Let’s follow the gorgeous emerald-pillar to the kunja

Verse 57

Translation

My dear friend, look there, Who is That walking slowly on the path of Gokul? He is alone and has a crown of peacock-feather; His body is as gorgeous as an emerald pillar; His face has a sweet , mesmerising smile, his eyes are full of bhâv and eagerness, His adolescent speech is soothing, and His movements are more praiseworthy than that of an intoxicated elephant! 57. 

rila Krishnadâs Kavirâj Goswâmi has written that Srimati Râdhârâni is seeing in sphurti that Sri Krishna is coming to the kunja. His sweetness is increasing every moment. She inquired from Her sakhi about Him and Sri Lilâshuk has quoted Her in this verse. Sri Krishna’s sweetness is always new like flowing water. Srimad-Bhâgavatam has called it ‘anusavâbhinavam’meaning, “To a loving devotee, Sri Krishna’s sweetness appears new every instant.” The devotee relishes His sweetness according to his love. Sri Krishna has said –

“My sweetness is always new; the devotee relishes it according to his love.” – (C.C.Âdi.8.125)

The love of the Gopis is so wonderful that this sweetness increases manifold in their presence.

“The bhâv of the Gopis is like a mirror in which Sri Krishna’s sweetness enhances each moment. This in turn increases the Gopis’ bhâv. Both compete with each other and neither accepts defeat. Their novelty crosses all limits.”

-          (C.C.Madhya.21.99)

Therefore, it is not surprising that Sri Krishna’s sweetness reach the zenith in Srimati Râdhârâni’s proximity, since She is the crest-jewel of the Gopis.

Srimati Râdhârâni told a sakhi, “Oyi sakhi, Who is He, entering the kunja-path of Sri Vrindâvan alone and slowly?” The Mahâjan has drawn a fine picture of Sri Krishna’s sweet movements of vilâs –

“Kânu, the new lover-boy of Vrindâvan is coming – His complexion is beautiful like that of the blue-lotus, sapphire, mascara and host of clouds, while peacock-feathers decorate His curly locks that surround His moon like face.

Bhâvini’s^[1] heart is full of bhâv and She has lost track of day and night. She is absorbed in His sweet smile playing on His sweet lips holding the sweet flute. His arched eyebrows cast crooked glances that fling the shame of dignified women far away!

His gait is slow and graceful like that of an elephant while His anklets tinkle softly. Crores of Love-gods will faint if they see Him – poet Govinda dâs says – all glory to You!”

 Sorry, He’s more stunning than an emerald-pillar !

ri Krishna is full of erotic ras.  The saint poets start describing His sweetness from the tip of His head, starting with the peacock-feathers.

Explanation for “moulish-chandraka-bhushanah”

“moulish-chandraka-bhushanah” means ‘He sports a remarkable chudâdecorated with peacock-feathers on His head.’ Poet Srila Gyâna dâs is an expert in describing the sweetness of the peacock-feather-chudâ –

“Who has adorned His chudâ with peacock–feathers that steals the hearts of women?  It appears like a rainbow atop fresh clouds in the sky. And who has encircled His chudâ with garlands of Mallikâ and Mâlati flowers?  It appears like the river Gangâ is pouring forth in all directions from the peaks of the Nilgiri (Blue) Mountain.

Buzzing bees are hovering around the Mallikâ and Mâlati garlands around His locks that tumble on His forehead while the fine peacock-feathers quiver on His glossy hair.

Sajani! Kâno is very charming indeed! He pierces the family honour with His crooked glance and destroys the dignity of countless respectable women. His face sparkles like an emerald mirror and His eyebrows arch dangerously like the bow of the Love-god. The chandan-tilak on His forehead shines like a disreputable moon. He wears a golden yellow robe with gem-studded accessories sparkling all over His body while a garland of wild flowers swings on His bosom. Poet Gyâna dâs says – He looks as gorgeous as a lightning embracing the Tamâl tree.”

“Sri Krishna’s splendour is like that of the blue sapphire, mascara-paste, cluster of clouds and the blue lotus; his hair is pitch black, smooth and glossy. Hischudâ decorated with peacock-feathers steal the heart.”

-          (A.V.C.)

However, here we find the poet has described His complexion as “marakata-stambha-abhirâmam” – His body is more stunning than an emerald-pillar.

Why does Sri Lilâshuk call Sri Krishna ‘emerald-like’ although He has a blue complexion?

When Murali-Manohar encounters the Vraja Gopis, their golden splendourmingles with His blue sapphire-like complexion and makes Him look like an emerald. E.g.-

“Sri Krishna looked exceptionally beautiful on the Râs-floor and He dazzled like an exquisite emerald amidst golden gems.”

