यन्मर्त्यलीलौपयिकं स्वयोग-
मायाबलं दर्शयता गृहीतम् ।
विस्मापनं स्वस्य च सौभगर्द्धेः
परं पदं भूषणभूषणाङ्गम् ॥
yan martya-līlaupayikaṁ svayoga-
māyā-balaṁ darśayatā gṛhītam |
vismāpanaṁ svasya ca saubhagardheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam ||
(Śrīmad Bhāgavatam: 3.2.12; cited in the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.108; Bhakti-rasāmṛta-sindhu: 2.1.215; the Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1, 2.5.108; Prīti Sandarbha: 80; Caitanya-caritāmṛta: 2.21.100)
“To show the power of his own yogamāyā, he [i.e., Śrī Kṛṣṇa] assumed [that form of his] which is suited to human [-like] līlā, which is astonishing even to himself, which is the apogee of the excellence of loveliness, and in which the limbs are the ornaments of the ornaments [upon it].”
Commentary
tad eva bimbaṁ varṇayati tribhiḥ | yan martya-līlāsv aupayikaṁ yogyam | svasyāpi vismaya-janakam | yataḥ saubhaga-rddheḥ saubhāgyātiśayasya paraṁ padaṁ parākāṣṭhā | bhūṣaṇānāṁ bhūṣaṇāny aṅgāni yasmin |
(Bhāvārtha-dīpikā)
“Uddhava describes that particular figure [of Śrī Kṛṣṇa] with three [verses]. [He assumed that form of his] Which is suited to, meaning, fitting for, human [-like] līlās, which is a producer of astonishment even for himself since it is the ‘apogee’ (paraṁ padam), that is, the pinnacle, of an abundance (ṛddheḥ) of loveliness (saubhaga), and which is that in which the limbs are the ornaments of the ornaments [upon it].”
yad rūpam iti pūrveṇānvayaḥ | sva-yogamāyā sva-svarūpa-bhūtācintya-śaktiḥ | tasyā balaṁ darśayatā etāvad apy astīti tat-prakaṭayatā gṛhītam ākṛṣṭaṁ jagatyām ānītaṁ prakaṭitam ity arthaḥ | tad evam evambhūtaṁ bhagavan-martya-līlaupayikam iti tal-līlāyā api māhātmyaṁ tathāvidham eva darśitam | martyeṣu līlā martya-līlā tasyām aupayikaṁ tat-sadṛśa-līlā-yogya-dvibhujāditvād atimanoharam ity arthaḥ | kiṁ bahunā? sarva-kāla-deśa-gata-tat-tad-rūpa-vettur api svasya ca vismāpanaṁ, tādṛg-anubhavāt | yataḥ saubhaga-rddheḥ paraṁ padaṁ paramā pratiṣṭhā | yat khalu bhūṣaṇasyāpi bhūṣaṇam aṅgaṁ yatra tādṛśam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.215)
“‘Which’ (yat) refers to the form [of his mentioned in the previous verse]. This is the syntactic connection with the previous [verse]. ‘His own yogamāyā’ (sva-yogamāyā) refers to the inconceivable potency existent in his own essential nature (svarūpa). To show the power of that [yogamāyā], meaning, to manifest it [such that observers think], ‘It is even that great,’ he ‘accepted’ (gṛhītam) [that form of his], meaning, he drew [forth], brought into the world, and manifested [that form of his]. Thus, in this way, [this form is] of such nature, that is, [it is] suited to the human [-like] līlās of Bhagavān. The greatness even of that līlā [of his, i.e., his human-like līlā] is shown to verily be of such nature [i.e., to be human-like]. ‘Human-līlā’ (martya-līlā) means līlā among humans; suited (aupayikam) to that means exceedingly charming [lit., ‘captivating of the mind’] on account of being two-armed and so forth as is befitting such līlā of his. What [is the use] of [saying] more? [That form is] Astonishing even to himself, he who is the knower of all his own various forms situated throughout [all] time and space because of [his] non-experience of such [a form otherwise] since that [form is] the ‘apogee’ (paraṁ padaṁ), that is, the pinnacle, of the excellence [alt., the good fortune, the attainment, or, an abundance] of loveliness (saubhagarddheḥ) and such that within it the limbs are the ornaments of the ornaments [upon it].”
