Sri Krsna-karnamrtam by Srila Bilvamangala Thakura
(Nectar to the ears of Lord Krsna) 

cintāmaṇir jayati somagirir gurur me
śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ |
yat-pāda-kalpa-taru-pallava-śekhareṣu
līlā-svayaṁvara-rasaṁ labhate jaya-śrīḥ ||1||

All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī (Rādhārāṇī) enjoys the transcendental mellow of an eternal consort.

Tika by Srila Ananta das Babaji:

Srila Krishnadas Kaviraja Goswamipad says in his Saranga–Rangada purport that, Sri Lilashuka was a supreme lover of God and hence all qualified. He had a strong desire to see Vrindavana. He was crazy with love and hence started from his home towards the holy dham. On the way, he recited a ‘Mangalacharan’  in which he glorified his Spiritual Master and his Worshipped Deity, Sri Krishna.

Many authors glorify their Sri Gurudev and Ishtadev in the beginning of their texts. It is a prayer to reach their goal successfully and to get rid of all obstacles along the way. However, Lilashuka’s ‘Mangalacharan’ is not like that at all.  Unlike other poets, Lilashuka has not composed these verses with a conscious effort.
Full of ecstatic love, he has uttered  these  verses  involuntarily,  and  his  associates  (Vaishnav  companions)  have penned them down.  When you are speaking in a love-crazed state, you cannot possibly make a conscious effort to compose verses. Consequently, although the above verse appears to be like a ‘Mangalacharan’, it is definitely not like the Holy Invocations of any other text.

In Lilashuka’s days, the South Indians spoke fluently in Sanskrit.  Sripad Lilashuka, being an excellent poet, has expressed his ecstatic thoughts in the form of very stylish Sanskrit poetry.  Now, the question may arise, how is it possible that he glorified his Sri Guru and Ishtadev in the very beginning itself, without being conscious of it? Well, it is natural for a pure devotee to glorify his Sri Guru and Ishtadev every moment of the day, whether he is sleeping, eating, going out or performing any other activity.    Hence, one need not be surprised that Sri Lilashuka said – “All glory to my Spiritual Master, Sri Somagiri! He is like a touchstone that fulfils all desires.”

A devotee has only one wish – to get rid of all his anarthas and to obtain Bhagavat-prem.  This wish is fulfilled only by the mercy of Sri Gurudev. Srila Narottamdas Thakur

Thakur Mahashay has sung-

“May I serve the lotus-feet of my Spiritual Master most carefully, since it is the store-house of bhakti.  It is due to his mercy alone that I can cross this material ocean and obtain Sri Krishna.”  (Prem-Bhakti-Chandrika).

Sri Jiva has stated – “We cannot get rid of any of our anarthas, no matter how much we try. It is possible to get rid of out anarthas and please Sri Hari only by the mercy of Sri Gurudev.”

Srila Chaitanya das says – “Just as the chintamani  fulfils our material wishes, all the spiritual desires of a sadhaka are fulfilled as soon as he remembers Sri Gurudev”.

Sri Lilashuka glorifies his Sri Gurudev

In ‘Kavyaprakash’, the word ‘jay’ means ‘obeisance’. Hence, ‘Jayati’ also means – “I pay obeisance to Sri Gurudev.”

“It is certain that passion for Sri Gurudev’s lotus-feet should me our highest goal, since by Sri Gurudev’s mercy alone we can fulfil our spiritual desires.”
– (P.B.C.)

After this, Sri Lilashuka is saying – “All glory to my Ishtadev, Vrajendra Nandana  Sri Krishna Who is the Supreme Personality Himself and Who is adorned with peacock feathers.”

