Madhya21.104

TEXT 104

rupa dekhi’ apanara, krsnera haila camatkara,

asvadite mane uthe kama

’svasaubhagya’ yanra nama, saundaryadi-guna-grama,

ei-rupa nitya tara dhama

SYNONYMS

rupa dekhi’—by seeing the form; apanara—His own; krsnera—of Lord Krsna; haila—there was; camatkara—wonder; asvadite—to taste; mane—in the mind; uthe—arises; kama—a desire; sva-saubhagya—one’s own good fortune; yanra—of which; nama—the name; saundarya-adi-guna-grama—the transcendental qualities, headed by beauty; ei rupa—this form; nitya—eternal; tara—of them; dhama—the abode.

TRANSLATION

"The wonder of Krsna in His personal feature is so great that it attracts even Krsna to taste His own association. Thus Krsna becomes very eager to taste that wonder. Total beauty, knowledge, wealth, strength, fame and renunciation are the six opulences of Krsna. He is eternally situated in His opulences.

PURPORT

Krsna has many pastimes, of which His pastimes in Goloka Vrndavana (the gokula-lila) are supreme. He also has pastimes in the Vaikunthas, the spiritual world, as Vasudeva, Sankarsana, Pradyumna and Aniruddha. In His pastimes in the spiritual sky, He lies down in the Causal Ocean as Karanarnavasayi, the purusa-avatara. His incarnations as a fish, tortoise and so on are called His causal incarnations. He incarnates in the modes of nature as Lord Brahma, Lord Siva and Lord Visnu. He also incarnates as empowered living entities like Prthu and Vyasa. The Supersoul is His localized incarnation, and His all-pervasive aspect is the impersonal Brahman.

When we consider impartially all the unlimited pastimes of the Lord, we find that His pastimes as a human being on this planet-wherein He sports as a cowherd boy with a flute in His hands and appears youthful and fresh like a ballet dancer-are pastimes and features that are never subjected to material laws and inebrieties. The wonderful beauty of Krsna is presented in the supreme planet, Gokula (Goloka Vrndavana). Inferior to that is His representation in the spiritual sky, and inferior to that is His representation in the external energy (Devi-dhama). A mere drop of Krsna’s sweetness can drown these three worlds-Goloka Vrndavana, Hari-dhama (Vaikunthaloka), and Devi-dhama (the material world). Everywhere, Krsna’s beauty merges everyone in the ecstasy of transcendental bliss. Actually the activities of yogamaya are absent in the spiritual sky and the Vaikuntha planets. She simply works in the supreme planet, Goloka Vrndavana, and she works to manifest the activities of Krsna when He descends to the material universe to please His innumerable devotees within the material world. Thus a replica of the Goloka Vrndavana planet and the pastimes there are manifest on this planet on a specific tract of land-Bhauma Vrndavana, the Vrndavana-dhama on this planet.

Madhya21.105

TEXT 105

bhusanera bhusana anga, tahen lalita tribhanga,

tahara upara bhrudhanu-nartana

terache netranta bana, tara drdha sandhana,

vindhe radha-gopi-gana-mana

SYNONYMS

bhusanera—of the ornament; bhusana—the ornament; anga—the limbs of the body; tahen—that feature; lalita—delicate; tri-bhanga—bent in three places; tahara upara—above that; bhru-dhanu-nartana—dancing of the eyebrows; terache—crooked; netra-anta—the end of the eye; bana—arrow; tara—of that arrow; drdha—strong; sandhana—fixing; vindhe—pierces; radha—of Srimati Radharani; gopi-gana—of the gopis also; mana—the minds.

TRANSLATION

"Ornaments caress that body, but the transcendental body of Krsna is so beautiful that it beautifies the ornaments He wears. Therefore Krsna’s body is said to be the ornament of ornaments. Despite the wonderful beauty of Krsna, there is His three-curved style of standing, which beautifies that form. Above all these beautiful features, Krsna’s eyes dance and move obliquely, acting like arrows to pierce the minds of Srimati Radharani and the gopis. When the arrow succeeds in hitting its target, their minds become agitated.

