Devanagari
ताभि: समेताभिरुदारचेष्टित:
प्रियेक्षणोत्फुल्लमुखीभिरच्युत: ।
उदारहासद्विजकुन्ददीधति-
र्व्यरोचतैणाङ्क इवोडुभिर्वृत: ॥ ४३ ॥
Verse text
tābhiḥ sametābhir udāra-ceṣṭitaḥ
priyekṣaṇotphulla-mukhībhir acyutaḥ
udāra-hāsa-dvija-kunda-dīdhatir
vyarocataiṇāṅka ivoḍubhir vṛtaḥ
Synonyms
tābhiḥ
—
with them
;
sametābhiḥ
—
who were all joined together
;
udāra
—
magnanimous
;
ceṣṭitaḥ
—
He whose activities
;
priya
—
affectionate
;
īkṣaṇa
—
by His glances
;
utphulla
—
blossoming
;
mukhībhiḥ
—
whose faces
;
acyutaḥ
—
the infallible Lord
;
udāra
—
with broad
;
hāsa
—
smiles
;
dvija
—
of His teeth
;
kunda
—
(like) jasmine flowers
;
dīdhatiḥ
—
showing the effulgence
;
vyarocata
—
He appeared splendid
;
eṇa
—
aṅkaḥ — the moon, who bears marks resembling a black deer
;
iva
—
like
;
uḍubhiḥ
—
by stars
;
vṛtaḥ
—
surrounded .
Translation
Among the assembled gopīs, the infallible Lord Kṛṣṇa appeared just like the moon surrounded by stars. He whose activities are so magnanimous made their faces blossom with His affectionate glances, and His broad smiles revealed the effulgence of His jasmine-bud-like teeth.
Translation (Visvanatha Cakravarti Thakura)
Among the assembled gopīs, the infallible Lord Kṛṣṇa appeared just like the moon surrounded by stars. He whose activities are so magnanimous made their faces blossom with His affectionate glances, and His broad smiles revealed the effulgence of His jasmine-bud-like teeth.
KB 10.29.43
When Kṛṣṇa, smiling, looked at the faces of the gopīs, the beauty of their faces became a hundred times enhanced. When He was enjoying them in their midst, He appeared just like the full moon surrounded by millions of shining stars.
Purport
The word
acyuta
here indicates that Lord Kṛṣṇa did not fail to give pleasure to each and every
gopī
in the nocturnal assembly.
Purport (Visvanatha Cakravarti Thakura)
Krsna is called udara cestitah, one with magnanimous activities. By his pastimes he generously gave conjugal pleasure to the gopis, and to the bhava bhaktas he generously gives prema through the processes of chanting and hearing. He is called acyuta without failure, because without failure he was able to give pleasure to each of the gopis. His teeth, white like the jasmine flower, were revealed when he smiled widely (udara). Udara can also mean his smiles were generous, giving happiness to the gopis.
Purport (Jiva Goswami)
Four verses describe how he enjoyed. Showing how he is the promoter of the enjoyment, the verse describes his special beauty in relation to them when love arises, using an example. They were brought together by Kṛṣṇa, since the previous verse mentioned that he enjoyed. Surrounded by the gopīs who assembled there, he looked especially beautiful (vyarocata). He did not miss associating with each one of them (acyutaḥ). His activities, such as touching, offering flowers or glancing at them, gave supreme happiness (udāra) or were most excellent, since they were filled with special uddīpanas of rasa, possessing cleverness and variety. Their faces were like lotsuses blossoming because of his glances. By his glance the darkness in their hearts was removed and became filled with daylight. This indicates their special rasa. His rasa is also indicated. By his broad smile he revealed his rows of teeth like jasmine buds. In showing his teeth the beauty of his smile is indicated. Though he is the pinnacle of beauty eternally, with them he took on special beauty. That is shown through an example. As the full moon (marked with the figure of a deer) becomes beautiful when surrounded by the stars shining in all directions, so Kṛṣṇa became most beautiful when surrounded by the gopīs. This suggests the eternal nature of Kṛṣṇa’s and the gopīs’ beauty and love and their eternal relationship with him.
Purport (Sanatana Goswami)
Four verses describe how he enjoyed. Showing how he is the promoter of the enjoyment, the verse describes his special beauty in relation to them when love arises, using an example.
They gathered together, coming very close to him. Or they met him, after giving up their anger. Or the gopis had met with Rādhā (samā), she who is endowed with the greatest beauty (mā). This means that in the beginning when the gopīs and Kṛṣṇa spoke, Rādhā was not present. When Kṛṣṇa ceased to hide his intentions she appeared.
He was surrounded by them and was uncounquered by desire (acyutaḥ). Or he is never without all beauty. Or he is never without rasa. He is always full of unlimited rasa. He shone in a special way (vyarocyata). The cause of gathering is given. He had most attractive activities, touching, offering flowers, glancing, etc. filled with various playful gestures which stimulated special rasa.
Or he smiled because of the elements described in this verse. Or smiling he enjoyed. Rati means enjoying. The reason for meeting was this enjoyment. His activities were elements of this enjoyment and the cause of his shining brightly. Their faces blossomed because of his glances or because they saw him. His power because of special śakti is shown since he could glance at each of them equally as they surrounded him. Their faces were like lotuses and his glance was like the sun, making their faces blossom. They revealed special rasa. His rasa is also described. His broad smile and his teeth were like rows of jasmine flowers. His smile was pure and his teeth were white. Or he had teeth like rows of jasmine in his broad smile. Or he had rows of jasmine like teeth which made his smile excellent. By the beauty of his teeth the smile became more beautiful.
His special beauty, though supreme and eternal, became more beautiful when combined with the gopīs. He shone like the full moon surrounded by shining stars. Their beauty together is most excellent. This implies he is eternally with them.