Posted on: 15 May 2018
(Poem of Lord Shri Krishna)
Shashtha Dalam—Sixth Leaf
1) Aravindadalaakshaaya, Govindaaya namo namah,
Kaalindiitatamandaara—muulasundaramuurtaye.
[Salutations. Salutations to Govinda (Krishna), who is having eyes like the petals of lotus flowers and who is the main beautiful figure standing under the Mandaara tree existing in the garden of Brundavanam situated on the bank of Yamuna river.]
2) Kshiptashailamruganaadasaanave,
Bandhumohatimiraandhabhaanave,
Venugaanavinivruttadhenave,
Vandanaani Vasudevasuunave.
[Salutations to the son (Krishna) of Vasudeva, who is lifting up the hill while animals in its caves are crying, who is the radiating Sun to remove the blind darkness of family-fascinations and who is making the cows to return through the song on flute.]
3) Paadapadmamadhuno madhudvishah,
Pashya taata! tava jiivite pariah,
Svaapasangamadhanaashanaadibhih,
Kim babhuva bhavitaa bhvatyapi?
[See. My dear elder soul! in your life, leaving the nectar of the feet-lotus flowers of the killer of Madhu demon (Lord Vishnu or Krishna), what was achieved in the past or is being achieved in the present or will be achieved in the future by these sleep, sex, ambition for money and eating food etc.?]
4) Kavitaavenusangiite, tavanaamadhare mayi,
Astu kaschit dayaabinduh, tava Maadhava! Maadhava!
[O Maadhava! O Maadhava! You are singing by the sweet flute and I am singing by this sweet poetry. My name is possessing Your same name. Please consider Me due to these two similarities and let a drop of Your kindness fall on Me.]
5) Aasaarakallolajanaavanaaya,
Govardhanam pallavakaangulena,
Sollaasamukshiptavate smitena,
Tasmai namo vallavavallabhaaya.
[Salutations to the leader of cowherds, who lifted the huge Govardhana Mountain with smile on His tender leaflet like finger in order to protect the cowherds terribly beaten by the severe downfall of rain.]
6) Vichitravikshepapadaanunaadi-
Kaanchiilataanuupurakinkiniikam,
Trilochanenaapyavalokyamaanam,
Krishnam bhaje kaaliyatandavastham.
[I worship Krishna, the tiny bells of whose anklets and belt around the waist are sounding as per the steps put in wonderful styles in the dance made on the heads of Kaaliya serpent, which (the dance) is seen even by the three eyed Lord.]
7) Krishnakokila! Gopiinaam, adharaishchuutapallavaih,
Tava venurave drushyaah, sambhrutotsaahasampadah.
[O Krishna! The riches of Your enthusiasm are seen in the sweet song of Your flute, which are attained from the tender mango leaflet like lips of Gopikas through their kisses like the same attained from eating tender mango leaflets as seen in the sweet voice of Cuckoo bird (The Cuckoo bird sings with sweet voice after gaining enthusiasm on eating tender mango leaflets and Krishna sings sweet songs on flute after gaining enthusiasm from the kisses of Gopikas with their tender mango leaflet like lips.).]
8) Mathuraanagaram gate Harau,
Madhuraalochanalochanaashrubhih,
Vilalaapa kalaapamauktikaih,
Kalitairgopavilaasiniijanah.
[When Hari (Krishna) went to Madhura city leaving Brundavanam, the beautiful stylish ladies of cowherds decorated by garlands of pearls wept while the pearls like tears flow down from their eyes due to sweet feelings.]
9) Kare vamshavaadyah shirasyekabarhah,
Suvarnaamshukausheyamange vasaanah,
Kimaalokitassundaro nandabaalo,
Na kim sodarii chuuta! chuutoshthyaham te?
[Following are the verses sung by Gopikas in the absence of Krishna:- O Mango tree! Did you see the beautiful son of Nanda, who is having a flute in the hands, a bright peacock feather on the head and wearing gold coloured cloth? Am I not your sister, having lips like your tender leaflets? (Hence, please help me by telling the information.)]
10) Pushpacchaayaahaasamaryaadayaalam,
Jaataakampe! Saurabhocchvaasavege!
