotees.ThusHeisLordofmaaya. know anything, Lord of jn~ana. But as KrishNa, a cowherd boy, He looks asknowing whomthereisnothingelsetobeknown, though He does not sAravabhouma: experience ofjoythatarisesonseeing HimwhoisthesovereignLord, nayanam , ofbothjn~anaandajn~ana.He mougdhya , as KrishNa himself says in Bhagavatgita, ‘ sarvavijn~Anam, asKrishNahimselfsaysinBhagavatgita, nirvaaNapadam , aperfectpicture ofinnocence, which creates wonder sArvabhoumamaidammama| S LOKAM 156 aSnute ion by resorting to thislightthatis ion byresortingto , asthereisnothingbeyondthat 82 isthesupreme self,Brahman, sarvajn~atva ’, knowing whichthereis . Thus He is the yat www.sadagopan.org re full of tears, tears, of full re else than the Lord. else than no one was looking) which belies His looking) which belies no one was p trembling when He cries has the cries has when He trembling p that this is none 157 shaNa mandahAsam | shaNa mandahAsam fragrance of the vedas, whose eyes are stained with tears but the next stained with tears are eyes fragrance of the vedas, whose drank the life of Poothana, who came disguisedmoment lit up with smile, who as His mother’. was lip though His lower so because even KrishNa was crying or pretends trembling it gives out fragrance of the vedas and eyes we the when He gives a charming smile (perhaps àa[ StnNxymvEim pr< puma www.sadagopan.org KrishNa. seeing that hefeelson thewonder kincit, todenote KrishNa. Leelasukasays,somethingthat iscalled KrishNa, trshNaamburASim the seaofdesirefor it raises the waves of desire charmbutalso because comparable tothemoonnotonlyinitsbeautyandcool towards Him as the moon doeswhich has to arisenearlierha the ocean. In moon rising, The faceofKrishNaislikethe moon, of even themoonitselfwhic my desireriseupredoubledbythemoon-likeface,whichincreasing thebeauty Something wonderful,calledKrishNa,whic kinchanajeevitamme|| krshNaahvayam trshNaamburASim dviguNeekaroti ushNetarAmSo: udayammukhendo:| krshNaanam etatpunaruktaSobham k«:[aþy dviguNeekaroti s allthecharm ofthemoonalready.Thefaceis h looksliketautology. KrishNa thewavesare S udayam LOKAM , bytheappearanceof 158 , seems tobearepetitionastheface , seems mukhendu h ismylifeitself,makestheseaof 83 , and hence the beautyofthe the , andhence the moon-likefaceof rising doublefold, KrishNaahvayam www.sadagopan.org , and , again and again, AtAmravilocanaSree vargam. Leelasuka says that he . This form of KrishNa is extolled is extolled form of KrishNa . This 84 a, which is extolled by the devotees, a, which is extolled by the vinamra 159 aSesha LOKAM adharoshTham S sambhAvita , the face of KrishNa in his mind, mAnasam cumbati . by all the devotees, by all the muoaMbuj< cuMbit mans< me. muoaMbuj< cuMbit mans< me. muhumuRraremRxuraxraeó< tadetat AtAmra vilocanaSree sambhAvitaaSesha vargam vinamra | muhu: murAre: madhura adharoshTham mukhAmbujam cumbati mAnasam me || of KrishN My mind often kisses the face lips. with its lotus-red eyes and sweet like a lotus, the ends of KrishNa are red at The eyes His lips look so sweet, madhura sMÉaivtaze;ivnèvgRm!, sMÉaivtaze;ivnèvgRm!, tdetdataèivlaecnïI- tdetdataèivlaecnïI- kisses, muhuh 160 the celestial tree - Thanks:Smt.Krishnapriya the celestial tree - Thanks:Smt.Krishnapriya www.sadagopan.org www.sadagopan.org His feet are excelling the young sprouts of the young excelling His feet are www.sadagopan.org , seem to have , which put to shame ll the wishes to to , that grants all the wishes ide of all that is beautiful in all the all ide of all that is beautiful in saradudancitAmbuja 85 85 give all to those who even think of give all to those who even think pAdapa of comparison. What a wonderful form form of comparison. What a wonderful a preceptor, the beauty to the lotuses preceptor, the beauty to the a , of all the usual objects of comparison incomparable in beauty and hence seem 161 vibudha LOKAM S daLitadurmada , by Leelasuka, in soundharyakala. The feet of in soundharyakala. The feet of vilAsaSikshAguru, by Leelasuka, in autumn. His feet are excelling the young sprouts of the celestial tree in tree in sprouts of the celestial the young are excelling in autumn. His feet to quell the pr softness. His eyes are enough ivlaeKy suivlaecnam&tmhae mhCDEzvm!. mhCDEzvm!. suivlaecnam&tmhae ivlaeKy †zaE di¦tÊmRdiÇÉuvnaepmaniïyaE †zaE di¦tÊmRdiÇÉuvnaepmaniïyaE vilAsa SikshAguroo karou SaradudancitAmbuja | pallava ullanghinou padou vibudha pAdhapa prathama drSou daLita upamAna Sriyou durmada tribhuvana vilokya suvilocanAmrtamaho mahat SaiSavam || like are imparting The hands of KrishNa objects be the which could three worlds nectar to the eyes! which is of childhood The lotuses that blossom in the autumn, as learnt the secret of beauty from the hands of KrishNa, which are termed their guru, pdaE ivbuxpadpàwmp‘vae‘i'!"naE, ivbuxpadpàwmp‘vae‘i'!"naE, pdaE tree, KrishNa excel the celestial kraE zrÊdiÂtaMbujivlasiz]aguê kraE zrÊdiÂtaMbujivlasiz]aguê those who come near it, by their power to those who come near sprouts, prathamapallva tender Him. The feet are like tree. His eyes are those of the celestial to have quelled the pride, www.sadagopan.org eyes, childhood, in all the three worlds, three in allthe , oftheonlookers. suvilocanAmrtam , exclaimsLeelasuka,whichislikethenectarto mahat SaiSavam tribhuvana upamAnaSri 162 . Thus What awo nderful form of www.sadagopan.org . He is . He is stanataTee