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.55.
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”
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 pure mâdhurya-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. [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 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. They are drinking this beauty using their eyes as wine-cups.”
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’, 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 , jap, yog, gyân, vidhi-bhakti, tap and dhyân. 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)
The ultimate result of practicing devotion in the Vraja-ras is to relish Sri Krishna’s sweetness in Gopi-bhâv
explanation of Sri Lilâshuk’s verse.
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 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 is Leelâ-kishor. A single fleeting look of His expresses many leelâs that are full of ras. Hence, the poet has called Sri Krishna’s glance as ‘leelâ-katâksha’. Such leelâ-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’s darshan.” 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.”
 One Who hypnotizes the Love-god
 The Love-god darts five flower-tipped arrows at his target and is never said to miss
 lâvanya -> when the complexion is extremely clear, rays of light emanate from within like the inner glow of a pearl-fruit, and the body sparkles from within, this beauty is called lâvanya.
 the Spiritual world
 To sacrifice some material pleasure for devatâs etc. (Bhakti-Sandarbha 225) – quoted in Vaishnav Abhidhân by Srila Haridas das Babaji Maharaj
 To utter a Mantra softly (B.R.S.1.2.149)
 The process to attain liberation
 To perform Bhakti because the Shâstras command us to do so.
 The One from Whose navel a lotus has sprouted. Another meaning – ‘the One Whose navel is beautiful like a lotus-petal’.
(to be contd..)