Here he uses the word ‘Jayati’ (all glory to) in its present tense, thereby signifying that the pastimes of Sri Vrindavana-Vihari are eternal.  All scriptures state that the Vrindavana-pastimes are timeless.  Srimad-Bhagavatam, the chief Puran says –

(When Sri Krishna entered the battle-arena of Kamsa, the women of Mathura saw him and said) – “Ohh! The earth of Vraja is indeed pure, since Sri Krishna, Who is the Supreme Personality, is wandering there, in human-like form, decorated with attractive vana-mala. He tends the cattle along with Baladev and plays various sports therein. Even Goddess Lakshmi worships His Lotus-feet.” – (S.B.10.44.13)

While explaining this verse from Srimad- Bhagavatam, Sri Jiva has stated –

“When someone says – ‘The hills are present’, we understand that the hills are always there. In the same way, the word ‘anchati’ means that Sri Krishna is always present in Gokul.  The women of Mathura have spoken these very true words, by the mercy of Sri Bhagavan alone.  Otherwise, how could they have said that – ‘Krishna is wandering in Vraja’, when they are seeing that He has come to Mathura ? This means that, they have expressed the supreme truth that He sports eternally in Sri Vrindavana – even during the unmanifested pastimes.”
– (K.S. 114)

Sri Padma puran says –

“The one who has not drunk the water of the Yamuna, wherein Sri Krishna, the enemy of Kamsa, plays with His cattle and the Gopis, is very unfortunate indeed!”

Sri Skandapuran says –

“Sri Krishna and Balaram, surrounded by the cowherd boys, play eternally in Vrindavana along with the calves.”

The present tense used in both these verses proves that Sri Krishna is forever present in Vrindavana.  Sri Lilashuka is saying – That very same Vrindavana-Vihari is my Shiksha-Guru (the master who imparts instructions).”

Who is ‘Shiksha-Guru’?

“Sri Krishna  is present in two forms –

(1) ‘Antaryami’ – (the One who dwells in our heart) and

(2) A great devotee.”

“Thus the instructional master (a great devotee) is non-different from Sri Krishna.”
– (Sri Chaitanya-Charitamrita Adi.1.28)

(Sri Uddhav told Sri Krishna) –“O Lord! You are present externally in the form of a preceptor, and internally as ‘Antaryami’. A devotee has so many bad qualities, for example, material desires. They are unfavourable for devotion. In these two forms, You destroy all these anarthas.  Therefore the wise men are exulted when they think what favour You have bestowed on them (by destroying their anarthas such as material desires). They feel that they will never be able to repay Your debt even if they were to live as long as Brahma.”
– (S.B. 11.29.6)

In Sri Gita, Sri Krishna has told Arjuna –

“Those whose hearts are ever surrendered unto me, and who lovingly offer devotional service to me – I offer all such devotees an intelligence by which they can obtain me”. – (B.G.10.10)

The above statement proves that Sri Krishna is present in all of us as Antaryami Who imparts instructions.

Sri Krishna has told Uddhav-

“Know Sri Gurudev as non-different from me. Never ever disrespect him by considering him to be a mere human, since all demi-gods reside in the body of Sri Gurudev.”

“The scriptures prove that Sri Guru is none other than Sri Krishna.   Krishna bestows mercy on His devotees in the form of Guru.”
– (Sri Chaitanya-Charitamrita Adi.1.27)

Sri Krishna is considered the Guru in Vrajadham

Sri Kaviraja Goswami has quoted the following verse from Bhakti-Rasaamrita-Sindhu, in his

Saranga – Rangada purport –

“How to whisper into each other’s ears, how to flatter the messenger (so that  they agree to carry messages), how to deftly cheat one’s husband, how to proceed towards a flower- grove in the dead of night, how to act deaf when the elders give good advice and how to keep one’s ears alert for the music of the flute? O Krishna! The fair sex of Vraja are recently studying these arts from a school where Your budding youth happens to be the Guru.”

Navakishor Sri Krishna is the Primeval Guru of all these arts that the adolescent girls of Vraja are learning! Sri Lilashuka has experienced all these sweetness of Sri Krishna. Hence he says – “The One Whose crown is adorned with peacock feathers is my Shiksha- Guru”.

In this very same Karnamritam, he has recited another verse – “O Dev, You are my love, You are my desire, You are my knowledge-giving Guru, You are my wealth, You are my life, You are the goal of my life, You are my God, I have no one but You.”
– (K.K.104).

In this verse also, he refers to Sri Krishna as Shiksha-Guru (Who dispenses knowledge).

What does the poet mean by ‘shikhi-pinchha-mouli’?’

