श्री कृष्णस्वरूपवर्णनŚrī Kṛṣṇasvarūpavarṇanam

Being of the very nature of pure love, the divine couple — Rādhā and Mukunda — are eternally sweet in every way, worthy of refuge, and they are my shelter.

śuddhapremasvarūpeṇa sarvato madhuraṃ sadā |

rādhāmukundayugalaṃ śaraṇyaṃ śaraṇaṃ mama ||

śuddha — pure, untainted

prema — divine love

svarūpeṇa — by their essential nature

sarvataḥ — from all sides, in every way

madhuram — sweet, charming

sadā — always, eternally

rādhāmukundayugalam — the divine couple Rādhā and Mukunda

śaraṇyam — worthy of being taken as refuge

śaraṇam — shelter, surrender

mama — my

śuddhapremasvarūpeṇa, sadā sarvato madhuraṃ, rādhāmukundayugalaṃ, śaraṇyaṃ, mama śaraṇam

• śuddhapremasvarūpeṇa — being of the very nature of pure love
• sadā sarvato madhuraṃ — eternally sweet in every way
• rādhāmukundayugalaṃ — the divine couple Rādhā and Mukunda
• śaraṇyaṃ — worthy of refuge
• mama śaraṇam — my shelter

• The compound śuddhapremasvarūpeṇa (instrumental case) indicates that pure love (prema) is not an attribute but the very substance of the divine couple's being — and it is because of this that they are sweet and worthy of refuge.
• Mukunda (one who gives liberation) here is not merely the liberator but the beloved counterpart of Rādhā, emphasizing the mādhurya (conjugal) stream of devotion within Vaiṣṇava tradition.
• Taking shelter of the yugala (pair) rather than Kṛṣṇa alone is a distinct feature of the highest esoteric practice in Vaiṣṇava tradition.

I bow down to the cowherd women (the gopīs), who are experts in tasting the nectar of love for Kṛṣṇa, who have abandoned all worldly concerns, and who are served even by Brahmā and other great deities.

kṛṣṇapremarasasvādakuśalāstyaktalaukikāḥ |

brahmādibhiḥ sevyamānā vallavīḥ praṇamāmyaham ||

kṛṣṇapremarasa — the nectar of love for Kṛṣṇa

svāda — tasting, relishing

kuśalāḥ — expert, skilled

tyaktalaukikāḥ — those who have abandoned worldly concerns

brahmādibhiḥ — by Brahmā and other great deities

sevyamānāḥ — being served, honored

vallavīḥ — the cowherd women (gopīs)

praṇamāmi — I bow down

aham — I

kṛṣṇapremarasasvādakuśalāḥ, tyaktalaukikāḥ, brahmādibhiḥ sevyamānāḥ, vallavīḥ, aham praṇamāmi

• kṛṣṇapremarasasvādakuśalāḥ — experts in tasting the nectar of love for Kṛṣṇa
• tyaktalaukikāḥ — those who have abandoned all worldly concerns
• brahmādibhiḥ sevyamānāḥ — being served even by Brahmā and other deities
• vallavīḥ — the cowherd women (gopīs)
• aham praṇamāmi — I bow down to them

• The gopīs are presented as the highest spiritual adepts because they relish prema-rasa directly, not through rituals or knowledge.
• "Abandoned worldly concerns" (tyaktalaukikāḥ) means their consciousness is entirely absorbed in Kṛṣṇa, with no trace of material motivation.
• Even Brahmā (the creator) serves them — a striking reversal of ordinary hierarchy, showing that in the realm of pure love, the gopīs are supreme.

Having bowed to Nārada and other Vaiṣṇavas who are honored by the entire world, I wish to expound Kṛṣṇa-bhakti-rasodayam — even though I am but a child (inexperienced).

nāradādīn namaskṛtya vaiṣṇavān lokapūjitān |

vaktumicchāmi bālo’pi kṛṣṇabhaktirasodayam ||

nāradādīn — Nārada and others

namaskṛtya — having bowed to, having honored

vaiṣṇavān — devotees of Viṣṇu/Kṛṣṇa

lokapūjitān — worshiped by the world

vaktum — to speak, to expound

icchāmi — I wish, I desire

bālo’pi — even though I am a child (inexperienced)

kṛṣṇabhaktirasodayam — the rising of the nectar of devotion to Kṛṣṇa

nāradādīn, lokapūjitān, vaiṣṇavān, namaskṛtya, bālo’pi, kṛṣṇabhaktirasodayam, vaktum icchāmi