hrdayam , is enough to turn even even turn to enough is , . vrajasundaree to the eyes of Manmatha, of Manmatha, to the eyes arundhatee anrghya 86 ul in His beautiful face, churns even even ul in His beautiful face, churns ful activities go on appearing afresh ful activities go on appearing ing youth is extolled by and attractsing youth is extolled by and s over the kingdom of the gopis who gopis who s over the kingdom of the hNa thatthva, is manifest in front of Manmatha, who after all was His own 163 ArdrasmitAsyasree ArundhAnam LOKAM S karan! ivhar³ma- karan! ivhar³ma- . So KrishNa gives joy even , who holds Him in high esteem, , and His beautiful smile, ananyajanma mamNd< ìjsuNdrIStntqIsaèaJyma¾&MÉte. mamNd< ìjsuNdrIStntqIsaèaJyma¾&MÉte. sAkArAn vihArakramAnAcinvAnam ahani ahani ahani api ArdrasmitAsyaSriyAarundhAnam arundhatee hrdayam | anrghyAm dasAm AtanvAnam ananyajanma nayanaSlAghyAm Amandam vrajasundareestanataTee sAmrAjyam ujjrmbhate || whose play is KrishNa, The existence that the chaste heart of arundhati, naturally more beautiful than Cupid, offspring. nayanaSlAghya AatNvanmnNyjNmnynða¸yamn¸ya¡ dza- AatNvanmnNyjNmnynða¸yamn¸ya¡ AaicNvanmhNyhNyhin sa naéNxanméNxtIùdymPyaÔRiSmtaSyiïya, and mercif day by day, whose smile tender the mind of Arundhathi, whose ever grow the mind of Arundhathi, whose who rule and even the eye of Manmatha love him, appear in front and grows fast. The existence that is KrishNa, the Kris Leelasuka. He is the ruler of the hearts of gopis, sAmrAjyam www.sadagopan.org lamkrtam, Hischil of and decorations whic The KrishNathathva jeevitam|| jagattrya vimohanamjayatimAmakam preetavaSeemukham praNaya pratikshaNa vilokanam | hAsAmrtam madachuritalocanam madanamugdha taralaSaiSavAlankrtam samucchvasitayouvanam jgTÇyivmaehn ishNa, andtheornamentsHeworein nectarine smilecreates loveinothers. ry moment. The fluteonHislipsseems ry moment. by itsholesthrough which itflowsin 87 87 appear victorious, displayedafreshevery samucchvasitayouvanam, H samucchvasitayouvanam, ppearing. Hiseyes look jayati taralaSaiSavA taralaSaiSavA , the signs , the is www.sadagopan.org 165 s form enchants the three worlds and it is the life- worlds and the three enchants s form giving force for the devotees. for the devotees. giving force Hi of music. Thus the form www.sadagopan.org Malayappa Swamy-Thirumala Wonderful Form! 166 www.sadagopan.org citram form. His feet are like e feet, the eyes, the face, eyes, the face, e feet, the , yet show love and mercy. His austerities like penance, is easily 88 like lotus, it is wonderful wonderful wonderful like lotus, it is wonderful et of KrishNa, wonderful is the lotus, is the KrishNa, wonderful et of 167 makes him exclaim in surprise, , but excels the beauty of a lotus by His , but excels the beauty of a lotus by His LOKAM nayanAravindam S e cause of wonder. Also th e cause of wonder. , but marked with the divine signs of Sankha cakra vadanAravindam on seeing the wonderful citram on seeing the wonderful punaramba caraNaaravindam indeed! KrishNa appearing before Leelasuka icÇ< tdetTpunrMb icÇm!. icÇm!. icÇ< tdetTpunrMb icÇ< tdetÖdnarivNd< icÇ< tdetÖdnarivNd< citram tadetat caraNaaravindam | citram tadetat nayanAravindam citram tadetat vadanAravindam || citram tadetat punaramba citram the fe which is lotus, Wonderful is this face this is eyes, wonderful that is His icÇ< tdetÚynarivNd<, icÇ< tdetÚynarivNd<, icÇ< tdet½r[arivNd< icÇ< tdet½r[arivNd< a wonder indeed. is devotion which visible through tadetat lotuses, lotuses, etc. His eyes are like to see which the sages go through severe sweet smile. All this are th sweet smile. All this face is like a lotus, face is like www.sadagopan.org gopis, emerald pendant, the daughterof ocean, akhilabhuvanaikabhoosham I bowdowntoHimwho istheor vande|| nAyaka mahAmaNim hArAvalimarakata vrajayuvaytee jaladhiduhitru kucakumbham| akhila bhuvanaikabhooshamadhibhooshita naykmhami[ LOKAM S , and in the play His body is marked with colours of sandal, sandal, of colours with marked is body His play the in and , "maR»…r< ikmip oelit k«:[tej>. g{fSwlImuk…rm{floelman- g{fSwlImuk…rm{floelman- kAntAkacagrahaNa vigraha baddhalakshmee khaNDaangarAga rasaranjita manjulaSree: | gaNDasthalee khelamAna maNDala mukura krshNateja: || gharmAnkuram kimapi khelati in called KrishNa playing light There is a on His bo pigments like sandal paste etc KrishNa is playing with gopis and catches kAntAkacagrahaNa kumkum etc., khaNDaangarAga rasa o{fa¼ragrsriÃtmÃulïI>, o{fa¼ragrsriÃtmÃulïI>, kaNtakc¢h[iv¢hbÏlúmI- kaNtakc¢h[iv¢hbÏlúmI- drops the hair etc., and with the sweat formed on His body due to exertion. formed on His body due to exertion. www.sadagopan.org KrishNa issweetinallHisaspectsandforms. sweetness. Asthesugarcandyissweet svaroopa the sameideaisreflecte In MadhurashTakamwe nothing butsweet. His face,thefragrance onHimandHi Everything withreferencetothe Lord madhuram || etataho madhugandhimrdusmitam | madhuram madhuram vadanam madhuram madhur mxur< mxur< mxurm!. mxugiNxm&ÊiSmtmetdhae mRxur lahari, oceanofbliss d here.Since KrishNais asya vibho: S LOKAM 170 madhurAdipater-akhilam madhuram is sweet,becauseHehimselfsweet. s smile,everythingissweet,sweet whenever onetastesit,similarly 91 91 , ocean of , ocean mAdhuryalahari akhaNDa-sacchidAnanda ’ and www.sadagopan.org 92 171 , rasa LOKAM , and , and S SrngAra him, who is the angeekrtanarAkAra , and