Madhya21.106

TEXT 106

brahmandopari paravyoma, tahan ye svarupa-gana,

tan-sabara bale hare mana

pati-vrata-siromani, yanre kahe veda-vani,

akarsaye sei laksmi-gana

SYNONYMS

brahmanda-upari—above all the universes; para-vyoma—the spiritual sky; tahan—there; ye—all those; svarupa-gana—transcendental personal expansions; tan-sabara—of all of Them; bale—by force; hare mana—it enchants the minds; pati-vrata—of those who are chaste and devoted to the husband; siromani—topmost; yanre—unto whom; kahe—describe; veda-vani—hymns of the Vedas; akarsaye—it attracts; sei—those; laksmi-gana—all the goddesses of fortune.

TRANSLATION

"The beauty of Krsna’s body is so attractive that it attracts not only the demigods and other living entities within this material world but the personalities of the spiritual sky as well, including the Narayanas, who are expansions of Krsna’s personality. The minds of the Narayanas are thus attracted by the beauty of Krsna’s body. In addition, the goddesses of fortune [Laksmis]-who are wives of the Narayanas and are the women described in the Vedas as most chaste-are also attracted by the wonderful beauty of Krsna.

Madhya21.107

TEXT 107

cadi’ gopi-manorathe, manmathera mana mathe,

nama dhare ’madana-mohana’

jini’ pancasara-darpa, svayam nava-kandarpa,

rasa kare lana gopi-gana

SYNONYMS

cadi’—riding; gopi-manah-rathe—on the chariot of the minds of the gopis; manmathera—of Cupid; mana—the mind; mathe—churns; nama—the name; dhare—accepts; madana-mohana—Madana-mohana, the deluder of Cupid; jini’-conquering; panca-sara—of Cupid, the master of the five arrows of the senses; darpa—the pride; svayam—personally; nava—new; kandarpa—Cupid; rasa—rasa dance; kare—performs; lana—with; gopi-gana—the gopis.

TRANSLATION

"Favoring them, Krsna rides on the chariot of the minds of the gopis, and just to receive loving service from them, He attracts their minds like Cupid. Therefore He is also called Madana-mohana, the attractor of Cupid. Cupid has five arrows, representing form, taste, smell, sound and touch. Krsna is the owner of these five arrows, and with His Cupid-like beauty, He conquers the minds of the gopis, though they are very proud of their superexcellent beauty. Becoming a new Cupid, Krsna attracts their minds and engages in the rasa dance.

Madhya21.108

TEXT 108

nija-sama sakha-sange, go-gana-carana range,

vrndavane svacchanda vihara

yanra venu-dhvani suni’ sthavara-jangama prani,

pulaka, kampa, asru vahe dhara

SYNONYMS

nija-sama—equal to Himself; sakha-sange—with the friends; go-gana—an unlimited number of cows; carana—tending; range—such pastimes; vrndavane—in Vrndavana; svacchanda—spontaneous; vihara—blissful enjoyment; yanra—of whom; venu-dhvani suni’-hearing the vibration of the flute; sthavara-jangama prani—all living entities, moving and not moving; pulaka—jubilation; kampa—trembling; asru—tears; vahe—flow; dhara—streams.

TRANSLATION

"When Lord Krsna wanders in the forest of Vrndavana with His friends on an equal level, there are innumerable cows grazing. This is another of the Lord’s blissful enjoyments. When He plays on His flute, all living entities-including trees, plants, animals and human beings-tremble and are saturated with jubilation. Tears flow constantly from their eyes.

Madhya21.109

TEXT 109

mukta-hara--baka-panti, indra-dhanu-pincha tati,

pitambara--vijuri-sancara

krsna nava-jaladhara, jagat-sasya-upara,

varisaye lilamrta-dhara

SYNONYMS

mukta-hara—a necklace of pearls; baka-panti—like a row of white ducks; indra-dhanu—like a rainbow; pincha—a peacock feather; tati—there; pita-ambara—yellow garments; vijuri-sancara—like the appearance of lightning in the sky; krsna—Lord Krsna; nava—new; jala-dhara—cloud carrying water; jagat—the universe; sasya—like crops of grains; upara—upon; varisaye—rains; lila-amrta—the pastimes of Lord Krsna; dhara—like a shower.

TRANSLATION

"Krsna wears a pearl necklace that appears like a chain of white ducks around His neck. The peacock feather in His hair appears like a rainbow, and His yellow garments appear like lightning in the sky. Krsna appears like a newly risen cloud, and the gopis appear like newly grown grains in the field. Constant rains of nectarean pastimes fall upon these newly grown grains, and it seems that the gopis are receiving beams of life from Krsna, exactly as grains receive life from the rains.