• nāradādīn — Nārada and other great sages
• lokapūjitān — who are honored by the entire world
• vaiṣṇavān — the devotees
• namaskṛtya — having bowed to them
• bālo’pi — even though I am a child (inexperienced)
• kṛṣṇabhaktirasodayam — this text, "The Rising of the Nectar of Devotion to Kṛṣṇa"
• vaktum icchāmi — I wish to expound

• The author humbly acknowledges his limitation (bālo’pi) while still undertaking the work, showing that devotion, not scholarly qualification, is the true credential.
• Nārada is the archetypal devotee and author of the Nārada Bhakti Sūtras, making him the natural spiritual ancestor of this text.
• The title Kṛṣṇa-bhakti-rasodayam means "the rising/awakening of the nectar of devotion to Kṛṣṇa" — udaya implies both dawn and emergence.

Having bowed to all spiritual masters who are wholly dedicated to love for Kṛṣṇa, I will speak as I am inspired by the radiance of the divine couple within my heart.

namaskṛtya gurūn sarvān kṛṣṇapremaparāyaṇān |

pracoditaṃ tathā vakṣye yugalachchavinā hṛdi ||

namaskṛtya — having bowed to

gurūn — spiritual masters

sarvān — all

kṛṣṇapremaparāyaṇān — those fully dedicated to love for Kṛṣṇa

pracoditam — inspired, impelled

tathā — so, in that way

vakṣye — I will speak, I will describe

yugalachchavinā — by the radiance/splendor of the divine couple (Rādhā-Kṛṣṇa)

hṛdi — in the heart

sarvān kṛṣṇapremaparāyaṇān gurūn, namaskṛtya, hṛdi yugalachchavinā pracoditaṃ, tathā vakṣye

• sarvān kṛṣṇapremaparāyaṇān gurūn — all spiritual masters wholly dedicated to love for Kṛṣṇa
• namaskṛtya — having bowed to them
• hṛdi yugalachchavinā pracoditaṃ — being inspired by the radiance of the divine couple within my heart
• tathā vakṣye — I will speak accordingly

• The author acknowledges a lineage of gurus, not just one, showing the paramparā (disciplic succession) important in Vaiṣṇava tradition.
• Pracoditam suggests divine impulsion — the author is not writing from mental speculation but from inner inspiration by the yugala.
• Yugalachchavi (splendor of the couple) implies that the radiant form of Rādhā-Kṛṣṇa together is the source of revelation.

The form of the divine couple is indeed the complete Absolute Truth (pūrṇa-brahman), free from all faults. Because it is transcendental, it is eternal and consists of pure consciousness.

pūrṇabrahmaiva yugalasvarūpaṃ doṣavarjitam |

aprākṛtatvānnityañca cinmayañca bhavettathā ||

pūrṇabrahma — the complete, full Absolute Truth

eva — indeed

yugalasvarūpam — the form of the divine couple

doṣavarjitam — devoid of faults, imperfections

aprākṛtatvāt — because of being transcendental (not material)

nityam — eternal

ca — and

cinmayam — consisting of pure consciousness

ca — and

bhavet — it is, it becomes

tathā — thus, so

yugalasvarūpaṃ, pūrṇabrahma eva, doṣavarjitam, aprākṛtatvāt, nityaṃ ca cinmayaṃ ca tathā bhavet

• yugalasvarūpaṃ — the form of the divine couple
• pūrṇabrahma eva — is indeed the complete Absolute Truth
• doṣavarjitam — devoid of all faults
• aprākṛtatvāt — because of being transcendental
• nityaṃ ca cinmayaṃ ca tathā bhavet — thus it is eternal and consisting of pure consciousness

• This verse makes a strong theological claim: the yugala (Rādhā-Kṛṣṇa) is not a partial manifestation of Brahman but pūrṇa-brahman — the full, complete Reality.
• Doṣavarjitam (free from faults) distinguishes the divine form from material forms, which are subject to decay, ignorance, and suffering.
• Aprākṛta (transcendental) is a key term in Vaiṣṇava theology: the divine realm and forms are real, eternal, and conscious, not illusory.

