Devanagari
तत्रोपविष्टो भगवान् स ईश्वरो
योगेश्वरान्तर्हृदि कल्पितासन: ।
चकास गोपीपरिषद्गतोऽर्चित-
स्त्रैलोक्यलक्ष्म्येकपदं वपुर्दधत् ॥ १४ ॥
Verse text
tatropaviṣṭo bhagavān sa īśvaro
yogeśvarāntar-hṛdi kalpitāsanaḥ
cakāsa gopī-pariṣad-gato ’rcitas
trailokya-lakṣmy-eka-padaṁ vapur dadhat
Synonyms
tatra
—
there
;
upaviṣṭaḥ
—
seated
;
bhagavān
—
the Supreme Personality of Godhead
;
saḥ
—
He
;
īśvaraḥ
—
the ultimate controller
;
yoga
—
īśvara — of the masters of mystic meditation
;
antaḥ
—
within
;
hṛdi
—
the hearts
;
kalpita
—
arranged
;
āsanaḥ
—
His seat
;
cakāsa
—
He appeared resplendent
;
gopī
—
pariṣat — in the assembly of the gopīs
;
gataḥ
—
present
;
arcitaḥ
—
worshiped
;
trai
—
lokya — of the three worlds
;
lakṣmī
—
of the beauty and other opulences
;
eka
—
the exclusive
;
padam
—
reservoir
;
vapuḥ
—
His transcendental, personal form
;
dadhat
—
exhibiting .
Translation
Lord Kṛṣṇa, the Supreme Personality of Godhead, for whom the great masters of mystic meditation arrange a seat within their hearts, took His seat in the assembly of gopīs. His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him.
Translation (Visvanatha Cakravarti Thakura)
Lord Kṛṣṇa, the Supreme Personality of Godhead, for whom the great masters of mystic meditation arrange a seat within their hearts, took His seat in the assembly of gopīs. His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him.
KB 10.32.14
Sitting on the seat amongst the gopīs, Kṛṣṇa became more beautiful. Great yogīs like Lord Śiva, Lord Brahmā or even Lord Śeṣa and others always try to fix their attention upon Kṛṣṇa in their hearts, but here the gopīs actually saw Kṛṣṇa seated before them on their cloths. In the society of the gopīs, Kṛṣṇa looked very beautiful. They were the most beautiful damsels within the three worlds, and they assembled together around Kṛṣṇa.
Kṛṣṇa seated Himself beside each of the many gopīs, and it may be asked herein how He did this. There is a significant word in this verse: īśvara. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānām [Bg. 18.61]. Īśvara refers to the Supreme Lord as the Supersoul seated in everyone’s heart. Kṛṣṇa also manifested this potency of expansion as Paramātmā in this gathering with the gopīs. Kṛṣṇa was sitting by the side of each gopī, unseen by the others. Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the select beauties of all creation.
Purport
The masters of mystic meditation include Lord Śiva, Ananta Śeṣa and other exalted personalities, all of whom keep the Lord seated within the lotus of their hearts. This same Lord, conquered by the intense, selfless love of the
gopīs,
agreed to become their boyfriend and dance with them in Vṛndāvana, after sitting upon their fragrant shawls on the bank of the Yamunā River.
Purport (Visvanatha Cakravarti Thakura)
Krsna sat upon his asana laid out by the successive groups of gopis. How could Krsna sit upon so many cloths with only one body? Because he is the controller (isvara) he expanded him form into many without anyone noticing, in order to fulfill his desires (bhagavan).
Bhaga means desire (kama) as well as wealth and glory according to the Amara Kosa. Bhagavan therefore means one who possesses desires. As soon as his aisvarya sakti (isvasra) noted his desire to sit on all the asanas, these forms were manifested by the yoga maya potency.
