कस्तूरी तिलकं ललाट पलके वक्ष: स्थले कौस्तुभं ।
नासाग्रे वरमौक्तिकं करतले वेणु: करे कंकणं॥
सर्वांगे हरि चन्दनं कलयन्कंठे च मुक्तावली।
गोपस्त्रीपरिवेष्टितो विजयते गोपाल चूडामणि:
kasturi tilakam lalata palake vakshasthale kaustubham
naasagre navamauktikam karatale venum kare kankanam |
sarvange harichandanam kalayan kantheca muktaavali
gopastree pariveshtito vijayate gopala chudaamanih ||
Sri Krishna Karnamrutham, Chapter 2, Verse 108
Krishna tattva is based on the famous dialogue between Krishna and Rukmini. That dialogue appears very worldly, but the transcendent can be understood by the common man only through the language of the transitory. The unknowable has to be hinted at through the crude landmarks of the already known. Take the hymn that describes Krishna as, "Kasturi tilakam". Outwardly, it delineates the beautiful form and describes the ornaments and appurtenances of the Lord. But each of these words has a deeper significance which should not be missed.
The tilakam or dot of kasturi or musk on the forehead of Krishna is the symbol of the Eye of Wisdom, the Inner Eye, the inward-directed vision, like the third eye on the forehead of Shiva. Kasturi means jnanam or supersensual knowledge or wisdom. Then the hymn speaks of kaustubham gem on the chest. It indicates the ananda in the heart, the untarnished ananda of the Lord who is Ananda swarupi (bliss personified).
Next in the poem is the shining pearl on Krishna s nose-ring. Well, the Navamauktikam on His nasagra (nose-tip) is indicative of the success that attends one-pointed concentration on His Glory for which the tip of the nose is considered by adepts in yoga as a point of help. And, the pearl is, in Hindu mythology, produced out of the rain drop, from the first, pure, unsullied showers that is swallowed by the oyster that has been waiting long for the precious gift from the heavens. It indicates the transforming effect of yearning and the natural thirst for the pure and the true which irks the human heart.
Take the next item in the description the Flute (Venum) in the hand. That reminds all of the need to make oneself into a hollow reed, with no trace of the pith of material greed. Become straight, empty yourself of all obstructing desires and the Lord s breath will flow through you, making sweet music that awakens every soul.
And the kankana, in the description, kare kankana . That does not mean bangles , which is the meaning given in the lexicon. Kankana is the word for dedicatory armlet, worn when a person resolves on a vow. You may wonder what the vows are which Krishna took upon Himself! I shall tell you what they are. They are mentioned in the Bhagavad Geetha, for all humanity to read, know, and believe.
There are three vows in all:
- paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
(Bhagavad Gita 4:8)
"For the protection of the good and the punishment of the bad, for the establishment of the Moral Order, I shall concretise Myself, age after age".
- ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
(Bhagavad Gita 9:22)
"Whoever is wholly immersed in My contemplation, with no other thought, I shall be ever with Him- and I shall bear the burden of his welfare".
- sarva-dharman parityajya
mam ekam sharanam vraja
aham tvam sarva-papebhyo
mokshayishyami ma shuchah
(Bhagavad Gita 18:66)
"Surrender unto Me, giving up all other duties and obligations; I shall liberate you from all sin; do not grieve."
These are the three vows that Krishna has taken, and the armlets are reminders of these tasks on which He is set.
The poem goes on to another item, the Hari Chandana (yellow sandal paste) that He has applied over all His limbs. He wears yellow robes and has the fragrant yellow sandal all over. The yellow is the symbol of Prakriti, which He wears as His outer apparel and attraction. In fact Prakriti or Nature is what He is pleased to wear or appear in; He can don it or doff it at will. It is His Atma maya.
The poem ends with the beautiful Name by which Krishna is addressed. Gopala chudamani, the Crest Jewel of the cowherds! What are the cows? The go s? Go means the jivi, the individual soul, of which He is the pala, protector; the Lord fosters the cows and leads them into safety and peace. Go also means the indriyas or senses that roam about to graze in the external world and Gopala is the Lord, who curbs and guides the senses into safe secure paths. This meaningful description was the product of the experience of a Yogi, who had the vision in his spiritual ecstasy; so, there is no suggestion of the sensual in the entire poem.
The Bhagavata epic is related to King Parikshit by Suka, the greatest of the sages who was planted in unshakable Brahmacharya; this is enough guarantee that no trace of the sensual has infiltrated into it. This dialogue between Krishna and Rukmini has also to be considered in the same worshipful attitude.
You should cultivate an attitude of inseparable attachment to the Lord, who is your very self. If He is a flower, you should feel yourself a bee that sucks its honey; if He is a tree, be a creeper that clings to it; if a cliff, then feel that you are a cascade running over it; if He is the sky, be a tiny star that twinkles in it; above all, be conscious of the truth that you and He are bound by Supreme Love. If you feel this acutely, not with the gross intelligence, but with the subtle intelligence, then, the journey will be quick and the goal can be won. The sthula buddhi (gross intelligence) keeps you walking but, the subtle intelligence flies you to the destination. The gross is too much weighed down by the body; the subtle transcends the body and lightens the burden. (SSS Vol.5)