There is no divinity higher than Kṛṣṇa, who is characterized by eternal existence, consciousness, and bliss. Rādhā is His hlādinī-śakti (pleasure potency), whose very essence is bliss.

nāsti kṛṣṇātparaṃ daivaṃ saccidānandalakṣaṇam |

rādhikā hlādinī śaktistasyānandasvarūpiṇī ||

na asti — there is not

kṛṣṇāt — than Kṛṣṇa

param — higher, greater

daivam — divinity, supreme being

saccidānandalakṣaṇam — whose characteristic is existence-consciousness-bliss

rādhikā — Rādhā

hlādinī — the bliss-giving potency, the pleasure potency

śaktiḥ — energy, power

tasya — of Him (Kṛṣṇa)

ānandasvarūpiṇī — whose very essence is bliss

kṛṣṇāt, saccidānandalakṣaṇaṃ, paraṃ daivaṃ, na asti, rādhikā, tasya hlādinī śaktiḥ, ānandasvarūpiṇī

• kṛṣṇāt — than Kṛṣṇa
• saccidānandalakṣaṇaṃ — who is characterized by eternal existence, consciousness, and bliss
• paraṃ daivaṃ — a higher divinity
• na asti — there is not
• rādhikā — Rādhā
• tasya hlādinī śaktiḥ — is His pleasure potency
• ānandasvarūpiṇī — whose very essence is bliss

• Kṛṣṇa is affirmed as saccidānanda (sat-cit-ānanda) — the supreme, not an impersonal Brahman but a personal being.
• Rādhā is not a separate goddess but Kṛṣṇa's own hlādinī-śakti — the internal potency through which He experiences bliss. This is a distinctive Vaiṣṇava theological formulation.
• Ānandasvarūpiṇī means Rādhā is not merely a source of bliss for Kṛṣṇa; bliss is her very nature.

All other deities are endowed with the material qualities (sattva, rajas, tamas). But Kṛṣṇa, in reality, is the transcendental Absolute, devoid of all faults and material qualities.

sattvādiguṇasampannā anyāḥ sarvāśca devatāḥ |

kṛṣṇastu nirguṇaṃ brahma vastuto doṣavarjitam ||

sattvādiguṇasampannāḥ — endowed with the qualities of sattva (goodness) and others (rajas, tamas)

anyāḥ — other

sarvāḥ — all

ca — and

devatāḥ — deities, gods

kṛṣṇaḥ — Kṛṣṇa

tu — but, however

nirguṇam — without material qualities, transcendental

brahma — the Absolute

vastutaḥ — in reality, truly

doṣavarjitam — devoid of faults

anyāḥ sarvāḥ devatāḥ, sattvādiguṇasampannāḥ, kṛṣṇaḥ tu, vastutaḥ, nirguṇaṃ doṣavarjitaṃ brahma

• anyāḥ sarvāḥ devatāḥ — all other deities
• sattvādiguṇasampannāḥ — are endowed with material qualities (sattva, rajas, tamas)
• kṛṣṇaḥ tu — but Kṛṣṇa
• vastutaḥ — in reality
• nirguṇaṃ doṣavarjitaṃ brahma — is the transcendental Absolute, devoid of faults

• Other gods (Brahmā, Śiva, Indra, etc.) exist within prakṛti and thus are affected by the guṇas, even if predominantly in sattva.
• Kṛṣṇa is nirguṇa — not "without qualities" in a negative sense, but without material qualities. In Vaiṣṇava tradition, nirguṇa means transcendental, possessed of unlimited divine attributes.
• Doṣavarjitam (faultless) distinguishes the Supreme from all conditioned beings.

Here, the word nirguṇa does not mean "characterized by inertness" (material). Rather, it means: consisting of pure consciousness, free from faults, and devoid of the material qualities (sattva, rajas, tamas).

atra nirguṇaśabdasya nārtho hi jaḍalakṣaṇaḥ |

cinmayaṃ doṣarahitaṃ sattvādiguṇavarjitam ||

atra — here, in this context

nirguṇaśabdasya — of the word "nirguṇa"

na — not

arthaḥ — meaning

hi — indeed

jaḍalakṣaṇaḥ — characterized by inertness, material

cinmayam — consisting of pure consciousness

doṣarahitam — free from faults

sattvādiguṇavarjitam — devoid of the qualities of sattva, etc.

