Kissing (Books)

Expressions researched:
"kiss" |"kissed" |"kisses" |"kissing"

SB Canto 1

SB 1.10.28, Translation:

O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips (by kissing). The damsels of Vrajabhūmi would often faint just by expecting such favors.

SB 1.10.28, Purport:

Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one's pure spiritual form of svarūpa the relation becomes manifest without mundane affinity. The kissing of the Lord, either by His wives or His young girl friends who aspired to have the Lord as their fiance, is not of any mundane perverted quality. Had such things been mundane, a liberated soul like Śukadeva would not have taken the trouble to relish them, nor would Lord Śrī Caitanya Mahāprabhu have been inclined to participate in those subjects after renouncing worldly life. The stage is earned after many lives of penance.

SB Canto 2

SB 2.4.24, Purport:

By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa-līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord's rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two.

SB Canto 3

SB 3.15.22, Translation:

The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces.

SB 3.15.22, Purport:

Generally, when a woman is kissed by her husband, her face becomes more beautiful. In Vaikuṇṭha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful. The beautiful face of the goddess of fortune appears in ponds of transcendental crystal water when she worships the Lord with tulasī leaves in her garden.

SB 3.17.17, Translation:

Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.

SB Canto 4

SB 4.9.3, Translation:

When Dhruva Mahārāja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahārāja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms.

SB 4.9.3, Purport:

Naturally, when Dhruva Mahārāja personally saw the Supreme Personality of Godhead face to face, he was very much agitated in awe and respect, and it appeared as if he were drinking the entire body of the Lord with his eyes. The devotee's love for the Supreme Personality of Godhead is so intense that he wants to kiss the lotus feet of the Lord constantly, and he wants to touch the tips of the toes of the Lord and constantly embrace His lotus feet. All these features of Dhruva Mahārāja's bodily expression indicate that upon seeing the Lord face to face he developed the eight kinds of transcendental ecstasy in his body.

SB 4.25.25, Purport:

From history we understand that formerly politicians used to employ beautiful girls who were trained as viṣa-kanyā. These girls had poison injected into their bodies from the beginning of their lives so that in due course of time they would become so immune to the poison and so poisonous themselves that simply by kissing a person they could kill him. These poisonous girls were engaged to see an enemy and kill him with a kiss. Thus there are many instances in human history of heroes who have been curbed simply by women. Being part and parcel of Kṛṣṇa, the living entity is certainly a great hero, but due to his own weakness he becomes attracted to the material features.

SB Canto 5

SB 5.8.8, Translation:

Gradually Mahārāja Bharata became very affectionate toward the deer. He began to raise it and maintain it by giving it grass. He was always careful to protect it from the attacks of tigers and other animals. When it itched, he petted it, and in this way he always tried to keep it in a comfortable condition. He sometimes kissed it out of love. Being attached to raising the deer, Mahārāja Bharata forgot the rules and regulations for the advancement of spiritual life, and he gradually forgot to worship the Supreme Personality of Godhead. After a few days, he forgot everything about his spiritual advancement.

SB Canto 6

SB 6.1.58-60, Translation:

Once this brāhmaṇa Ajāmila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kuśa. On the way home, he came upon a śūdra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The śūdra was smiling, singing and enjoying as if this were proper behavior. Both the śūdra and the prostitute were drunk. The prostitute's eyes were rolling in intoxication, and her dress had become loose. Such was the condition in which Ajāmila saw them.

SB Canto 10.1 to 10.13

SB 10.8.44, Purport:

Mother Yaśodā regarded the vision of the universal form within Kṛṣṇa's mouth as an arrangement of yogamāyā, like a dream. As one forgets everything after a dream, mother Yaśodā immediately forgot the entire incident. As her natural feeling of affection increased, she decided to herself, "Now let this incident be forgotten. I do not mind. Here is my son. Let me kiss Him."