Malliivalliimandali! Tvam na Krishnam,
Rolambam vaa chaadayasyangasangam?
[O bush of Jasmine creeper! Enough with your welcoming smile by your teeth like white flowers. You are shivering and your intense respirations through strong scent express your fear. Are you not hiding the Krishna-bee, which is embracing your body? (Since the Jasmine creeper is hiding Krishna-bee enjoying her and enjoyed by her, she is shivering with intense scent respirations due to her sin done. The black bee enjoys the honey of the flowers of the creeper.)]
11) Shaakhaasu kashchit kshanabhinnabhogah,
Krishnoragashchandana! Kacchidasti?
Etam Dayaashiitala! Darshaitvaa,
Baahuuragiinaam bhava saukhyado nah.
[O Sandal (Chandana) tree! Is there that black (Krishna) serpent hidden in your branches, which changes its enjoyment in every minute? (The word ‘Krishna’ stands for the Lord as well as for black colour.) You are always cool by your kindness. Show that serpent to us to give happiness for our female serpents like hands by embracement. (Kshanabhinnabhoga means:- 1) Krishna changing enjoyment in a minute and 2) Serpent widening its hood in a minute. Bhinna means changing or widening and Bhoga means enjoyment or hood of serpent.)]
12) Mandaara! Taavakasumam shirasi sthitam nah,
Puujaa nidarshanamitah kimu maananiiya?
Brundaavanetra kitavah sa hi kutra liinah?
Sandarshaya bhramararaajivilokanairvaa.
[O Mandaara tree! Your flower lies on our heads. What more proof is needed to say that we respect you a lot? In this Brundavana garden, where that cheat is hidden? You can show Him to us by the rows of bees coming out from you, which are just like your looks.]
13) Ashoka! Shokam na nirasyasiiva no,
Harim vinirdishya samatvashankayaa,
Athaapi saamyam tava nah prapadyate,
Praphullapushpaaruna! roshalohitaah.
[O Ashoka tree! You are not showing Hari (Krishna) to us with the fear that we will become equal to you by leaving our sorrow (Ashoka is the name of the tree. Ashoka also means not to have sorrow at all since we leave sorrow if you show Krishna to us. By this, we also become Ashoka, thereby equal to you.). Even if you don’t show Him to us, we are equal to you since you are red due to your flowers whereas we are red due to our anger.]
14) Kaayena vaachaa pika! tatsamopi,
Vishishyase tvam manasaa tu Krishnaat,
Tvam poshakotsaarita eva yaatah,
Tyaktvaa svayam no mathuraam yayau sah.
[O Cuckoo bird! You are similar to Krishna by the black colour of your body and sweet voice. But, you differ from that cheat Krishna by your good mind. You have gone out by force used by crow birds, which have grown you up whereas that Krishna has gone out by Himself by leaving His parents. (The cuckoo bird is black and in its childhood, crows mistake it as their child and grow it up. As the child bird grows up, its sweet voice comes out by which the crows having harsh voice recognize it and drive it away from their nests.)]
15) Vallava kshatra shaakhaabhyaam, Krishna! Saarastavaakali,
Shaakhaashrungayugaatopah, Krishnasaarodya langhate.
[O Krishna! Your strength is seen by both dynasties to which You belong (Krishna is Kshatriya by His biological father, Vasudeva and is Yaadava by His adopting father, Nanda.). Hence, today the male deer (Krishnasaara) is jumping showing its two branched horns. (Krishna! –saara divided as two words mean - O Krishna! Saara means your strength shown by two races to which Krishna belongs. The same word in combined way is Krishnasaara, which means male deer showing its two branched horns.)]
16) Namaarthaabhyaam samah Krishno,
Maayinaayamamaayikah,
Naamaarthavipariitena,
Tiinaakruurena niiyate!
[Krishna means black and there is no surprise in this open word because He is black in colour as well as black in the mind to cheat us. Akruura means the person, who is not cruel. But, such Akruura is cruel in taking away our Krishna! Akruura is a diplomat having one meaning in his name and opposite to the meaning of his name in his action. Akruura, kind by name is cruel by action and hence, Akruura is the real hidden cheat. Krishna is a cheat as indicated by His name openly.]
