Śrīmad-Bhāgavatam 10.71.26
Blended reading (Sanskrit + English inline)
-
ramā - amala - alayam
—
the spotless abode of Lakṣmī
Kṛṣṇa's body is the residence of the goddess of fortune. Gauḍīyas read Lakṣmī here as eternally present yet subordinate to His Vraja-mādhurya — even Lakṣmī dwells in His body but does not exhaust His sweetness.
-
hata - aśubhaḥ
—
whose inauspiciousness is destroyed
Hata — killed. Even one embrace of Kṛṣṇa's body 'kills' inauspiciousness. The transitive verb is used because aśubha is treated as a living enemy who can be slain.
-
hṛṣyat - tanuḥ
—
with body thrilling
Hṛṣyat — bristling, with hair standing up. Romāñca is one of the eight sāttvika-bhāvas — the body's involuntary report of bhāva. Yudhiṣṭhira's whole frame is reading Kṛṣṇa.
-
vismṛta - loka - vibhramaḥ
—
forgetting the illusion of the world
Vibhrama — wandering, illusion. Loka-vibhrama is the conditioned soul's spinning across material identities. Kṛṣṇa's embrace ends the spin; the world is forgotten, not refuted.
The above translation is taken from Śrīla Prabhupāda’s Kṛṣṇa.
He embrace with his arms the limbs of Mukunda, which were the shelter of beauty (rama) and faultlessness (amalam). By this he forgot all worldly pleasure (vismrta loka vibhramah), being submerged in the bliss of prema beyond the material realm.
In examining the good fortune of Yudhiṣṭhira and others, Śukadeva sings using a longer meter in two verses because of his intense prema. He embraced Kṛṣṇa tightly for a long time. “Embracing with the arms” is redundant, but out of bliss it expresses the oneness of the two persons. Lakṣmī does not remain personally in other abodes since they are faulty and without sweetness. She stays there only in a shadow form. However she stays with the Lord personally because he is the shelter of all good qualities and is faultless. He removes all sorrow and bestows the highest bliss (mukunda). By Kṛṣṇa’s embrace all his suffering from separation vanished (hatāśubhaḥ) and attained the highest bliss. The long separation was excellent since it ended with the highest bliss. Since he was the Lord of men (nṛpatiḥ), all his followers also experienced similar feelings.
Yudhiṣṭhira embracing the body of Kṛṣṇa, the abode of Lakṣmī, and forgetting the mundane realm is like a man stepping into the Yamunā at flood — the river takes him so completely that the shore he left no longer exists for him.
Kṛṣṇa's body is described as ramā-amala-ālaya — the unsullied abode of Lakṣmī. Touching it (sparśa) destroys aśubha. The same teaching appears at Pūtanā's deliverance (SB 10.6): contact with the Lord's body, even with murderous intent, burns away inauspiciousness.
Here Yudhiṣṭhira's embrace produces tears, trembling and forgetfulness of the world — the classical aṣṭa-sāttvika-bhāva that Rūpa Gosvāmī codifies in Bhakti-rasāmṛta-sindhu as the body's reading of prema.
My note
Source: vedabase.io