The indestructible, most valued sitting place of the Lord, is difficult to attain by anyone in the three worlds, and is established in the hearts of Sesa and Siva by their meditation. But the gopis arranged his asana from their used garments, perfumed by scents they had enjoyed. And Krsna accepted that asana, and appeared brilliant as he sat on it. He who is svayam bhagavan, who appears only by the praises of Brahma, Siva and others on the bank of the milk ocean, and who for a few seconds makes his appearance in their hearts, of his own accord, now came, uncalled for, and appeared as a companion to the gopis (gopi parisad gata).
There are two readings of this verse. One has the word arcita. Krsna was respected or worshipped by offering of tambula, smiles, joking, and glances. If the word acyuta is used, it means he sat there for a long time accepting worship.
Why did he appearing among the gopis? He whose body is the only shelter of all opulence up to his own infinite expansions in all the lower, middle and upper regions of the material and spiritual worlds (trailokya laksmi ekapadam vapur dadhat) was nourished by immersion in the sweet ocean of the gopis beauty, soft smiles, and glances.
Another meaning is as follows. Krsna was seated there on the bank of the Yamuna on such asanas. At that time, Krsna ,with his extraordinary sitting arrangement, shining among the gopis with his extraordinary beauty, and worshipped by the them with extraordinary love, was brought into the hearts of Siva and others, by their meditation (yogesvara antar hrdi kalpita asanah) (He became the object of meditation of Siva and others from that time.)
Purport (Jiva Goswami)
Kṛṣṇa, like the moon, increasing the ocean of prema-rasa, though endowed with the six powers as Bhagavān and though capable of revealing these powers continually in ever more astonishing ways (īśvaraḥ), sitting on that seat, revealed impossible beauty (cakāśa). But he was not available anywhere else. The masters of yoga like Śiva, perfect in samādhi, only establish a seat for him using intense concentration in the heart, or they just imagine a seat for him in their hearts. But he took his seat here personally with the gopīs after the gopīs made a seat of cloth. This shows the greatness of the gopīs’ relationship with Kṛṣṇa. The uniqueness of that relationship is described in the rest of the verse.
Or, because of entering among the gopīs and sitting, the masters of yoga were able to imagine a seat for him in their hearts. He was respected by offerings of seat, betel nut, jokes and smiling glances. How did he reveal his beauty? He revealed (dadhat) in front of them a manifestation (vapuḥ) which gives exclusive shelter to the wealth of all types of beauty of all objects existing until his appearance in all the three worlds and even Mahā-vaikuṇṭha. This beauty will be explained later:
gopyas tapaḥ kim acaran yad amuṣya rūpaṁ
lāvaṇya-sāram asamordhvam ananya-siddham
dṛgbhiḥ pibanty anusavābhinavaṁ durāpam
ekānta-dhāma yaśasaḥ śrīya aiśvarasya
What austerities must the gopīs have performed! With their eyes they always drink the nectar of Lord Kṛṣṇa’s form, 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 extremely rare. SB 10.44.14
Purport (Sanatana Goswami)
Though he is supremely independent (īśvaraḥ), endowed with all powers (bhagavān), the crest jewel of rasikas, who increases the ocean of sweet prema, Kṛṣṇa, sat on the seat and shone.
Or revealing his essential qualities as Bhagavān, endowed with all śaktis (īśvaraḥ), he sat on each of the seats individually to satisfy each gopī and himself, while others could not see. In samādhi sages like the Kumāras (yogeśvara) with great effort make jeweled seats for him to sit on during mental worship while concentrating fully in their hearts. Or they offer him a seat by saying “āsanam kalpayāmi” during worship. It is hinted that he does not accept these seats.
He shone. Another reason is given. He was in the center surrounded by the assembly of seated gopīs. This indicates his lordship. He had been respected by them by their offering him seats. Or they worshipped him by jokes, glances, and offerings of betel nut. Though the Lord’s body is always the shelter of all wealth in the three worlds, now it took on an excellent like never before. This shows the nature of his shining.