17) Dine dine bhasmalalaatarekhaah,
Rudraabhishekaprayataa vayam hi,
Asmaakamantahkaranam tu magnam,
Kshanakshanam maulimayuurapinche.
[Everyday, we put sacred ash on our forehead and perform the bath of Shivalinga reciting Rudrasuktam. But, every minute, our mind is immersed in the Lord having peacock feather on head!]
18) Sphuratpravaalaadharavenunaadaat,
Mayuurapincham makute dadhaanaat,
Krishnaavataaraadaparam sakhe! Kim
Vilokaniiyam cha vichintaniiyam?
[O friend! Tell me. What is the other object to be seen and to be remembered except the incarnation of Krishna, who is singing sweet song on the flute with shining leaflet like lips and who is wearing the peacock feather on His crown?]
19) Mayyasya tava kaarunya-paaraavaarasya sarpatah,
Kah paaro vada ko hetuh, iti prashanajito bhavaan.
[O Krishna! You are defeated for having no answers to My two questions:- 1) What is the end and 2) what is the reason for Your ocean like kindness flowing on Me? (This means that the Lord is showing infinite ocean of kindness without any reason since the poet is undeserving to receive His kindness in every way and hence, the kindness has no reason. The result is that even the Lord cannot show the boundaries of ocean of kindness and also can’t say the reason to show such kindness on the undeserving the poet. Even Shankara, the incarnation of Lord Shiva praised the divine Mother saying that a bad son like Him may be born, but not a bad mother exists (kuputro jaayeta…). Though Shankara is not bad by Himself, but, standing in the position of a devotee, He said like this. We have to understand similarly, here also.)]
20) Ataarayassyandanikaam karaabhyaam,
Aratnimaatraamayi! baalaKrishnam,
Jaanaasi vaa nanda ! phalam bhavaabdhim,
Tvam taaryase tasya druganchalena!
[O Nanda! With the help of your both hands, you have made the boy Krishna to cross a small water canal in the fields, which is just hand wide. Do you know the fruit of this service done to the Lord? The fruit of this service is that you are going to cross this worldly ocean just by the edge of His one look!]
21) Gopaala ! tvaam paalayantii Yashodaa,
Govinda! tvaam nandayannesha Nandah,
Samsaaraabdhim tau tvaya taaritau yat,
Maataa taatah paalitaa nanditashcha.
[O Gopala! You are grown up by mother Yashoda. O Govinda! You are entertained by father Nanda. Both these parents could cross the worldly ocean due to Your grace. In this way, the mother soul grow up (raised to high position) and the father soul is entertained (by bliss) in future. (The service done to Lord returns to us as higher fruit.)]
22) Aakampibarhah karalolavenuh,
Saayantane gokulaprushthadrushyah,
Muhurmuhurmohayati plavan me,
Gopaalabaalah kalanaashilaasu.
[The boy of cowherds is fascinating Me again and again by jumping on My stones like looks, who is wearing a moving peacock feather on head and a moving flute in hands and who can certainly be seen in the back side of cows in every evening.]
23) “Kim Krishna ! taavaka gruham viditam na yasmaat,
Anyaalayaan pratidinam vishasi pramaadaat!”
“Hum hum” “Kimityapi satiirayase paraassvo”
“Hum hum gruhamhi gruhinii” ti vachassmayaaya!
[Conversation between a Gopika and boy Krishna is like this:- Gopika:- O Krishna! Are You forgetting Your house and hence, everyday, You are entering other houses due to ignorance? Krishna:- Yes. Yes. Gopika:- In the same way, in future, will You approach others’ wives also thinking them as Your wives? Krishna:- Yes. Yes. Elders say that the wife represents the house (Gruhinii gruhamuchyate…). This reply of Krishna caused shock of wonder in the mind of Gopika!]
24) Krishneti Krishnaa kurubhissabhaayaam,
Chakranda chiire parikrushyamaane,
Vilokya bhaamaa cha vilokamaanam,
Govindamaandolitalochanaabhyaam.
[Krishnaa (Draupadi) cried calling Krishna when her sari was dragged by Kauravaas in the court. Satyabhama also cried calling Krishna on seeing Govinda (Krishna), who is looking in to space with worried eyes.]
