Transcript made by Deekshita mataji and Ananya Mataji
Gour Govinda Swami:
prāṅ-mukheṣūpaviṣṭeṣu
sureṣu ditijeṣu ca
dhūpāmodita-śālāyāṁ
juṣṭāyāṁ mālya-dīpakaiḥ
tasyāṁ narendra karabhorur uśad-dukūla-
śroṇī-taṭālasa-gatir mada-vihvalākṣī
sā kūjatī kanaka-nūpura-śiñjitena
kumbha-stanī kalasa-pāṇir athāviveśa
[ŚB 8.9.16-17]
Translation by Śrīla Prabhupāda:
O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.
tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-
nāsā-kapola-vadanāṁ para-devatākhyām
saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
devāsurā vigalita-stana-paṭṭikāntām
[ŚB 8.9.18]
Translation by Śrīla Prabhupāda:
Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari’s border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohinī-mūrti, who was glancing at them and slightly smiling, they were all completely enchanted.
Purport:
Śrīla Viśvanātha Cakravartī Ṭhākura [in the purport but not in the audio] remarks here that Mohinī-mūrti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate. This form assumed by the Personality of Godhead challenged the goddess of fortune. The goddess of fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the goddess of fortune in beauty. It is not that the goddess of fortune, being female, is the most beautiful. The Lord is so beautiful that He can excel any beautiful goddess of fortune by assuming a female form.
The excellent beauty of Mohinī-mūrti has been given here. [The verse] says, ‘O King, as the demigods, demons are facing east in an arena fully decorated with flower garlands and lamps, fragrant with the smoke of incense, that woman,’ that's Mohinī-mūrti, ‘dressed in a beautiful sari, her ankle bells tinkling, entered the arena walking very slowly because of her big, low hips.’ ‘Her eyes were restless due to youthful pride. Her breasts were like water jugs. Her thighs resembled the trunks of elephants. And she carried a water pot in her hand.’
Then it says, ‘Her attractive nose and cheeks and her ears adorned with the golden earrings made her face very beautiful. As she moved, her sari's border and her breasts moved slightly aside. When the demigods, demons saw these beautiful features of Mohinī-mūrti was glancing at them and slightly smiling, they were all completely enchanted and captivated.’ Such beauty, excellent beauty.
So, in purport, quoting Śrīla Viśvanātha Cakravartī Ṭhākura remarks, Śrīla Prabhupāda says that, ‘Mohinī-mūrti, the Supreme Personality of Godhead in feminine form, and that the Goddess of Fortune is her associate. This form assumed by the Personality of Godhead challenged the Goddess of Fortune.’ The Lord will assume a female form. So, His beauty is also excellent. No female beauty is equal to it or can be compared to it. It is uncomparable. He can challenge the Goddess of Fortune. Goddess of Fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the Goddess of Fortune in beauty. Because He is supremely beautiful. He is supreme in every respect. He is supreme beauty. Rūpa-mādhurī. Kṛṣṇa has four mādhuryā’s. Nobody has them. No viṣṇu-tattva has them. No avatāra has such beauty. Complete mādhuryā. Rūpa-mādhurī, veṇu-mādhurī, līlā-mādhurī, rati-mādhurī. You understand it? Four mādhuryā’s. Completely, in Kṛṣṇa.
And His avatāras, incarnations, and what is that? The viṣṇu-tattvas—as for what they have, they have only some fragments, because they are fragmental parts. But Kṛṣṇa has completely all this mādhurī. And no such mādhurī will be found in svayaṁ-rūpa, tad-ekātma-rūpa [Madhya 20.165]. You'll never find such. Kṛṣṇa is attractive, all-attractive, all-beautiful, supremely attractive, supremely beautiful. Kandarpa-koṭi-kamanīya-viśeṣa- śobhaṃ.
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṃ
[Śrī Brahma-saṁhitā, 5.30]
His beauty far excels the beauty of crores of Cupids. Cupid is very beautiful here in this material world.
Devotee: I was asking crore. Crore is 10 million.
Gour Govinda Swami: Yes.
Devotee: 100 lakhs.