atra, nirguṇaśabdasya, jaḍalakṣaṇaḥ arthaḥ, na hi, cinmayam, doṣarahitam, sattvādiguṇavarjitam

• atra — here
• nirguṇaśabdasya — of the word "nirguṇa"
• jaḍalakṣaṇaḥ arthaḥ — the meaning "characterized by inertness"
• na hi — is indeed not
• cinmayam — (it means) consisting of pure consciousness
• doṣarahitam — free from faults
• sattvādiguṇavarjitam — devoid of material qualities

• This verse explicitly corrects a potential misunderstanding: nirguṇa in Vaiṣṇava theology is not the impersonal, qualityless Brahman of Advaita, but the transcendental Supreme Person beyond material guṇas.
• Cinmaya (pure consciousness) is the positive description — the divine is not void or inert but fully aware and blissful.
• The verse serves as a hermeneutical safeguard: don't read Advaitic assumptions into Vaiṣṇava terms.

Logic is based on the intellect as its evidence and pertains to material objects, but it is inconclusive (regarding transcendence). Therefore, a person should not try to know Hari (Kṛṣṇa), who is beyond all measure, through mere logic.

tarko buddhipramāṇo hi bhautikārthastvaniścayaḥ |

tasmāttarkānna jānīyādaprameyaṃ hariṃ naraḥ ||

tarkaḥ — logic, reasoning

buddhipramāṇaḥ — based on the intellect as evidence

hi — indeed

bhautikārthaḥ — pertaining to material objects

tu — but

aniścayaḥ — inconclusive, uncertain

tasmāt — therefore

tarkāt — from logic, through reasoning

na jānīyāt — should not try to know

aprameyam — immeasurable, beyond the scope of evidence

harim — Hari (Kṛṣṇa)

naraḥ — a person

tarkaḥ, buddhipramāṇaḥ hi, bhautikārthaḥ tu, aniścayaḥ, tasmāt, naraḥ, tarkāt, aprameyaṃ harim, na jānīyāt

• tarkaḥ — logic
• buddhipramāṇaḥ hi — is indeed based on the intellect as evidence
• bhautikārthaḥ tu — but pertains to material objects
• aniścayaḥ — and is inconclusive
• tasmāt — therefore
• naraḥ — a person
• tarkāt — through reasoning
• aprameyaṃ harim — Hari, who is beyond measure
• na jānīyāt — should not try to know

• This verse limits the scope of tarka (dry reasoning) to the material world (bhautikārtha). Transcendental reality is aprameya — beyond the reach of empirical proof.
• Aniścaya (inconclusive) refers to the fact that philosophers disagree endlessly about the Supreme; logic alone cannot settle the matter.
• In Vaiṣṇava tradition, knowledge of Kṛṣṇa comes from śabda (revealed scripture) and bhakti, not independent reasoning.

But a wise person established in samādhi should know the transcendental, immeasurable, conscious essential form of Hari only through direct realization (not through logic alone).

jānīyādanubhūtyaiva samādhisthastu paṇḍitaḥ |

aprākṛtaṃ cāprameyaṃ svarūpaṃ cinmayaṃ hareḥ ||

jānīyāt — one should know

anubhūtyā — through direct experience, realization

eva — only, indeed

samādhisthaḥ — established in samādhi (deep meditative absorption)

tu — but, indeed

paṇḍitaḥ — a wise person, a realized soul

aprākṛtam — transcendental, not material

ca — and

aprameyam — immeasurable, beyond logic

svarūpam — the essential form

cinmayam — consisting of pure consciousness

hareḥ — of Hari (Kṛṣṇa)

samādhisthaḥ paṇḍitaḥ tu, anubhūtyā eva, hareḥ, aprākṛtaṃ, aprameyaṃ, cinmayaṃ svarūpaṃ, jānīyāt

• samādhisthaḥ paṇḍitaḥ tu — but a wise person established in samādhi
• anubhūtyā eva — through direct realization alone
• hareḥ — of Hari
• aprākṛtaṃ — the transcendental
• aprameyaṃ — immeasurable
• cinmayaṃ svarūpaṃ — conscious essential form
• jānīyāt — should know

• Anubhūti (direct spiritual experience) is presented as the valid means of knowing Kṛṣṇa's form, not intellectual speculation.
• Samādhi here means deep absorption in the divine — in Vaiṣṇava tradition, this includes rāgānugā meditation on Kṛṣṇa's pastimes.
• The same terms aprākṛta, aprameya, and cinmaya reappear to emphasize that Kṛṣṇa's form is not a metaphor but a real, transcendental reality.