25) Yamunaam vasudeva! Niilatoyaam,
Nalinaaksham yadataarayassvamuurdhnaa,
Phalamasya rahasyakarmanaste,
Bhavitaa niila mahaabdhitaaranam tat.
[O Vasudeva! You have made the child Krishna to cross the blue Yamuna river keeping Him on your head. The fruit of this secret deed in your future is that you will cross this dirty worldly ocean.]
26) Bhavaabdhimabdhim bhaktaste,
BhaaviBrahmaa kapih puruaa,
Taarito na kutopyekam,
KaviBrahmaahamachyuta!
[A monkey (Hanuman) going to be Brahma in future could cross both the sea and the worldly sea in the past due to Your grace. I am Kavibrahma (Brahma or God of Poets) in the present time itself. Why not Your grace makes Me to cross at least one of these two oceans?]
27) Aprakaashyosi sarveshaam,
Avidyaalokajiivinaam,
Andhakaarapratiikaartham,
Krishnavarno bhavaan na kim?
[Any person can’t see a dark item in the dark night. Similarly, the souls are unable to see the dark coloured God placed in their dark ignorance (Krishna is black and ignorance of souls is also black darkness.). For this reason, You have become a dark item called as Krishna (Krishna means a dark coloured item.).]
28) Angushtham purushamhyahammatiriyam saa tarjanii tryangulii—
Traigunyaprakrutim vihaaya militaa te jnaanamudraa kare,
Vetramchendriyavruttidhenuvishayagraasaashanaprerakam,
Dhatse chaanyakare samam karayuge muktishcha bandhashcha te.
[The index finger represents the egoistic soul. The thumb finger represents the basic God. The middle three fingers represent the nature or creation having three qualities (Sattvam, Rajas and Tamas). The index finger (soul) leaves the other three fingers representing the nature or creation constituted by three qualities (sattvam, rajas and tamas) and joins with the thumb representing God. This is the mode of palm indicating the spiritual knowledge (Jnaanamudraa). In one hand, You show this mode. In another hand, You are having a cane stick, which is used in provoking the senses like cows to eat materialistic issues like grass. In this posture, You show that both salvation and binding to the world are in Your both hands only.]
29) Nilotpalashyaamaghanosi bandhe,
Tvatchaatakoham rasavarshadastvam,
Bandhah priyo me priya! Jiivamokshaat,
Tvam Satchidaanandaghanosmi yatra.
[O dear Krishna! In this worldly bond, You are like the raining blue cloud shining like blue lotus flower. I am like the Chaataka bird waiting to drink directly the water like love drops from You only (Chaataka bird drinks only rain drops falling from the cloud.). I like to be in such worldly bond than liberation from worldly bond, in which I become Yourself, the condensed cloud of existence, awareness and bliss.]
30) Advaitameva yadi sevakasevyabhaavo,
Nashatyayam rasamayo mama te cha madhye,
Saayujjyasarvamadhunaiva na dehi dhiirme,
Swaamin! KuchelakarunaakshanaRukminiiva.
[O Lord! In the monism, the very sweet interesting servant-master bond is destroyed between Me and You. Don’t give Me such union with total merge now itself. My mind is opposing You to give Me such monism now itself just like Rukmini opposed You to give all Your wealth to Kuchela (Sudaama) in one moment itself (Rukmini felt that if all the wealth is given in one moment, Sudaama may become egoistic. Similarly, My mind also feels that I may become egoistic if You give Me the monism just now itself.).]
31) Patena badhvaa ghatamabhrapadmaa—
nyuddhuuya padmaakshamupaasate ye,
Teshaam Yamah puurnaghatah patena,
Vaikunthamaargam pidadhaati bhaktyaa.
[Let the scholars of worldly logic bind the pot with cloth, throw away the sky-lotus flowers and meditate upon the lotus flower eyed Lord. The deity of death, Yama, will welcome such devotees of Krishna by walking from opposite side towards them holding a pot filled with water called as ‘Puurnakumbha’ and by covering the path towards the abode of God called as Vaikuntha with silk cloth expressing his devotion to Lord Krishna. (The scholars in logic often take the examples like mud & pot and threads & cloth in explaining cause and effect or kaarya-kaarana sambandha. They also give sky-lotus flowers in explaining the total non-existence or atyanta abhaava.)]