yad rūpam iti pūrveṇānvayaḥ | sva-yogamāyā sva-svarūpa-bhūtācintya-śaktiḥ | tasyā balam etāvad apy astīti tad darśayatā gṛhītam prakaṭī-kṛtam ity arthaḥ | tad evaṁbhūtaṁ bhagavan-martya-līlaupayikam iti tal-līlāyā api māhātmyaṁ tathāvidham eva darśitam | martyeṣu līlā martya-līlā tasyām aupayikaṁ tat-sadṛśa-līlā-yogya-dvibhujāditvādy-atimanoharam ity arthaḥ | kiṁ bahunā? sarva-kāla-deśa-gata-tat-tad-rūpa-vettur api svasya śrī-kṛṣṇasya ca vismāpanaṁ, tādṛg-ananubhavāt | yataḥ saubhaga-rddheḥ paraṁ padaṁ sthānaṁ bhūṣaṇasya bhūṣaṇam aṅgaṁ yatra tādṛśam |
(Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.215)
“‘Which’ (yat) refers to the form [of his mentioned in the previous verse]. This is the syntactic connection with the previous [verse]. ‘His own yogamāyā’ (sva-yogamāyā) refers to the inconceivable potency existent in his own essential nature (svarūpa). To show the power of that [yogamāyā such that observers think], ‘It is even that great,’ he ‘accepted’ (gṛhītam), meaning, manifested [that form of his]. Thus, in this way, [this form is] of such nature, that is, [it is] suited to the human [-like] līlās of Bhagavān. The greatness even of that līlā [of his, i.e., his human-like līlā] is shown to verily be of such nature [i.e., to be human-like]. ‘Human-līlā’ (martya-līlā) means līlā among humans; suited (aupayikam) to that means exceedingly charming [lit., ‘captivating of the mind’] on account of being two-armed and so forth as is befitting such līlā of his. What [is the use] of [saying] more? [That form is] Astonishing even to himself, Śrī Kṛṣṇa, he who is the knower of all his own various forms situated throughout [all] time and space because of [his] non-experience of such [a form otherwise] since that [form is] the ‘apogee’ (paraṁ padaṁ), that is, site, of the excellence [alt., the good fortune, the attainment, or, an abundance] of loveliness (saubhagarddheḥ) and such that within it the limbs are the ornaments of the ornaments [upon it].”
sva-yogamāyā-balaṁ sva-cic-chakter vīryam | etādṛśa-saubhāgyasyāpi prakāśikeyaṁ bhagavatīty evaṁvidhaṁ darśayatāviṣkṛtam | sakala-sva-vaibhava-vidvad-gaṇa-vismāpanāyeti bhāvaḥ | na kevalam etāvat svasyaiva rūpāntare tādṛśatvānanubhavāt | tatrāpi pratikṣaṇam apy apūrva-prakāśāt svasyāpi vismāpanam | yataḥ saubhagarddheḥ paraṁ padaṁ parā pratiṣṭhā | nanu tasya bhūṣaṇaṁ tv asti saubhaga-hetuḥ? ity āha—bhūṣaṇeti | kīdṛśaṁ? martya-līlaupāyikaṁ narākṛtīty arthaḥ | tasmāt sutarāṁ yuktam uktaṁ śrī-mahākāla-purādhipenāpi—‘dvijātmajā me yuvayor didṛkṣuṇā mayopanītāḥ’ ity ādi | śrī-hari-vaṁśe śrī-kṛṣṇa-vacanena ca—‘mad-darśanārthaṁ te bālā hṛtās tena mahātmanā’ iti |
(Krama-sandarbha-ṭīkā; Prīti Sandarbha: 80)
“‘The power of his own yogamāyā’ (sva-yogamāyā-balaṁ) refers to the potency of his own energy of consciousness (cit-śakti). This [śakti] is the manifester even of such loveliness (saubhāgya) in Bhagavān, and thus to show such, he revealed [i.e., ‘accepted’ (gṛhītam), that form of his which is suited to human-like līlā]. ‘For the sake of astonishing all of those who have knowledge of his own magnificence (vaibhava)’ is the purport. [And the astonishment produced by this form of his was] Not only so great [i.e., it did not just astonish those who have knowledge of his own magnificence by virtue of being possessed of a greater magnitude of the magnificence that they had experienced before] because of [their prior] non-experience of such quality in other forms of himself [i.e., this form of his produced in them an entirely new experience of astonishment that they had not experienced in any of his other forms]. Furthermore, therein, it [i.e., that form of his] is astonishing even to him because of [its being perceived to be of] ever-new manifestation [i.e., appearance] even at every movement since it is the ‘apogee’ (paraṁ padam), that is, highest repository, of the excellence [alt., the good fortune, the attainment, or, an abundance] of loveliness (saubhagarddheḥ).
