SB 10.32.2

On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. Though he was famous as being born in a kṣatriya dynasty, he appeared before them. Thus his appearance was most remarkable. It will be said trailokya-lakṣmy-eka-padaṁ vapur dadhat: his transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him. (SB 10.32.14) tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ madhye maṇīnāṁ haimānāṁ mahā-marakato yathā In the midst of the dancing gopīs, Lord Kṛṣṇa appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10.33.6 Uddhava concludes that his splendid appearance before them was proper because of their prema: 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 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 bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kṛṣṇa, in the same way that pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with each bite, for a person engaged in eating. SB 11.2.42 According to this principle that everything is fulfilled by surrender to Kṛṣṇa, he appeared as sākṣān manmatha-manmathaḥ: one whose beauty bewilders Cupid. There are indirect forms -- material Cupids, who are endowed with some of the Lord’s śakti. Then there are the direct, real forms of Cupid, among the catur-vyūha. But Kṛṣṇa is the Cupid for these Cupids, the revealer of all Cupidness. This is similar to the expression cakṣuś cakṣur: the Lord is the eye of the eye (the cause of seeing for the eye). (Taittirīya Upaniṣad 2.7) As the revealer, he reveals all the forms and qualities which are revealed partially in the other forms. Thus there are mantras and meditations for him since he is the original Cupid. But in that meditation there is a different form because of a different meaning given to Cupid. Eymologically manmatha- manmathaḥ means the agitator of the other Cupids. What is shown here is that this form is the supreme ālambana of mādhurya-rasa and cannot be realized by any other type of bhakti. Having described the extraordinary appearance of his form, Śukadeva describes his dress and actions with three descriptive terms. He had a smiling face. The present tense is used to show his smile at that time. This was different from his natural smile. He wore yellow cloth. “Having yellow cloth” is sufficient to convey the meaning, but adding the word “wearing (dharaḥ)” shows that his manner of wearing the cloth was exceptional. It should be understood that he also wore other unique items. Sragvī means that he possessed a garland, with the idea praising him. His smile indicates his own satisfaction and also indicates his joking spirit in leaving the gopīs. He wore the yellow cloth, covering himself up to his face. This indicates his repentant heart on leaving the gopīs. By wearing the garland (given by the gopīs) he indicates that he would not feel satisfied with association other than that of the gopīs. His beauty at the time of his appearance is described in order that the hearer will enter into the topic.