By the words ‘shikhi-pinchha-mouli’ – the One Who wears a crown of peacock-feathers – he has expressed the wonderful sweetness of Sri Krishna.   While explaining these words, Srila Kaviraja Goswami has reminded us of the verse in Srimad-Bhagavatam that extols the sweetness of Sri Krishna in the following manner-

 

“When Sri Krishna appeared to the damsels of Vraja, His lotus-face radiated a soft smile, He was decked in a golden yellow cloth, He wore a vana-mala around His neck and He was verily the Madan-Mohan!”-
– [S.B. 10.32.2].

(Sri Uddhav told Vidurji) – “That form of Lord Krishna was meant to perform pastimes in this world. He had manifested that form to exhibit the power of His Yogmaya. Even He was wonder struck by His Own beauty. Lady Fortune too covets it. He is so handsome that He needs no ornament to beautify Himself; instead He beautifies the ornaments He wears.”
– [S.B. 3.2.12].

Sriman-Mahaprabhu has relished this verse in a most wonderful manner and has expressed His feelings to Sri Sanatan Goswami –

“O Sanatan! Hear the description of Sri Krishna’s sweet beauty. A single drop of that beauty attracts all living beings and submerges entire creation.

His beauty plunders with zest the hearts of all His other Divine forms as well – all those Divine forms that exist in infinite universes and in the spiritual world.  It seduces even the Laxmis, whom the Vedas crown as the chastest of all.

Astride the Gopis’ hearts (using them like chariots), He agitates the heart of the Agitator- of-hearts (the Love-god).  Hence, He is called Madan-Mohan. [Madan-the Love-god; Mohan – the one who hypnotises].  He has vanquished the proud ‘wielder of five arrows’ (The Love-god). Thus, He Himself is the New God of Love.  He celebrates His victory by holding the Rasa-festival with the Gopis. He grazes the cows playfully with His friends. He frolics freely in Vrindavana playing sweetly on His flute. The melody of His flute is so wonderful that all moving and non- moving beings express rapture. They tremble and shed tears.

He looks as striking as the newly formed rain-clouds with lovely white cranes (His pearl necklace) flying amidst them. His crown of peacock feathers seem to top the clouds like a brightly coloured rainbow, and He is clad  in a golden yellow  robe which looks like lightning flashing through the clouds.  In this manner, He showers the nectar of His pastimes (just as the rain showers rainfall) on His devotees (who are like the harvest or the cream of His creation).”

“This  beautiful form  made  up  of  condensed  sweetness  and  Divinity  has  manifested Himself in Vraja.   Shukadev, the son of Vyasdev has described this many times in Srimad-Bhagavatam, and upon hearing it the devotees get intoxicated with love.”
– (Sri Chaitanya-Charitamrita – M.L.21.84-92)

(The women of Mathura said) – “The Gopis must have performed some inconceivable austerities; hence they are drinking the nectarine beauty of Sri Hari – that beauty which even the Goddess of Wealth, Opulence and Fame covet. It is extremely rare, unparalleled and is the condensed form of lavanya. They are drinking this beauty using their eyes as wine-cups.”
– (S.B.10.44.14)

This verse too has been relished wonderfully by Sriman-Mahaprabhu in the following manner – (He said) –

“Sri Krishna’s nectarine youth is like an ocean full of the waves of condensed loveliness. Various mellows arise as whirlpools in this ocean. His resonating flute is like a cyclone whereas a woman’s heart is but a blade of grasas. Once it drowns in this ocean, it has no chance of survival.

Dear sakhi! What austerities have the Gopis performed (that they have been so rewarded)? They drink the sweet beauty of Krishna with their eyes to their hearts’ content. Their birth is blessed, their bodies are blessed, and their hearts full of Krishna- prem too are blessed.

Nothing is superior to this sweetness. No other Divine form can equal this. Even Narayan, from whom all other Incarnations originate and Who is the Lord of ‘Paravyom’, does not possess this sweetness.” Goddess Laxmi (Rama), who is Lord Narayan’s beloved consort, is evidence for the above statement.  She, who is the chastest of all chaste women, was tempted by Krishna’s sweetness. Thus, she gave up all luxuries and started performing austerities to achieve Sri Krishna. He is the essence of all sweetness and the reservoir of all sweet qualities. All the other incarnations only reflect His qualities. (They do not actually possess these qualities).