Now I will describe the auspicious form of Kṛṣṇa for meditation, simply by remembering which supreme happiness indeed arises.

adya kṛṣṇasya vakṣyāmi svarūpaṃ dhyānamaṅgalam |

yasya smaraṇamātreṇa paraṃ saukhyaṃ hi jāyate ||

adya — now, today

kṛṣṇasya — of Kṛṣṇa

vakṣyāmi — I will describe, I will speak

svarūpam — the essential form

dhyānamaṅgalam — the auspicious meditation (form)

yasya — of which (form)

smaraṇamātreṇa — by mere remembrance, just by remembering

param — supreme, ultimate

saukhyam — happiness, bliss

hi — indeed

jāyate — arises, is born

adya, kṛṣṇasya, dhyānamaṅgalaṃ svarūpaṃ, vakṣyāmi, yasya smaraṇamātreṇa, paraṃ saukhyaṃ hi jāyate

• adya — now
• kṛṣṇasya — of Kṛṣṇa
• dhyānamaṅgalaṃ svarūpaṃ — the auspicious form for meditation
• vakṣyāmi — I will describe
• yasya smaraṇamātreṇa — by the mere remembrance of which
• paraṃ saukhyaṃ hi jāyate — supreme happiness indeed arises

• The phrase dhyānamaṅgalam suggests that contemplating Kṛṣṇa's form is itself an auspicious, purifying act — not just a technique.
• Smaraṇamātreṇa (by mere remembrance) indicates the extraordinary power of Kṛṣṇa's form: even a single, spontaneous memory yields param saukhyam (supreme bliss).
• This verse introduces the following iconic description of Kṛṣṇa's form (verses 1.12–1.18).

(He whose) beautiful lotus feet are adorned with jingling golden anklets, who wears a yellow garment, and who is ornamented with the Vaijayantī forest garland.

kvaṇatkanakamañjīramaṇḍitaśrīpadāmbujam |

pītāmbaraṃ vaijayantīvanamālāvibhūṣaṇam ||

kvaṇat — jingling, tinkling

kanaka — golden

mañjīra — anklets

maṇḍita — adorned, decorated

śrīpadāmbujam — the beautiful lotus feet

pītāmbaram — wearing a yellow garment (yellow silk cloth)

vaijayantī — the Vaijayantī (garland of five types of forest flowers)

vanamālā — forest garland

vibhūṣaṇam — ornamented with, adorned by

kvaṇatkanakamañjīramaṇḍitaśrīpadāmbujam, pītāmbaraṃ, vaijayantīvanamālāvibhūṣaṇam

• kvaṇatkanakamañjīramaṇḍitaśrīpadāmbujam — whose beautiful lotus feet are adorned with jingling golden anklets
• pītāmbaraṃ — who wears a yellow garment
• vaijayantīvanamālāvibhūṣaṇam — who is ornamented with the Vaijayantī forest garland

• The jingling anklets (kvaṇat) appeal to the sense of hearing, making the meditation vivid and dynamic.
• Pītāmbara (yellow silk) is Kṛṣṇa's signature garment, symbolizing brilliance and majesty.
• The vaijayantī garland (also called vanamālā) is made of five forest flowers, representing the five elements — Kṛṣṇa as the sustainer of all.

(He who is) fully adorned with a necklace, bracelets, armlets, earrings, and other ornaments, and whose chest is marked with the kuṅkuma from Rādhā's full breasts.

hārakaṅkaṇakeyūrakuṇḍalādyabhimaṇḍitam |

rādhāpīnakucadvandvakuṅkumāṅkitavakṣasam ||

hāra — necklace

kaṅkaṇa — bracelets

keyūra — armlets, upper arm ornaments

kuṇḍala — earrings

ādi — and so on

abhimaṇḍitam — fully adorned, beautifully decorated

rādhā — of Rādhā

pīnakucadvandva — the pair of full, high breasts

kuṅkuma — kuṅkuma (saffron powder)

aṅkita — marked, anointed

vakṣasam — whose chest

hārakaṅkaṇakeyūrakuṇḍalādyabhimaṇḍitam, rādhāpīnakucadvandvakuṅkumāṅkitavakṣasam

• hārakaṅkaṇakeyūrakuṇḍalādyabhimaṇḍitam — fully adorned with a necklace, bracelets, armlets, earrings, and other ornaments
• rādhāpīnakucadvandvakuṅkumāṅkitavakṣasam — whose chest is marked with the kuṅkuma from Rādhā's full breasts

