In the age of Mahâprabhu, the devotees are in Manjari-bhâv. The manjaris have a special role to play during the Râs–leelâ and in the confidential pastimes of Sri Sri Râdhâ-Krishna!

Srimad Rupa Goswâmi has prayed-

“O Srimati Râdhike! When the Râs-sport starts, Sri Krishna will desert all the other Vraja-beauties and take You to a secluded spot! There Sri Hari will obey Your command and decorate You with a variety of flowers. When will my heart swell with pride upon beholding this scene?” – (Utkalika–Vallari 42)

The high position of Sri Râdhârâni is a matter of pride for the sakhi-manjaris.

Sri Krishna looks exceptionally dazzling when He is eager to perform confidential pastimes with Sri Râdhârâni. Since Lilâshuk is in the mood of a sakhi, he wants to describe this beauty. And how is His beauty? He is full of exuberant youth, that is, He is ‘Nava-kishor’.

Explanation of ‘Vraja-bâla-sundarinân hridayam’

Sripâd Kavirâj Goswâmi has explained ‘Vraja-bâla-sundarinaan hridayam’ very wonderfully. He has said Sri Krishna is the One Who understands the heart of Vraja-beauties! He performs pastimes according to their hearts’ desires and He knows all the secrets of their hearts.

‘Hridya-vibhrama’ means, the Vraja-beauties are extremely bewildered. Ras-science has defined ‘bewilderment’ as –

“When erotic ras overwhelms the mind and agitates it, we call this state as ‘bewilderment’”. ‘Hridya-vibhrama’ or extreme bewilderment is not present in anyone else other than the maidens of Vraja.

The poet describes Sri Krishna as ‘taralam¹‘. Kavirâj Goswâmipâd has explained this word as ‘nritya-gatya sarva-samâdhânârthan chanchalam’.

Meaning: – “One Who satisfies everybody by swift dancing movements.”

Its inner meaning is – since Sri Krishna is about to relish the ras of confidential pastimes with Srimati, He is approaching every other Gopi with swift dancing steps to embrace and kiss her. In this way, He wants to appease every Gopi. To an outside onlooker the Râs-dance would look like a whirlpool. He is also called ‘taral’ (sparkling) because He is very close to their heart like a precious sapphire. Sri Krishna is full of infinite ras and unlimited sweetness – now He is surrounded by the Vraja-Gopis who are absorbed in inexpressible sweetness of the Râs-dance-floor – hence He is the central character of this vortex.

Srila Chaitanyadâs Goswâmi has written that, in this verse, Sri Lilâshuk has prayed with great humility for a ‘sphurti’ of Sri Krishna in his heart.

(to be continued)