Madhya21.110

TEXT 110

madhurya bhagavatta-sara, vraje kaila paracara,

taha suka--vyasera nandana

sthane sthane bhagavate, varniyache janaite,

taha suni’ mate bhakta-gana

SYNONYMS

madhurya—sweetness; bhagavatta-sara—the quintessence of the Supreme Personality of Godhead; vraje—in Vrndavana; kaila—did; paracara—propagation; taha—that; suka—Sukadeva Gosvami; vyasera nandana—the son of Vyasadeva; sthane sthane—in different places; bhagavate—in Srimad-Bhagavatam; varniyache—has described; janaite—in order to explain; taha suni’-hearing those statements; mate—become maddened; bhakta-gana—all the devotees.

TRANSLATION

“The Supreme Personality of Godhead, Krsna, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopis. Such sweetness is the quintessence of His qualities. Sukadeva Gosvami, the son of Vyasadeva, has described these pastimes of Krsna throughout Srimad-Bhagavatam. Hearing the descriptions, the devotees become mad with love of God.”

Madhya21.111

TEXT 111

kahite krsnera rase, sloka pade premavese,

preme sanatana-hata dhari’

gopi-bhagya, krsna guna, ye karila varnana,

bhavavese mathura-nagari

SYNONYMS

kahite—to describe; krsnera—of Lord Krsna; rase—the different types of mellows; sloka—a verse; pade—recites; prema-avese—absorbed in ecstatic love; preme—in such love; sanatana-hata dhari’-catching the hand of Sanatana Gosvami; gopi-bhagya—the fortune of the gopis; krsna guna—the transcendental qualities of Krsna; ye—which; karila varnana—described; bhava-avese—in ecstatic love; mathura-nagari—the women of the city of Mathura.

TRANSLATION

Just as the women of Mathura ecstatically described the fortune of the gopis of Vrndavana and the transcendental qualities of Krsna, Sri Caitanya Mahaprabhu described the different mellows of Krsna and became overwhelmed with ecstatic love. Grasping the hand of Sanatana Gosvami, He recited the following verse.

Madhya21.112

TEXT 112

gopyas tapah kim acaran yad amusya rupam

lavanya-saram asamordhvam ananya-siddham

drgbhih pibanty anusavabhinavam durapam

ekanta-dhama yasasah sriya aisvarasya

SYNONYMS

gopyah—the gopis; tapah—austerities; kim—what; acaran—performed; yat—from which; amusya—of such a one (Lord Krsna); rupam—the form; lavanya-saram—the essence of loveliness; asama-urdhvam—not paralleled or surpassed; ananya-siddham—not perfected by any other ornament (self-perfect); drgbhih—by the eyes; pibanti—they drink; anusava-abhinavam—constantly new; durapam—difficult to obtain; ekanta-dhama—the only abode; yasasah—of fame; sriyah—of beauty; aisvarasya—of opulence.

TRANSLATION

" ’What austerities must the gopis have performed? With their eyes they always drink the nectar of the face of Lord Krsna, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and unique.’

PURPORT

This verse from Srimad-Bhagavatam (10.44.14) was spoken by the women of Mathura when they saw Krsna in the wrestling arena.

Madhya21.113

TEXT 113

tarunyamrta--paravara, taranga--lavanya-sara,

tate se avarta bhavodgama

vamsi-dhvani--cakravata, narira mana--trna-pata,

taha dubaya na haya udgama

SYNONYMS

tarunya-amrta—eternal youth; paravara—like a great ocean; taranga—waves; lavanya-sara—the essence of bodily beauty; tate—in that ocean; se—that; avarta—like a whirlpool; bhava-udgama—awakening of different ecstatic emotions; vamsi-dhvani—the vibration of the flute; cakravata—a whirlwind; narira—of the women; mana—the minds; trna-pata—leaves of grass; taha—that; dubaya—plunge down; na haya udgama—never to come up again.

TRANSLATION

"The bodily beauty of Sri Krsna is like a wave in the ocean of eternal youth. In that great ocean is the whirlpool of the awakening of ecstatic love. The vibration of Krsna’s flute is like a whirlwind, and the flickering minds of the gopis are like straws and dry leaves. After they fall down in the whirlwind, they never rise again but remain eternally at the lotus feet of Krsna.