SB Cantos 10.14 to 12 (Translations Only)

SB 10.33.11, Translation:

Upon the shoulder of one gopī Kṛṣṇa placed His arm, whose natural blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it. As the gopī relished that fragrance, her bodily hair stood on end in jubilation, and she kissed His arm.

CC Madhya-lila

CC Madhya 3.142, Translation:

Out of love she began to caress the body of the Lord. Sometimes she kissed His face and tried to observe Him carefully, but because her eyes were filled with tears, she could not see.

CC Madhya 17.42, Translation:

Indeed, the tigers and deer began to embrace one another, and touching mouths, they began to kiss.

CC Madhya 23.59, Translation:

“On the mādana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions—udghūrṇā (unsteadiness) and citra-jalpa (varieties of mad emotional talks).

CC Madhya 23.62, Purport:

"When the lover and the beloved meet, they are called yukta (connected). Previous to their meeting, they are called ayukta (not connected). Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting." Similarly, sambhoga is described in the following verse quoted from the Vedic literature by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his Anubhāṣya:

CC Antya-lila

CC Antya 1.163, Translation:

“"My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged you in the service of being kissed by the Lord and embraced by His hands?"

CC Antya 4.64, Translation:

""O dear Kṛṣṇa, by Your smiling glances and melodious talk, You have awakened a fire of lusty desire in our hearts. Now You should extinguish that fire with a stream of nectar from Your lips by kissing us. Kindly do this. Otherwise, dear friend, the fire within our hearts will burn our bodies to ashes because of separation from You. Thus by meditation we shall claim shelter at Your lotus feet.""

CC Antya 4.64, Purport:

This verse (SB 10.29.35) was spoken by the gopīs when they were attracted by the vibration of Kṛṣṇa's flute in the moonlight of autumn. All of them, being maddened, came to Kṛṣṇa, but to increase their ecstatic love, Kṛṣṇa gave them moral instructions to return home. The gopīs did not care for these instructions. They wanted to be kissed by Kṛṣṇa, for they had come there with lusty desires to dance with Him.

CC Antya 18.88, Translation:

“Thousands of hands splashed water, and the gopīs saw Kṛṣṇa with thousands of eyes. With thousands of legs they came near Him, and they kissed Him with thousands of faces. Thousands of bodies embraced Him. The gopīs heard His joking words with thousands of ears.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised nicely. Such a devotee can embrace the Supreme Lord and even kiss His head.

In the fifth stage, called madhura-rati, there is a transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced lovingly at one another, for on this platform there is an exchange of glances, movements of the eyebrows, pleasant words, attractive smiles, etc.

Besides these five primary rasas there are seven secondary rasas, which consist of laughing, wonder, chivalry, pity, anger, ghastliness and devastation. For example, Bhīṣma related to Kṛṣṇa as a warrior in the chivalrous rasa.

Teachings of Lord Caitanya, Chapter 14:

The highest perfections of adhirūḍha affection in conjugal love involve meeting (mādana) and separation (mohana). In the ecstasy of mādana there is kissing, and in the ecstasy of mohana there are udghūrṇā (unsteadiness) and citra-jalpa (varieties of mad emotional talks). There are ten varieties of citra-jalpa, examples of which are given in Śrīmad-Bhāgavatam (10.47.12–21), in a portion known as the Bhramara-gītā. Udghūrṇā, a symptom of separationis also a symptom of transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy, he imitates the symptoms of Kṛṣṇa in different ways.

Nectar of Devotion

Nectar of Devotion 29:

At these times the garlands on their necks would move, and the boys would begin to perspire. Their whole bodies became wet from their ecstatic dancing. This is an instance of fatigue caused by dancing.

In Śrīmad-Bhāgavatam, Tenth Canto, Thirty-third Chapter, verse 20, it is said that after enjoying love affairs with Kṛṣṇa by dancing, embracing and kissing, the gopīs would sometimes become very tired, and Kṛṣṇa, out of His causeless mercy and compassion, would smear their faces with His lotus hands. This is an example of fatigue caused by laboring in the rāsa dance.

