Verse 76
tejase’stu namo dhenupâline lokapâline,
râdhâ-payodharot-sanga-shâyine-ashesha-shâyine.76.
Translation
I pay obeisance to the mass of Great Effulgence, I pay obeisance to the Protector of cows, I pay obeisance to the Protector of the world, I pay obeisance to the One Who lies close to Sri Râdhâ’s bosom, and I pay obeisance to the One Who lies on Ashesha.76.
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rila Kavirâj Goswâmi says, Sri Krishna danced so swiftly during the Râs–dance that He embraced countless Gopis at the same time in one form only. He did not distance Himself from a single one of them for even a moment. In this state, His inconceivable radiance surged so high that it has overwhelmed everyone. When Sri Lilâshuk beheld Sri Krishna thus, he found himself incapable of describing Him. He was extremely amazed. He could only pay Him repeated obeisance in these two verses (76 and 77). I pay obeisance to That inconceivable mass of radiance. How is He? He lies on Sri Râdhâ’s payodhar-utsanga – close to Her bosom – always. This indicates it is natural for Him to be close to Her. He never goes away from Her even from a moment.
Sri Râdhâ is Râseshwari[1]. He arranges the Râs-dance for Her alone. The remaining three hundred crores of Gopis are secondary and are present only to enhance the beauty of the Râs–leelâ.
“râdhâsaha kridâ-ras briddhir karon,
âr sob gopigon rasopakaran.
krishna-ballabhâ râdhâ krishna-prâna-dhan,
tânhâ binâ sukh hetu nohe gopigon.”
Meaning – “Sri Râdhâ is the heroine of the Râs-dance. The other Gopis are ingredients (secondary) of ras. Râdhâ is Sri Krishna’s Beloved and the treasure of His life. In Her absence, the other Gopis can never give Him pleasure.”
– (Sri Chaitanya-Charitâmrita Adi.4.178)
“Râdhâ-binâ Râs-kridâ nâhi bhây chite.”
Meaning – “In Sri Râdhâ’s absence, Sri Krishna does not enjoy the Râs-dance.” – (Sri Chaitanya-Charitâmrita Madhya.8.86)
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“In Sri Râdhârâni’s absence, three hundred crores of Gopis cannot give Him any pleasure, leave alone performing the Râs-dance. From this we can easily estimate Sri Râdhikâ’s importance and glory.” – (C.C.)
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Again, Sri Lilâshuk looked around and said, “Although He lies close to Sri Râdhâ’s bosom, He also lies close to all the Gopis’ bosom. We may ask, “How is this possible in one body?” The poet thought for a moment and answered –”This is not surprising for Sri Krishna. Do you not remember how one Sri Krishna had expressed innumerable forms of Gopâl (Protector of the cow) and innumerable Four-armed forms (Lok-pâl – Protector of infinite universes) to Brahmâji?”
Later on, He had given darshan in the cowherd form once again –
“Brahmâ beheld Sri Krishna, Who is non-dual, immeasurable, inconceivable and the Supreme Brahman once more searching for the calves and His cowherd friends as before, holding curds and rice in one hand. The Lord was immersed in relishing His divine pastime as a cowherd boy in Sri Vrindavan.”
In ‘Brahma-mohan-leela[2]’, Sri Brahmâ stole the calves and cowherd boys. When he returned to the earth, one year had passed. During this one year, Sri Krishna had assumed the forms of countless calves and boys, and had relished the love of their mothers. When Brahmâ saw Sri Krishna playing with the calves and His friends as before, he was astonished. He thought Sri Krishna must have found the kidnapped calves and boys. Therefore, he rushed back where he had kept them and saw that they were still there. This astounded him. In this way, Brahma was caught in his own illusion. As soon as he glanced at the calves and cowherd boys in Sri Vrindavan, he saw all of them in the four-armed form, with the complexion resembling that of fresh clouds, wearing golden yellow robes, holding the conch, discus, mace and lotus, with gem-studded crown and garland of wild flowers. All of Them displayed self-manifested intensely Supreme bliss. Even the accomplished gyânis cannot realize Him with their gyân-yog. Brahmâ was unable to bear the sight of so much opulence and such a myriad of effulgence. He almost fainted. Then Sri Krishna removed the covering of His Yogmâyâ. It is then that Brahmâ saw Him searching alone for His lost calves and friends.
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Sri Krishna can display many forms while remaining one, and can express a single form while remaining in many forms – it is nothing surprising. |
‘Lokapâline’ may also mean ‘the Protector of Vaikuntha’.