Verse 55

Translation

That kishor-form of Sri Krishna, that lotus like face, that compassion, those loving glances, that beauty, that radiant smile – truly truly they are beyond the reach of even the celestial beings.

 Rare….rarer……..rarest !!!!

n the beginning of his explanation Srila Krishnadâs Kavirâj Goswâmi says: We have relished the sphurti of Sri Krishna in Sri Râdhâ’s heart in verses 51, 52 and 53. Now, unable to obtain That sweet Sri Krishna, She has become extremely agitated. Sri Lilâshuk has echoed Her lamentation in this verse. Srimati Râdhârâni is telling Her sakhis, “My dear friends, I am telling the truth and nothing but the truth that Sri Krishna’s lotus like face is beyond the reach of the heavenly beings and even Lord Nârâyan of Vaikuntha. His compassion and loving glances are all the more rare. What to speak of the Devas, even Mahâ-Nârâyan, Who is the Lord of the Vaikuntha planets do not possess the sweet beauty of Sri Krishna.

“In Tattva, Mahâ-Nârâyan, the Master of the Spiritual world and Sri Krishna are non-different and both are sachchidânanda; yet Sri Krishna’s form is highly exultant due to all the ras that He contains.” – (B.R.S.1.2.59)

This is the reason why Sri Laxmi Devi, who resides on the bosom of Mahâ-Nârâyan, is performing tapasyâ to relish that ras. Srimad-Bhâgavatam proves the statement with –

“yad-vânchhayâ shrir-lalanâcharat-tapo vihâya kâmân suchiran dhrita-vratâ”                                                               

- (Srimad-Bhâgavatam10.16.36)

We come across a beautiful story in Sri Padma-Purân in this context. At one time Sri Laxmi Devi was tempted by Sri Krishna’s sweetness and coveted Him. She started performing severe austerities for this purpose. Sri Bhagavân was pleased with her tapasyâ and appeared before her. He asked her the reason for her tapasyâ. Devi answered, “I want to obtain You in the same bhâv as that of the Gopis in Vrindâvan.” Sri Bhagavân said, “It is impossible for you. You are naturally in aishwarya-bhâv, while the Gopis of Vraja are always in puremâdhurya-bhâv. Therefore abandon the hope of procuring sevâ in Vraja-bhâv.” When Laxmi Devi heard Sri Bhagavân, she was crestfallen. She prayed, “O my Lord and Master, then please allow me to reside on Your chest as a golden line.” Sri Bhagavân granted her prayer. Until today, Laxmi Devi is residing on Sri Krishna’s bosom as a golden line. Similarly, Sriman-Nârâyan cannot steal the hearts of the Gopis.

“Sri Krishna is Swayam Bhagavân, hence He steals Laxmi Devi’s heart, but Nârâyan cannot attract the Gopis. What to speak of Nârâyan, even Sri Krishna cannot tempt them by assuming the form of Nârâyan. Once to pull their legs, Sri Krishna displayed the fourhanded form of Lord Nârâyan before the Gopis, yet the Gopis were not overcome with anurâg for Him.”

–       (Sri Chaitanya-CharitâmritaMadhya.9.134-136)

We can easily understand from the above evidences that Sri Vrajendranandan’s sweetness is much more wondrous. Srila Krishnadâs Kavirâj Goswâmipâd has explained this topic in very sweet language in Sri Chaitanya-Charitâmrita –

Sriman-Mahâprabhu is describing Sri Krishna in a state of love-delirium –

“Amongst all the divine pastimes of Sri Krishna the best are the ones He performs in the human-like form. In these pastimes, He dresses as a cowherd boy, holding a flute. He is Nava-kishor (on the threshold of youth) and performs pastimes as if He is an ordinary human being.

O Sanâtan! Hear the description of Sri Krishna’s sweet beauty.  A single drop of that beauty submerges entire Creation by attracting all living beings.