Nectar of Devotion 30:

It is stated in the Tenth Canto, Thirty-third Chapter, verse 11, of Śrīmad-Bhāgavatam, "Upon seeing that Kṛṣṇa's arm was placed on her shoulder, one of the gopīs engaged in the rāsa dance became so ecstatically happy that she kissed Kṛṣṇa on His cheek." This is an instance of feeling happiness because of achieving a desired goal.

Nectar of Devotion 30:

"When the gopīs were searching for Kṛṣṇa and Rādhā after the rāsa dance, they thus began to speak among themselves: 'We have seen the footprints of Kṛṣṇa and Rādhā on the ground of Vṛndāvana, and they are giving us great pain, because although Kṛṣṇa is everything to us, that girl is so cunning that She has taken Him away alone and is enjoying His kissing without sharing Him with us!' " This is another instance of envy of the good fortune of Śrīmatī Rādhārāṇī.

Sometimes when the cowherd boys used to play in the forests of Vṛndāvana, Kṛṣṇa would play on one side, and Balarāma would play on another. There would be competition and mock fighting between the two parties, and when Kṛṣṇa's party was defeated by Balarāma, the boys would say, "If Balarāma's party remains victorious, then who in the world can be weaker than ourselves?" This is another instance of envy in ecstatic love.

Nectar of Devotion 43:

In their childhood pastimes, all these cowherd boys joined with Kṛṣṇa in stealing butter. But rather than become angry, mother Yaśodā became wet from the milk flowing out of her breasts. Out of her affection for Kṛṣṇa, she began to smell His head repeatedly.

The general activities of all the mothers of the cowherd boys were to kiss them, to embrace them, to call them by their names and sometimes to chastise them mildly for their stealing habits. These manifestations of parental love are called sāttvika ecstasy, wherein manifestations of eight kinds of ecstatic symptoms are visible in full. In Śrīmad-Bhāgavatam, Tenth Canto, Thirteenth Chapter, verse 22, Śukadeva Gosvāmī tells King Parīkṣit, "All the mothers of the cowherd boys were illusioned by the covering influence of the yogamāyā potency of the Personality of Godhead, and as soon as they heard the flute playing of their boys, they immediately stood up and mentally embraced their sons, who had been created by the direct internal potency of Kṛṣṇa.

Nectar of Devotion 49:

In another statement, Subala is addressed thus: "My dear Subala, the damsels of Vṛndāvana who had the opportunity of enjoying Kṛṣṇa's kissing must be the foremost of all the fortunate women in the world." In this example, the ecstasy of fraternal devotional service is the whole, and the ecstasy of conjugal love is the part.

The following statement was made by Kṛṣṇa to the gopīs: "My dear enchanted, don't gaze at Me with longing eyes like this. Be satisfied and return to your homes in Vṛndāvana. There is no necessity of your presence here." While Kṛṣṇa was joking in this way with the damsels of Vraja, who with great hope had come to enjoy the rāsa dance with Him, Subala was also on the scene, and he began to look at Kṛṣṇa with wide and laughing eyes. Subala's feeling contained a mixture of fraternity and laughter in devotional service. Fraternity is considered here to be the whole, and the laughter is considered the part.

Krsna, The Supreme Personality of Godhead

Krsna Book 21:

One gopī told her friends, "How is it Kṛṣṇa and Balarāma are looking so beautiful?" Another gopī said, "My dear friends, we cannot even think of His bamboo flute—what sort of pious activities did it execute so that it is now enjoying the nectar of the lips of Kṛṣṇa, which is actually the property of us gopīs?" Kṛṣṇa sometimes kisses the gopīs; therefore the transcendental nectar of His lips is available only to them. So the gopīs asked, “How is it possible that the flute, which is nothing but a bamboo rod, is always engaged in enjoying the nectar from Kṛṣṇa's lips? Because the flute is engaged in the service of the Supreme Lord, the mother and the father of the flute must be happy.”

Krsna Book 29:

Now please order Me. What can I do for you? What is the purpose of your coming here in the dead of night? Kindly take your seats and let Me know what I can do for you.”