Gour Govinda Swami: 100 lakhs, 10 million, 100 million. 100 lakhs. Yes. Crore, you can't understand crore? Koṭi. Yeah. Daśa-sahasreṇa eka-lakṣa-niyuta-koṭi. 100 million, yes. 100 million?
Devotee: 100 million, 100 lakhs?
Gour Govinda Swami: 100 lakhs, 100 lakhs.
Devotee: 10 million.
Gour Govinda Swami: 100 lakhs, yes, 10 million. Crore, crores of Cupids. Kṛṣṇa's beauty is such beauty, rūpa-mādhurī. Who is beautiful, whether male is beautiful or female is beautiful? Who is beautiful? Yes?
Devotee: Kṛṣṇa.
Gour Govinda Swami: That's all right. Between male and female, who is beautiful?
Devotee: Which one is more beautiful?
Gour Govinda Swami: Yes, male or female?
Devotee: Kṛṣṇa.
Gour Govinda Swami: No. Leave Kṛṣṇa. Kṛṣṇa's beauty surpasses; He is supreme in all respects. I'm not speaking of Kṛṣṇa. When we speak about the beauty of the male or female, whose beauty is more?
Devotee: Female.
Devotee: No, no. Because even female can be attractive.
Devotee: I think the male is more beautiful.
Gour Govinda Swami: Male is beautiful. Females dress themselves artificially to make themselves beautiful. But males have a natural beauty. All species you see, all species you see, male is beautiful, not female.
Devotee: (Laughs)
Gour Govinda Swami: You see a crow, male crow is beautiful, not female crow. See peacock, peacock is beautiful, not peahen. Peacock has that. What is that?
Devotee: Tail.
Gour Govinda Swami: Tail, not peahen. All species you see, male is beautiful, not female. That's fact. Females decorate themselves artificially, nice sari, so many ornaments, like this. But natural beauty, male has natural beauty.
So, it says here. The Lord is so beautiful that He can excel any beautiful Goddess of Fortune by assuming a female form. Therefore, Mohinī-mūrti is so beautiful. You understand? And Kṛṣṇa's beauty is such beauty. And that beauty has excellent power of attraction. It cannot be expressed through language. These four mādhuryā’s, Kṛṣṇa has four mādhuryā’s. Vaṃśī-mādhurī / Veṇu-mādhurī, Līlā-mādhurī, Rati-mādhurī, Rūpa-mādhurī. If someone hears about this, he becomes enchanted only by hearing. Do you understand, about that beauty? But if someone can see it, what to speak of that thing? What sort of enchantment will there be?
When someone hears of the description of such beauty, he becomes enchanted. ‘Oh, such a beautiful form! How can I see it or can have it?’ And the mind becomes agitated. So, and Kṛṣṇa's beauty is such excellent beauty that Kṛṣṇa Himself is attracted towards it, what to speak of the others.
kṛṣir bhū-vācakaḥ śabdo
ṇaś ca nirvṛti-vācakaḥ
tayor aikyaṁ paraṁ brahma
kṛṣṇa ity abhidhīyate
[CC Madhya 9.30]
The word Kṛṣṇa, how it is framed? Kṛṣ plus ṇa, Kṛṣṇa. Kṛṣ means attraction, ṇa means pleasure. Attraction, He is the combination of all attraction and pleasure, it is Kṛṣṇa, the very word. The very word is framed like that. Hmm.
So, when the devotee, one who is a pure devotee of Kṛṣṇa who has gotten that vision, he always sees that excellent, beautiful Kṛṣṇa, all-attractive Kṛṣṇa. Always. He has gotten such vision.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
[Bs 5.38]
Who has gotten this vision, this bhakti-vilocana, vision of devotional eye and in other words, the ointment of love is smeared under the eyes, premāñjana, he sees, everywhere, every place, every movement, wherever he looks, he sees all-beautiful Śyāmasundara, the form of Kṛṣṇa within and without. Hmm. And though he speaks about it, he glorifies the beauty of Kṛṣṇa, speaks about it. And when such a devotee speaks about it, glorifies, Kṛṣṇa runs there. Kṛṣṇa runs there.
mad-bhaktā yatra gāyanti tatra tiṣṭhāmi nārada
[Padma Purāṇa]
He has said, ‘O Nārada, I am there! Where My devotees are speaking about Me, glorifying Me. I am there.’ It's so attractive. Kṛṣṇa-kathā is attractive. Kṛṣṇa's form is attractive. Everything related to Kṛṣṇa is attractive, excellently attractive. Kṛṣṇa Himself is attracted towards it.
