Verse 87

Translation

He has enthralled even Arundhati’s^[1] heart with His beautiful charming smile; the liberated sages behold Him with divine eyes, He is performing ever-new love sports on the empire of the Brajabeauties’ bosom (He is the sole Lord of this empire). – That Sri Krishna, Who is Bliss personified, is revealing Himself in my heart.87.

Âswâd-bindu purport

rila Krishnadâs Kavirâj Goswâmi explains: Sri Lilâshuk, who is simultaneously in the sâdhak state and siddha state, is exultant when He beholds the Supremely sweet Sri Krishna. Sri Krishna looks so luscious that the poet has reached the dizzy heights of passion and desire. Sri Krishna appears as the very embodiment of joy. Sri Lilâshuk has recited this verse in such a mood of happiness. Sri Krishna’s effulgence is Bliss – it is the source of all pleasure. This pleasure appears new with each moment.

The poet glanced all around and said, “Râdhâ-payodhar-otsanga-shâyine-ashesha-shâyine” – “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.”

– (KK.1.76)

The bosom of the Brajabeauties is Sri Krishna’s empire and the place that gives Him utmost pleasure.

“Krishna is the embodiment of joy. His Hlâdini Shakti delights the devotees. If we distil Hlâdini, we get prem. It is full of blissful and conscious ras. I know Mahâbhâv to be the supremely condensed form of prem, and Sri Râdhâ Thâkurâni is That Mahâbhâv.”

– (Sri Chaitanya-Charitâmrita.Madhya.121-123)

Although Sri Krishna Himself is Bliss, Hlâdini Shakti has the power to make Him joyful. Sri Sri Râdhâ, Who is Mahâbhâv, is the source of Hlâdini Shakti. The Brajabâlâs are Her expansions. Sri Krishna is Eros Himself, yet only Sri Râdhâ can satisfy His erotic desire.

This part of the verse may also mean, ‘The Gopis have beautiful breasts and Sri Krishna is the only Person from Whom they derive supreme pleasure.’ The Brajadevis do not possess a hint of selfish desire, yet their happiness knows no bounds when they can make Sri Krishna happy. Sri Chaitanya Charitâmrita says –

“The Gopis possess another incredible quality. It is inconceivable! When they behold Sri Krishna, although they do not desire any happiness, their joy increases manifold. They relish their meeting crores of times more than Krishna relishes the pleasure. Does it not seem strange that they do not desire happiness, yet they feel happy? Well, this question has only one solution. The Gopikâs revel in Krishna’s pleasure. When Sri Krishna sees the Gopis His joy increases and His sweetness crosses all limits. The Gopi thinks, “Oh how wonderful! Krishna is happy to see me!” And her looks transform like a fully blossomed flower.”

– (Sri Chaitanya-Charitâmrita, Âdi.4.145-162)

“The Gopis’ beauty and excellences verily delight Sri Krishna. When the Gopis see that Sri Krishna is happy, they become even more pleased. In this manner, their pleasure makes Sri Krishna joyful. Therefore, the love of the Gopis is not tainted by lust.”

– (Sri Chaitanya-Charitâmrita.Âdi.4.165-166)

Srila Krishnadâs Kavirâj Goswâmi has explained ‘Âtan-vânam-ananya-janma-nayana-shlâghyâm-anarghyân dashâm’ in the following manner. Sri Krishna manifests an inexpressible beauty such that He can mesmerize countless Manmaths. Two eyes are highly inadequate for experiencing His infinite beauty. The poet realized this shortcoming and prayed for innumerable eyes. Sriman-Mahâprabhu has bemoaned –

“When one has collected abundant pious deeds, one gets His darshan. This sweetness is a vast ocean – how much can two eyes drink from it? So my thirst doubles and when I do not get it, I am full of regret. I cannot help but criticise Vidhi (Brahma) – ‘O, why did he not give me lakhs of crores of eyes? O, why did he make only two eyes? And that too he covered them with eyelids! Vidhi only knows how to practice dry austerity. How can he appreciate ras? He does not know how to create at all. He makes me two-eyed – I, who will behold Krishna’s face! In spite of being Vidhi^[2], he is so unjust! He should take my advice and give me crores of eyes – then I shall accept that he is worthy of being the creator.”

– (Sri Chaitanya-Charitâmrita, Madhya.21.111-123)

Sri Lilâshuk knew that the male body is not fit to relish Sri Krishna’s sweetness so he prayed for the female form. Then he realized that an ordinary woman is incapable of relishing Sri Krishna’s immense sweetness. Therefore, he humbly said, “What is the use of being a woman other than a Brajasundari? Only if we have Mahâbhâv will we be able to relish the sweetness of the transcendental youthful Love-god of Vrindâban (Sri Krishna)”.

“We can relish Sri Krishna’s sweetness only in the mature stage of prem.”

– (Sri Chaitanya-Charitâmrita.Âdi.4.44)

When it is so difficult to get Sri Krishna’s darshan – what to speak of relishing it? Only the Brajabeauties can behold Him as well as relish Him.

