Verse 2

asti svastaruni-karâgra-vigalat-kalpa-prasun-âplutam

vastu prastuta–venunâda–lahari–nirvâna–nirvyâkulam,

srasta–srasta–niruddha–nivi–vilâsad–gopi–sahasra–âvritam,

hastunyasta–natapavargam–akhilodaram kishorâkriti. 2.

Translation

He Who is motionless, is submerged in the sweet bliss arising from the resonating flute, Who is drenched by celestial damsels with the flowers of Kalpa-taru, Who is surrounded by thousands of Gopis with loosened skirt-strings, Whose hands pledge beatitude to the surrendered ones, Who is generous towards one and all, such an adolescent form is eternally present in Sri Vrindâvan. 2.

P

ujyapâd Srila Kavirâj Goswâmi says – Sri Lilâshuk was expressing his spontaneous love for Krishna in the poetic form, on his way to Vrindâvan. He was in ecstasy and in two frames of mind – the state of a sâdhak and the state of a siddha. His poems express two sets of principles –

© The principles of bhakti, expressed through the feelings of a sâdhak, and

© The principles of ras expressed through the realizations of a siddha.

Hence, every poem has two meanings – one from a sâdhak’s point of view, and another in siddha-swarup. Srila Kavirâj Goswâmi has written more about his inner feelings (in siddha-deha) and less about his superficial frame of mind (as a sâdhak).

Sri Lilâshuk has uttered these verses in an ecstatic state. He did not speak them to propound some ‘great principle’ because one cannot possibly state principles in a love-crazy state. Yet these verses are charged with the principles of bhakti and ras. Actually when a pure devotee speaks, even while in an ecstatic state, his utterances never go against the principles of bhakti and ras. This is a characteristic of pure devotion. Whatever a pure devotee speaks, in whichever state, it is strictly in accordance with the very pure principles of bhakti and ras. Hence, although Lilâshuk’s musings are devoid of purposeful statements of principles, his poems are full of devotion and love.

Sri Lilâshuk is proceeding towards Sri Vrindâvan in an ecstatic state of prem. A few Vaishnavs are following him. They are asking him – “O Swâmin¹ ! Where are you going so anxiously? What is awaiting you over there that makes you so anxious?” Hearing this Sri Lilâshuk’s heart was overwhelmed with the ocean of Sri Krishna’s sweetness. At the same time, Sri Krishna’s opulence inspired him. He asserted that Sri Krishna is the Supreme Being and spoke about His prâbhav, vaibhav, amsha-avatâr, shaktyâvesh-avatâr etc. Thereafter he spoke about Sri Krishna’s childhood and adolescent pastimes. He affirmed that Sri Krishna is the source of all Divine forms; His chit-shakti² and vilâs are the sources of infinite Vaikunthas; His Mâyâ–shakti³ and opulence are the sources of infinite universes and that He is the sole shelter of all living entities. He is the most supreme, the most worshipped and the ultimate Truth. Srimad-Bhâgavatam ascertains that Sri Krishna is the only shelter and the only Object worth knowing –

“Srimad-Bhâgavatam describes ten properties such as sarga⁴, visarga⁵ etc. The tenth property or shelter is Sri Krishna. The great sages described the remaining nine properties, either directly or indirectly with the help of the ‘shrutis⁶’. They did this so that we gain true knowledge about this tenth property or object that is Sri Krishna.” – [S.B.2.10.1-2]

When Sri Lilâshuk confirmed Sri Krishna to be the Supreme Being, He appeared before him in a sphurti. At once, the poet recited this verse in ecstasy. Firstly, let us discuss the superficial meaning of this verse. Srila Kavirâj Goswâmi says that the words ‘vastu asti’ mean that ‘some Object is always present in Sri Vrindâvan. Here the word ‘Vastu’ refers to Someone Who exists in the past, present and future and Who never changes. In that case, is that ‘Someone’ the formless Brahman⁷? Not indeed – Sri Lilâshuk says – ‘He has an adolescent form – He is an eternal Nava-Kishor⁸’. The formless Brahman is nothing but the effulgence of Sri Krishna.

“Krishna’s effulgence is extremely brilliant. This effulgence is what the Upanishads call ‘pure Brahman’.” – (C.C. Âdi.2.8).

In Sri Gitâ, Sri Krishna has said –

“I am the source of Brahman.”– [B.G. 14.27)

Sridhar Swâmi has explained this verse from Bhagavad-Gitâ in the following manner –

“I am the source of Brahman. I am intensified Brahman, just as the solar sphere is the intensified sunlight.”