“‘[A question is raised:] ‘Well, are not his ornaments the cause of [his] loveliness?’ Thus, Uddhava says, ‘[His form is] That in which the limbs are the ornaments of the ornaments [upon it]’ (bhūṣaṇa-bhūṣaṇāṅgam). Of what nature [is this form of his]? ‘That which is suited to human [-like] līlā’ (martya-līlaupāyikaṁ), meaning, [it is] a human figure. Therefore, consequently [i.e., because this form suited to human-like līlā is said to be astonishing even to himself], it was rightly said by the blessed Lord of the abode Mahākāla [i.e., Mahāviṣṇu, to Śrī Kṛṣṇa and Arjuna in SB 10.89.59], ‘The sons of the twice-born were taken by me because of my desire to see you two.’ [It was said] Also in a statement of Śrī Kṛṣṇa in Śrī Hari-vaṁśa (2.114.8), ‘The babies were stolen by him, the Supreme Self [i.e., Mahāviṣṇu], for the sake of seeing me.’”
nanv antardhāya sva-bimbaṁ vaikuṇṭham eva kiṁ nītavāṁs tatrāha yad bimbaṁ martya-līlāsu aupayikam upayuktaṁ kathaṁ vaikuṇṭhaṁ yātv iti bhāvaḥ | tena dvārakāyām eva sampraty api yathā-pūrvam eva tad vartata eva, tad-icchābhāvād atratyā lokās tan na paśyantīti mātraṁ viśeṣa iti bhāvaḥ | na ca martya-līlaupayikatvena tasyāpakarṣo mantavyaḥ, pratyuta vaikuṇṭha-līlā-svarūpebhyo’pi paramotkarṣa evety āha sva-yogamāyā svarūpa-bhūtā cic-chaktis tasyā balaṁ sampūrṇam eva sāmarthyaṁ darśayatā darśayitum iti na ca kim apy aiśvaryaṁ mādhuryaṁ vā nihnutya sthāpitam, api tu sva-sarvasvam evātra bimbe nikṣiptam | nāpi vaikuṇṭhe’py evaṁ balaṁ darśitam iti bhāvaḥ | gṛhītam iti ‘sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ’ ity atra māyayā guṇā gṛhītā itivad abhede’pi bhedoktiḥ | buddhir hi bhagavatī abhede’pi bhedaṁ janayatīti nyāyāt | gṛhītam āviṣkṛtam iti sandarbhaḥ | yad vā, yad bimbaṁ darśayatā darśayituṁ sva-yogamāyā-balaṁ gṛhītaṁ rāja-mahiṣī-vivāhādiṣu tathā prasiddher balam eva dyotayati svasya ca vaikuṇṭha-sthasya śrī-nārāyaṇa-svarūpasyāpi vismāpanam | aho rūpam aho sādguṇyam iti camatkāra-prāpakam anyāvatāra-rūpa-guṇādi-darśināṁ vaikuṇṭhīya-pārṣadādīnāṁ kā vārteti bhāvaḥ | ata eva saubhaga-rddheḥ saubhāgya-sampatteḥ paraṁ padaṁ parāvadhi-sthānam | ato vaikuṇṭha-nāthasyāpi tad-darśanecchodbhavati ‘dvijātmajā me yuvayor didṛkṣuṇā’ ity ādeḥ | bhūṣaṇānām api bhūṣaṇāny aṅgāni yasyeti parama-saundaryaṁ uktam |
(Sārārtha-darśinī-tīkā)
“[A question is raised:] ‘Well, upon disappearing, did he [i.e., Śrī Kṛṣṇa] take his own figure only to Vaikuṇṭha?’ To this, Uddhava says, ‘How could that figure which is suited to, that is, fit for, human [-like] līlās go to Vaikuṇṭha?’ This is the purport [i.e., it could not because a figure suited to human-like līlā is out of place in Vaikuṇṭha]. Thus, that [figure] is indeed present just as before even now only in Dvārakā, but because of the absence of his desire [to be seen there], the people of that place do not see him. ‘Just this is the difference’ is the purport [i.e., it is simply his will to be seen or not to be seen that creates the different states we refer to as his presence and his absence; he remains ever-existent independent of these two perceptions of others that occur as he so wills]. And it is not that diminution of that [figure of his] is to be considered because of [its] being suited to human [-like] līlā, but rather only supreme excellence [on its part] even in comparison to [his] forms (svarūpas) in [his] līlās in Vaikuṇṭha [is to be considered; i.e., saying that this form of his is suited to human-like līlā shouldn’t be considered to imply that this form is lesser than his froms in Vaikuṇṭha but rather to imply that it is superior his forms in Vaikuṇṭha]. Thus, Uddhava says, ‘To show (darśayatā) the verily complete power (balam), that is, capability, of his own yogamāyā, that is, of his inherent conscious energy (cit-śakti) [he assumed this human-like form]. Thus, it is also not that it [i.e., his yogamāyā] was directed [to do this] while concealing any of his aiśvarya or mādhurya. Rather, verily the entirety of itself was cast into this [human-like] figure. Such power is also not shown even in Vaikuṇṭha. This is the purport. In [the mention of this form of his being] ‘Accepted’ (gṛhītam) [by him], there is a statement [i.e., indication] of distinction [between himself and this form] even in the the midst of [the ontological] nondistinction [between himself and this form] just as it is said that he accepted the guṇas [of sattva, rajas, and tamas] by means of [his] māyā here [in SB 2.5.18], ‘[The three guṇas were] Accepted by Vibhu’s māyā for the sake of sustenance, emanation, and dissolution.’ In accord with the principle, ‘Understanding related to Bhagavān produces distinction even in non-distinction [i.e., even though Śrī Bhagavān is the one, non-dual ontological Whole of which everything is a part, understanding of his various potencies, qualities, and so forth gives rise to a qualified sense of distinction between him and his forms, qualities, and so forth], [his being said to have] ‘accepted’ (gṛhītam) [this form] means [he] revealed (āviṣkṛtam) [it] according to the sandarbha [i.e., according the explanation given in the Krama-sandarbha-ṭīkā].