Kavirāja Gosvāmī has written that thing, Caitanya-caritāmṛta.
kṛṣṇa-mādhuryera eka svābhāvika bala
kṛṣṇa-ādi nara-nārī karaye cañcala
śravaṇe, darśane ākarṣaye sarva-mana
āpanā āsvādite kṛṣṇa karena yatana
e mādhuryāmṛta pāna sadā yei kare
tṛṣṇā-śānti nahe, tṛṣṇā bāḍhe nirantare
[CC Ādi 4.147 - 149]
Caitanya-caritāmṛta. Do you follow? kṛṣṇa-mādhuryera eka svābhāvika bala, this natural, natural attraction. Natural potency is there, attractive potency. The beauty of Kṛṣṇa. Even all the males and females headed by Kṛṣṇa, all are attracted. He Himself is attracted. What to speak of others? āpanā āsvādite kṛṣṇa karena yatana. Himself! ‘How I can relish such beauty?’
One cannot relish his own beauty. How can he? Not possible. Not possible. He can relish the beauty of another. How you can relish your beauty? You cannot. āpanā āsvādite kṛṣṇa karena yatana. Then He thinks of it so deeply. ‘How can I do it? How can I do it?’. That is there. Hmm. And His beauty is always new and newer, fresh and fresh. Never the same, always. Newer and newer. Ever new, ever fresh. nava-navaya.
One who relishes such beauty, he never becomes satiated. He develops more and more desire for relishment. Never becomes satiated. It grows; it grows and grows. When that thirst grows and grows and never becomes satiated. Rūpa Gosvāmī has written that thing about this beauty of Kṛṣṇa and how Kṛṣṇa Himself becomes attracted towards it in Lalita-mādhava.
aparikalita-pūrvaḥ kaś camatkāra-kārī
sphurati mama garīyān eṣa mādhurya-pūraḥ
ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ
sarabhasam upabhoktuṁ kāmaye rādhikeva
[CC Ādi 4.146/Lalita-mādhava (8.34)]
Rūpa Gosvāmī has written that thing. Kṛṣṇa cannot see His own beauty. How can you see your own beauty? Can you see your own beauty, own face? Only a mirror is required. If you stand before a big mirror, then you can see your whole body, the whole bodily beauty feature. Bodily feature. Otherwise, you cannot see. Then how can Kṛṣṇa see? And that is a reflection only. On the mirror what you see is the only reflection, not the original. It's original? It's reflection. We say pratibimba. In Sanskrit this word is pratibimba, reflection. But how can Kṛṣṇa see His own beauty? What sort of mirror is required for Him?
Devotee: Aprākṛta mirror.
Gour Govinda Swami: Yes?
Devotee: Aprākṛta mirror?
Gour Govinda Swami: Aprākṛta mirror is not a material mirror. What is that mirror? And where is it? Where is that mirror set up? Where He can see it? Do you know it?
Devotee: He has to come out somewhere.
Gour Govinda Swami: That mirror, what you say aprākṛta mirror, not a material mirror, is a transcendental spiritual mirror that is sat-prema-darpaṇa. That is the mirror of love. Sat-prema, pure love. There's no tinge of material lust in it. Such a mirror that is set up in the heart of that devotee. Those who developed pure love towards Kṛṣṇa, like Gopīs, Rādhārāṇī. Kṛṣṇa sees Him, Kṛṣṇa sees Himself, it is not reflection. It is bimba. You cut off this prati. Prati is an upasarga. If you were a student of Sanskrit literature, then you could understand. Prati-bimba, prati-bimba. Two things. You cut off prati, then it comes bimba.
Prati is an upasarga. There are twenty-one upasargas: pra, parā, apa, sam, anu, ava, nis / nir, dus / dur, vi, āṅ (ā), ni, adhi, api, ati - this Sanskrit grammar. Upasarga. It comes before the word. Before, prior. So, you cut off this thing. Reflection means pratibimba in Sanskrit. But Kṛṣṇa never sees the pratibimba. He Himself He sees. There's no reflection. It is reflected in the sat-prema-darpaṇa set up in the heart of such a devotee. Try to understand my faulty language. It's very difficult to express these ideas in English language.