The gopīs had come to Kṛṣṇa to enjoy His company, to dance with Him, embrace Him and kiss Him, and when Kṛṣṇa began to receive them very officially, showing all kinds of etiquette, they were surprised. He was treating them like ordinary society women. Therefore they began to smile among themselves, and though they very eagerly listened to Kṛṣṇa talk in that way, they were surprised. Then Kṛṣṇa began to instruct them: “My dear friends, you must know that it is now the dead of night and the forest is very dangerous. At this time all the ferocious jungle animals—the tigers, bears, jackals and wolves—are prowling in the forest. Therefore it is very dangerous for you.

Krsna Book 29:

Upon hearing the anxious plea of the gopīs, the Supreme Personality of Godhead smiled, and being very kind to the gopīs, the Lord, although self-sufficient, began to embrace them and kiss them as they desired. When Kṛṣṇa, smiling, looked at the faces of the gopīs, the beauty of their faces became a hundred times enhanced. When He was enjoying them in their midst, He appeared just like the full moon surrounded by millions of shining stars. Thus the Supreme Personality of Godhead, surrounded by hundreds of gopīs and decorated with a flower garland of many colors, began to wander within the Vṛndāvana forest, sometimes singing to Himself and sometimes singing with the gopīs. In this way the Lord and the gopīs reached the cool, sandy bank of the Yamunā, where there were lilies and lotus flowers.

Krsna Book 30:

After not finding Him anywhere, they became afraid and almost mad after Him. They were simply thinking of the pastimes of Kṛṣṇa in great love and affection. Being absorbed in thought of Him, they experienced loss of memory, and with dampened eyes they began to see the very pastimes of Kṛṣṇa—His beautiful talks with them, His embracing, kissing and other activities. Being so attracted to Kṛṣṇa, they imitated His dancing, His walking and His smiling, as if they themselves were Kṛṣṇa. Due to Kṛṣṇa's absence, they all became crazy; each one of them told the others that she was Kṛṣṇa Himself. Soon they all assembled together and chanted Kṛṣṇa's name very loudly as they moved from one part of the forest to another, searching for Him.

Krsna Book 30:

The dust of the lotus feet of Kṛṣṇa is worshiped even by Lord Brahmā and Lord Śiva and the goddess of fortune, Lakṣmī. But at the same time, we are very sorry that this particular gopī has gone along with Kṛṣṇa, for She is enjoying the nectar of Kṛṣṇa's kisses and leaving us aside to lament. O friends, just see! At this particular spot we do not see the footprints of that gopī. It appears that because there were some pinpricks from the dried grass, Kṛṣṇa took Rādhārāṇī on His shoulder. Oh, She is so dear to Him! Kṛṣṇa must have picked some flowers in this spot to satisfy Rādhārāṇī, because here, where He stood erect to get the flowers from the high branches of the tree, we find only half the impression of His feet. Dear friends, just see how Kṛṣṇa must have sat down here with Rādhārāṇī and tried to set flowers in Her hair. You can be certain that both of Them sat together here.” Kṛṣṇa is self-sufficient: He has nothing to enjoy from any other source.

Krsna Book 31:

“O Lord, Your attractive eyes, like the lotus, are so nice and pleasing. Your sweet words are so fascinating that they please even the greatest scholars, who also become attracted to You. We are also attracted by Your speaking and by the beauty of Your face and eyes. Please, therefore, satisfy us by Your nectarean kisses. Dear Lord, words spoken by You or words describing Your activities are full of nectar, and simply by speaking or hearing Your words one can be saved from the blazing fire of material existence. Great demigods like Lord Brahmā and Lord Śiva are always engaged in chanting the glories of Your words. They do so to eradicate the sinful activities of all living entities in the material world. If one simply tries to hear Your transcendental words, he can very quickly be elevated to the platform of pious activities.