who has taken a . refuge of the whole world, world, whole refuge of the bhuvanaaSraya human form, wearing peacock feather, Sikhipinchavibhooshana A¼Ik«tnrakarmaïye Éuvnaïym!. A¼Ik«tnrakarmaïye | sarvastham SikhipinchavibhooshaNam SrngAra rasa aaSrayeangeekrtanarAkAram || bhuvanaaSrayam I take refuge in Krishna is embodiment of love! love! of ï&¼arrssvRSw< izioipÁDivÉU;[m!, embodiment is embodiment of love, love as KrishNa is embodiment of dharma.Rama was the embodiment of and body Each and every part of His actions create love in others and also expresses His love for all. It is Himself, the is the Lord because He human refuge of all, manifesting in form. Krishna sarvastha www.sadagopan.org nAham vasAmi vaikuNThe nayogihrdayeravou| nAham vasAmivaikuNThe mÑ´a yÇgayiNttÇitóaim nard nah< vsaimvEk…{QenyaeigùdyervaE, and protectsthemasHeHimself hassaid, anubhAvayati bhaktaan Naradabhakthi suthrasays,‘ due to! graceis this appear tomyeyesforsuchalongtime.Towhatextraordinary sight.ButYou sageshavingdivine andby enquiry throughtheUpanishads Oh Lord!Youarenot tobeseenbyth svAmin! kayAnukrpayAmamasannidhatse|| sa tvamciramnayanayo:anayo:padavyAm | sahasram cittena caupanishadAsudrSaam nAdyApi paSyatikadAcanadarSanena Svaimn! s Tv e studyofSaastrAs,bymeditation, 93 www.sadagopan.org art of the sages nor in the orbit of the orbit of the sages nor in the of the art 173 || nArada tatra tishThAmi yatra gAyanti madbhaktA he nor in the dwell in Vaikunta, “I do not Sun. I stand in front of my devotees who sing my glories”. This is the the is This glories”. my sing who devotees my of front in stand I Sun. mentioned here. of Leelasuka experience www.sadagopan.org The particle bhooyo manjulaSree beyond description, mukhendu Oh Kesava!Whatbrilliance, bhooyo bhooyaSa:tAmnamAmi|| manjulaSree: sAadutA seyam soayam | koapivAcAmabhoomi: koayam vesha: keyam kAnti:kesava!tvanmukhendo: key< kaiNt>kezv ÉUyae ÉUyzSta< nmaim. sey< sae=y bhooyo and what an enchanting form have you, anenchantingformhaveyou, andwhat manifested by You makes me bow down to You again and again, again, againand makesmebowdowntoYou manifestedbyYou kaa bhooyasah ! andkah TvNmuoeNdae> vaacaam usedbywayofpraise implywonder. , many times. , many kA S abhoomih iyam LOKAM 174 kAntih ! Thesweetnessandbeauty, , thereis,inYourmoon-likeface, 94 94 ko ayam veshah , whichis svAdutA www.sadagopan.org , and kiyat, He vadanendu daSadhA , is entirely due to the , and whatever, auty and brilliance only from itarAm 95 the moon now Leelsuka sets out to prapadyate reference to the ten finger nails of finger to the ten reference asnute 175 s been vanquished by the face, padam makes himself into ten parts, Sriyam LOKAM S adhikam , and the moon himself gets his be tv kaé{yivj&iMÉt< ikyt!. tv kaé{yivj&iMÉt< ikyt!. Aixka< iïymîutetra< Aixka< iïymîutetra< hence and vadanendu vinirjita: SaSee brilliance and daSadhA deva padam prapadyate | beauty in face adhikAm Sriyam aSnute itarAm Your by tava kAruNya kiyat || vijrmbhitam vanquished is moon The resorts to You dividing into ten parts and what himself merit ever additional he mercy alone. gets as a result is due to Your After comparing the face of KrishNa to extol the face saying the moon ha dzxa dev pd< àp*te, dzxa dev pd< vdneNÊ ivinijRtZzzI vdneNÊ ivinijRtZzzI vinirjita SaSee the face of KrishNa. For that He of KrishNa, resorts to the feet acquired through that, mercy of the Lord. mercy of the The moon dividing himself into ten has KrishNa which are moon-like. www.sadagopan.org lotus closesatdusk. Neithercanitbe because itisalways infullbloomwhilethe KrishNa. Itisnotcomparabletoa lotus face fall short ofcomp compared to abeautiful usual thingsthatare finds thatthe previous slokas,Leelasuka Continuing thelineofthoughtin two Yours? compared totheever beautiful face of enchants thewholewo waxes andwanes.What not possibletocompareitwithmoonalsowho How can Your face be like the lotus? su yasya tavdAnanasamA It is tat kimbruvekimaparambhuvanaikakAntam vAcAm avAcinanuparvaNiindo:| tat tvatmukhamkathamivAmbujatulyakakhsyam ySyTvdannsmasu;masdaSyat!. tt! ik< äuveikmpr< ÉuvnEkkaNt< vacmavaic nnu pvRi[ pvRi[ #Ndae>, tÄvNmuo< kwimvaMbujtuLykúy< arison tothefaceof shamA sadhAsyAt|| else is therewhich rld, and couldbe rld, and S LOKAM 176 96 His faceisalwaysin full blossom www.sadagopan.org d with its beauty d with s while the face of KrishNa is ever is ever the face of KrishNa s while chants the whole worl chants 177 (Thanks: Smt. Shanti Seshadri) Krishna with the face like full moon! to the mooncompared and wane who waxes like the full moon. There is nothing so en is nothing so moon. There full like the forever. www.sadagopan.org poets whowereextraordinary, Leelasuka claims,nooneelsebefore hi light, tothefaceofKrishN comparison Leelasuka furtherestablishestheinferiority ofthe Your facenaturally. fittinglightpoets before thatdoesneeraajanato me.Themoonservesasthe Hear frommethewords whichhavenot been perceivedeven byunexcelled nirvyAjam arhaticirAyaSaSipradeepa:|| neerAjanakramadhuram bhavadAnanendoh nakaTaakshitamyat| poorvaih apoorvakavibhih SuSrooshase yadivaca:SrNumAmakeenam inVyaRjmhRiticraya zizàdIp>. nIrajn³mxur< ÉvdanneNdae> pUvERrpUvRkiviÉnR kqai]t< yt!, zuïU;se yidvc>ï&[umamkIn< pradeepah that does neeraajana, tothe thatdoesneeraajana, S poorvaih LOKAM a. Moonhasbecomethenatural, 178 m hasremarkedon,noteventhegreat apoorvakavibhih 97 