Asthi swassstharuñi karaagra vigalath kalpa prasunaplutham
Vasthu prasthutha venunada lahari Nirvana nirvyakulam
Srastha srastha niruddhani vivila sadgopi sahasravrutam
Hasthanyastha nathapavarga makhilodaram kisorakruti
Krishna KARNAMRUTA is a classic in Sanskrit which means Amruta or nectar for the ears of readers. Leela Shuka, the poet conjures up the glorious and wonderful visions of the Supreme Brahman, Lord Sri Krishna, his chosen deity. Like Adi Sankara who glorifies the various attributes of Goddess Sri Mata in his ‘Soundarya Lahari', Leela Shuka exults in his description of Krishna according to the flight of his fancy and imagination. Chintamani has done yeoman service to him by admonishing him and diverting his attention from physical satisfaction of the senses to the bliss of enjoying the sweet visions of Krishna in his mind. His preceptor Somagiri too has played a major role in granting the Madanagopala mantra. All his evil thoughts and feelings have evaporated and he feels fresh with spiritual fervour and a burning desire to realize the Supreme Brahman in Sri Krishna. He considers Chintamani, Somagiri and Sri Krishna as the greatest influences in his transformation from material to spiritual life. Accessibility of the Lord and His attributes as the Brahman are embodied in the exceptionally beautiful form of the Lord as a ‘Gopa.’
Leela Shuka's fancy runs riot and in his mind he perceives his beloved Lord Krishna playing on the flute and enchanting the entire universe by its indescribable melody. The people and the world have lost themselves in the mellifluous notes of Divine music. Not only this, the Lord too has totally forgotten Himself! Heavenly damsels , in their love for the Lord, have been raining flowers from the Kalpa Vruksha- the wish fulfilling tree! Even so, the Gopikas- ladies from Gokulam, love lorn and languid, find their sarees loosening themselves and try hard to tighten them.
In this manner, Sri Krishna has granted the bliss of heaven to the common people! He has taken the form of a child or boy who is extremely accessible to the entire society. At the same time He exhibits His celestial grounding and establishes that He is the Parabrahman in the form of Child Krishna moving about “Vrepalle” or Gokulam!
The poet reminds us that though the Lord is accessible to all in the form of a Child, He is none other than the Supreme Brahman who can never be described as this or that by any one. Words fail to describe Him and Manas too fails miserably to gauge Him. “yato vacho nivartante aprapya manasa saha.” The Gopis, in their DIVINE love for the Lord were totally oblivious of what was happening to them. Their devotion to Krishna was so great that they didn’t know that their sarees' knots were loosening! When the devotee is truly fixed in God he is totally ignorant of what happens to him bodily. All material worldly attachments shall detach themselves voluntarily! Focus is on the Lord and nothing else matters!
Vasthu prasthutha venunada lahari Nirvana nirvyakulam
Srastha srastha niruddhani vivila sadgopi sahasravrutam
Hasthanyastha nathapavarga makhilodaram kisorakruti
Krishna KARNAMRUTA is a classic in Sanskrit which means Amruta or nectar for the ears of readers. Leela Shuka, the poet conjures up the glorious and wonderful visions of the Supreme Brahman, Lord Sri Krishna, his chosen deity. Like Adi Sankara who glorifies the various attributes of Goddess Sri Mata in his ‘Soundarya Lahari', Leela Shuka exults in his description of Krishna according to the flight of his fancy and imagination. Chintamani has done yeoman service to him by admonishing him and diverting his attention from physical satisfaction of the senses to the bliss of enjoying the sweet visions of Krishna in his mind. His preceptor Somagiri too has played a major role in granting the Madanagopala mantra. All his evil thoughts and feelings have evaporated and he feels fresh with spiritual fervour and a burning desire to realize the Supreme Brahman in Sri Krishna. He considers Chintamani, Somagiri and Sri Krishna as the greatest influences in his transformation from material to spiritual life. Accessibility of the Lord and His attributes as the Brahman are embodied in the exceptionally beautiful form of the Lord as a ‘Gopa.’
Leela Shuka's fancy runs riot and in his mind he perceives his beloved Lord Krishna playing on the flute and enchanting the entire universe by its indescribable melody. The people and the world have lost themselves in the mellifluous notes of Divine music. Not only this, the Lord too has totally forgotten Himself! Heavenly damsels , in their love for the Lord, have been raining flowers from the Kalpa Vruksha- the wish fulfilling tree! Even so, the Gopikas- ladies from Gokulam, love lorn and languid, find their sarees loosening themselves and try hard to tighten them.
In this manner, Sri Krishna has granted the bliss of heaven to the common people! He has taken the form of a child or boy who is extremely accessible to the entire society. At the same time He exhibits His celestial grounding and establishes that He is the Parabrahman in the form of Child Krishna moving about “Vrepalle” or Gokulam!
The poet reminds us that though the Lord is accessible to all in the form of a Child, He is none other than the Supreme Brahman who can never be described as this or that by any one. Words fail to describe Him and Manas too fails miserably to gauge Him. “yato vacho nivartante aprapya manasa saha.” The Gopis, in their DIVINE love for the Lord were totally oblivious of what was happening to them. Their devotion to Krishna was so great that they didn’t know that their sarees' knots were loosening! When the devotee is truly fixed in God he is totally ignorant of what happens to him bodily. All material worldly attachments shall detach themselves voluntarily! Focus is on the Lord and nothing else matters!
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