Since he described with great joy the leelas of Krishna like Shukadev Goswami , the author of Bhagavata Purana , he came to be known as Leela Shuka. Leelasuka belonged to a saivite family by tradition. But he became a devotee of Krishna. Hence he refers to his traditional background by saying that he wears the feet of Lord Siva on his head. Controversy[ edit ] Some say that he belonged to a place called Mukkutalai, originally mukti-sthalam, in kerala, which Telugu pundits refute by saying that Leelashuka has covered a vast area of south India when Andhra, Karnataka and Maharashtra states were one province.

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This song is a madhura kAvyam - a yummy among Sanskrit poems, composed by poet bilvamangala turned into a saint named lIlAshuka, where lIla means frolicsome; shuka means a parrot. If the glory of krishna is a sprig of flowers, this poet-saint is a frolicking parrot flitting round that sprig, always agog at the fructification of that sprig and eager to eat it, the minute it is fructified. Telugu literati have voluminously proved this poet to be a Telugu poet, resident of shrIkAkulam on the riverbanks of krishna.

Some say that he belonged to a place called mukkutalai, originally mukti-sthalam, in kerala, which Telugu pundits refute by saying that lIlAshuka, 11 A. Dey, krishnadAs kavirAj and other professors also said that this poet belongs to Andhra. They could copy only first chapter in that night; later, on his returning to vanga province, he found it to be incomplete, and then mahaprabhu sent disciples to Andhra to fetch a complete copy of this work.

So goes the legend. Ramaraju, Dean of Arts, Osmania University, including the verses of velagapUDi vengaya amAtya, earliest known translator of this work transposing Sanskrit verses into classical Telugu verses. There is a Telugu translation of this work, as early as in , by one brahmashrii kArmanchi subbharAyalu nAyani. This is available online through Digital Library of India.

This is comprehensive and though classical, it is in communicative Telugu. This contains a lot of info about the birthplace of the poet, showing evidence from rock edicts, temple-wall-scribings, findings of archeologists etc.

This contains whole lot of bibliography, c. This lIlkA-shuka is not just a poet but a grammarian, philosopher [vedAnti]. TVS Rao notes and cites some other works of this poet as: 1] tribhuvana; 2] karkoTaka stuti; 3] rAmachandra stuti; 4] abhava stuti; 5] krishna stuti; 6] vishvAdhika stuti; 7] sumangala stotram; 8] krishna charitam; 9] krishna bAla kriiDa; 10] abhinava kaustubha mAla; 11] krama diipika; 12] shankjara hRidayAngaNam; 13] bRindAvana stuti [ rAsa krIDa extolled in verses]; 14] kAla vadha [ story of mArkanDeya as told by krishna to gopika-s]; and 15] shrI krishNa karNAmRitam.

So far, only the following webpages have spotted to contain this shrI krishNa karNAmRitam, that too without easy locating facilty. Saroja Ramanujam, M. Here, they are posting groups of verses, inclusive of matter drwan from different comentaris etc, in their sweetblogs. Itrans encoding is taken from gauDIya grantha mandira, amended to suit Telugu recension. Variations in wording, names of metres etc are also amended as far as possible, but needs a through checkup, at a later time.

Let us attempt those details as and when needed. Anyway, let us take up these bickers and biographies at a later time, when this present attempt breaths some life; first let us proceed with text proper, presented yathA shakti


krishna karnamrutham



Shree Krishna Karnamrutam


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