Âswâd-bindu purport

rila Krishnadâs Kavirâj Goswâmi says: Sri Krishna told the poet, “There are so many pleasing and sweet people in this world. You are rejecting them and quarrelling with me. You are trying to establish your statements by force. You are exaggerating my beauty and trying to flatter me. You are neglecting so many sweet beings. Why are you behaving like this?” Sri Lilâshuk replied very politely, “O Dev, there may be abundant pleasing beings in this world. A few of them may even be very attractive as well. I agree with You on this point. I want to neither flatter You nor insult them, but I shall speak the truth. You alone are the height of delight. My statement is an axiom.”

From this statement of Srila Bilwamangal Thâkur, we can conclude that Vrajendranandan Sri Krishna’s sweetness is more marvellous and astounding than the divine forms of Sri Nârâyan etc. Sri Lilâshuk has relished Sri Krishna’s sweetness in the bhâv of a Braja-Gopikâ. Although a Braja Gopi may see Lord Nârâyan, He cannot etch a mark on her heart.

“Sri Krishna is Swayam Bhagavân therefore He steals the heart of Laxmi Devi. However, Lord Nârâyan cannot steal the heart of the Gopis. What to speak of Nârâyan, one day Krishna wanted to make fun of the Gopis so He assumed the form of Nârâyan. But when the Gopis saw the four-handed form, they ignored Him, as they did not feel any love for Him.”

– (Sri Chaitanya-Charitâmrita.Madhya.9.134-136)

This proves that Vrajendranandan is more beautiful and sweet than Sri Nârâyan. It is the natural property of Sri Krishna’s swarup to attract everyone towards Himself by the power of His enchanting qualities. This is why His name is ‘Krishna’. He spellbinds not just His devotees, but also men, women, the moving and the non-moving. He is Manmatha-manmatha personified.

The Braja-Gopikâs told Sri Krishna –

“O darling, O Tribhuvan-sundar^[1], Your sweet beauty makes the cows gaze at Your face unblinkingly; the parrots sit still on the branches and meditate on Your beauty like Munis; the trees feel blessed by touching Your feet with their branches that are weighed down by fruits, and shed tears of joy under the pretext of oozing honey. The creepers such as Mâdhavi, Mâlati and Mallikâ see Your sweet beauty and express gooseflesh of ecstasy by sprouting flowers, the deer and the doe offer deep love at Your feet with their eyes.” – (Srimad-Bhâgavatam.10.29.80)

When Shyâmsundar’s nectarine beauty has such a tremendous effect on the animals and plants, then who can describe its consequence on the Gopis?

“E sakhi, I beheld something so wonderful; if you hear it you will most certainly feel as if it was a dream. I saw a pair of lotuses (feet) bearing a necklace of moons (toenails). A young Tamâl grew upon it (the body of Shyâm) and a creeper of lightning (golden yellow robe) embraced it. This combination was walking gracefully on the banks of the Kâlindi. Some moons (fingernails) rested on the branches (hands) of this Tamâl tree that displayed newly sprouting rosy leaves (palms); a pair of berries (lips) had grown on it and a parrot (nose) perched quietly on them. On the parrot, there were a pair of Khanjan birds (eyes) and a peacock (crown of peacock feathers) was covering a bunch of serpentess (black, shining, and smooth hair).

E sakhi, I swooned on seeing this. Poet Vidyâpati says – You know very well the effect of a handsome youth (such as Shyâm).”

Srila Rupa Goswâmipâd has written –

“There are plenty of delightful objects in this universe, but I will accept this and nothing but this.” When we possess such firm determination, the Pandits call it ‘pride’. – (Ujjwal-Neelmani 14.19)

When Nândimukhi tested Sri Râdhâ’s love during Purva-râg, She made a statement –

“O Devi, there are many sweet and vidagdha men in this world. Let worthy maidens accept them for all I care. Nevertheless, the ones whose heads do not wear a crown of peacock feathers, whose faces do not bear the flute, and who do not display tilak all over their bodies – I think they are more worthless than blades of grass.” – (Ujjwal-Neelmani14.20)

“The Gopikâs are in such a bhâv that their hearts are firmly embedded in Vrajendranandan alone. They never ever think of anyone else. The only form that ever attracts them is the dark-complexioned (Shyâmsundar) appearance, bearing the crown of peacock feathers and Gunjâ-mâlâ, dressed as a cowherd boy, posing in the tribhanga style and holding the flute. If Krishna assumes any look other than this, they reject Him (although it is the same Krishna).” – (Sri Chaitanya-CharitâmritaÂdi.17.271-273)

Sri Bhatta Goswâmipâd has written, Sri Lilâshuk‘s heart relishes only Sri Krishna-ras. From his experience, he has declared Sri Krishna’s beauty to be the topmost. ‘sârasya-dhoureyakâh’ means ‘there may be thousands of pleasing beings’. ‘Kamaniyatâ-parimala-swâ-râjya-baddha-vratâh’ means ‘there may be people whose highest goal is to be attractive’. O Dev, they may quarrel with one another or speak sweetly for all I care; we shall neither please them nor irritate them. This indicates that some consider the pure cowherd and ‘Kishor’ appearance to be the topmost since it delights the Gopis. They censure other forms of the Lord. However, the pure devotees do not point out any fault in the other divine forms, rather, they simply submerge in the pure ras of Sri Vrajendranandan Sri Krishna Who performs His pastimes in Brajadhâm. They do not care to debate with others nor are they interested in any logical explanations for their own feelings. O Krishna, what do you say? We only swear by the truth. And pray, what is the truth? You are the supreme most delightful Being.

Srila Chaitanya dâs Goswâmipâd says, Your human-like form is the most attractive one. This is the form of Swayam Bhagavân Vrajendranandan Sri Krishna.

“narabapu tâhâr swarup”.

Meaning – “The humanlike form is Sri Krishna’s true appearance.”

– (Sri Chaitanya-CharitâmritaMadhya.21.83).100.

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