97 face ofKrishNa. Thisfact, moon as a standard of moon asastandardof na kaTaakshitam nirvyAjam . , www.sadagopan.org ’. raso vai sah emit waves of of emit waves , a cascade of essence smitAni sea of nectar has emerged, (asea SeetAni 98 y that is equal only to the bliss of ssly emitting oceans of nectar, by its by its ssly emitting oceans of nectar, ation, which pulverizes all the other all the ation, which pulverizes 179 , it is a rasapravAha , ceaseless. LOKAM , all the other sense experience is reduced to , all the other sense experience S akhanDa udvantasudhArNava nirvaNa. Experiencing that, as though a vikhanDita SesharasAntraaNi jyiNt zItain tv iSmtain. jyiNt zItain tv iSmtain. AyiÙtaeÖaNtsuxa[Rvain AyiÙtaeÖaNtsuxa[Rvain akhaNDanirvaaNa rasapravAhai: |vikhanDitASesharasAntraaNi ayantritodvAnta sudhArNavAni || jayanti SeetAni tava smitAni effortle Your smiles, cool and comforting, bliss of salv uninterrupted flow of the triumph. always sense experience, The smiles of KrishNa, cool and comforting. ivRoi{ftaze;rsaNÇrai[, ivRoi{ftaze;rsaNÇrai[, Ao{finvaR[rsàvahE- Ao{finvaR[rsàvahE- because He is the rasa itself as declared by the Upanishad ‘ Upanishad the by declared with jo nectar that engulfs the onlooker as Brahman, itself rasa the is He because because they are all Compared with that, all the other rasas are nothing alone is while this fleeting shreds, Tsunaami!), www.sadagopan.org foremost. svArasya Him’. thousands ofkingsbuttheearthissaid Ahu:anenabhomim rAjanvateem santu sahasraSoanye compared tothesubject on hand. KalidasasaysinRaghuvamsa, ‘ there be others,whoarebothered,to The expression ‘ utmost limitofallthatisattractive. nor bepleasant tothem,because weknow who professtobesovereignsofbeauty Let therebemanyotherswhoareforemost yat satyamramaNeeyatAparinNat tairnaivam vivadAmahenaca | svArAjyabaddhavratA: kamaneeytaapariNati: kAmam vA kAmam santusahasraSahkatipayesvArasyadhoureyakA: rm[Iytap yTsTy< tEnERv< ivvdamhe ncvy< dev iày<äUmhe kam santu vayam deva priyam broomahe priyambroomahe vayam deva S ’ isusuallyusedto denotethemeaning let LOKAM i: tvayyevapAramgatA|| 180 . Wearenotgoingtoarguewiththem thetruth,myLord,thatYouare to be having a king only because of denotetheinferiorityofothers 99 inexcellence, orlettherebe those is one who standsfirstand isone ’, meaning,lettherebe kAmam nrpaah kAmam nrpaah www.sadagopan.org the outer limit of the outer limit dam, amalatvam and fer to other devas like Manmatha other devas like fer to ishNa do not enter into argument with ishNa do not enter 181 anam, anantam, Anan anam, anantam, also means re and it could heaven others because they know the truth that KrishNa alone is KrishNa alone truth that they know the others because svAarAjya who are reputed for their beauty. reputed for who are of Kr that the devotees Leelasuka means bliss. satyam,beauty, love and jan~ soundaryam. www.sadagopan.org SrI Varadhanas Venugopalan (Thanks:Sri.SaThakopa Tatachar) Manmatha Manmathan 182 www.sadagopan.org (Srimad ng under the tree, ng under the manmatha manmathah’ wherds and gopis, beautiful looking 100 ws, cowherds and gopis. He looks like sAkshAt 183 LOKAM S bhAgavatam). gaep< Éje gaek…lpU[RcNÔm!. Éje gaek…lpU[RcNÔm!. gaep< gaegaepgaepIjnmXys www.sadagopan.org limit ofbhakthi.Describing that,saysLeelasuka,evenhis words have become the gopisarecontemplated bythesage devotion, Lord whoistheirinnerself.TheirsongonKrishNawasfullofthenectar forgot theirbody-consciousness, devotion. That astheepitomeof andthegopika geethamisextolled Bhagavathapurana is what Leelasukathe glory oftheLord.Therasakreeda refers toThe life becomesfruitful, here and says that thelike mealso becamesweet and gopis who honey. AlltheplayinBrindhavanbecame love andshedtheirmodest When Youresortedtotheplace (Brindav janmacaphalam|| tvayi sthaaneyAtedadhaticapalam mAdrSagirAm samujjrmbhA gumbhAmadhurimagirAm geetamkimapimadhurAcApaladhurA:| madhuspheetam gopavanitA lolAmadanavanitA galadvreeDaa TviySwanejatedxitcpl geetam janma y andtheirsong became sweet,from whichflowed S the life hasbecomefruitful. LOKAM and the play in Brindhavan of KrishNa with playinBrindhavanof KrishNa with andthe ca phalam 184 galadvreeDaah an), thegopisbecameinfluencedwith s asbeingtheparaakaashTaa, outer delightful toall. 101 101 , onlywhenwespeakorsingabout is supposed tobetheheart of is supposed , becamethesariraof The wordsofpeople www.sadagopan.org which is the story of the Lord as the Lord the story of which is 185 . The madhurimagiram enriched becomes or eloquence competence like honey, matter the subject richness of with the Desika says matter of his work being at the subject in his Yadhavabhyudhaya th storySourikathaa, the all even if the narrator be relished by of the Lord it will person. is a dull witted www.sadagopan.org gopis etc.,eachone of Hisactionsmorewonderfulthan other. trees, killed thedemons,heldupGovardhan Mountainand playedwiththe of the universe is born as cowherd and boundinthemortar,freedtwin got thing ofall,vicitram Manmatha, whose abode isthelotus, transcendent andimminent.Hisconsort, The whole universe, most wonderful. Yourattendants Brahma andManmatha. Your abodeistheuniverse.cons vicitram|| tadapi tvaccaritamprabho surendrA: paricAra paramparA: | smaraSca tanaya: tAmarasAsana: bhuvanam bhavanamvilAsineeSree: Std=ipTv½irt<àÉaeivicÇm!. pircarprMpra> sureNÔa- StnyStamrsasn> Smrí, Éuvn< Évn 103 