Verse 3 Sri Sri Krishna-Karnâmritam Verse 3kunjeshwari.com/sweettexts/English/kk/kk3.pdf · Verse 3 Sri Sri Krishna-Karnâmritam Verse 3 ... antu radha vrindavane ... Gautamiya–Tantra

Verse 3 Sri Sri Krishna-Karnâmritam Verse 3

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Verse 3

chaturyaika–nidân–asima–chapala–apânga–chhatâ–

lâvanyamrita–katâksha-adritam,

kâlindi–pulina–ângana–pranayinam kâmâvatâr–bâlam

nilamani vayam madhurima–svarâjyam–âradhnumah.3.

Translation

He Whose extremely mischievous side-long glances dart

like brilliant rays that slow down the graceful

movements of the Vraja-beauties; Whose gaze is playing

in the wavelets1 of nectarine lâvanya; Who is adored by

the looks of Sri Râdhârâni; Whose most favourite

sporting place is the bank of the Kâlindi, Who is the

source of all the incarnations of the Love-god, Who is the

empire of all sweetness – we worship That blue-

complexioned Kishor.3.

ereafter, Sri Lilâshuk received a sphurti of Sri Krishna accompanied by Sri Râdhârâni, the chief Gopi. They were surrounded by the sakhis who were serving Their Lordships. Earlier he had heard of Sri

Râdhârâni’s anurâg and good fortune from Chintâmani. He now thinks of himself as Sri Râdhâ’s sakhi and is expressing his wish to another sakhi with a similar desire – “ami vayam bâlam aradhnumah”- “We shall worship the Kishor2 Krishna”, which means, that we shall serve Him by offering tâmbul3, by fanning Him etc. Here the word ‘bâl’ indicates Kishor. In the previous verse, the poet has described Krishna as ‘Kishor’. Later on also, throughout

1 small waves 2 adolescent 3 Betel leaves

H


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the text, he has described His pastimes only as a Kishor. Sri Krishna’s eternal form is that of a Kishor. The eternally Kishor Krishna sometimes expresses ‘bâlya1’ and at other times ‘pauganda2’ in order to relish the parental and friendly moods respectively. “Krishna made his childhood fruitful by relishing parental love. He made His pauganda worthwhile by relishing the mood of friendship. He performed the Râs–dance with Râdhâ and the other Gopis. Thus, He relished the essence of ras to His heart’s content. In this manner He enriched His ‘kaishor’3.”

- (C.C. - Âdi.4.100-102) From Smriti and Rhetoric also, we may conclude that Sri Krishna shows the ‘bâlya’ stage right up to 16 years since he has such a beautiful and tender body. Hence, in this verse as well, the word ‘bâlam’ refers to the Kishor Sri Krishna. If we translate ‘bâl’ as ‘bâlak’ (child), then the words ‘kâm–avatâr-ankuram4’ become inconsistent. In the same way, wherever Sripâd has used the words ‘bâl’, ‘shishu’ etc., they are supposed to mean ‘Kishor’ only.

Description of Kishor Krishna

What is this Kishor like? Well, He is ‘nilam’ – like beryl. He is blue– complexioned and the embodiment of the erotic ras. The colour of the erotic ras is ‘Shyâm5’ - Hence the word ‘nil’ has been used. Sri Bharat Muni has written in Nâtyashâstra – “The erotic ras is blue in colour.”

1 childhood 2 age ranging from 5 years to 10 years 3 Noun-form of ‘kishor’ 4 source of all the incarnations of the Love-god 5 dark blue


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Sri Krishna is Shringâr1 personified. (A friend told Râdhârâni) –“Dear friend Râdhe! Sri Krishna, Who is charmed by the Gopis, is engrossed in performing sports as if He is the Shringâr-ras personified.” – (Geet–Govindam) Sri Bhatta Goswâmipâd has explained ‘nilam’ - “Sri Krishna’s bodily splendour is like the fully bloomed blue–lotus – hence He is the whole essence of Shringâr–ras.” The gopis are saying - “Because of His beauty alone we have become His maid servants. He is as beautiful as He is ‘Surasik2’. That's why He is always present on the floor of the Râs–dance on the banks of the Kâlindi. The banks of the Kâlindi are like a dance-floor, so they are very dear to him. He always performs pleasure–sports in the court yard surrounded by the Mâdhavi creepers that steal the heart of Mâdhav (Krishna); hence we call this pastime ‘Râs Lila’.” The word Râs is derived from the root word ‘ras’. Hence, for Rasik–Shekhar Sri Krishna, Who is Shringâr personified, and is always eager to relish ras, the Râsa-sthali3 is His favourite haunt – therefore He always resides there. Sri Râdhâ adores this ‘Kishor – God’ (Sri Krishna) with Her sidelong glances – “laxmi – katâksha – âdritam”.