Devotee: Kṛṣṇa's there.
Gour Govinda Swami: Yes.
Devotee: And He sees Himself there.
Gour Govinda Swami: Himself. It is not reflection. In a mirror you see the reflection. That's what. So, Rūpa Gosvāmī writes,
aparikalita-pūrvaḥ kaś camatkāra-kārī
sphurati mama garīyān eṣa mādhurya-pūraḥ
ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ
sarabhasam upabhoktuṁ kāmaye rādhikeva
Once, Kṛṣṇa saw His own form and beauty. His own form. Yes, His own form. His own form, all-beautiful form reflected in a—what you say?—column. Column. What is that column? Made of crystal. Made up of crystal. You see? Looks like a mirror.
When He looked at it, He couldn’t think of, ‘Who is this such excellently beautiful young man! Who is this? I have never seen such beauty anywhere,’ He thought of. ‘Never seen such beauty anywhere. Who is this standing before me, such excellently handsome, beautiful young man? I've never seen such excellent beauty anywhere. Is it possible in this world, such beauty?’. He stood up there, thinking like that.
Then, some were standing beside Him, some of His associates. Then He turned His face to look at their beauty. How they look, how this excellently beautiful young man looks. When He turned His head, that reflection also turns the head. Then He can understand, ‘Oh, it is Me. This is My beauty. I don't know I possess such beauty.’
Then He said, ‘This is My beauty. This is My form. I don't know I possess such beauty. I don't know. Just seeing such beauty now, some desire is developing in My heart to embrace this beautiful young man, and relish His beauty. This desire is now developing and rising in My heart, kāmaye rādhikeva. But I cannot do like this. I cannot embrace this reflection. I can't do this thing.’ Only one can relish it. It is Śrīmatī Rādhārāṇī. When She embraces Kṛṣṇa, ekale rādhikā āsvāde sakali. Only Rādhārāṇī relishes the most the beauty of Kṛṣṇa. Nobody relishes it with such relishment as Rādhārāṇī has. ‘So, that desire is developing in Me now, kāmaye rādhikeva.’
So, this greed. Now Kṛṣṇa develops this greed in Him. This is the question of greed. Lobha. [Therefore], three desires are there. Mm. Kṛṣṇa developed three desires [out of this greed]. And in Kṛṣṇa-līlā, these three desires are not fulfilled. They remain unfulfilled.
śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
This word lobha, lobha means greed. veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ
[CC Ādi 1.6] Mm.
First thing, rādhāyāḥ praṇaya-mahimā kīdṛśo. ‘What is Rādhā's love. How can I understand it?’ First desire, first greed. Second, āsvādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ. ‘How can I relish My own beauty?’ Madīyaḥ, My beauty. Mm.
So, in the form of Gaurāṅga Mahāprabhu He is fulfilling these three desires that remained unfulfilled in Kṛṣṇa-līlā. So, in Gaura-līlā it is fulfilled. Gaura-līlā is the complete one. There is some incompleteness in Kṛṣṇa-līlā. So, Gaura-līlā is complete, because these three desires remained unfulfilled. So, He assumed the mood of Rādhārāṇī and complexion of Rādhārāṇī. So rādhā-bhāva is predominating. Mm.
So, the Supreme Personality of Godhead also develops greed. Therefore, we have some greed because we are part and parcel of the Supreme Personality of Godhead. What He has, that we have in minute form. And this greed, material greed is your enemy. If you are captured by the influence of material greed then you open your door towards hell. But greed can be utilized for Kṛṣṇa's service. How can you utilize greed?
Devotee: Turn it into a good reason.
Gour Govinda Swami: Yes, That means you should develop greed for more and more association and hear more and more Kṛṣṇa, nectarean Kṛṣṇa-kathā. That greed should be developed. You should be greedy enough. That is a proper utilization of greed. Lobhayā. Sādhu-saṅge kṛṣṇa-kathā. Ah, become greedy for sādhu-saṅga and hear some nectarean Kṛṣṇa-kathā from the lips of some sādhu. That greed should develop. That is real utilization of greed. Mm.