Madhya21.114

TEXT 114

sakhi he, kon tapa kaila gopi-gana

krsna-rupa-sumadhuri, pibi’ pibi’ netra bhari’,

slaghya kare janma-tanu-mana

SYNONYMS

sakhi he—My dear friend; kon—what; tapa—austerity; kaila—have executed; gopi-gana—all the gopis; krsna-rupa—of the beauty of Lord Krsna; su-madhuri—the essence of all sweetness; pibi’ pibi’-drinking and drinking; netra bhari’-filling the eyes; slaghya kare—they glorify; janma-tanu-mana—their births, bodies and minds.

TRANSLATION

"O my dear friend, what severe austerities have the gopis performed to drink His transcendental beauty and sweetness through their eyes in complete fulfillment? Thus they glorify their births, bodies and minds.

Madhya21.115

TEXT 115

ye madhurira urdhva ana, nahi yara samana,

paravyome svarupera gane

yenho saba-avatari, paravyoma-adhikari,

e madhurya nahi narayane

SYNONYMS

ye madhurira—that sweetness; urdhva—higher; ana—another; nahi—there is not; yara samana—equal to which; para-vyome—the spiritual sky; sva-rupera gane—among the expansions of Krsna’s personality; yenho—who; saba-avatari—the source of all the incarnations; para-vyoma-adhikari—the predominating Deity of the Vaikuntha planets; e madhurya—this ecstatic sweetness; nahi—is not; narayane—even in Lord Narayana.

TRANSLATION

"The sweetness of Krsna’s beauty enjoyed by the gopis is unparalleled. Nothing is equal to or greater than such ecstatic sweetness. Even the predominating Deities of the Vaikuntha planets, the Narayanas, do not possess such sweetness. Indeed, none of the incarnations of Krsna up to Narayana possess such transcendental beauty.

Madhya21.116

TEXT 116

tate saksi sei rama, narayanera priyatama,

pativrata-ganera upasya

tinho ye madhurya-lobhe, chadi’ saba kama-bhoge,

vrata kari’ karila tapasya

SYNONYMS

tate—in this regard; saksi—the evidence; sei rama—that goddess of fortune; narayanera priya-tama—the most dear consort of Narayana; pati-vrata-ganera—of all chaste women; upasya—worshipable; tinho—she; ye—that; madhurya-lobhe—being attracted by the same sweetness; chadi’-giving up; saba—all; kama-bhoge—to enjoy with Krsna; vrata kari’-taking a vow; karila tapasya—executed austerities.

TRANSLATION

"Even the dearest consort of Narayana, the goddess of fortune, who is worshiped by all chaste women, is captivated by the unparalleled sweetness of Krsna. She even gave up everything in her desire to enjoy Krsna, and taking a great vow, she underwent severe austerities.

Madhya21.117

TEXT 117

sei ta’ madhurya-sara, anya-siddhi nahi tara,

tinho--madhuryadi-guna-khani

ara saba prakase, tanra datta guna bhase,

yahan yata prakase karya jani

SYNONYMS

sei ta’ madhurya-sara—that is the quintessence of sweetness; anya-siddhi—perfection due to anything else; nahi—there is not; tara—of that; tinho—Lord Krsna; madhurya-adi-guna-khani—the mine of transcendental mellows, headed by sweetness; ara saba—all other; prakase—in manifestations; tanra—His; datta—given; guna—transcendental qualities; bhase—are exhibited; yahan—where; yata—as much as; prakase—in that manifestation; karya—to be done; jani—I understand.

TRANSLATION

"The quintessence of Krsna’s sweet bodily luster is so perfect that there is no perfection above it. He is the immutable mine of all transcendental qualities. In His other manifestations and personal expansions, there is only a partial exhibition of such qualities. We understand all His personal expansions in this way.

Madhya21.118

TEXT 118

gopi-bhava-darapana, nava nava ksane ksana,

tara age krsnera madhurya

donhe kare hudahudi, bade, mukha nahi mudi,

nava nava donhara pracurya

SYNONYMS

gopi-bhava-darapana—the gopis’ ecstasy is like a mirror; nava nava ksane ksana—newer and newer at every moment; tara age—in front of that; krsnera madhurya—the sweetness of Krsna’s beauty; donhe—both; kare—do; hudahudi—struggling together; bade—increases; mukha nahi mudi—never turning away the faces; nava nava—newer and newer; donhara—of both of them; pracurya—abundance.

TRANSLATION

"Both the gopis and Krsna are complete. The gopis’ ecstatic love is like a mirror that becomes newer and newer at every moment and reflects Krsna’s bodily luster and sweetness. Thus competition increases. Since neither give up, their pastimes become newer and newer, and both sides constantly increase.