187 He is engaged in the love sports with the gopis! He is LOKAM triloka triloka S vibhrama, lalita . , or He himself is the anangakelee in brindavan with the gopis, in brindavan with the gopis, vrajAganAh soubhAgya kasturi tilaka worlds of the three all the residents of because the hearing are blessed by three worlds and meditating on the leelAs of KrishNa jIyad! ìja¼nan¼kelIliltivæm>. | kastUree tilakAnkura: devastriloka soubhAgya || anangakelee lalitavibhrama: jeeyAd vrajAnganA who is the auspicious Hail the Lord, and who mark of all the three worlds with the sports is engaged in the love gopis. The kasturi tilaka on forehead of the KrishNa is the sign of auspiciousness of the three worlds, deviôlaeksaEÉaGykStUrIitlka»…r>, deviôlaeksaEÉaGykStUrIitlka»…r>, www.sadagopan.org Lord ofthedevas’. andYouareeverythingtome,Oh relative, myfriend,knowledge,wealth tvameva sarvammamadevadeva tvameva, tvamevabandhuScasakhA tvam expressed hereisthe sameasthewell knownsloka,‘ Leelasuka seemstohavewrittenachamak knowledge, prosperityandYoualoneismylifelongevityGod. Oh Lord,thereisnooneelsebut Youto medevanaaparam|| daivatam ca jeevanam camejeevitam mevaibhavamca| vedanam ca came premadam camekAmadam dEvt meaning, ‘ 188 eva tvameva vidyAa draviNam tvameve tvameve draviNam eva tvamevavidyAa give melove,fulfillmydesire, 104 104 a onKrishNabythissloka.Theidea you are my mother, my father, my myfather, mymother, you are tvameva mAtAcapitA www.sadagopan.org , cintA vijjrmbhatAm, in , as KrishNa! vivardhatAm SaiSave mAdhuryam 105 cAplayena of Mura. Oh mind, think of SrIdhara. 189 eem moordhan nama adhokshajam || : gaccha anghriyugma Alayam LOKAM ripum ceto bhaja SrIdharam S , flourish with sweetness, vAcah jighra ghraaNa mukundapAda tulas sing about KeSava, the slayer Oh tongue, igº ºa[ muk…NdpadtulsI—— mUxRn! nmaxae]m!. paaNidvandva samarcaya acyuta tvam SrNu | kathA: Srotradvaya krshNam lokaya locandvaya hare k«:[< laeky laecnÖy heregRCDa'!iºyuGmaly< heregRCDa'!iºyuGmaly< laecnÖy laeky k«:[< keSavam mura jihve keertaya pai[ÖNÖ smcRyaCyutkwa> ïaeÇÖy Tv< ï[u, pai[ÖNÖ smcRyaCyutkwa> ijþe kItRy kezv< murirpu< cetae Éj ïIxr< cetae Éj ïIxr< kezv< murirpu< ijþe kItRy speaking about Your glory! May our thoughts be enriched, speaking about Your glory! activities, by thinking of Your childhood his MukundamAlA, Kulasekhara AzhvAr says in capLyen ivvxRNta< icNta nStv zEzve. zEzve. nStv icNta ivvxRNta< capLyen mAdhuryeNa vijrmbhantAm vaibhave | vAco na: tava || cintA na: tava SaiSave cApalyena vivardhantAm May our speech, maxuyeR[ ivj&MÉNta< vacae nStv vEÉve, vEÉve, nStv vacae ivj&MÉNta< maxuyeR[ www.sadagopan.org that hehad.Thisillustrate a greatdevoteeofthe Lord andagreat discipleof Ramanuja,renouncing all merit, andduetothe graceoftheacha and askedhimhasheeverseen apair himtheLord Ranganathaandshowed Ramanuja tookhiminsidethetempleof tothat.Whenthe man his devotion Ramanuja told him that if he finds a pair of eyes more attractivethat hefoundsoattractiveinhiswife will he switch himandaskedwhatis him andtookpityon ridicule ofothers.Ramanujasaw use to spread an umbrella on her head to shieldSrirangam whohadabeautifulwifeand her from the Sun, much to the This callstothemindan desirable. easier todosobyshiftingourattach develop attachmenttowardstheLord.If It means that in order topaRRuga paRRuvidaRku. relinquish paRRuga paRRaRRaanpa pb pb maxims withdeepmeaning inshort sentences. KuraL ofthefamousTamilsageThiruv to beattractedbytheworldlysensual When allthe sensesarethusengagedin adhokshaja. smell thetulsileaves fromthe feetof Mukunda. Ohhead, bowdownto eyes, lookatKrishNa.Pairoffeet,you Two hands,youworshipHim,ears,hearthestoriesaboutacyuta.Oh f f Bk pb Bk Bk pb Bk fB vidb fbb ba[ f pb fK fK f biA[ 'p RRinai appaRRaip episode inthelife of Sri s welltheKuraLquoted above. fpb f Abp 190 the attachmentofth . Hereplied that sh rya, themanalongwith hiswifebecame ment tosomethingelsewhichismore f f go to the temple of Hari. Oh nose, you go tothetempleofHari.Ohnose,you aLLLuvar, whohasgiventotheworld aLLLuvar, the serviceofLordtheywillcease asked who has more beautiful eyes,asked whohasmore he wasmuchenamou of morebeautifuleyes.Duetopast pleasures. Thisremindsone,ofthe we want to give up something it is Ramanuja. Therewasamanin e had beautiful eyes. e world one has to e worldonehas red withherand www.sadagopan.org us flow of thoughts about Your Your us flow of thoughts about d, Your naughtiness to Radha that that Radha to naughtiness Your d, 106 191 LOKAM S ipbt Éagvt< rsmaly< muhurhae riska Éuiv Éavuka>. Éagvt< rsmaly< muhurhae riska ipbt nigamakalpatarOh galitam phalam SukamukhAt amrtadravasamyutam | ingmkLptraegRilt< )l< zukmuoadm&tÔvs www.sadagopan.org in brundhavan. forms thebackgroundofallHisexploits music fromtheflute, the insightaboutHisrealidentity.The be understoodonlybythosewhohave childhood, KrishNaarebelyingHis actions of by theblessed. This isbecause the rasanAlEhyAni dhanyAtmanAm,’relished caritAmrtAn oftheLord, stories nectarine forthe able tohaveataste It requirespoorvajanmapuNyatobe supposed tohavethefaceofaparrot) maharshi,whowas well asSukabrahma SukamukhAt (Sukadenotesaparrotas galitam called veda this fruitfromthewish-fulfillingtree again andagain,thenectar-likejuiceof understand thenuancesoftastes,drink Oh connoisseursoftheworld!youwho --Srimadbhagavatham-1-1-3 muhurahO rasikAbhuvibhAvukAh|| rasamAlayam pibata bhAgavatam