Therefore, the Supreme Personality or the source of Brahman is complete with all six opulence⁹. He is none other than Sri Krishna. To perceive Sri Bhagavân as Brahman (formless) is primary level. When we gain the entire knowledge of our original self, then our ignorance is destroyed and we can correctly perceive Brahman. When we get more realisation of our original self then we become ‘âtmârâm’ (self-contented or situated in inner peace).

“These ‘âtmârâm’¹⁰ sages too are attracted by the qualities of Sri Krishna and perform devotional service unto Him.”- (S.B.1.7.10).

Sri Krishna’s form, qualities and pastimes attract even the ‘âtmârâm’ sages. How sweet His beauty, qualities and pastimes must be!

“Sri Krishna’s beauty, qualities and pastimes are all attractive, all pleasing and totally filled with ras. It is so powerful that it makes us forget everything. Even a whiff of these wonderful qualities destroys our entanglement in sensual pleasures and our attempts to attain Moksha¹¹ and Siddhis¹². Thereafter we become bound by the Divine power of Sri Krishna’s mercy.

Our heart refuses to follow any scriptural dictum as it is totally overpowered by the intense sweetness of Sri Krishna alone.”

– [C.C.Madhya.28.30-32]

The Krishna Whom Chaitanya-Charitâmrita describes is eternally in the form of an adolescent boy. In the case of a living entity, there is a difference between the body and the soul. The body changes and can be destroyed. However, the Divine form is not like that. There is no difference between body and soul. His form is eternal, conscious and blissful. Hence, the scriptures call Him ‘Vastu’. Srimad-Bhâgavatam calls the Supreme Being ‘Vastu’¹³ quite a few times. Here we present some examples –

“vedyam vâstavam – atra vastu shivadam”

Meaning – “The real ‘vastu’ is the One Who bestows supreme bliss (Sri Bhagavân). He is knowable by Srimad-Bhâgavatam.”

– (S.B.1.1.2)

“binâ – achyutad vastu param na vâchyam.”

Meaning – “It is not worth talking about any supreme ‘vastu’ other than Achyuta.” – (S.B.3.9.3)

These statements prove that Sri Krishna alone is ‘Vastu’. Sripâd Bhatta Goswâmi says that, He exists in the devotees’ hearts, so He is ‘Vastu¹⁴’. However, this ‘Vastu’ appears in Sri Vrindâvan alone. Just as Sri Lilâshuk has said –

“Dear Krishna, You play blissfully in the murky courtyards of the cowherds in Vraja, yet You feel shy to come in the pure yagnya–sthân (sacrificial altar) of the Brahmins. In Vraja, You answer the bellowing of cows, but You remain silent when the saints offer hundreds of glorifications. Nothing stops You from being a servant of the Gopis, but when the yogis who have controlled their senses want You as their Master, You shy away. Ohh! Now I realise that the only way to procure You is by possessing the pure love of the Vrajavâsis.” – (K.K. 2^nd Shatakam).

The root word ‘vas’ may also mean ‘stupefy’. This indicates the wonderfulness of Sri Krishna’s ras. It once again proves Sri Krishna’s complete Supremacy. When the devotees are ecstatic in His love, they are stupefied and silently express tears and goose flesh. Hence, Sri Krishna is ‘Vastu’. This ‘Vastu’ exists eternally in Sri Vrindâvan and He has the form of a ‘Nava-Kishor’. You may ask – Since all the incarnations of Sri Bhagavân are ‘Nava-Kishor’, then to which incarnation is Sri Lilâshuk referring? The second line answers this question –

“prastuta-venu-nâda-lahari-nirvâna-nirvyâkulam”.

Meaning: – “Who is motionless and submerged in the sweet bliss arising from the resonating flute.”

(to be continued)

---

¹ Swâmin = a way to address a sanyâsi; a master

² internal energy

³ external energy

⁴ Creation, evolution of gross body, enthusiasm

⁵ Creation by Brahmâ, ejection, death, destruction, illusory elements

⁶ Vedic texts

⁷ see Glossary for all words in italics

⁸ newly budding youth

⁹ The 6 opulence -> aishwarya (all-captivating and Universal Controller),gyân (all-knowledge), yashah (fame due to excellent quality of speech, mind and body ), shri (beauty ), vairagya (renunciation ), dharma (righteousness )

¹⁰ the sages who successfully meditate on the Impersonal aspect of the Supreme Being and hence have achieved inner peace

¹¹ liberation

¹² supernatural powers

¹³ the only Object worth knowing

¹⁴ Since ‘vastu’ also means ‘one that exists’.