The poet beheld Sri Krishna’s charming grace and said, “Âchin-vânamahanyahani sâkârân vihârakramân” – “He manifests new styles of charm every day, every time, and every moment.” We may ask, “If all women, other than Brajadevis, are incapable of relishing Sri Krishna’s beauty, then why should they take His darshan? Is it not better they should stay quietly at home?” The poet scolds us – “Do you not know He is ‘âruddhânam-arundhati-hridayam-apy-ârdra-smitârdra-shriyâ’ – Sri Krishna’s lazy, enchanting smile has aroused deep passion even in Arundhati, who is famous for her chastity? There is no woman in the universe that Sri Krishna’s sweet beauty does not agitate. His handsomeness is fatal for every woman. When Sri Krishna ignored the Gopis on the night of the Râs-dance, they said –

O Krishna! Is there any woman in the universe that Your sweet beauty does not arouse? Is there any woman who does not forget the path of righteousness after hearing the sweet song of Your flute? Let alone women, Your all-enchanting looks and flute cause goose bumps even on the birds, deer and cattle! They become so full of joy!”

– (Srimad-Bhâgavatam 10.29.40)

Sriman-Mahâprabhu has savoured this verse –

“Nâgar! You decide and tell me. Is there any worthy woman in the universe that Your flute does not enchant? The music of Your flute is verily a most accomplished witch who is an agent set out to beguile women. Anyway, they are already eager and Your flute adds fuel to the fire. It makes them give up the Aryan culture and drags them to Your feet.

You force them to forsake Dharma with Your flute; You shoot arrows of passion with Your eyes and devastate their shame, fear and everything. How dare You show anger on us and accuse us of forsaking our husbands and children? You are teaching us Dharma as if You are very Dhârmik^[3] Yourself! You have one thing on Your mind yet You speak another thing and behave in a third manner! All these are the signs of a cheat. It is all right for You to joke, but Your jest is killing us. The flute-song consists of Amritam, sounds as sweet as Amritam and is decked in Amritam! Three forms of Amritam steal the ears, the heart and the soul. How do You expect women to survive?”

– (Sri Chaitanya-Charitâmritântya.17.32-36)

Sri Krishna’s beauty attracts even men. Then how can women rest in peace? Sri Krishna’s sweetness is all-captivating.

“Sri Krishna attracts everyone – be it man, woman, the moving or the non-moving. He is verily the Love-god who agitates everyone’s hearts.”

– (Sri Chaitanya-Charitâmrita.Madhya.4.110)

We find in Sri Padma Purân that in Tretâ yug when Sri Râmchandra went to the Dandakâranya^[4], some Rishis, who worshiped Sri Vrindâvanchandra, saw Him. The Lord’s beauty enchanted them so much that they had a great desire to relish Sri Krishna’s sweetness. By Sri Râmchandra’s mercy, they took birth in Braja from the Gopi’s wombs. In this manner, they got to serve Sri Krishna and were blest. Therefore, we see that no one can remain composed after seeing Sri Krishna.

Srila Bhatta Goswâmipâd explains that Sri Lilâshuk has declared the truth when He says – Sri Krishna is lying on the bed that is – the Gopis’ bosom. And the poet has realized the swarup of Sri Krishna. He is ‘ânandam brahma’ – eternal and supreme bliss. Does that mean He is Impersonal? The poet replies – “No, He is the One Who reigns over the bosom of the Gopis.” The following verses from the Vedas prove that Brahman is bliss.

“ânandam brahmeti vyajanât”

“pragyânanda brahma”

“satyang gyânam ânandam” etc.

Swayam Bhagavân Sri Krishna is the condensed form of Brahman. He Himself has stated in Sri Gitâ – “I am the seat (source) of Brahman.” Sridhar Swâmipâd has stated in his explanation that, ‘form’ is the synonym for ‘seat’ and Sri Krishna is nothing but the concentrated form of Brahman.

“Sri Krishna’s effulgence is supremely brilliant. The Upanishads call it very pure Brahman.”

– (Sri Chaitanya-Charitâmrita.Âdi.2.8.)

And if we concentrate Sri Krishna’s bliss and express it to the maximum degree – that is the Râs–leelâ. The one who gets to behold such a supremely delightful Ocean of joy, to him the entire universe will transform into Nectar – do you harbour any doubt about it? Sri Lilâshuk is one of the blessed devotees who are doing plenty of swimming in the Ocean of ras. He is saying from his own experience – “Bliss Himself has appeared before me.”

What is He doing?

He is revealing new love-sports every day that are getting more wonderful and are sweeter as each moment passes. Therefore, He stops the heartbeats of even Arundhati with His charming, lazy and bewitching smile. This proves His smile enchants all the universes. He destroys the Dharma of the women who set the standards for chastity, what to speak of others?

How is His beauty?

Beauty traverses through every part of His body. ‘ananya-janma-nayana-shlâghyâm’ means ‘He is worthy of an appreciating gaze’. ‘Ananya-janmâ’ also refers to the Love-god. Therefore this part of the verse may mean – ‘He firmly enchants the Love-god.’ 87.

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