Explanation of ‘laxmi-katâksha-âdritam’

In spite of being filled with supreme anurâg, Sri Râdhâ is also very bashful and adversely disposed4 towards Him. She is extremely anxious to behold Sri Krishna. However, due to shyness and unfavourable feelings, she cannot look at Him directly. She keeps Her face lowered. In this position, She casts sidelong glances at Her Prânavallabh5.

Such glance is very attractive and most adoring. The Nava–Kishor Shyâmsundar is worshipped by this sidelong glance. Such glance is the supreme element in the service to Sri Krishna, Who is the embodiment of Shringâr. That glance of Sri Râdhâ is most ras–full since it conveys coquetry, deep feelings, loving

predisposition and everything that nourishes Shringâr.

1 Eros 2 a good connoisseur of ras 3 the place where the Râs dance occurs 4 Ishwari is always suspicious that He is up to no good. She doubts He has some ‘ulterior motive’ beneath all His loving gestures that seem innocent, but are not so. 5 Beloved of Her soul

How is

Râdhârâni’s

glance?


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“Râdhâ’s glance is so pregnant with feelings that it is a million times more pleasurable to Sri Krishna than actual love-making.”

– (C.C. – Madhya.14.174) Srila Bhatta Goswâmi says, here Laxmi refers to Sri Râdhâ alone. In Matsyapurân, we find –

“rukmini dvarovaty – antu radha vrindavane vane.” Gopâl–Tâpani–Shruti also says – “tasyâdyâ prakritih râdhikâ nitya nirguna yasya amshe laxmi – durgâdikâh shaktyâh.” Meaning – “Sri Râdhâ is the root potency of Swayam Bhagavân1 Sri Krishna. She is the primeval Nature. She is eternal and devoid of the modes of material nature. Laxmi, Durga etc. are all Her portions. Factually, just as Sri Krishna is the cause of all causes, Sri Râdhâ too is the supreme potency”. Gautamiya–Tantra has determined that Sri Râdhâ is the source of all Laxmis and the most supreme potency – “In love, She is absorbed in Krishna; in opulence She is more than the sum total of all the Laxmis; in ras She is all–resplendent and She is the supreme enchantress. Sri Râdhâ is That most worshipped supreme potency.” So, we see that the sweet glance of Sri Râdhâ – the very embodiment of Mahâlaxmi – is welcoming Sri Krishna most adoringly.

Explanation of ’lâvanya – amrita – vichi – lolita – drisham’ At this time, the other Vrajabâlâs too were surrounding Sri Krishna. Nevertheless, He did not look at them. He was “lâvanya – amrita – vichi – lolita – drisham”. Kavirâj Goswâmipâd has explained – “Sri Krishna’s eyes are extremely thirsty to relish Sri Râdhâ’s ocean-like nectarine lâvanya.” He was simply unable to look at any other Gopi. He stared at Sri Râdhâ’s moon–face like a thirsty chakor2 with parched eyes. He was craving to be absorbed in Râdhâ–vilâs3 with Her in a secluded flower grove. This is the speciality of Râdhâ–Prem. The Râs–dance is meant for relishing the

1 God Himself in the original form, not an incarnation 2 the Greek partridge fabled to subsist on moon-beams; Perdix rufa 3 Love-sport with Sri Râdhâ


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sweetness of Sri Râdhâ alone. Sri Krishna had collected millions of Gopis to the Râs-floor only to bring variety in that relish. “Sri Krishna wanted to enhance the ras of the pleasure–sports He was going to perform with Sri Râdhâ, so He called upon the other Gopis only to act as the ingredients of ras. Râdhâ is Krishna’s beloved and the treasure of His life. In Her absence the Gopis cannot give Him any pleasure.”