from themouth from ofthe parrot, SaiSava vyatikarAh , which nigamakalpataru fell, i. Hence leelasukasays veNugeetagati , andcould 192 , The melodyofHismusic! www.sadagopan.org , and sevate , then salvation muktAnjalih sthiratarA 107 ges are not able to see through their make himself accessible to the pure- hNa who appears as a child in front of her purusharthAs naturally follow. The 193 says Leelasuka. The supreme purusha whom says Leelasuka. The supreme purusha whom LOKAM , dharma, will artha and kAma wait their turn, S n accord with folded hands, n accord , to serve us. due to our good fortune, due to our good is firm, Bhakthi towards KrishNa is love for Kris the other three purusharthAs samayapradheekshAh fortune, good our to due is it and us cannot discern and the sa even the Vedas austerities, appears as a cowherd boy to soulabhya. To His devotees who do not want anything else hearted through His except to sing of Him, think of Him and love Him, He gives the greatest purusharthA, namely moksha and the ot devotee has no desire for the purusharthAs - dharma, artha and kAma and even xmaRwRkamgty> smyàdI]a>. xmaRwRkamgty> smyàdI]a>. If the devotion to you, who has appeared to us in Your child form, sevte=Sman! mui´> Svy< muk…iltaÃil form, child Your in us to yadhi syAt bhakti: tvayi sthiratarA bhagavan appeared | daivena na: phalita dhivya kiSoraveshe has who mukthi: svayam mukulitAnjali you, sevate asmAn to dharmArtha kAmagataya: samayapradheekshA: || devotion the If divyakiSoravesha on us of its ow will attend ÎEven n> )iltidVyikzaerve;e, ÎEven n> )iltidVyikzaerve;e, Éi´STviy iSwrtra yid Sya- Égvn! www.sadagopan.org he can have just byasking. arewaitingtoservehimpurusharthAs but heisnotinterestedinthem,which them bhaktha. ButtheLordgives thangoing canbeheardrather Raamayana Hanuman repliedthat hewill rather was askedtoaccompanyRamaVaikun indhira lokamALumacchuvaiperineumvEndEn. acuta amararErEAyarthamkozhun for mokshabecausetheblissofbhakth 194 remain and onearth whereRaamanAma dhe ennumicchuvauithavirayAnpOy moksha unasked.Theother three i isenoughfor hi ta attheendofavatharaand to Vaikunta.Thisistheattitudeofa There isalegendthatHanuman m asAzhvArsays, www.sadagopan.org , and nectar to the mind of 108 purifies all the three worlds. His worlds. purifies all the three ose name purifies all the three worlds, worlds, all the three ose name purifies 195 nayanAmrtha LOKAM S Sravanamrta, nectar to those who hear about it, a gaÇESsraemaeÌmE> a gaÇESsraemaeÌmE> bAlakrshNadeva k{Qen SvrgÌten nynenaeÌI[R ba:paMbuna, bÏenaÃilna nten izrs bÏenaÃilna incarnation as KrishNa is see His form, nectar to those who ïv[mnaenynam&tavtar. jy jy jy balk«:[dev jy jy jy balk«:[dev jaya jaya jaya deva deva deva | tribhuvana mangaLa divya nAmadheya jaya jaya jaya the nectar of ears, eyes and mind. who as the child KrishNa is uttered The name of the Lord when those who think about Him manomrta. AzhvAr says in MukundamAla, KulaSekhara iÇÉuvnm¼¦idVynamxey, || SravaNa manonayanAmrtAvatAra devas, wh Victory to Thee, Oh Lord of jy jy jy dev dev dev jy jy jy dev www.sadagopan.org Lord ofthedevas! 196 www.sadagopan.org its fulfillment always by drinking the fulfillment always by drinking its ing voice and streaming eyes. This idea streaming eyes. ing voice and 197 s feet, with folded hands, and bowed head bowed hands, and s feet, with folded sA gAtraissaromodgamai: *yanam&taSvaidna< *yanam&taSvaidna< is carried on further in the next sloka. is carried on further in the baddhenAnjalinA natena Sira baddhenAnjalinA bAshpAmbunA | nayanena udgeerNa kanThena svaragadgadena nityam tvaccaraNaaravindayugaLa dyAnAmrtAsvAdinAm asmAkam saraseeruhAksha satatam sampadyatAm jeevitam || life reach Oh lotus-eyed one, may our with chok experiencing the horripilation inTy< TvCcr[arivNdyug¦ ASmak< sriséha] stt< s nirbhAsat S experience, wordsfailhim, LOKAM vivaSaaveSasphutAvirbhavat bhooyScApalabhooshiteshu kasmaicidasmainama:|| 198 , intheirmeditation Gokula signifyingitsprosperity, joy which pervades spontaneously and spontaneously and joywhichpervades d souls, characterized bythemanifoldd souls,characterized s infront ofme,the mightyoceanof nirbhara harshavarsha 109 109 mAdhuryaika mahase on thevariousactions , of the Lord as , oftheLordas vAcAm , ofKrishNain , spontaneously rasArNava vidooram srimad . . www.sadagopan.org that appears in front of me! 199 , their hearts. , their Salutations to You - the Light vivaSaaveSa engulfs, 200 www.sadagopan.org www.sadagopan.org Create a flow of nectar for ages www.sadagopan.org a means nectar to SrNvatAm te, nirviSya e mortar, thus epitomizing the e mortar, thus epitomizing the 110 . It is karNmrta, nectar to the ears, asuka ,who has the feet of Lord Siva Siva Lord of feet the has ,who asuka es, Acuta kathA, entering through the bouquet of glory of KrishNa, whom Hebouquet of glory of KrishNa, by devotee tradition. a But he became a bouquet of glory of KrishNa, who bouquet of glory of KrishNa, a was aaSvAsa of KrishNakarNaamrtam ad. The word karNamrt 201 Rm&t< vhtu kLpztaNtre=ip. Rm&t< vhtu kLpztaNtre=ip. LOKAM ’. a flow of nectar for ages! S a, the one who is bound to th . #it ïIk«:[k[aRm&te àwmañas> smaÝ>. . #it ïIk«:[k[aRm&te SrtvA guNaan bhuvanasundara Thus ends the first (prathama) Thus ends whole story of KrishNa, which describes His glory. Like a bouquet of flowers, Like a bouquet of KrishNa, which