• The kuṅkuma mark on Kṛṣṇa's chest is a direct, intimate sign of his union with Rādhā — esoteric and deeply romantic.
• The ornaments are not merely decorative; in Vaiṣṇava meditation, each ornament has a symbolic meaning.
• Pīnakucca (full breasts) is not a crude detail but a standard element of mādhurya-rasa literature, emphasizing Rādhā's mature, beloved form.

(He who is) endowed with curly locks of hair, wearing a peacock feather as his crest ornament, captivating the minds of the gopīs, dark like a rain cloud, and having soft, tender lips.

kuṭilālakasaṃyuktaṃ kekibarhāvataṃsakam |

gopīmanoharaṃ meghaśyāmalaṃ komalādharam ||

kuṭila — curly

ālaka — locks of hair

saṃyuktam — endowed with, possessing

kekibarha — peacock feather

avataṃsakam — as an ornament on the ear, crest ornament

gopīmanoharam — captivating the minds of the gopīs

meghaśyāmalam — dark like a rain cloud

komalādharam — having soft, tender lips

kuṭilālakasaṃyuktaṃ, kekibarhāvataṃsakam, gopīmanoharam, meghaśyāmalam, komalādharam

• kuṭilālakasaṃyuktaṃ — endowed with curly locks of hair
• kekibarhāvataṃsakam — wearing a peacock feather as his crest ornament
• gopīmanoharam — captivating the minds of the gopīs
• meghaśyāmalam — dark like a rain cloud
• komalādharam — having soft, tender lips

• The peacock feather (kekibarha) is Kṛṣṇa's most distinctive ornament, symbolizing his connection to nature and his playful, non-royal identity as a cowherd.
• Gopīmanoharam — the gopīs are not merely attracted to his beauty; their minds are completely stolen (manohara), a key concept in mādhurya-bhakti.
• Meghaśyāmala (cloud-dark) is the classic description of Kṛṣṇa's complexion, evoking coolness, depth, and life-giving rain.

(He whose) face is beautiful like a moonstone, whose eyes are long like lotus petals, the divine being who enchants the three worlds, and whose posture is the graceful threefold bending (tribhaṅga).

candrakāntānanaṃ cāru nalināyatalocanam |

trijaganmohanaṃ devaṃ tribhaṅgīlalitākṛtim ||

candrakānta — moonstone, moon-like radiance

ānanaṃ — face

cāru — beautiful, charming

nalina — lotus

āyata — long, wide

locanam — eyes

trijagat — the three worlds

mohanam — enchanting, bewildering

devam — the divine being, the Lord

tribhaṅgī — threefold bending (of the body)

lalita — graceful, playful

ākṛtim — whose form, posture

candrakāntānanaṃ cāru, nalināyatalocanam, trijaganmohanaṃ devam, tribhaṅgīlalitākṛtim

• candrakāntānanaṃ cāru — whose face is beautifully like a moonstone
• nalināyatalocanam — whose eyes are long like lotus petals
• trijaganmohanaṃ devam — the divine being who enchants the three worlds
• tribhaṅgīlalitākṛtim — whose posture is the graceful threefold bending (tribhaṅga)

• Tribhaṅga is Kṛṣṇa's characteristic posture: bending at the neck, waist, and knee while playing the flute — a pose of supreme elegance and playfulness.
• "Enchanting the three worlds" (trijaganmohanam) means even gods and sages are captivated, not just ordinary beings.
• The lotus-eyed (nalināyatākṣa) description is common to Viṣṇu forms, but here applied to Kṛṣṇa's specifically human-like, intimate beauty.