- (C.C.- Âdi.4.177-178) In the beginning of the Râs – dance, the Chief of all rasikas (Sri Krishna) felt a desire to sport exclusively with Sri Râdhâ in a secluded spot. Sri Shukadev

Muni has described the intimate vilâs1 with Sri Râdhâ in the beginning of Mahârâs in Srimad-Bhâgavatam. Sri Râmânanda Roy recited the verse “anayâ – râdhito nunam” from Srimad-Bhâgavatam for Sriman-Mahâprabhu on the banks of the River Godâvari. Sriman-Mahâprabhu’s heart

was filled with so much bliss, like an ocean in high tide. He ordered Sri Roy to describe the glory of Râdhâ – Prem – “prabhu kahe – âge kaho shunite pâi sukhe, apurba amrita nadi bahe tomâr mukhe.” The Lord said – “I am so happy, please tell me more. You sound so nice, as if your lips are the source of a river full of nectar.” “churi kori râdhake nilo gopigan dore, anya apekshâ holie premer gâdhata nâ sphure.” “Krishna took away Râdhâ stealthily from the Râs-floor since He was afraid of the other Gopis. This is definitely not the sign of deep love. Tell me, why did He do like this?” “râdhâ lâgi gopire yadi sâkshât kore tyâg tobe jâni râdhây krishner gâdho anurâg.” “If He would have openly rejected the other Gopis in favour of Râdhâ, then it would have proved that He genuinely loved Her.” “roy kohe – tâhâ shuno premer mahimâ, trijagate nâhi râdhâ – premer upamâ.” Roy said –“Then please hear the glory of love. Râdhâ’s love is incomparable in all creation.”

1 dalliance

The glory

of Râdhâ-

prem


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“ gopiganer râs – nritya mandali chhadiya, râdhâ chahi bane phire bilap koriya.” “This is why He left the Râs–dance with the Gopis and wandered in the woods crying out for Râdhâ.”

“kamasari – rapi samsâra – vâsana – baddha – shrinkhalâm, râdhâ – madhya hridaye tatyâga vraja – sundarih.

itastatam– anusritya râdhikam–ananga–bâna–vrân –khinna–manasah, kritanu– tapah sa kâlinda–nandini -tatanta–kunje vishâsada mâdhavah.”

- (Geet Govindam) “ei dui shloker artha bichariko jani, bichârite uthe jeno amriter khani.” (Roy said) –“If You analyse the above two verses, You will get a huge mine of nectar.” “shata – koti gopi – sange râs – bilas tar madhye ek murti rahe râdhâ – pash.” “He performed Râs–vilâs with millions of Gopis simultaneously, assuming millions of forms, but of these, one form always remained with Râdhâ.” “sâdhâran prem dekhi sarbatra samatâ, râdhâr kutil preme hoilo bâmatâ.” “When Râdhâ saw that Govinda was meting out to Her the same treatment as everyone else, Her love became crooked”. “krodh kori râs chhadi gela mân kori, tae na dekhiya byakul hoilo sri hari.” “She was annoyed and left the Râs in a huff. When Sri Hari did not see Her, He got tensed.” “shata – koti gopite nohe kâm nirabapan, ihâtei anumâni sri râdhikâr gun.” “Millions of Gopis cannot satisfy His desire in the absence of Râdhâ. Thus it is obvious that Sri Râdhikâ’s qualities are immensely great.”

- (C.C. - M.L.8.88.) Although Sri Krishna felt a desire to sport exclusively with Sri Râdhâ, He had a problem. He was facing millions of Gopis. Therefore, He said nothing openly – and in such case, a rasik should not say anything openly. Hence, the Chief of the cunning (Sri Krishna) signalled Srimati with crooked looks darting from


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His naughty eyes. Only Srimati Râdhârâni could understand His cunning eye-signs and not any other Gopi. The way Sri Râdhâ and Sri Krishna left the Râs–floor is the limit of Sri Krishna’s crafty connivance. So the poet says – “châtury – aika – nidan – asima – chapala – panga – chhata – mantharam”. Meaning, ‘He is the limit of slyness since He signals to Sri Râdhârâni through the corner of His eye and silently sends the messages of His heart’.