The ‘bhava’ of the Gopis is a mirror that reflects Krishna’s sweetness. It sparkles with increased brilliance every moment and so does Krishna’s sweetness. Both compete with each other and none is defeated.  In this manner both the Gopis’ bhava and Sri Krishna’s sweetness cross all bounds.”
– (Sri Chaitanya-Charitamrita,Madhya.21.94-99)

“That sweet beauty reposes in Vrajadham. It is rich and sweet. It is the abode of all Divine qualities. Krishna is the fountainhead of all the power and opulence of the other incarnations”.
– (Sri Chaitanya-Charitamrita, Madhya.21.101)

Srila Gopal Bhatta Goswami also says –“The words ‘crown of peacock feathers’ signify the all-attractiveness of the extravagant beauty of Sri Krishna –

Although He has many ornaments of gold and gemstones, Sri Krishna prefers to don peacock-feathers, natural colours and ornaments of tender petals, leaves etc. This shows His adolescent dalliance. When the peacocks see Sri Krishna locked in embrace with the Vraja-beauties, they get the impression of a cloud bedecked with lightning. Hence, they start dancing robustly displaying their colourful plumage. Sri Krishna too lovingly picks up the feathers shed by them, and puts them in His crown. Whenever He sees these peacock-feathers, He is reminded of the passionately loosened tresses (of the Gopis) and how they gaze at Him without blinking.”

Explanation of ‘Jayashri’

Sri Krishna’s beauty has thrilled Lilashuka’s heart.  Now he started thinking, “With what can I compare Sri Krishna’s beautiful features?”  After much thinking, he decided that there is nothing in the universe that can be compared to Sri Krishna’s beauty.   He thought that all beautiful objects in the world are reduced to nothing when compared to

the beauty of even the tip of Sri Krishna’s toenail.  Hence he said – “Sri Krishna’s toes are as soft, merciful and wish-fulfilling as the tender leaves of a Kalpa-taru.
‘Jayashri’ willingly enjoys the bliss of ‘Swayamvar’ by reposing at the tip of His single toe-nail”.

Another reason for ‘Jayashri’ taking shelter of Sri Krishna’s toenail

‘Shri’ also means ‘beauty’. Once upon a time Princess Beauty went around the universe to search for a suitable groom, holding a flower garland in her hand. She travelled through the entire universe, but she did not find Mr. Right.  With a sorrowful heart, she returned to Earth.  Here, she stepped into Vrindavana. Beauty was not aware, that now

the infinitely beautiful and immensely sweet Sri Govinda had manifested Himself in Sri Vrindavana. Beauty thought – “I could not find a suitable groom anywhere in the world; now only this woodland remains. As if I will find anyone here! Anyway, why should I leave it out?” As she proceeded, she heard the all-attractive song of the flute played by Sri Govinda.   Beauty was enchanted.   She ran helter-skelter towards the source of that music.  And lo!  She saw the extremely dazzling form of Sri Govinda under the Kadamba tree on the banks of the Yamuna.  As soon as she saw Him, She fell down unconscious. When she regained consciousness, she said – “O destroyer of false ego!  How You have vanquished my pride!  I thought that no one was as beautiful as I am.  I used to think that I am worthy of the title ‘Jayashri’ (the victorious Beauty).  But alas! I do not have the beauty equivalent to that of the tip of Your toe-nail!”   Then ‘Jayashri’ Beauty surrendered her garland at the tip of Sri Govinda’s toenail and became His eternal maidservant.  She started relishing the sweet rasa of the tip of His toenail – hence the expression – “yat-pada-kalpa-taru-pallava-shekhareshu leela-swayamvara-rasaam labhate jayashrih.”

Sri Lilashuka said – “Crores of ‘Jayashri’ spontaneously rush forward to drink the nectar of His toenails – how can I express His glory? He has composed some more verses in this same mood such as,

“Sri Krishna’s lotus-feet are the source of the entire beauty of the eternal pastimes. They purge the pride of a host of beautiful lotuses. They are most capable of sheltering the surrendered devotees.  May my heart obtain inexpressible joy from the very same lotus- feet of Sri Krishna!”
– (KK 12)

In another verse the poet has mentioned –

“Dear Lord! When the moon beheld Your Moon-face, he accepted defeat and shattered into ten pieces, which then took shelter at Your lotus-feet (in the form of Your dazzling nails). After this, the moon looked more beautiful. Your benevolence is incomparable.”
– (KK 96)

In this way, Lilashuka has extolled the sweetness of Sri Krishna’s lotus-feet in many verses.

