SB 10.31.12 · Srimad-Bhagavatam

Devanagari

दिनपरिक्षये नीलकुन्तलै- र्वनरुहाननं बिभ्रदावृतम् । घनरजस्वलं दर्शयन् मुहु- र्मनसि न: स्मरं वीर यच्छसि ॥ १२ ॥

Verse text

dina-parikṣaye nīla-kuntalair vanaruhānanaṁ bibhrad āvṛtam ghana-rajasvalaṁ darśayan muhur manasi naḥ smaraṁ vīra yacchasi

Synonyms

dina — of the day ; parikṣaye — at the finish ; nīla — dark blue ; kuntalaiḥ — with locks of hair ; vana — ruha — lotus ; ānanam — face ; bibhrat — exhibiting ; āvṛtam — covered ; ghana — thick ; rajaḥ — valam — smeared with dust ; darśayan — showing ; muhuḥ — repeatedly ; manasi — in the minds ; naḥ — our ; smaram — Cupid ; vīra — O hero ; yacchasi — You are placing .

Translation

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.

Translation (Visvanatha Cakravarti Thakura)

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. KB 10.31.12 “O Kṛṣṇa, when You return from the pasturing ground with the animals, we see Your face covered by Your curly hair and dusted by the hoof dust of the cows. We see Your mildly smiling face, and our desire to enjoy You increases.

Purport (Visvanatha Cakravarti Thakura)

"Even during meeting us, you do not make us happy." "In the evening (dina pariksaye), showing us your lotus like face, decorated with pollen from swaying garlands, with bluish locks swaying in the gentle breeze, covered with dust raised by the cows (dhana (cow) rajasvalam), you give us unhappiness. Knowing that seeing you generates the highest bliss, you become visible to us as you herd the cows or look here and there for the cowherd boys. You consider, "I will drown them in an ocean of sorrow" and then enflame our desires (smaram yaccasi), but you do not give association. Making us think of convention as a flaming poison, making us mad, leading us into the forest, you make us cry. O hero (vira), you shoot us with arrows of cupid in order to destroy the religious principles of us women of Vraja."

Purport (Jiva Goswami)

At the very end of the day, which has given us pain by long waiting, your lotus face is covered by black locks of hair, hanging over your forehead, producing great beauty. This suggests the greatest natural beauty. That face is covered with dust from the cows (dhana-rajasvalam). Dhana means wealth or many cows according to Viśva-prakāśa. Rajas also suggests the brightness of his face. Paṅkāṅga-rāga-rucirau: dressed with muddy earth mixed with cow dung and cow urine, the babies looked very beautiful. (SB 10.8.23) They describe him in this way to show that his cowherd dress acts as an uddīpana for the cowherd women. This is cause of their desire increasing generally. But in particular the end of the day gives rise to desire, and seeing his face covered by locks indicates arousal of intense desire. The meaning here is “If you do not see him and enter the house, your desire will not be aroused.” However they see him continuously (muhuḥ). As he comforts the cows the gopīs look at him again and again. This shows the increase of their desire. And though being discrete they desire to control that desire, it becomes stronger. Desire spreads throughout their minds, for which there is no remedy. Smaram also suggests that Cupid agitates them by mere remembrance of him. “You directly arouse that love.” This indicates Kṛṣṇa’s power. His capability is shown: O hero (vīra)! You have this power to attract us and others do not. This is a statement made in anger, joking and affection. This talking is another uddīpana for their love. They talk continually about thoughts of their love. Thinking in separation of your evening dress meant for enjoyment with us, our desire increases. Therefore do not delay. In the two verses the following is suggested. You always go away, without fulfilling our desires. Our minds hold affection for you and are not indifferent, not without love. That desire in our minds is inspired by you and does not arise on its own. That desire is affectionate, not rough, since our affection is innate. You arouse desire in us and we thus think of meeting you with a desire for association. But this is not a relation based mutual exchange of affection. We are filled with affection and you are filled with deceit.

Purport (Sanatana Goswami)

We spend the whole day suffering. Even when you return to Vraja in the evening, being unfortunate, we do not attain happiness. At the very end of the day, which has given us pain by long waiting, your lotus face is covered by black locks of hair, hanging over your forehead, producing great beauty. This suggests the greatest natural beauty. That face is covered with dust from the cows (dhana-rajasvalam). That is explained later by Akrura. drakṣyāmi nūnaṁ su-kapola-nāsikaṁ smitāvalokāruṇa-kañja-locanam mukhaṁ mukundasya guḍālakāvṛtaṁ pradakṣiṇaṁ me pracaranti vai mṛgāḥ Surely I shall see the face of Kṛṣṇa whose smile is like jasmine buds, since the deer are now walking past me on my right. That face, framed by his curly hair, is beautified by his attractive cheeks and nose, his smiling glances and his reddish lotus eyes. SB 10.38.9 This indicates the great beauty of his face. It is a cause of developing love constantly. The evening is also the time of increasing desire and seeing his face covered by locks indicates the height of beauty. You show us your face in this condition. If you do not show it and enter your house, our desires would not be aroused. On the pretext of gathering the cows, we see your face constantly. This simply increases the desire more. Bibhrad can also mean “holding the flute.” The word flute is missing because they cannot utter the word directly, out of confusion in prema. Or he held the flute (dhana) as well as the dust (rajasvalam). By seeing you dressed in this way in Vraja, we developed love. Now, in the forest at night, with the dress of a lover for engaging in pastimes of love, that love increases with particular remembrance in separation. Do not delay in coming. Desire spreads throughout their minds, for which there is no remedy. Smaram also suggests that Cupid agitates them by mere remembrance of him. “You directly arouse that love.” This indicates Kṛṣṇa’s power. His capability is shown: O hero (vīra)! You have this power to attract us and others do not. This is a statement made in anger, joking and affection. This talking is another uddīpana for their love. They talk continually about thoughts of their love. Thinking in separation of your evening dress meant for enjoyment with us, our desire increases. Therefore do not delay. In the two verses the following is suggested. You always go away, without fulfilling our desires. Our minds hold affection for you and are not indifferent, not without love. That desire in our minds is inspired by you and does not arise on its own. That desire is affectionate, not rough, since our affection is innate. You arouse desire in us and we thus think of meeting you with a desire for association. But this is not a relation based mutual exchange of affection. We are filled with affection and you are filled with deceit.