His beauty zestfully plunders 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 chariots of the Gopis’ hearts, He agitates the heart of the Agitator-of-hearts (the Love-god).  Hence, He is called Madan-Mohan^[1]. [Madan - the Love-god; mohan – the one who hypnotises].  He has vanquished the proud ‘wielder of five arrows’^[2] (The Love-god). Thus, He Himself is the New God of Love.  He celebrates His victory by holding the Râs-festival with the Gopis.

He grazes the cows playfully with His friends. He frolics freely in Vrindâvan playing sweetly on His flute. The song of His flute is so wonderful that all moving and non-moving beings express rapture. They tremble and shed tears. 

He looks as beautiful 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 form of condensed sweetness and Divinity has manifested Himself in Vraja.  Shukadev, the son of Vyâsdev has described this many times in Srimad-Bhâgavatam, which upon hearing the devotees get intoxicated with love.”

-          (C.C. – Madhya.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 lâvanya^[3].  They are drinking this beauty using their eyes as wine-cups.”

 - (S.B.10.44.14)

 Sriman-Mahâprabhu has relished this verse and has said –

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

Dear Sakhi! What austerities have the Gopis performed that the Lord has rewarded them so much? 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 Nârâyan, from whom all other Incarnations originate and Who is the Lord of ‘Paravyom^[4]’, does not possess this sweetness.”

Goddess Laxmi (Ramâ), who is Lord Nârâyan’s beloved consort, is the 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 ‘bhâv’ of the Gopis is a mirror that reflects Krishna’s sweetness. It gains a new brilliance with every moment and so does Krishna’s sweetness.  Both compete with each other and none is defeated.  In this manner, both cross all bounds.

Mâdhurya or sweetness is much rarer than karma^[5] , jap^[6], yog^[7], gyân^[8], vidhi-bhakti^[9], tap^[10] and dhyân^[11].Only the one who worships Sri Krishna in Râgânugâ path with deep love can get His sweetness easily. In addition, That sweet beauty reposes in Vrajadhâm alone.  It is rich in its sweetness.  It is the abode of all Divine qualities.  Krishna is the fountainhead of the power and opulence of all the other incarnations”.

– (C.C. Madhya.21.101)

This is the most perfect and the most

complete

explanation of Sri Lilâshuk’s verse.

Sriman-

Mahâprabhu’s words also prove the highest possible goal of human life. The ultimate result of practicing devotion in the Vraja-ras is to relish Sri Krishna’s sweetness in the mood of a Gopi!!

Srila Krishnadâs Kavirâj Goswâmi says Sri Krishna’s mercy is very rare. He has granted prem even to the trees and creepers of Sri Vrindâvan with the notes of His flute.

“santvavatârâ bahavah pushkara-nâbhasya sarvatobhadrâh,

Krishnâdianyah ko vâ latâswapi premado bhavati.”

“Kamala-nâbh^[12] Sri Krishna has many bountiful incarnations; however, Who else other than Sri Krishna grants prem to the creepers as well?”

- (Sri Bilwamangal Thâkur’s verse quoted in Sri Laghu-Bhâgavatâmritam)

This expresses Sri Krishna is much more merciful than His other swarups such as Sri Nârâyan. Similarly, His loving glance is also extraordinary. Sri Krishna isLeelâ-kishor. A single fleeting look of His expresses many leelâs that are full ofras. Hence, the poet has called Sri Krishna’s glance as ‘leelâ-katâksha’. Suchleelâ-katâksha is never possible in any other divine form. Moreover, His beauty, and alluring yet serene smile too is extremely exceptional.