Goswamipad has also translated ‘Jayashri’ as ‘Sri  Radha’.   He says that, ‘Jayashri’ refers to the one who is brilliant in all the arts – dice-game, humour, water-sports and lovemaking. She always blissfully relishes the nectar of the tip of Sri Krishna’s toenail. There is another reason for conferring the title ‘Jayashri’ on Sri Radha – She is able to defeat Gouri, Arundhati and even the maidens of Vraja in beauty, fortune, chastity and wit.        Hence, She is called ‘Jayashri’.  ‘Shri’ means, ‘Laxmi’.  This Laxmi is a part of Sri Radha. Sri Krishna is Bhagavan Himself. Narayan is His ‘amsha’. Similarly, Sri Radha is Sri Krishna’s original root potency and Laxmi Devi is Her amsha. Scriptures such as Srimad-Bhagavatam refer to Sri Krishna as Narayan.

 

Sri Chaitanya-Charitamrita has explained this verse very beautifully. After the ‘Brahma- Mohan Leela’ (Enchantment of Sri Brahma), Lord Brahma is glorifying Sri Krishna in the following manner –

“Brahma says: You are the original Narayan. I shall tell You the reasons for this. The first reason is that, You are the Super soul of all that exists inside and outside of You. There is no doubt about it. ‘Nar’ means ‘a collection of all’, while ‘ayan’ means everyone’s shelter.

Therefore, ‘Narayan’ ultimately means that You are the shelter of everything collected together – that is, ‘the Super-soul of all’.

Please hear the second reason why I call You the ‘original Narayan’. Your majesty is so abundant that it surpasses the magnificence of all the other incarnations that You manifest. You are the seed-giving Father and the source of everyone. Hence, I say that You are the root Narayan.

O Lord! Now I shall explain the third reason for calling You thus. In the infinite universes, there are infinite jivas. They perform three types of karma and You are the sole Witness, sure and definite, of all their karma. Everything exists because You protect them. Nothing can exist without Your care. You look after all that You shelter, so You are the root Narayan – the Protector.”
– (Sri Chaitanya-Charitamrita – Adi.2.26-37)

In Sri Brahma Samhita, we see –

“vishnur-mahan sa iha yasya kala-vishesha, govidam-adi-purusham tamaham bhajami.”

Brahma is saying – “I pay obeisance to the primeval Lord Govinda, Sri Mahavishnu being His fragment.”

Hence, Sri Krishna is the primeval Narayan and Sri Radha is the primeval Laxmi. Sri Kaviraja Goswami has written in Sri Chaitanya-Charitamrita –

“We may classify the consorts of Sri Krishna into three categories Laxmis in Vaikuntha, the queens in Dwaraka and the Vraja-beauties.

The wise say that all the consorts arise from Sri Radha, and the Vraja-beauties are the chief  among  them.  Just  as  Krishna  is  the  source  of  Narayan  and  all  the  other incarnations, the three types of consorts are Sri Radha’s portions. The Laxmis are Her Vaibhava-vilas, while the queens are Her Vaibhava-prakash. The Vraja-beauties are of different forms and nature and they are Her ‘Kaya-vyuha’. They make Vraja-rasa more exhilarating and thus please Sri Krishna.”

Although Sri Radharani is ‘Jayashri’ and the source of all Laxmis, She is very bashful. Therefore, She always fixes Her glance on the tips of the toe-nails of Sri Krishna’s lotus- feet. The infinite brilliance of His toenails enchants Her.  The waves of anurag (intense love) play havoc in Her heart and the barrier of shyness collapses.  Forsaking all, She desperately begs to relish the Amritam of His resplendent toenails.   Sripad Lilashuka is saying – “All glory to my Shiksha-Guru Lord Sri Krishna, Who is adorned with peacock- feathers and where even ‘Jayashri’ Herself begs to blissfully partake of the Amritam of His toe-nails”.

