I will certainly be able to see that blissful form seen by the discerning men, full of love, rasa and pastimes, which is the object of sight of Laksmi, who resides on Visnu’s chest, because many dawns (nights) have been auspicious for me. If it were otherwise, I could not get the results I am about to receive now.

“Those are general qualities. What are the special qualities?” This verse answers. Today I will see him. The word tu indicates that he has special fortune greater than all the Yādavas. I will certainly (nūnam) see him, today. He is approachable by the great devotees and gives instructions. This indicates the goal (sādhya) and the means (sādhana). Previously he explained Kṛṣṇa’s beauty in a general way. Now he gives details. His beauty surpasses that of anyone in the lower, middle and upper planets and even in Vaikuṇṭha, including Mahā-nārāyaṇa. He gives great joy to those who see him, his associates. The lord of the city of Mahākāla said: dvijātmajā me yuvayor didṛkṣuṇā mayopanītā bhuvi dharma-guptaye kalāvatīrṇāv avaner bharāsurān hatveha bhūyas tvarayetam anti me I brought the brāhmaṇa’s sons here because I wanted to see the two of you, who have descended to the earth to save the principles of religion. As soon as you finish killing the demons who burden the earth, quickly come back here to me. SB 10.89.58 Uddhava says: yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3.2.12 Not only is that form more beautiful than all beautiful forms such as Nārāyaṇa, but it is attractive to the best of his śaktis. Even Lakṣmī, the shelter of all good fortune, desires to take shelter of that form, rather than Nārāyaṇa. kasyānubhāvo ’sya na deva vidmahe tavāṅghri-reṇu-sparaśādhikāraḥ yad-vāñchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36 My many mornings for a long time will be blessed with seeing him. There is no other result like this. This verse may also be considered a continuation of the previous three verses. “How is it that he is hard to attain and attaining him is glorified? If he is attained, how can he be obtained so easily? You consider yourself most fortunate because of that easy attainment.” The four verses answer. His rarity and greatness are expressed in the first two verses using kaimutya. Because he glances with cause and effect and is without absorption in the act, he can destroy all illusion and difference by his own śakti. Being invisible to all, since he acts by his glance, he can only be inferred but not seen in all beings (sadaneṣu) by jīvas endowed with senses and antaḥkaraṇa, who are unqualified to see him, since they lack capacity on their own, being produced by his glance and his māyā. bhagavān sarva-bhūteṣu lakṣitaḥ svātmanā hariḥ | dṛśyair buddhy-ādibhir draṣṭā lakṣaṇair anumāpakaiḥ || The śānta-bhakta sees the Supreme Lord in all beings by the mercy of Paramātmā. The Lord and jīva are inferred by symptoms such as their observable intelligence. SB 2.2.35 Even his aṁśas are hard to see as expressed in the following. Viṣṭabhyāham idam kṛtsnam: I am spread throughout the universe by just one of my portions. (BG 10.41) Verse 12 indicates the glory of attaining realization of even the expansions of the Lord. Verse 13 indicates the reason it is easy for Akrūra to see the Lord. Verse 14 summarizes everything: therefore I am most fortunate.

The greatness of his fame has been shown. I will today see that famous person. The word tu is an ornament, meaning ca with the indications previously explained. Or today I will see the teacher, who is the goal of Brahma or the great devotees. He is the means of establishing what is to be proved. After describing in general, particulars are given. He is the most beautiful in the three worlds etc. Mahatām also refers to Nanda others. I will see the Lord who displays (dadhānam) a form which is desired by Lakṣmī. O I will see that form which makes the three worlds beautiful (trailokya-kāntam). By manifesting small parts of his beauty, there is beauty within the three worlds. Or he destroys (antam) the happiness (ka) of the three worlds. On seeing his form, one become detached from happiness of this world. Not only is material happiness given up, but also the happiness of liberation. His beauty gives joy to those who see ātmā (dṛśiman). Now he gives happiness to the devotees. He is desired as the object of experience by the eyes, not just merely seeing him, even by Lakṣmī, worshipped by all devotees. After many nights, the dawns are now auspicious.