Then another thing you will see—when you see such a beautiful form, excellently attractive beauty of Kṛṣṇa, if your eye sees it, then your eye will never... the eye will never run after any other beauty because there is no beauty at all. Eye sees such beauty. Forever your eye will be satisfied. In this material world we are always trying to see newer and newer beautiful things. Material beauties too. Ever new, new, new, new. We are not satisfied... once you see, ‘Oh, I have seen.’ No more attraction. Finished with that. Because it is material beauty. Then something new I want to see. If you see something new first time, then second time you go, ‘Oh, I have seen.’ No more attraction.
But Kṛṣṇa is all-attractive. The more and more you see, you see newer and newer beauty, not the same beauty. Nutana, nava-navāya-māna. Every moment new. Every moment new. Such is the beauty of Kṛṣṇa. This is not material beauty. Ever new and newer and newer beauty. And the eye, if you are fortunate enough, you have developed such vision, endowed with such eye, you can see such newer and newer beauty. And your eye will hanker after it and see constantly without blinking. Without blinking.
But this Brahmā, creator, he doesn't know how to create nicely. He gave only two eyes, and there are eyelids. How can you see such excellent beauty of Kṛṣṇa? Condemns Brahmā. Vidhi-nindana.
atṛpta ha-iyā kare vidhira nindana
avidagdha vidhi bhāla nā jāne sṛjana
koṭi netra nāhi dila, sabe dilo dui
tāhāte nimeṣa - kṛṣṇa ki dekhiba muñi
[CC Ādi 4.150-151]
Mm. The devotee says Brahmā only gave two eyes. Again, he has given eyelids. How can I see such beauty, all-attractive beauty of Kṛṣṇa? Constantly, without blinking. He didn't give crores of eyes, only gave two. And again, eyelids are there. He doesn't know how to create nicely, such rascal Brahmā. They are speaking ill of Brahmā, condemning him. If someone sees such excellent beauty of Kṛṣṇa, he should say like that. Gopīs say like that. Gopīs say like that.
Such beauty lies there. Mm. Such beauty lies there. And this is rūpa-mādhurī, this excellent beauty, and also there are veṇu-mādhurī, rati-mādhurī, and līlā-mādhurī. These four types of mādhurī are completely there in Kṛṣṇa. So Kṛṣṇa is supremely beautiful in all respects. Mādhuryaka-lila. He is the reservoir of the whole source of beauty. His beauty far excels crores of Cupids. All-attractive. He attracts. All are attracted towards Him. He Himself is also attracted by His own beauty. Therefore, He came as Gaurāṅga Mahāprabhu, assuming the mood of Rādhārāṇī and the complexion of Rādhārāṇī to relish His own beauty. To relish His own beauty.
His beauty is such wonderful beauty, all excellent beauty. When He assumes such a feminine form, Mohinī-mūrti, what beauty is there? How Lakṣmī-devī will stand there? Lakṣmī is very beautiful, but she cannot stand now before such beauty. It is in Caitanya-caritāmṛta, Kavirāja Gosvāmī has written about it.
caḍi’ gopī-manorathe, manmathera mana mathe,
nāma dhare ‘madana-mohana’
jini’ pañcaśara-darpa, svayaṁ nava-kandarpa,
rāsa kare lañā gopī-gaṇa
[Cc Madhya 21.107]
Caḍi gopī-mana-rathe. He rides the chariot. What is that chariot? So, what chariot? The minds of the gopīs are the chariots. He rides on that chariot. Minds of the gopīs is that chariot, so Kṛṣṇa rides on that chariot. ‘Manmathera mana mathe.’ Even He agitates the Cupid, so He's known as Madana-mohana, who enchants the Cupid.
His beauty. Jini' pañca-śara-darpa, svayaṃ nava-kandarpa, rāsa kare laiyā gopī-gaṇa. Cupid has five arrows, it's flower arrows. And flower bow and flower arrows. Here, Kṛṣṇa is known as transcendental Cupid. He's transcendental Cupid.
navīna, aprākṛta navīna madana [CC Madhya 8.138]
Ever fresh, ever newer, transcendental Cupid, Kṛṣṇa in Vṛndāvana. What are His five arrows? His bow is, this eyebrow is the bow. And He has also five arrows. What are five arrows?