When we feel ‘anurag’ for Sri Krishna’s sweetness, the sweetness presents itself in various novel ways.

What is ‘anurag’?

‘Anurag’ is a feeling that presents the object of love in ever-new ways to the lover.

Explanation of ‘Chintamani’  and ‘Somagiri’

Sri Gopal Bhatta says that both ‘Chintamani’ and ‘Somagiri’ describe Sri Krishna.

‘Chinta’  means meditation. Sri Krishna is ‘Chintamani’ because He alone has manifested everything that is worth meditating upon including His rasa-full pastimes. It may also mean that He is the ‘mani’ or ‘gem’ (topmost) of all the forms meditated upon by supreme devotees. Sri Krishna is also called ‘Somagiri’ because He is a ‘giri’ (mountain) of ‘soma’ (nectar).   ‘Soma’ also refers to Lord Shiva since he is ‘Sa Uma’ (present with Uma).  Lord  Shiva  resembles  a  ‘giri’  (as  unmoveable  as  a  mountain)  when  he  is astounded in Krishna-prem. ‘Giri’ also means ‘Worshipped’. Thus, ‘Somagiri’ may mean, ‘the One Whom Shiva worships’, that is, Sri Krishna.  In this manner, Lilashuka has called Sri Krishna both his Guru and Shiksha-Guru.

We may explain the verse ‘pada-kalpa-taru-pallava–shekhareshu’ in the following manner also:

Our hearts are constantly agitated by the six enemies such as lust, anger, false ego, illusion and envy, the five senses such as the eyes, ears, nose, mouth and skin and the five obstacles such as avidya (ignorance), asmita (vanity), attachment, envy and intense attention to worldly affairs. These factors make us take to evil ways. A man may conquer the world, but not these factors.  Hence, he cannot be happy.  If we wish to vanquish them, we have to take shelter of the tip of Sri Krishna’s toenails, since that is where ‘Vijaya-Laxmi’ (the goddess of victory) reposes.

According to some scholars, the verse ‘yat-pada kalpa-taru–pallava – shekhareshu leela-swayamvara – rasaam  labhate jayashrih’ refers to Sri Somagiri, the Spiritual Master of Sri Lilashuka. This proves that although we may have infinite bad qualities, they are destroyed when we surrender unto the lotus-feet of Sri Guru and thus we gain priceless victory. Sri Vachaspati Mishra has listed the 62 types of obstacles that we may face in the path of devotional practice. They are as follows:-

(1)     Tamah (darkness) – eight types – viz. avyakta (unmanifested), mahat-tattva (see glossary), ahamkara (false ego), rupa (form), rasa (taste), gandha (smell), sparsha (touch) and shabda (sound).

(2)     Moha (illusion) – eight types – viz. anima (the superhuman power of becoming as small as an atom), laghima (a supernatural faculty of assuming excessive lightness at will), prapti (the power of obtaining everything), ishitva (supremacy), vashitva (to exert control over everything), prakamya (irresistible will) and kamavashayitva (the power of suppressing desire).

(3)     Mahamoha (great illusion) – 10 types – viz. 5 types of sense gratification enjoyed by the demi-gods and five types enjoyed by mortals.

(4)     Tamisra (indignation, anger) – 18 types – viz. 8 types of supernatural powers such as anima etc. and 10 types of mahamoha.

(5)     Andhatamisra (complete darkness of the soul) – these are also of 18 types. Together they add up to 62 types.

All of them cause barriers to arise in our quest for spiritual knowledge.  We can get rid of them by the mercy of a true Spiritual Master alone who will show us the correct spiritual path.  Some say that ‘Chintamani’, ‘Somagiri’ and ‘shikhi-pinchha-mouli’ refer to his ‘Vartmoddesha-Guru’ (the Master who first sets us on the  devotional  path),  Mantra-Guru  (Spiritual  Master)  and  Shiksha-Guru  (Instruction- giving Master) respectively. Chintamani was the name of the prostitute whose very words stirred Sri Krishna-anurag in Lilashuka’s heart.  Hence, she is called his ‘Vartmoddesha- Guru’. In this manner, the verse also glorifies her.