This verse has another explanation. Srimati Râdhârâni is sorrowfully thinking, “I have hardly any chance of getting darshan of That Leelâ-kishor once more, what to speak of nocturnal pastimes.” Just then, She experienced a throbbing in Her left thigh, eye and breast. These are auspicious signs. However, Srimati Râdhârâni chastised Her good fortune and Sri Lilâshuk has repeated her words. “O good fortune, even you are not fortunate enough to get Sri Krishna’sdarshan.” We may ask, “How is anything impossible for ‘Good Fortune’?” Sri Râdhâ replies, “It is true that it is highly unlikely that Good Fortune will get Sri Krishna’s darshan.  O Daiva (Fortune)! Even you cannot get His darshan, then how can you announce that I will be fortunate enough to behold Him? He had forsaken all other Gopis and had made love to me – yet, now He is refusing to grant me His darshan. When His darshan has become so rare for me, then definitely His compassion is very rare. In addition, His heart-stealing beauty after lovemaking and His captivating smile when He used to see me with disarrayed attire is extremely rare.”

Even Sri Krishna Himself canot satisfy His devotee if He appears in any form other than that of a cowherd boy

Sri Lilâshuk mused in his siddha-swarup (as a sakhi), “Sri Krishna’s kaishor as He sports with Srimati Râdhârâni, His lotus like face, His compassion,leelâ-katâksha, beauty, fascinating smile – are all nearly impossible for me, it is very true.”

In the sâdhak state, when his Vaishnav companions saw how anxious Sri Lilâshuk was for Sri Krishna’s darshan, they advised him to see Sri Vitthalnâth or Sri Ranganâthdev. He replied, “Leelâ-kishor Sri Krishna’s lotus like face and profound compassion is not present even in Sri Nârâyan.” The poet’s associates asked him, “Sri Nârâyan is also an eternal kishor and He too performs divine pastimes.” Sri Lilâshuk said, “Yes, although Sri Nârâyan and other divine forms are eternal kishors and perform nice leelâs, Srimad-Bhâgavatam declares only Sri Krishna as ‘Manmatha-Manmatha personified’.

 His sweetness steals the hearts of even the self-realized souls

Srila Bhatta Goswâmipâd says Sri Lilâshuk has experienced the marvel of Sri Krishna’s sweet kishor-beauty to the maximum extent. He is expressing his wonder in this verse.  He is arousing faith in the heart of the wise devotees by swearing that Sri Krishna’s beauty and sweetness is exceptional. We see that the material human body too looks attractive in the threshold of youth. However, Sri Krishna’s kishor- beauty is not like that. His sweetness steals the hearts of even the self-realized souls who have no attraction for material beauty whatsoever. In the kaishor stage, His eyes, lips, cheeks and the flirtatious movement of His eyebrows are especially sweet. His causeless mercy breathes life into the dead. Furthermore, His compassionate, expressive and mischievous glances, coupled with playful movement of His eyebrows are as fantastic as they are sweet! What’s more, His mysterious and seductive smile is a rare sight even for the Devatâs. Srila Bhatta Goswâmipâd has explaineddaivatam as follows –

“Sri Krishna is the Supreme Controller. He manifests countless incarnations by His Own free will. Therefore He is worthy of being called ‘devatâ’ or God. Nonetheless His sweet kaishor is extraordinary even for Him.”

Srimad-Bhâgavatam vouches –

“Sri Krishna’s sweetness beautifies the ornaments He wears and forces him to marvel at His own beauty.”

– (Srimad-Bhâgavatam 3.2.12)

The poet declares, “I give my promise that all this is true.”

Srila Chaitanyadâs Goswâmi elucidates: Sri Lilâshuk has a sphurti of Sri Krishna’s kaishor. He realizes how extraordinary it is and recites this verse in amazement. The poet is pondering, “Sri Krishna’s darshan is impossible for me – do you have any doubt? I can swear that His lotus like sweet face and wonderful kaishor is rare to all celestial beings – right from the heavens up to the Vaikuntha planets”. He thought a while and said, “When His darshan is so rare, His mercy and compassionate glance must be more exceptional. His beauty and seductive smile is all the more inconceivable.”