śabda, sparśa, rūpa, rasa, gandha. śabda, sparśa, rūpa, rasa, gandha. Five tanmātras. Five objects of enjoyment, sense enjoyment. They are His five arrows. That means, rūpa means form, beautiful form. śabda, sparśa - touch, the touch of the body of Kṛṣṇa is so nice. That's the second arrow. śabda, sparśa, rūpa – His whole form is all-beautiful. And Gandha - the smell, fragrance coming out from his body. Then śabda, sparśa, rūpa, rasa - mellow taste, nectar emanating from his toes, from his lips, from his sweet singing of the flute, all nectar. These are the five types of arrows, He is the source.
Thereby, all the women, what do you say, are captivated and their pride is crushed. Their pride is crushed. So attractive, ever-fresh, transcendental cupid Kṛṣṇa that the pride thereby crushes, the pride of all women. Because they are all have been captivated, he is aprākṛta navīna madana. He is transcendental cupid, in Vṛndāvana, ever fresh and new and newer and he does rāsa-krīḍā in Vṛndāvana, that transcendental newer cupid.
muktā-hāra — baka-pāṅti, indra-dhanu-piñcha tati,
pītāmbara — vijurī-sañcāra
kṛṣṇa nava-jaladhara, jagat-śasya-upara,
variṣaye līlāmṛta-dhāra [break in audio]
[CC Madhya 21.109]
What you say muktā? Hmm? What do you say in English? Gem?
Devotee: Ratna? Ratna?
Gour Govinda Swami: Gem, muktā.
Devotee: Jewel.
Gour Govinda Swami: Jewel. In English, what is that word muktā? Hiroka, you say what? Diamond. Diamond. Diamond is hīrā. Then what do you say muktā?
Devotee: A jeweling off.
Gour Govinda Swami:
Devotee: You’re saying like a jewel surrounded by nīla. Sapphire.
Gour Govinda Swami: Sapphire. Nīla, I’m saying. Nīla. Muktā, what do you say in English? I don’t know. Emerald?
Devotee: Emerald? It is emerald, right. Green color?
Gour Govinda Swami: No, white color. What do you say?
Devotee: Pearl.
Gour Govinda Swami:
Devotee: Pearl.
Gour Govinda Swami: Pearl? Pearl? Yes, yes pearl. pearl. it’s muktā.
Devotee: From ocean?
Gour Govinda Swami: Yes, yes, yes.
Devotee: Ocean?
Gour Govinda Swami: Yes, pearl. You see?
Devotee: Inside an oyster.
Gour Govinda Swami: Yes, oyster. It’s white color, pearl. Yeah, that’s pearl.
muktā-hāra — baka-pāṅti, indra-dhanu-piñcha tati,
Yes, maṇi, muktā, moti also said as pearl.
pītāmbara — vijurī-sañcāra
kṛṣṇa nava-jaladhara, jagat-śasya-upara,
variṣaye līlāmṛta-dhāra
[CC Madhya 21.109]
Kṛṣṇa has put on a garland of that pearls around His neck, you see. That looks like a line of... What do you say?
Devotee: Swans.
Gour Govinda Swami: Baka?
Devotee: Swans.
Gour Govinda Swami: No.
Devotee: Ducks. Pals. Ducks?
Gour Govinda Swami: No.
Devotee: Swans?
Gour Govinda Swami: That Bakāsura? What do you say?
Devotee: Crane. Cranes.
Gour Govinda Swami: Crane. Line of white cranes flying in a black cloud. Such a compare. It looks like that, garland of pearls. Mm. And the peacock feather at the crest, that looks like rainbow. In black cloud, there’s rainbow. Looks like a rainbow. And His yellow cloth, He has put on that is like lightning. Lightning, vidyut, lightning. And Kṛṣṇa is a newly—what do you say?—formed black cloud, nava-megha. Nava-megha. Cloud.