32) “Maatarme Balaraamasodarakarokshiptam rajo drushyataam
Maulaa” “Vamba! nakhakshatam kalaya me Krishnena gande krutam”,
“Maam kshiiraadapasaaryachoddharasi” “maam vakriiti nindasyayii”
Tyevam vardhitavishnusheshakalaho nishsheshatoshaaya vah.
[Let the following complaints given to mother Yashoda in mutual quarrel developed between God Vishnu (Krishna) and god Shesha (Balaraama, Lord of serpents) give You immense pleasure:- Krishna:- O mother! See the dust on Me, which is thrown by brother, Balaraama. Balaraama:- O Mother! See the wound done by Krishna with His nail on my check. Krishna (to Balaraama):- You are lifting Me up from the milk avoiding Me to drink it (Shesha lifts God Vishnu up from the ocean of milk acting as bed.). Balaraama (to Krishna):- You are scolding me as curved fellow (Balaraama is Shesha, a serpent, which moves in curved way only.).]
33) Sarpaadhipasya kalayaapi tavaagrajasya,
Tvatsangajaatanatanam shayanaayitasya,
Tvam kaaliyena vivashah sacha sarpa sarpa,
Sarpassa ityatibhayasphuranastatasthah!
[Your brother Balaraama is also well versed in acting since he was closely associated with You as Your bed. When You came above the lake along with the Kaaliya serpent, You appeared as if You are unconscious by the bite of that serpent. Your brother, on the bank of the lake, the Lord of serpents, is shivering with fear by uttering “O Snake! Snake! Snake!” on seeing that petty Kaaliya serpent!]
34) Navaniitam takrabhaande, nidhyaaya vikasatyayam,
Puurnendum sharadaakaashe, vilokyeva navotpalam.
[This blue Krishna is blossomed with pleasure on seeing the ball of butter in the pot of butter milk like a blue lotus flower opening with pleasure on seeing the full moon shining in the centre of white clouded sky in the moon season.]
35) Vrajabaala! rahasyam te, karnavaachyamito vraja,
Advaitapaksham gacchaami, na kuryaashchet dayaam mayi.
[O cowherd boy! Please come to this side, I have to talk something secretly with You in Your ear. If You are not showing kindness on Me, I will shift Myself to the opposite party, called as monism (or Advaita) of Shankara. (This is like the threat of a politician to the leader of his party that if he is not favoured, he will join the opposite party!)]
36) Uurdhvatripundratilakaa vayamatra kaashyaam,
Rujvaayatosi kalito nanu lingaruupah,
Tiryak shayashcha sa tathaiva vibhuutiphaalaah,
Shriirangapuryapi vayam kalahah kuto vah?
[I have gone to Kaashi and Shriirangam to see Lord Shiva and Lord Vishnu respectively in those holy temples. In Kaashi, the Shiva Linga is straight standing up and hence, I have put straight three marks vertically on My forehead so that the mark is as per the posture of God. In Shriirangam, Lord Vishnu is lying horizontally and I have put three marks horizontally on My forehead as per the posture of God. I don’t know the reason why in both temples, priests have quarrelled with Me regarding the marks on My forehead! (Actually, for God Shiva, three horizontal marks are put on the forehead and for God Vishnu, three vertical marks are put on the forehead. Hence, priests are quarrelling with the poet! This means that there is no difference between both forms of God.]
37) Paksham tvam niilakanthasya, shirasaa dhrutavaanasi,
Panchaaksharyaa tato dhyaayaa—myashtaaksharyadhidaivatam.
[O Lord Krishna! You are wearing the Paksha (Paksha means feather or party) of Niilakantha (Niilakantha means peacock or God Shiva) on Your head. (Krishna is wearing the feather of peacock on His head, which is interpreted as the party of God Shiva.) Hence, I am meditating on the God of Ashtaaksharii hymn (God Vishnu) by reciting the Panchaaksharii hymn (of God Shiva). (The former hymn is of eight letters in ‘Aum Namo Naaraayanaaya’ and the deity of this Mantra is God Vishnu. The latter hymn is of five letters in ‘Aum Namah Shivaaya’ and the deity of this mantra is God Shiva. The poet is meditating upon God Vishnu through the mantra of God Shiva since both are one and the same.)]