Manthara-gatih (slow moving)

When Sri Râdhârâni’s glances caress Him lovingly, Shyâmsundar starts radiating so much splendour that it casts a spell on the Vraja–gopis and make them sloth–like (slow moving). He feels the desire to send loving signals because the glances of Mahâlaxmi (Sri Râdhâ Who is the Supreme Laxmi) adore Him. ‘laxmi–katâksha-adritam’ means that Sri Râdhâ should accept His desire. It may also be that, Sri Krishna’s desire–filled glances are being referred to as ‘laxmi–katâksha’ (auspicious gaze). We can also explain ‘laxmi–katâksha-adritam’ in the following manner – “shriyah kântah kântah parama – purushah” Meaning – “The Laxmis are Sri Krishna’s beloveds” – (Brahma–Samhitâ) Again, Brahma–Samhitâ says – “laxmi – sahasra – shata – sambhrama – sevyamanam” Meaning – “Sri Krishna is reverently served by millions of Laxmis (Vraja–Gopis).” The sidelong glance of Sri Râdhâ’s restless eyes completely stupefies That Primeval Supreme Personality and renders Him entirely incapable of performing His pastimes!! Amazing !!

‘Kâm – avatar – ankuram’

Here ‘Kâm’ means ‘love’ and not lust. In Tantra–shâstra we find- “The love of the Gopis is termed as ‘Kâm’.” The love of the Vraja–Gopis for Sri Krishna, in the erotic (sweet) mood is the rarest of all love. It is called ‘Kâm’. Hence, B.R.S. says– “Even great devotees of Sri Bhagavân (He loves them as well) such as Uddhav, desire a love akin to that of the Gopis, but can not obtain it.”


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“The love of the Gopis is very deep and is called ‘mahâbhâv’. It is extremely pure and clear. It can never be classified as lust. Love and lust are as unlike each other as gold and iron. When we wish to gratify our senses, it is called ‘lust’. When we want to please Krishna’s senses, it is ‘love.’ Lust only wants to satisfy itself while love is very strong and has only one aim –

to make Krishna happy.” – (C.C. – Âdi.4.139-142) “Thus there is vast difference between lust and love. Lust is pitch darkness while love is as resplendent as the sun. Thus there is not a hint of lust in the Gopis; they have relation with Krishna only to give Him joy”.

- (C.C. – Âdi.4.139-142) The Gopis’ love for Krishna is termed as ‘lust’. You may ask – the word ‘lust’ sounds bitter while the Gopis love is the topmost and the sweetest. How can you call such topmost love as ‘lust’? Srimad Rupa Goswâmi allays such doubt – “The Vraja–beauties’ special love reaches the height of inexpressible sweetness, and performs certain pastimes that resemble lust. Therefore the pandits term that love as ‘lust’.” - (B.R.S.1.2.284) Externally their behaviour seems like lust. However, internally they absolutely lack any desire for sense gratification – it is an incomprehensible mystery. To show that this mystery is beyond our understanding, we term their love as lust.

“sahaje gopir prem nohe prâkrita kâm, kâm – kridâ samye tanr kohi kâm nâm.”

Meaning – “The Gopis’ love is not at all like the material lust, only because it resembles the activities of lust, we call it ‘lust’.”

- (C.C – Madhya.8.174.)

Whom has the poet called ‘Kâm-avatâr’?

‘Kâm-avatâr’ literally means ‘incarnation of the Love-god’. However Sri Krishna is definitely not so. Then why is the poet referring to Him as ‘kâm-avatâr’ ? ‘Kâm’ means the love of the Gopis. ‘Avatâr’ means manifestation. Nava Kishor Vrajendra-nandan (the son of king Nanda) is called ‘Kâmavatâr–ankuram’ because He is showing the signs of ‘sprouting (ankur) love (kâm)’. Bhatta Goswâmi says that, when Sri Krishna sees the erotic signs (Kâm) of the Gopis, He too manifests such moods, so He is called ‘Kâm–avatâr–ankuram.’

The love

between Krishna

and the Gopis is

without any lust


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Let us relish Sri Krishna’s sweetness

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


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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!”

Let’s visit the Kâlindi with Lilâshuk

How we feel when we think of the deep blue nectarine water of Yamunâ (Kâlindi) with its soft waves! Its banks are covered with soft green grass that is a feast for the eyes. The garden of Kadamba trees on the banks of Kâlindi is a realm of wonderful sweet poem – so it is Sri Shyâmsundar’s most favourite dalliance–spot. Friends, who is not tempted to visit this place? He Himself is an empire of sweetness. He has a sweet face, sweet eyes, sweet speech, sweet gait – Why only sweet – but sweeter than sweet and still sweeter than that! Who can describe the sweetness of His flute that drips honey? Its music transforms everything into nectar.