And gopīs are... the cloud showers rain, you see, on the corns, then corns become nourished and grow luxuriantly. Now, Kṛṣṇa is the black cloud. Now, that black cloud now showers the rain on gopīs, who are like corns, and they become nourished and grow luxuriantly. This comparison is there. Mm.
What is that? That is His excellent beauty, His beautiful form, excellent mādhuri. His veṇu-mādhuri, rūpa-mādhuri, rati-mādhuri and līlā-mādhuri. All are showering of rains on gopī-like corns. Corn-like gopīs, corn-like gopīs. And thereby the gopīs become enlivened and grow luxuriantly. This is varṇana. This description we find in Caitanya-caritāmṛta, how Kavirāja Gosvāmī has put it.
Such is the excellent beauty of Kṛṣṇa. Nobody, no beauty will compare to it. So, when He assumes a feminine form, can any beauty match it? What to speak of another woman? Even Lakṣmī-devī cannot stand beside it, such beauty. That is said. ‘The form assumed by personality of Godhead challenged the Goddess of Fortune. Goddess of Fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the Goddess of Fortune in beauty.’ It is not that Goddess of Fortune being female is the most beautiful. No. The Lord is so beautiful that He can excel any beautiful Goddess of Fortune by assuming a female form.
And Mahāprabhu, that is also mentioned. There was drama. Mm. Mahāprabhu, along with His associates was staging a drama. And Mahāprabhu played the role of Lakṣmī-devī. The role of Lakṣmī-devī. He came out putting on a sari, Lakṣmī. Looks so beautiful, looked so beautiful even Śacīmātā cannot understand who is He. Śacīmātā was witnessing that drama scene. Mahāprabhu was playing the role of Lakṣmī, you see. Śacīmātā could not understand. Real Lakṣmī? Or more than Lakṣmī? More beautiful than Lakṣmī. That is there, in Caitanya-caritāmṛta also you will find. That is said here.
Viśvanātha Cakravartī says in purport and Srila Prabhupāda has mentioned it. When the Lord will assume a female form, no man can stand, no man can stand before such beauty. Even, they say, when Lakṣmī-devī cannot stand what to speak of the other woman. So, the Mohinī-mūrti is so beautiful both demons and demigods were captivated when She glanced, cast a glance over them smiling, what do you say? Smita-hāsya. Ah, smiling, all gazed at Her and became captivated. And thereby, He enchanted one and all. Yes?
Devotee: Demigods also could not understand?
Gour Govinda Swami: How can they understand? All became captivated. This verse says all became captivated, both demons and demigods. This verse says so. Here it says.
Devotee: Both are captivated?
Gour Govinda Swami: Ah, both are captivated. Mm. As She moved, Her sari’s border and vest moved slightly aside. Demigods and demons saw this beautiful feature of Mohinī-mūrti. Glancing at them, slightly smiling, they were all completely enchanted. They were all completely enchanted. Such is the beauty. Such is captivating potency; enchanting potency Supreme Lord has. Mm. That is the Lord’s beauty because He is supreme in all respects. How can anybody compare to, be equal to Him? Nobody.
Devotees: Jay!
Gour Govinda Swami: Rādhārāṇī sees, Rādhārāṇī enjoys the beauty, relishes.
Devotee: Yes
Gour Govinda Swami: He does.
Devotee: I can understand He relishes.
Gour Govinda Swami: Yes.
Devotee: But how could He see?
Gour Govinda Swami: Rādhā sees..
Devotee: But He is Kṛṣṇa Himself.
Gour Govinda Swami: But mood of Rādhārāṇī, rādhā-bhāva is predominating. Not bhāva of kṛṣṇa. Rādhā-bhāva is predominating, She desires.
Devotee: So, what He’s seeing is rādhā-bhāva?
Gour Govinda Swami: Yeah. When He entered into, when, after taking of sannyāsa, He came to Puruṣottama-dhāma, obeying the request of His mother, Śacīmātā. He was going to Vṛndāvana. From a distance He saw the flag and ran so quickly that His followers could not run with Him. So He suddenly entered into, all at once entered into the temple of Lord Jagannātha. Yes. So, Lord Jagannātha showed Him all-beautiful Śyāmasundara form. He had this rādhā-bhāva. And so ‘the Lord of my heart’ is running. Rādhārāṇī, to embrace and immediately fell down fainted, you see? That is there.