Krsna Book 31:

Your lotus feet are worshiped even by Lord Brahmā, the creator of the universe. On whoever worships Your lotus feet, You without a doubt always bestow Your benedictions. So kindly be pleased with us and keep Your lotus feet on our breasts and thus relieve our present distresses. Dear Kṛṣṇa, we are seeking Your kisses, which You offer even to Your flute. The vibration of Your flute enchants the whole world and our hearts also. Kindly, therefore, return and kiss us with Your mouth of nectar.”

Krsna Book 33:

Then their hair loosened and flowers fell to the ground. When they placed their hands on Kṛṣṇa's shoulder they became overwhelmed by the fragrance of His body, which emanated from the lotus, other aromatic flowers and the pulp of sandalwood. They became filled with attraction for Him, and they began to kiss Him. Some gopīs touched Kṛṣṇa cheek to cheek, and Kṛṣṇa began to offer them chewed betel nuts from His mouth, which they accepted with great pleasure by kissing. And by accepting those betel nuts, the gopīs spiritually advanced.

The gopīs became tired after long singing and dancing. Kṛṣṇa was dancing beside them, and to alleviate their fatigue they took Śrī Kṛṣṇa's hand and placed it on their raised breasts. Kṛṣṇa's hand, as well as the breasts of the gopīs, are eternally auspicious; therefore when they combined, both of them became spiritually enhanced.

Krsna Book 33:

The first word, jugupsitam, means "abominable." The first doubt of Mahārāja Parīkṣit was as follows: Lord Kṛṣṇa is the Supreme Personality of Godhead, who had advented Himself to establish religious principles. Why then did He mix with others' wives in the dead of night and enjoy dancing, embracing and kissing? According to the Vedic injunctions, this is not allowed. Also, when the gopīs first came to Him, He gave instructions to them to return to their homes. To call the wives of other persons or young girls and enjoy dancing with them is certainly abominable according to the Vedas. Why should Kṛṣṇa have done this?

Another word used here is āpta-kāma. Some may take it for granted that Kṛṣṇa was very lusty among young girls, but Parīkṣit Mahārāja said that this was not possible. He could not be lusty. First of all, from the material calculation He was only eight years old. At that age a boy cannot be lusty.

Krsna Book 47:

The gopīs are so fortunate that during the rāsa-līlā Kṛṣṇa personally embraced them with His arms and kissed them face to face. Certainly it is not possible for any women in the three worlds to achieve this except the gopīs.

"Therefore I wish to take birth as one of the plants or creepers in Vṛndāvana, who are so fortunate that the gopīs trample them. The gopīs have so lovingly served Kṛṣṇa, Mukunda Himself, the giver of liberation, who is searched after by great sages and saintly persons. For His sake they left everything—their families, their children, their friends, their homes and all worldly connections."

Krsna Book 48:

Specifically, there is a warning for devotees attracted to Kṛṣṇa through conjugal love: it is not good for them to desire sense gratification by direct association with Kṛṣṇa. Actually, the activities of sense gratification are material. In the spiritual world there are symptoms like kissing and embracing, but there is no sense-gratificatory process as it exists in the material world. This warning is specifically for those known as sahajiyās, who take it for granted that Kṛṣṇa is an ordinary human being. They desire to enjoy sex life with Him in a perverted way. In a spiritual relationship, sense gratification is most insignificant. Anyone who desires a relationship of perverted sense gratification with Kṛṣṇa must be considered less intelligent. His mentality requires to be reformed.

Krsna Book 62:

On hearing Citralekhā’s inquiries, Ūṣā replied, "My dear friend, in my dream I saw a nice young man who is very, very beautiful. His complexion is swarthy, his eyes are just like lotus petals, and he is dressed in yellow garments. His arms are very long, and his general bodily features are so pleasing that any young girl would be attracted. I feel much pride in saying that this beautiful young man was kissing me, and I was very much enjoying the nectar of his kissing. But I am sorry to inform you that just after this he disappeared, and I have been thrown into the whirlpool of disappointment. My dear friend, I am very anxious to find this wonderful young man, the desired lord of my heart."