“Alternately [the verse can be interpreted as follows], to show (darśayatā) that figure, he accepted the power of his own yogamāyā, and in the cases of marrying the [sixteen thousand] queens [simultaneously] and so forth, he illuminates [his] power of accomplishment thereof which is astonishing, meaning, it is a cause of amazement, [even] for himself, that is, for his own form of Śrī Nārāyaṇa situated in Vaikuṇṭha, what to speak of for [his] associates in Vaikuṇṭha who behold the forms, qualities, and so forth of [his] other avatāras, [such that he and his other associates who perceive this form exclaim,] ‘What a form! What fine qualities!’ This is the purport. Therefore, [this form is] the ‘apogee’ (paraṁ padaṁ), that is, the pinnacle, of the excellence [alt., the good fortune, or the attainment] of loveliness (saubhagarddheḥ), and thus, the desire to see it arises even for the Lord of Vaikuṇṭha, as per [the statement in SB 10.89.59], ‘The sons of the twice-born were taken by me because of my desire to see you two.’ By [the compound bhūṣaṇa-bhūṣaṇāṅgam,] ‘That in which the limbs are the ornaments of the ornaments [upon it],’ [this form’s] paramount beauty is described.”
The following explanation of SB 3.2.12 is given by Śrī Caitanya Mahāprabhu to Śrī Sanātana Gosvāmī in Caitanya-caritāmṛta (2.21.101–110):
kṛṣṇera yateka khelā, sarvottama nara-līlā,
nara-vapu tāhāra svarūpa |
gopa-veśa veṇu-kara, nava-kiśora naṭavara,
nara-līlāra haya anurūpa ||101||
“Of all of Kṛṣṇa’s play, the human līlā is the most excellent of all. The human form is his essential nature (svarūpa), and gopa dress, a flute in hand, fresh adolescence, and resemblance to a lead dancer are apt for [his] human līlā.
kṛṣṇera madhura rūpa śuna sanātana! |
ye rūpera eka kaṇa, ḍubāya saba tribhuvana,
sarva-prāṇī kare ākarṣaṇa ||dhru||102||
“Hear of Kṛṣṇa’s madhura form, O Sanātana, his form one particle of which submerges all of the three worlds and attracts all living beings.
yogamāyā cic-chakti, viśuddha-sattva-pariṇati,
tā̐ra śakti loke dekhāite |
ei rūpa-ratana, bhakta-gaṇera gūḍha-dhana,
prakaṭa kaila nitya-līlā haite ||103||
“Yogamāyā is the cit-śakti, a transformation of which is [called] viśuddha-sattva. To show people its [i.e., yogamāyā’] power, Kṛṣṇa manifested from his eternal līlā the jewel of this form, which is the confidential wealth of bhaktas.
rūpa dekhi āpanāra, kṛṣṇera haya camatkāra,
āsvādite mane uṭhe kāma |
‘susaubhāgya’ yāra nāma, saundaryādi guṇa-grāma,
ei rūpa tāra nitya-dhāma ||104||
“Seeing his own form, Kṛṣṇa becomes astonished, and desire to relish it arises in his mind. This form is the eternal abode of his beauty and other qualities, which as known as ‘the finest loveliness.’
bhūṣaṇera bhūṣaṇa aṅga, tāhe lalita tribhaṅga,
tāra upara bhrū-dhanu-nartana |
teracha-netrānta vāṇa, tāra dṛḍha sandhāna,
vindhe rādhā-gopī-gaṇera mana ||105||
“His limbs are the ornaments of his ornaments. Therewith is the charming triple bend [in his posture], and there above is the dancing of the bows of his brows. The arrows of his side-long glances, their aim firm, pierce the hearts of Rādhā and the gopīs.