Madhya21.119

TEXT 119

karma, tapa, yoga, jnana, vidhi-bhakti, japa, dhyana,

iha haite madhurya durlabha

kevala ye raga-marge, bhaje krsne anurage,

tare krsna-madhurya sulabha

SYNONYMS

karma—fruitive activities; tapa—austerities; yoga—the practice of mystic yoga; jnana—speculative cultivation of knowledge; vidhi-bhakti—regulative principles in devotional service; japa—chanting; dhyana—meditation; iha haite—from these things; madhurya—the sweetness of Krsna; durlabha—very difficult to perceive; kevala—only; ye—one; raga-marge—by the path of spontaneous ecstatic love; bhaje—worships; krsne—Lord Krsna; anurage—with transcendental feeling; tare—unto him; krsna-madhurya—the sweetness of Krsna’s; sulabha—very easily appreciated.

TRANSLATION

"The transcendental mellows generated from the dealings between the gopis and Krsna cannot be tasted by fruitive activity, yogic austerities, speculative knowledge, regulative devotional service, mantra-yoga or meditation. This sweetness can be tasted only through the spontaneous love of liberated persons who chant the holy names with great ecstatic love.

Madhya21.120

TEXT 120

sei-rupa vrajasraya, aisvarya-madhuryamaya,

divya-guna-gana-ratnalaya

anera vaibhava-satta, krsna-datta bhagavatta,

krsna--sarva-amsi, sarvasraya

SYNONYMS

sei-rupa—that supernatural beauty; vraja-asraya—whose abode is in Vrndavana; aisvarya-madhurya-maya—full of opulence and the sweetness of love; divya-guna-gana—of transcendental qualities; ratna-alaya—the source of all the gems; anera—of others; vaibhava-satta—the presence of opulences; krsna-datta—all bestowed by Krsna; bhagavatta—qualities of the Supreme Personality of Godhead; krsna—Lord Krsna; sarva-amsi—the original source of all of them; sarva-asraya—the shelter of all of them.

TRANSLATION

"Such ecstatic transactions between Krsna and the gopis are only possible in Vrndavana, which is full of the opulences of transcendental love. The form of Krsna is the original source of all transcendental qualities. It is like a mine of gems. The opulences belonging to all the personal expansions of Krsna are to be understood to be bestowed by Krsna; therefore Krsna is the original source and shelter of everyone.

Madhya21.121

TEXT 121

sri, lajja, daya, kirti, dhairya, vaisaradi mati,

ei saba krsne pratisthita

susila, mrdu, vadanya, krsna-sama nahi anya,

krsna kare jagatera hita

SYNONYMS

sri—beauty; lajja—humility; daya—mercy; kirti—merit; dhairya—patience; vaisaradi—very expert; mati—intelligence; ei saba—all these; krsne—in Lord Krsna; pratisthita—situated; su-sila—well behaved; mrdu—mild; vadanya—magnanimous; krsna-sama—like Krsna; nahi—there is no one; anya—else; krsna—Lord Krsna; kare—does; jagatera—of the world; hita—welfare.

TRANSLATION

"Beauty, humility, mercy, merit, patience and expert intelligence are all manifest in Krsna. But besides these, Krsna has other qualities like good behavior, mildness and magnanimity. He also performs welfare activities for the whole world. All these qualities are not visible in expansions like Narayana.

PURPORT

Srila Bhaktivinoda Thakura mentions that the qualities of beauty, humility, mercy, merit, patience and expert intelligence are brilliant qualities, and when they are exhibited in the person of Narayana, one should know that they are bestowed upon Narayana by Krsna. Good behavior, mildness and magnanimity are found only in Krsna. Only Krsna performs welfare activities for the whole world.

Madhya21.122

TEXT 122

krsna dekhi’ nana jana, kaila nimise nindana,

vraje vidhi ninde gopi-gana

sei saba sloka padi’, mahaprabhu artha kari’,

sukhe madhurya kare asvadana

SYNONYMS

krsna—Lord Krsna; dekhi’-seeing; nana jana—various persons; kaila—did; nimise—due to the blinking of the eyes; nindana—blaming; vraje—in Vrndavana; vidhi—Lord Brahma; ninde—blame; gopi-gana—all the gopis; sei saba—all those; sloka—verses; padi’-reciting; mahaprabhu—Sri Caitanya Mahaprabhu; artha kari’-explaining the meaning; sukhe—in happiness; madhurya—transcendental sweetness; kare—does; asvadana—tasting.