Devotee: Yes.
Gour Govinda Swami: He is Jagannātha Himself.
Devotee: Yes.
Gour Govinda Swami: But, Lord Jagannātha showed Him the all-beautiful Śyāmasundara form. Rādhā-bhāva is predominating, so He saw. He says that thing.
gaura aṅga nahe mora — rādhāṅga-sparśana
gopendra-suta vinā teṅho nā sparśe anya-jana
[CC Madhya 8.287]
This is not body of Gaurāṅga. This is the body of Rādhārāṇī. Only the son of Nanda Mahārāja can touch this body. Nobody else can touch this body. Why He says like that? Rādhā-bhāva is predominating. So, if you dress Him like Kṛṣṇa, then you disturb His mood.
Devotee: Yes.
Gour Govinda Swami: That will never please Him.
Devotee: That’s why he doesn’t put a peacock feather
Gour Govinda Swami: Yes, that is my comment.
Devotee: It’s disturbing.
Gour Govinda Swami: Disturbing the mood, very displeasing. You cannot give pleasure to Gaura thereby. He can cry for Kṛṣṇa. His mood of Rādhārāṇī is disturbed now. Then your service meant for His pleasure, not for your pleasure. This is your service. If you disturb Him, what sort of service is it? It’s not loving service.
Devotee: So you were also saying that Kṛṣṇa sees that mirror. Is that the heart, prema?
Gour Govinda Swami: Yeah. sva-prema-darpaṇa. Love of God. Kṛṣṇa is like a mirror that’s set in the heart of the devotees and Kṛṣṇa sees Himself there.
Devotee: He sees Himself there?
Gour Govinda Swami: Yes.
Devotee: As bimba or pratibimba?
Gour Govinda Swami: Bimba. He’s not pratibimba. Prati is cut off. Prati means reflection. There’s no reflection. He sees Himself. That is acintya, yes. You cannot think it out.
Devotee: So when I say Kṛṣṇa never leaves Vṛndāvana
Gour Govinda Swami: Yes.
Devotee: ...that means He never leaves the hearts of His devotees?
Gour Govinda Swami: Yes. The heart is Vṛndāvana.
Devotee: Mana vṛndāvana.
Gour Govinda Swami: Mana vṛndāvana. Hṛdaya vṛndāvana. Hṛdaya means heart. The heart is Vṛndāvana. Heart of devotee is Vṛndāvana.
Devotee: Mahāprabhu says, ‘My heart is Vṛndāvana.’
Gour Govinda Swami: Yes.
Devotee: ‘My mind is Vṛndāvana.’
Gour Govinda Swami: Yes. Mana vṛndāvana. Hṛdaya vṛndāvana. Because Kṛṣṇa is always there. Kṛṣṇa doesn’t leave Vṛndāvana even one step. pādamekaṁ na gacchati. Yes.
goloka eva nivasaty akhilātma-bhūtaḥ. [Bs 5.37]
Devotee: So, in antya-līlā.
Gour Govinda Swami: Yeah.
Devotee: It’s not the main līlā when He comes. He comes to fulfil also His own desires.
Gour Govinda Swami: Yes, that is internal. That is for Himself.
Devotee: The whole antya-līlā practically is..
Gour Govinda Swami: is for Himself.
Devotee: ...Himself.
Gour Govinda Swami: Himself. That is, what you say? Antaraṅga. Internal. Two types, antaraṅga, bahiraṅga. Internal and external. External is for others.
Devotee: Ādi-līlā and madhyama-līlā is mostly outside.
Gour Govinda Swami: Two types. Two types of reason. Two, two, two reasons: antaraṅga, bahiraṅga.
Devotee: Bahiraṅga.
Gour Govinda Swami: External and internal. External is for others. Nāma, yuga-dharma pracāra, nāma, prema- nāma. That is for others.
Devotee: Bahiraṅga.
Gour Govinda Swami: It's bahiraṅga-kāraṇa. Antaraṅga, for His own.
Devotee: To fulfil those three lobha?
Gour Govinda Swami: Three desires. Yes. Three types of greed. That's antaraṅga, for Himself. He appeared. He appeared.