describes His glory. whole story enjoyed by the be is of which the honey ears gives everlasting joy to the devotees as Rukmini said, ‘ karNavivari: harato angatApam the ears. Lelasuka compares that to a the ears. Lelasuka compares refers as damodhar of KrishNa. Hence he refers to his traditional background by saying that he he that saying by background traditional his to refers he Hence KrishNa. of he his on Siva Lord of feet the wears as his head ornament, and which is like as his head ornament, and which bound to the mortar, create family Leelasuka belonged to a saivite lIlazuken rict< tv dev k«:[-k[a lIlazuken rict< caraNaabharaNena neevee eeSaanadheva damodarasthirayaSa: | stabakodbhavena krshNa- leelaaSukena racitam tava deva karNaamrtam vahatu kalpaSatAntare api || Oh Lord, may this work, composed by Leel $zandev cr[aÉr[en nIvI-damaedriSwryz> StbkaeÌmen, nIvI-damaedriSwryz> StbkaeÌmen, $zandev cr[aÉr[en www.sadagopan.org 202 203 www.sadagopan.org 204 www.sadagopan.org ) AR d his entire life ng of the Anantha ng of the Anantha L was preparing for his senses about the rary of Melppathoor rary of Melppathoor that Bhagavan showed the little boy, Unni became HAKTHI i. He immediately began to sing the the began to sing i. He immediately ts in such a way that during one of of one during that way a such in ts B a Sukhar was caught ordinary in the KAdu or Thiruvanantha Puram. As Lord SrI Krishna. Born as a Saivite Lord SrI Krishna. ILWAMANGA by the little boy's antics, and pushing by the little A and in a moment ha in love with a Temple dancer named named dancer Temple a with love in ck of one's hand was considered very ck of one's around Sri Leelaa Sukhar in the form ng the saakshatkAram of Bhagavan Sri ng the saakshatkAram does with of His, every sincere devotee N Sri Sukhar admonished the boy; "Unni, Sri Sukhar admonished the boy; Once when Sri Sukhar ng to Sri Sukhar; "If you want to see me "If you ng to Sri Sukhar; eela Sukhar came to 205 (V He was the contempo was He RISH K life of Sri Leela Sukhar also. life of Sri Leela Sukhar also. IS tham, for which legend says ing me". On hearing this UKHAR H S ND A EELAA UKHAR L S EELAA humiliating. So Unni, left at once, sayi again come to Ananthan Kaadu." very upset, because striking with the ba Sri Leelaa Sukhar was a great devotee of was Sukhar Sri Leelaa L Brahmin, he took to SanyAsa after havi Brahmin, he took in 17th century. Krishna. He lived Narayana Bhattathiri Lord Krishna was his poet Poonthaanam. and the great in the form of a would play pranks on Leelaa Sukhar who inseparable companion BhagavAn very capricious little boy. As Sri L his visits to ChintAmaNi's house, pleasures transient nature of mundane bhagavad ArAdanam, he became irritated Him away with the back of his hand, don't do that. Stop bother He played many leelaas in the He played many leelaas and was lost samsAric pleasures of Life ChintAmaNi. But BhagavAn contrived even boy little This Sukhar called as Unni. whom Sri of a very mischievous little boy pranks. by His childish created havoc Before entering SanyAsa Ashram, Sri LeelBefore entering SanyAsa Ashram, and Bhakth turned around to Krishna Prema verses of Krishna karnamru His approval became head. From then on, the ordinary brahmin by nodding His the great saint Leela Sukhar. Sri Leela Sukhar and the foundi There is another story about padmanAbha Swami Temple in Ananthan earlier described, BhagavAn used to play www.sadagopan.org featheronthecr that particular of theactorwhoactsro Krishnattam (adancedrama)heusedth from HishairandtheKingtookkeptit.Then when hecreated the Atth immediately. this" anddisappeared BhagavAn slippedawayfromhisreach tree. Hewassoexcited,heranto the KingsawLordKrishnainformof theKingthat The nextdayhetold physical eyes.Thesagerepl requested SriSukhartomakeitpossibl centur Manaveda (MalayalamEra-8th His bhakthanSriLeelaaSukhar.Oneof Many arethemiraculous actsperformed ThiruvananthaPuram. Desamof Nattu divya predates SriLeelaSukhar.ThisAnanthanKaaduisthepresent dayMalayALa this isthelegend,ithoweverappears th andpostureasde the exactproportions Leela SukharhadthedivyaDarshan service. TheMaharAja ofTravancore a denseforestlyingonAdisEshaand fight between themselves. SriLeelaaSukh place byoverhearing theconversation betweenacouple,whowerehaving a Ananthan Kadu.Aftermany SriSukharrealiz On Hisdisappearance, SrI KrishNAyaThubhyamNama: Sarvam KrishNArpaNamasthu ! Sarvam KrishNArpaNamasthu ied that he would ask the Lordandgivehimareply. ied thathewouldaskthe futile attempts,hewas atlastguidedtotheright ll ofKrishna.StillinGu own ofKrishnainKrishnattam. 