“aspandam gatim – atam pulakas – tarunam”

Meaning – “The non-moving start moving while the moving become spellbound; even the trees show signs of rapture!” – (S.B.)


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How can we express the sweetness of the flute that set the Gopis afloat in a vortex of ras, forsaking their family honour? He is also the Chief of all vidagdha1s. He attracted all the Gopis by playing His flute and then ignored them. Internally He hoped they would stay while externally He rejected them! How well He expressed His scholarliness! He is the unrivalled Chief of the cunning. Who else has such heart–stealing glance? Who else becomes so overwhelmed with the love of His sweet hearts? Dear friends, let me tell you another aspect of His beauty. Listen! His beauty is most extraordinary. On beholding Srimati Râdhârâni’s moon–face, the ocean of His nectarine loveliness came into high tide. He rode on these high waves of nectarine loveliness and made the eyes of the Vraja–beauties thirsty and restless. How beautiful, full-of-love and delightful is this picture! If we do not serve such Navakishor Shyâmsundar, Who else shall we serve? Friends, listen to some more of Shyâmsundar’s qualities. Even the Laxmis of Vaikuntha are attracted by the hypnotising resonance of the flute and they worship Him with delighted lotus-eyes2. He is the Thief Who steals the hearts of infinite Goddesses of Wealth. Sri Râdhâ’s ‘Madan-Mohan’3 is the seed of all desires (Kâm) in the creation. In the Râs–Lila of Srimad-Bhâgavatam, Sri Shukadev, the descriptor of Râs, has called Sri Krishna –

“sâkshân – manmatha – manmathah.” Meaning – “Krishna verily agitates the heart of the agitator of hearts (the Love-god). -( S.B.10. 32. 2) Vaishnav–Toshani purport explains the above verse as follows –

“Sri Krishna is the original Manmath–manmath – i.e. He agitates the heart of the agitator of hearts (the Love-god). Amongst Vâsudev, Sankarshan, Pradyumna and Aniruddha (all of Them are Sri Nârâyan’s expansions – parts of chaturvyuha), it is Pradyumna who is the divine Manmath. He is the source of all other Pradyumnas (in Dwârakâ etc.)

Hence, He is verily the divine Manmath. Vrajendranandan Sri Krishna is the source of even this Manmath. The visual centre of the brain is called ‘the eye of the eye.’ Similarly, Sri Krishna is called Manmath–manmath. Sri Krishna is a colossal hypnotising Power. Kâmdev (The Love-god) has the power to hypnotise. His power is only a small drop as compared to this ocean. He too has obtained this minuscule power from Sri Krishna, the Original Love-god. By ‘Kâmdev’, we are referring to Pradyumna, the divine Manmath and

1 clever, shrewd, knowing, sharp, scholarly, crafty, sly, artful, intriguing, enigmatic, elegant, witty and clever in language 2 eyes shaped like lotus petals 3 The One Who bewitches the god of love (Sri Krishna)

Sri Krishna

is the

original

Love-god


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not to the Love-god who enthrals this world. This material Kâmdev is not the original at all. He has been empowered by a speck of Pradyumna’s power only. Hence, he is rendered powerless in the Divine world. Sri Vrajendranandan agitates the heart of even Pradyumna, the Manmath in the spiritual world.” “Madan–Gopâl is the Hero of Vrindâvan. The son of Nanda Mahârâj is verily the dalliant Chief of the amorous Râs–dance. He sports in the Râs with Sri Râdhâ and Lalitâ. He manifests Himself as the agitator of hearts.”

– (C.C – Âdi.5.190-191.) Srila Kavirâj Goswâmi has declared - “All glory to the Râs-lilâ! It is due to this Râs–lilâ alone that the trumpet of Shyâmsundar’s vaidagdhi and the kettledrum of Sri Râdhâ’s fortune resound tumultuously, delighting the auditory senses. Is there any devotee who would not like to serve such a ras–full, such a blissful, such a vidagdha and such a beautiful Navakishor Shyâmsundar?” .3

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