One should always meditate on Mukunda (Kṛṣṇa), whose hand is adorned with a flute, who captivates even the sages, and who is exceedingly beautiful with a gentle smile.

muralīmaṇḍitakaraṃ munīnāmapi mohanam |

mukundaṃ sadā dhyāyenmandahāsātisundaram ||

muralī — flute

maṇḍita — adorned, decorated

karam — hand

munīnām — of the sages

api — even

mohanam — enchanting, captivating

mukundam — Mukunda (Kṛṣṇa, the giver of liberation)

sadā — always

dhyāyet — one should meditate

mandahāsa — gentle smile

atisundaram — very beautiful, exceedingly lovely

muralīmaṇḍitakaram, munīnāmapi mohanam, mandahāsātisundaram, mukundam, sadā dhyāyet

• muralīmaṇḍitakaram — whose hand is adorned with a flute
• munīnāmapi mohanam — who captivates even the sages
• mandahāsātisundaram — who is exceedingly beautiful with a gentle smile
• mukundam — on Mukunda (Kṛṣṇa)
• sadā dhyāyet — one should always meditate

• The flute in Kṛṣṇa's hand is not an accessory — it is the instrument that calls all souls back to loving devotion.
• "Even sages are enchanted" — normally sages are detached from beauty, but Kṛṣṇa's form surpasses their renunciation.
• Mandahāsa (gentle smile) is a subtle but powerful detail — not a loud laugh but an intimate, playful expression that melts the heart.

One should always contemplate in the heart the conscious form of Kṛṣṇa, which bestows supreme bliss even by a single moment of remembrance.

sakṛtsmaraṇamātreṇa paramānandadāyakam |

kṛṣṇasya cinmayaṃ rūpaṃ sadā hṛdi bhāvayet ||

sakṛt — once, a single time

smaraṇamātreṇa — by mere remembrance

paramānanda — supreme bliss

dāyakam — bestowing, giving

kṛṣṇasya — of Kṛṣṇa

cinmayam — consisting of pure consciousness

rūpam — form

sadā — always

hṛdi — in the heart

bhāvayet — one should contemplate, meditate upon

sakṛtsmaraṇamātreṇa paramānandadāyakam, kṛṣṇasya cinmayaṃ rūpam, sadā hṛdi bhāvayet

• sakṛtsmaraṇamātreṇa paramānandadāyakam — which bestows supreme bliss even by a single moment of remembrance
• kṛṣṇasya cinmayaṃ rūpam — the conscious form of Kṛṣṇa
• sadā hṛdi bhāvayet — one should always contemplate in the heart

• Sakṛtsmaraṇamātreṇa echoes verse 1.11 — the extraordinary power of Kṛṣṇa's form is reaffirmed.
• Cinmayam rūpam (conscious form) distinguishes Kṛṣṇa's body from a material statue or mental image; it is alive, aware, and blissful.
• Bhāvayet (one should meditate) is in the optative mood — an injunction, not merely a suggestion.

One should contemplate the supremely beautiful essential form of the Lord of Vraja (Kṛṣṇa), which is eternal, flawless radiance, dark (śyāma), and free from all faults.

nityaṃ nirāmayaṃ jyotiḥ śyāmalaṃ doṣavarjitam |

cintayedvrajanāthasya svarūpamatisundaram ||

nityam — eternal

nirāmayam — without disease, without suffering, flawless

jyotiḥ — radiance, light

śyāmalam — dark, blackish (beautifully dark)

doṣavarjitam — devoid of faults

cintayet — one should contemplate, think upon

vrajanāthasya — of the Lord of Vraja (Kṛṣṇa)

svarūpam — the essential form

atisundaram — very beautiful, supremely lovely

vrajanāthasya, nityaṃ nirāmayaṃ jyotiḥ, śyāmalaṃ, doṣavarjitaṃ, atisundaraṃ svarūpam, cintayet

• vrajanāthasya — of the Lord of Vraja
• nityaṃ nirāmayaṃ jyotiḥ — eternal, flawless radiance
• śyāmalam — dark (śyāma)
• doṣavarjitaṃ — free from all faults
• atisundaraṃ svarūpam — the supremely beautiful essential form
• cintayet — one should contemplate

• Nirāmayam (without disease) implies not just physical health but complete absence of material suffering or limitation.
• Jyotiḥ (radiance) — Kṛṣṇa's form is self-luminous, not dependent on external light.
• The chapter ends by naming Kṛṣṇa as Vrajanātha (Lord of Vraja), grounding all the abstract theology back in the intimate, pastoral context of Vraja — the land of his childhood pastimes.