206 wards Himtogiveahug.Suddenly Lord has consented tohisrequest.Then Lord hasconsented at feather to decorate the Krishnamudi feathertodecoratetheKrishnamudi at with Kshama and Rama waiting onHis with KshamaandRamawaiting at the reclining Lord of Ananthankaadu at therecliningLordofAnanthankaadu and told "Sukhar didn't tell me about and told"Sukhardidn'ttellmeabout e forhimto see LordKrishnawith his built aTempleonthespotwhereSri y- 9thcentury).OnedaytheKing the interestingstoryinvolvesKing scribed bySriLeelaSukhar.Though by BhagavAntoenhancethenameof ed hiserror andwentinsearch of at timeapeacockfeatherfelldown of BhagavAn and installed a deity in adeityin of BhagavAnandinstalled alittleboy,playingunderanelanji ar foundbhagavAn ruvayoor Templethey use in themiddleof 207 Sadagopan.org Sundara simham-ahobilamutt 208 Sadagopan.org over placed is pointer OOKS online) the B E titles If OF GeetArtha Sangraham Adaikala Patthu Azhagiyaingar Thaniyans Charama Surukku AahAra Niyamam Gopala Vimsati Navamani MAlai Thirumanthira Churukku PAdukA Satakam Amruta Ranjani PradAna Satakam DevarAjAshtakam HayagrIva Panjaram Vegasethu stOtram Panniru nAmam RAmAnujar Chronology Title eBooks. access the ERIES 30 20 21 22 25 26 27 28 29 31 32 17 18 19 23 24 eBook # 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18 19 20 21 22 23 24 25 26 17 can ERIES ïI> 213 S individual you to clicked, and hyper-linked (http://www.ahobilavalli.org/ebooks.htm) (http://www.ahobilavalli.org/ebooks.htm) text AHOBILAVALLI are the below NyAsa Tilakam NyAsa Vimsati PeirazhwAr krishnAnubavam AmalanAthipirAn ThiruvellakuLam DevanAyaka Pancasat NyAsa Dasakam Title Mukunda MAlA VAsantika parinayam SampradAya parisuddhi ThiruppAvai YatirAja Saptati AthimAnusha Stavam Anjali Vaibhavam DanurmAsa ArAdanam SALagrama ArAdanam titles (The 12 15 16 11 eBook # 1 3 10 13 2 4 5 9 14 6 7 8 Sadagopan.org 48 44 35 34 33 eBook # 38 53 52 51 50 49 47 46 45 43 42 41 40 39 37 36 Title Bhagavan nAmasahasram -1 SadAchAryAs Ahobila DivyaDesam Mahalakshmi Kritis othervrtams Ekadashi & slokam Manasa Aradanam HanUmath vaibhavam RAmAshtaka Kritis Lakshminarayana Hrdayam Yadavabhyudayam Raghava YadavIyam Brahmotsavam Samaveda PunyahavAcanam Vasudeva PunyahavAcanam Varaha Puranam ThirutheRRiambalam Vishnu SUktham Pancasat VaradarAja VishnuSahasranAmam Vol5 VaradarAja panchakam VaradarAja Homa HavisandYajna 214 eBook # 60 73 72 70 68 67 66 65 64 63 61 59 58 57 56 54 74 71 69 62 55 Title Jitante Stotram-Vol4 Jitante Stotram-Vol3 Jitante Stotram-Vol2 Jitante Stotram-Vol1 PerumAL Thirumozhi Stotram Apamarjana Bhagavan nAmasahasram-3 Bhagavan nAmasahasram-2 Prapanna Paarijaatam SrI SUktham Bhishma Stuti Vol2 Tattva Nirnayam Vol1 Tattva Nirnayam Abhaya PradanaSaaram Sundarabahu StavamVol1 2 Rangaraja StavamVol 1 Rangaraja StavamVol Garuda Panchasat Bhagavan Gunaratnasatakam Acharya Panchasat Sri Varadarajastavam Sadagopan.org Catusloki VaikAnasa/pAncarAtra AshTasloki Srinivasa Vaibhavam -Vol1 Roles of LakshmaNa - Vol 1 Roles of LakshmaNa - Vol 2 SrI Lakshmi Tantram - Vol 2 Azhagiya Singar BrindAvanam Dramidopanishad tatparya Ratnavali Sri Upakara Sangraham Pt.2 Sri Upakara Sangraham Pt.3 Sareeraika suprabhatam ThirumAlai aRivom - Vol 1 Agamas Title 104 105 106 107 108 96 97 98 99 100 101 102 103 eBook # eBook # 215 Rahasyatraya sAra sAram - 3 Rahasyatraya sAra sAram - 4 Rahasyatraya sAra sAram - 5 Vol-1 Vol-2 Panchayudha Stotram Dvadasa naama panjaram Hamsa Sandesam Dvadasa naama Stotram Swami Desikan & Tiruvaimozhi Rahasyatraya sAra sAram - 1 Rahasyatraya sAra sAram - 2 Sri Upakara Sangraham Pt.1 Thiruppullani mahimai Vedanta Desika PrapattiVedanta Desika TrayamidamSarvam Srinivasa Kalyanam(PPT) Sankalpa Sooryodayam Krishna karnamrutam Desika Prarthanashtakam SrI Lakshmi Tantram (Vol1) Sri Upakara Sangraham Pt.1 Nikshepa Rakshai Nikshepa Title 88 93 94 95 76 79 80 82 83 86 87 89 90 91 92 eBook # eBook # 75 81 84 85 77 78, A*Ev me ivztu mans rajh, k«:[ TvdIy pdp»j pÃraNtm! k«:[ TvdIy pdp»j pÃraNtm! too This lifelong practice. requires devotees prays to the Lord to give them Lord to give prays to the devotees the time of death. from Mukundamala and a sloka We have a devotees are with ardent that even the them. the Lord to save says, AzhvAr KulaSekhara www.sadagopan.org where both bodyandmindbecome week. prime of life to turnthe oldageandwhile youngwe canenjoy life. Unlesswemakeaneffortinthe towards God thatoneca It isacommonmisconception we will never be able to makehence he is tellingtheLord it in old age PeriAzhvAr saysthathewillnotrememb memory oftheLord. and themindlikeroyalswanthatre feet of the Lordarelike the cage that protects the mind from straying outside the cagethatprotectsmindfromstraying now itselftosavehimthen. 80 sorts to the Manasalakerevelsinthe sorts tothe er theLord at thetimeofdeathand n shelvethethoughtofLordtill www.sadagopan.org auty and the all the be 38 Till that time, Leelasuka prays to the Till that time, Leelasuka my eyes at the tenth stage of human of human my eyes at the tenth stage lties are inactive and lastly the eyes or the end of the different stages of lendour of His beauty playing the flute. and the music of KrishNa till the last till the and the music of KrishNa 81 LOKAM S e face, the playground of lúMya> smuTKvi[tve[umuoeNÊibMbm!. smuTKvi[tve[umuoeNÊibMbm!. lúMya> lav{ykei¦Évn< tv tavdetu tavdetu tv lav{ykei¦Évn< drSo api yAvanna me naradaSaa daSamee sarvabhAvA: | randhrAt udeti timireekrta lAvaNya keLibhavanam tAvadetu tava lakshmyA: samutkvaNita bimbam|| veNumukhendu me through Until the darkness envelops life, may Your moon-lik full splendour. me with its before the flute, appear source of sweet music from beauty Leelasuka wishes to enjoy the an themoment. The tenth stage of human life is death. It could me end of the tenth decade signifying the end of life childhood etc. babyhood, life like At the time of death when all the facu darkness. one in death enveloping close in sp full in Him of front in appear to Lord What a wonderful end to aspire for! VedAnta desika in his GopAlavimSati says, rNØaÊdeit itimrIk«tsvRÉava, rNØaÊdeit itimrIk«tsvRÉava, yavÚ me nrdza dzmI †zae=ip dzmI †zae=ip yavÚ me nrdza