-          (S.B. 10.33.6)

“Srimati Râdhârâni’s lightning-like lustre makes Sri Krishna’s splendour resemble an emerald and Sri Krishna’s effulgence too lends a brilliant green shade to Sri Râdhâ. Only when They reside separately, They express golden and blue splendours respectively.” – (Alankâr-kaustubh)

This is the reason why Srimati is experiencing His complexion as emerald-like. His naturally sweet face is lit up with an appealing smile. His eyes are large and reaching the ears. They are moving restlessly and His eyebrows are dancing. His eyes are thirstily searching for Her.

“His sparkling dark beauty has pierced my heart and I cannot hold it anymore. I can not imagine how many moons were squeezed to yield how much nectar that were used to make up that face!

His lips are like bândhuli and perpetually carry a smile, which is like a flash of lightning across the lap of fresh clouds. It drowns all our honour and dignity.

His eyebrows are like the bows of Kâmdev, that are always poised to shoot, while the tips of His eyes have the shade of cinnabar and ever since He glanced at me from the rosy corner of those eyes, I see nothing but Shyâm everywhere.

O sakhi! When I climbed up the banks of the Yamunâ, what a wonderful vision I had of Shyâm! Poet Gyâna dâs says – He is sheer nectar – That Son of Nanda from Gokul.”

Sri Krishna’s words are as soothing as His kaishor. He attracts the heart and soul of the fair sex of Vraja.

“(His) each and every word exudes nectar – they are all mantras meant to bewitch decent ladies, so that they stay awake all day and night sighing heavily and wishing for death. They constantly keep remembering His style of walking (in half steps) and thus they are full of anguish. He has stuck Himself stubbornly in the middle of the heart within my heart – tell me O sakhi, what do I do?”                                                                   - [Balarâm dâs]

Explanation of ‘mathurâ’, ‘kah’ and ‘eshah’.

His gait, gaze and the amorous movements of His feet and hands are more praiseworthy than those of an intoxicated elephant are. Also, He is called ‘Mathurâ’, because He agitates (manthan) the hearts of the onlookers. Hence, in this verse, ‘Mathurâ’ refers to Sri Krishna Who is appearing on the pathway to the kunja and Sri Râdhâ is seeing Him, and does not refer to “Mathurâ – the city’. Hence this part of the verse means Who (kah) is this (eshah) Mathurâ (agitator of my heart)? Everything about Him – His crown of peacock feathers, built, face, eyes, sweet speech, amorous movements – agitate the hearts of the onlookers – Who is He, slowly approaching the kunja, on the paths of Vrindâvan?

In his siddha-swarup, Sri Lilâshuk is standing close to Sri Râdhârâni and describing Sri Krishna’s beauty in a charming manner to the surrounding sakhis. As a sâdhak, Sri Lilâshuk had a sphurti of Sri Krishna as he entered Mathurâ and he has described Sri Krishna’s sweet beauty in this verse. He has used the word ‘Oye’ as an expression of amazement. Who is this entering the kunja-way in Vrindâvan? Whose eyes are playful with love-intoxication?

Srila Bhatta Goswâmipâd says, Sri Lilâshuk contemplated very deeply on Sri Krishna. Therefore, he got a ‘sphurti’ of Sri Krishna and he has described His sweetness in this verse. ‘Oye’ means ‘Aho!’ Who is arriving ‘mitho gâhate’(solitarily in an amorous manner)? Here ‘mathura-veethi’ does not mean the roads of Mathurâ. To prove this Srila Goswâmipâd has quoted Sri Gopâlottara-tapani Shruti as follows:

“mathyate jagat sarvang tu brahma-gyânena yena va,

tat-sara-bhutang yad yasyang mathura sa nigadyate.”

Meaning – “Mathurâ is the condensed form of the Brahma-gyân^[1] that agitates all creation.”

This means that Sri Lilâshuk is describing Sri Krishna in a very loving manner. He has a vision of Sri Krishna because of his deep love. When he saw Him more clearly, he said ‘maulish-chandraka-bhushanah’, meaning, ‘He is wearing a crown of peacock feathers’. His body is more beautiful than an emerald pillar. Actually, Sri Krishna’s bodily splendour resembles a sapphire, but He looks like an emerald when He reflects the golden light from His ornaments. Then Lilâshuk got a closer vision and said – ‘vaktram chitra-vimugdha-hasa-madhuram’. ‘Chitra’ means ‘most amazing’, ‘vimugdha’ means ‘especially beautiful’. Therefore, especially beautiful smiles are making His face appears like a sweet ras, no, the very embodiment of sweetness! Also, His eyes are soft and naturally playful. He heard some words and said ‘vachah shaishava-sheetala’, meaning, ‘His speech is sweet and soothing’. Then he ascertained that He is none other than Sri Krishna and said – ‘mada-gaja-shlaghya vilasa-sthitih’, meaning, ‘Whose bodily movements are more praiseworthy than those of an intoxicated elephant”. He walks as if He is the master of the earth on which He steps, just as a carefree elephant takes strong strides in the forest he owns.

Sri Chaitanyadâs has explained ‘mithah’ as ‘companions’, which means, ‘He is walking with slow dalliance, and the Gopis who have taken shelter unto Him are accompanying Him.