38) Anyonyasamkramitamaayudhameva phaale,
Kim vaa na vakti ShivaKeshavayorabhedam?
Kim naagnidiidhitisudarshanamakshichakram?
Uurdhvatripundratilakam na cha kim trishuulam?
[Both of You (God Vishnu and God Shiva) have exchanged the weapons present in Your hands to Your foreheads as marks. Does this not speak that both of You are one and the same? The fire eye on the forehead of God Shiva is the wheel (Sudarshana Chakra) emitting fire sparks in the hand of God Vishnu. The three vertical marks on the forehead of God Vishnu is the three vertical edged weapon (Trishuula) in the hand of God Shiva!]
39) Ayi kaustubhakantha! Kaalikesha!
Kamaalaavallabha ! kaalakuutakantha!
Yuvayossmavaayabandhasandhih,
Sa hi lokakshayavishvaruupadhaarii.
[O God having Kaustubha jewel in the garland around neck! O husband of Kaali! O husband of Lakshmi! O God having black poison in the throat! Both of You are joined with inseparable bond. The result of this bond is Lord Krishna maintaining the world through cosmic vision as God Vishnu and ready to kill the bad devilish people as God Shiva.]
40) Vidhivishnushivastridhaa vibhinnah,
Ka iti prashnaniruupanaaya nuunam,
Uditasthitaliinavishvaruupaat,
Avatiirnassa turiiyavaasudevah.
[Who is that one God becoming three Gods called as Brahma, Vishnu and Shiva? Certainly, to give answer to this question only, Vaasudeva came down again as that ultimate God from the cosmic vision (world) created by Brahma, maintained for some time by Vishnu and withdrawn in the end by Shiva.]
41) Athavaa sa vidhissrujan jagaddhi,
Sa vahan Vishnurananyavishvaruupam,
Sa Shivopyupasamharannabhinnah,
Sa hi muurtitrayanaamavaasudevah.
[We can say this in another way—when this Krishna created cosmic vision (world), He is God Brahma. When this Krishna maintained cosmic vision (world) for some time, He is God Vishnu. In the end, when this Krishna withdrew the cosmic vision (world), He is God Shiva. He is the one ultimate God Vaasudeva having these three divine names as His alternative names of His own three divine forms.]
42) Sa hi bhinnopyabhinnashcha, lokadrushtaantaduuragah,
Uuhyaanuhyaani saadhyaani, tasya shaktyaa hi maayayaa.
[He is different from the three divine forms externally and internally one only. He is beyond the examples of worldly logic. Both possible and impossible deeds are possible for His unimaginable power called as Maayaa.]
43) Kalaamshapuurnaruupaa hi, KapilaVyaasaRaaghavaah,
Krishnasya paripuurnasya, vyaktaa bhedaa na te satah.
[Krishna is called as fullest incarnation (Paripuurnatama). A ray incarnation (Kalaa) is Kapila. A part incarnation (Amsha) is Vyaasa. The full incarnation (Puurna) is Rama. Parashuraama is the charged (Aavesha) incarnation limited up to the divine work. Other incarnations of Krishna come under these four categories. In all the five types of incarnations, the same one ultimate unimaginable God exists possessing the same one unimaginable power. The expressed power only differs in quantities as per the required context of the program of the incarnation. Hence, one shall not differentiate Krishna, the ultimate God, from His other divine forms and incarnations since in all these ultimate unimaginable God is only one.]
44) Janmaadyasya yatah kileti kathitam vedena muulaprabhoh,
Mukhyam lakshanametadeva paramaBrahmapramaanasya hi,
Visvasya sthitimuuhayaamyapi janidhvamsau na tau darshitau,
Tasminnevahi vishvaruupamuditam drushtam kshanam chaahrutam.
[The Brahma Sutra says that the Veda as the ultimate authority says that the ultimate root-source God is identified by creation, maintenance and dissolution of the world (Janmaadyasya…, Shaashtra yonitvaat…, Yato vaa imaani…). I can imagine the maintenance of the world based on one God since I am present in the present maintained world. But, I don’t remember that I was present in the world while created from God and I can’t imagine now, when I will be present in the future while the world is destroyed by God. I am unable to have these two experiences. To answer these two doubts, the same one God Krishna created the cosmic vision or world from Him, maintained it for some time and finally dissolved it in Him. By this miracle, God Krishna gave perception authority to the definition of God given by the Veda that God is the creator, maintainer and destroyer of this world.]
