The poet realised all types of sweetness in Krishna. Therefore, he called Him ‘madhurima – swarâjyam’.  Sri Krishna is a vista of sweetness. Sri Krishna is the very embodiment of sweetness. Every facet of Sri Krishna is sweet, whichever aspect you may relish with whichever sense, everything appears sweet.

“madhuram madhuram vapurasya vibhor –

madhuram madhuram vandanam madhuram,

madhu – gandhi mridu – smita – meta – daho madhuram,

madhuram  madhuram madhuram”

– (K.K.92)

Sriman-Mahaprabhu Who was afloat in the flood of Sri Krishna’s sweetness, expressed the sweet meaning of this verse from Sri Krishna-Karnâmritam to Sri Sanâtan Goswâmi in the following manner –

“O Sanâtan!  Krishna’s sweetness is an ocean of nectar. My heart is like a typhoid–patient. It wants to devour the entire ocean. Nevertheless, Dr. Misfortune does not allow me to drink a single drop. 

Krishna’s body is like a sweet dish with a sweet filling inside it. And His moon–face is sweeter than the sweet. And His moonlight smile is sweeter than the sweeter than the sweet.

He is sweeter than the sweet, sweeter than that, still sweeter than THAT!!!  A single drop of this sweetness immerses entire creation while the sweet filling floods all the directions.”

Sri Lilâshuk has relished Sri Krishna’s sweetness as a sakhi subjugated to Sri Râdhâ only.  Later on (in verse no. 76), he has said – “râdhâ – payodharot – sanga – shâyine.”

Meaning – “I pay obeisance to the One Who rests on Sri Râdhâ’s bosom (Sri Krishna)” –

Again – in verse no. 106 he has said –

“ye va shaishava – chapalya – vyatikara râdhâ – carodhomnukhah”

Meaning – “May my heart overflow with Your mischievous youth that is eager to obstruct Sri Râdhâ on the way.” 

It is clear that Lilâshuk relished Sri Krishna’s sweetness as a sakhi subjugated to Sri Râdhâ and not independently. Srila Kavirâj Goswâmi is now describing Lilâshuk’s external state.  “As a sâdhak, he is telling his companions – It is not as if That Vastu (refer Verse 2) of Vrindâvan is present only in Vrindâvan.  We worship Him even here.”

In Srimad-Bhâgavatam, Sripâd Shukamuni has quoted Lord Brahmâ’s prayer –

 “Whoever says he knows the glory of Sri Krishna, let him know, but my Lord! Your infinite glory is unknown to my external or internal senses.”

– (S.B.10. 14. 38)

The same is stated in Sri Chaitanya-Charitâmrita –

“jei kohe sri krishna mahimâ mui jâno, se jânuk,

mui punah ei mâtra mâno.

tomâr je ananta baibhabâmrita – sindhu,

mor mano – gochar nahe tânr ek bindu.”

Sri Lilâshuk is uttering these words in such a way as if he is very much astonished. He is saying “ami vayam” – The word ‘ami’ is used because he is remembering the early phase of his life. He is saying – “Is it not surprising that materially enchanted people like us are also worshipping That Object (Vastu) Who is worshipped by Brahmâ and Shukadev?”   He uses the word ‘vayam’ (we) to include his companions as well. Sri Lilâshuk is saying – “Is there any object other than That Shyâmsundar Nava Kishor dev in Vrindâvan who can be our shelter?  Friends, hear That Object’s characteristics – He is the great lover on the banks of the River Kâlindi.  It is His most favourite place for sporting.  It is so beautiful, so entirely charming!”

(to be continued)