TRANSLATION

“After seeing Krsna, various people criticize the blinking of their eyes. In Vrndavana, especially, all the gopis criticize Lord Brahma because of this defect in the eyes.” Then Sri Caitanya Mahaprabhu recited some verses from Srimad-Bhagavatam and explained them vividly, thus enjoying the taste of transcendental sweetness with great happiness.

Madhya21.123

TEXT 123

yasyananam makara-kundala-caru-karna-

bhrajat-kapola-subhagam savilasa-hasam

nityotsavam na tatrpur drsibhih pibantyo

naryo naras ca muditah kupita nimes ca

SYNONYMS

yasya—of Krsna; ananam—face; makara-kundala—by earrings resembling sharks; caru—beautified; karna—the ears; bhrajat—shining; kapola—cheeks; subhagam—delicate; sa-vilasa-hasam—smiling with an enjoying spirit; nitya-utsavam—in which there are eternal festivities of joy; na—not; tatrpuh—satisfied; drsibhih—by the eyes; pibantyah—drinking; naryah—all the women; narah—the men; ca—and; muditah—very pleased; kupitah—very angry; nimeh—at the creator of the blinking of the eyes; ca—also.

TRANSLATION

" ’All men and women were accustomed to enjoying the beauty of the shining face of Lord Krsna, as well as His sharklike earrings swinging on His ears. His beautiful features, His cheeks and His playful smiles all combined to form a constant festival for the eyes, and the blinking of the eyes became obstacles that impeded one from seeing that beauty. For this reason, men and women became very angry at the creator [Lord Brahma].’

PURPORT

Madhya21.124

TEXT 124

atati yad bhavan ahni kananam

trutir yugayate tvam apasyatam

kutila-kuntalam sri-mukham ca te

jada udiksatam paksma-krd drsam

SYNONYMS

atati—goes; yat—when; bhavan—Your Lordship; ahni—in the day; kananam—to the forest; trutih—half a second; yugayate—appears like a yuga; tvam—You; apasyatam—of those not seeing; kutila-kuntalam—adorned with curled hair; sri-mukham—beautiful face; ca—and; te—Your; jadah—stupid; udiksatam—looking at; paksma-krt—the maker of eyelashes; drsam—of the eyes.

TRANSLATION

" ’O Krsna, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful, curling hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool.’

PURPORT

This verse is spoken by the gopis in Srimad-Bhagavatam (10.31.15).

Madhya21.125

TEXT 125

kama-gayatri-mantra-rupa, haya krsnera svarupa,

sardha-cabbisa aksara tara haya

se aksara ’candra’ haya, krsne kari’ udaya,

trijagat kaila kamamaya

SYNONYMS

kama-gayatri-mantra-rupa—the hymn known as kama-gayatri; haya—is; krsnera svarupa—identical with Krsna; sardha-cabbisa—twenty-four and a half; aksara—syllables; tara—of that; haya—are; se aksara—these syllables; candra haya—are like the moon; krsne—Lord Krsna; kari’ udaya—awakening; tri-jagat—the three worlds; kaila—made; kama-maya—full of desire.

TRANSLATION

"Krsna, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the kama-gayatri, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in Krsna. Thus all three worlds are filled with desire.

Madhya21.126

TEXT 126

sakhi he, krsna-mukha--dvija-raja-raja

krsna-vapu-simhasane, vasi’ rajya-sasane,

kare sange candrera samaja

SYNONYMS

sakhi he—O dear friend; krsna-mukha—the face of Lord Krsna; dvija-raja-raja—the king of moons; krsna-vapu—of the transcendental body of Krsna; simhasane—on the throne; vasi’-sitting; rajya-sasane—ruling of the kingdom; kare—does; sange—in the company of; candrera samaja—the society of moons.

TRANSLATION

"The face of Krsna is the king of all moons, and the body of Krsna is the throne. Thus the king governs a society of moons.

PURPORT

The entire face is called the king of moons. The mouth is another moon, the left cheek is a moon, and the right cheek is a moon. The spots of sandalwood pulp on Krsna’s face are also considered different moons, and His fingernails and toenails are also different moons. His forehead is considered a half moon, His face is considered the king of moons, and His body is considered the throne. All the other candras (moons) are considered to be subordinate moons.