व्यालम्बिनीलालकवृन्दसंवृतम् ।
उन्नीय मे दर्शय वल्गुवाचकं
यद्व्रीडया नाभिमुखं शुचिस्मिते ॥३१॥
tvad-Änanaá¹ subhru sutÄra-locanaá¹
vyÄlambi-nÄ«lÄlaka-vá¹›nda-saá¹vá¹›tam
unnÄ«ya me darÅ›aya valgu-vÄcakaá¹
yad vrÄ«á¸ayÄ nÄbhimukhaá¹ Å›uci-smite
tvat - your; Änanam - face; su-bhru - having nice eyebrows; su-tÄra - with nice pupils; locanam - eyes; vyÄlambi - scattered; nÄ«la - bluish; alaka-vá¹›nda - by locks of hair; saá¹vá¹›tam - surrounded; unnÄ«ya - having raised; me - unto me; darÅ›aya - show; valgu-vÄcakam - having words very sweet to hear; yat - which face; vrÄ«á¸ayÄ - by shyness; na - not; abhimukham - face to face; Å›uci-smite - O woman with lovely smiles.
My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me.
Such a speech is typical of a living entity attracted by the opposite sex. This is called bewilderment occasioned by becoming conditioned by material nature. When thus attracted by the beauty of the material energy, one becomes very eager to enjoy. This is elaborately described in this instance of Purañjana’s becoming attracted by the beautiful woman. In conditional life the living entity is attracted by a face, eyebrows or eyes, a voice or anything. In short, everything becomes attractive. When a man or a woman is attracted by the opposite sex, it does not matter whether the opposite sex is beautiful or not. The lover sees everything beautiful in the face of the beloved and thus becomes attracted. This attraction causes the living entity to fall down in this material world. This is described in Bhagavad-gÄ«tÄ (7.27):
icchÄ-dveá¹£a-samutthena
dvandva-mohena bhÄrata
sarva-bhÅ«tÄni sammohaá¹
sarge yÄnti parantapa
“O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.â€
This condition of life is called avidyÄ. Opposed to this avidyÄ is real knowledge. ÅšrÄ« Īśopaniá¹£ad distinguishes between vidyÄ and avidyÄ, knowledge and ignorance. By avidyÄ (ignorance) one becomes conditioned, and by vidyÄ (knowledge) one becomes liberated. Purañjana admits herein that he is attracted by avidyÄ. Now he wishes to see the complete feature of avidyÄ and so requests the girl to raise her head so that he can see her face to face. He thus wishes to see the various features that make avidyÄ attractive.