45) Sa eva mukto maranaat purah param,
Tadantimam janma cha tasya nishchinu,
Ya eva yasmin navapinchashekharam,
Trimuurtimuulam smarati kshanakshanam.
[In whatever (any) life, he, who remembers every minute, the Lord Krishna, having a new peacock feather on head and that He is the root-source of the three divine forms (Brahma, Vishnu and Shiva), be sure, that such life is the last worldly life for that soul and such soul is liberated before and after death.]
46) Sa dharmarakshaa sa cha jaarachorah,
Tamaashritassadgunadurgunaughah,
Aadhaarahetustrigunaatmikaayaah,
Sa eva srushteh paripuurna ekah.
[He is the protector of justice and at the same time, He is thief of butter dancing with Gopikas. Both good qualities of Sattvam and bad qualities of Rajas and Tamas are based on Him, the ultimate base of the entire creation made of three qualities (Sattvam, Rajas and Tamas). He is one and complete.]
47) ShivadhyaanairVishnusmaranamabhavadVishnumananaih,
Shivaasaktishchaivam chiramapi tayoh kelirachalat,
Athaaham vyaaghuurnavyadhitanayano rodimi tadaa,
Tayoraikyam kasmimshchidapi kalitam pinchamakute.
[When I meditated on God Shiva, God Vishnu came to My mind. When I remembered Vishnu, love on God Shiva appeared. Like this, I was played by both of Them for a long time. Then, I started weeping as My pained eyes were rolling down. At that time, both appeared together and merged mutually resulting in this inexplicable Lord having peacock feather on His crown. (The two invisible energetic incarnations merged giving visible human incarnation (Krishna) to human beings.)]
48) ShaivaVaishnavayormaamaa, kalahah kalakanthayoh,
Swadevastutipunyokti—paradveshaaghakaalayoh.
[Both the sects of God Shiva (Shaivas) and God Vishnu (Vaishnavas) shall not quarrel mutually since both appear as two Cuckoo birds looking pious with sweet voice while praising their own God and looking sinful with black colour of the body while scolding the God of other side (Cuckoo bird sings with sweet voice, but, is black in the colour of its body.).]
49) Vayam vaaraanasii yaatraa-madhye Brundaavanam gataah,
Krishnamegham yadaalokya, Niilakanthopi nrutyati.
[We are going to Kaashi. During our journey, we diverted our journey in the middle, towards Brundavanam. The reason is a scene seen by us during the journey, which is that on looking Krishna Megha (Lord Krishna looking like blue cloud or the blue cloud), the Niilakantha (Lord Shiva or the peacock bird) is dancing. (Krishna Megha means both Krishna looking like blue cloud as well as the blue coloured cloud. Niilakantha means both Shiva as well as peacock bird.)]
50) Vaamadevamaham vande, Vaasudevam namaami yat,
Stuuyate savitaa saandhyah, saayam praatassa eva hi.
[I am saluting Vaasudeva (God Krishna) and hence, I am saluting Vaamadeva (God Shiva). The same Sun with red twilight is worshipped in the morning and evening.]
51) ShriVaasudevatattvasya, sakaarananiruupanaat,
Nishchayajnaanabhaktasya, mokshah saakshaat na samshayah.
[We have established the nature of Shri Vaasudeva with reasons from all sides. By this, the spiritual knowledge and devotion get the ultimate confirmation. For such a devotee having such confirmation, there is no doubt to get salvation.]
Sixth leaf is completed.
Shri Krishna Bhaagavatam: First Leaf
Shri Krishna Bhaagavatam: Second Leaf
Shri Krishna Bhaagavatam: Third Leaf
Shri Krishna Bhaagavatam: Fourth Leaf
Shri Krishna Bhaagavatam: Fifth Leaf
Shri Krishna Bhaagavatam: Sixth Leaf
Shri Krishna Bhaagavatam: Seventh Leaf
Shri Krishna Bhaagavatam: Eight Leaf Part-1